Yesaya 26:21

26:21 For look, the Lord is coming out of the place where he lives, ¹ 

to punish the sin of those who live on the earth.

The earth will display the blood shed on it;

it will no longer cover up its slain. ² 

Hosea 9:7

9:7 The time of judgment ³  is about to arrive! ⁴ 

The time of retribution ⁵  is imminent! ⁶ 

Let Israel know! ⁷ 

Israel Rejects Hosea’s Prophetic Exhortations

The prophet is considered a fool ⁸  –

the inspired man ⁹  is viewed as a madman ¹⁰  –

because of the multitude of your sins

and your intense ¹¹  animosity.

Lukas 19:44

19:44 They will demolish you ¹²  – you and your children within your walls ¹³  – and they will not leave within you one stone ¹⁴  on top of another, ¹⁵  because you did not recognize the time of your visitation from God.” ¹⁶ 

Lukas 19:1

Jesus and Zacchaeus

19:1 Jesus ¹⁷  entered Jericho ¹⁸  and was passing through it.

Pengkhotbah 2:12

Wisdom is Better than Folly

2:12 Next, I decided to consider ¹⁹  wisdom, as well as foolish behavior and ideas. ²⁰ 

For what more can the king’s successor do than what the king ²¹  has already done?

[26:21]  ¹ tn Heb “out of his place” (so KJV, ASV).

[26:21]  ² sn This implies that rampant bloodshed is one of the reasons for divine judgment. See the note at 24:5.

[9:7]  ³ tn Heb “the days of the visitation”; NAB, NASB, NIV, NRSV “the days of punishment.”

[9:7]  ⁴ tn Heb “has come” (בָּאוּ, ba’u). The two perfect tense (suffix-conjugation) verbs בָּאוּ (Qal perfect 3rd person common plural from בּוֹא, bo’, “to come”) repeated in this verse are both examples of the so-called “prophetic perfect”: the perfect, which connotes completed or factual action, is used in reference to future events to emphasize the certainty of the announced event taking place.

[9:7]  ⁵ tn Heb “the days of the retribution”; NIV “of reckoning”; NRSV “of recompense.”

[9:7]  ⁶ tn Heb “has come”; NIV “are at hand”; NLT “is almost here.”

[9:7]  ⁷ tc The Aleppo Codex and Leningrad Codex (the MT ms employed for BHS) both place the atnach (colon-divider) after יֵדְעוּ יִשְׂרָאֵל (yedÿ’u yisra’el, “Let Israel know!”), indicating that this line belongs with 9:7a (cf. NAB, NASB, NIV). However, the LXX reads κακωθήσεται (kakwqhsetai) which reflects an underlying Vorlage of יָרֵעוּ (yare’u, Qal imperfect 3rd person common plural from יָרַע, yara’, “to cry”), as opposed to the MT יֵדְעוּ (yedÿ’u, Qal jussive 3rd common plural from יָדַע, yada’, “to know”). The Old Greek connects יֵדְעוּ יִשְׂרָאֵל (“Israel cries out”) with the following lines (cf. NRSV), which appear to be quotations of Israel mocking Hosea. Aquila (ἔγνω, egnw) and Symmachus (γνώσεται, gnwsetai) both reflect the proto-MT tradition. For a discussion of this textual and syntactical problem, see H. W. Wolff, Hosea (Hermeneia), 150.

[9:7]  ⁸ tn Or “is distraught”; cf. CEV, NLT “are crazy.”

[9:7]  ⁹ tn Heb “the man of the Spirit”; NAB, NRSV “spirit.”

[9:7]  ¹⁰ tn Or “is driven to despair.” The term מְשֻׁגָּע (mÿshugga’, Pual participle masculine singular from שָׁגַע, shaga’, “to be mad”) may be understood in two senses: (1) It could be a predicate adjective which is a figure of speech: “to be maddened,” to be driven to despair (Deut 28:34); or (2) it could be a substantive: “a madman,” referring to prophets who attempted to enter into a prophetic state through whipping themselves into a frenzy (1 Sam 21:16; 2 Kgs 9:11; Jer 29:26; see BDB 993 s.v. שָׁגַע). The prophetic context of 9:7 favors the latter option (which is followed by most English versions). Apparently, the general populace viewed these mantics with suspicion and questioned the legitimacy of their claim to be true prophets (e.g., 2 Kgs 9:11; Jer 29:26).

[9:7]  ¹¹ tn Heb “great.”

[19:44]  ¹² tn Grk “They will raze you to the ground.”

[19:44]  sn The singular pronoun you refers to the city of Jerusalem personified.

[19:44]  ¹³ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ¹⁴ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ¹⁵ tn Grk “leave stone on stone.”

[19:44]  ¹⁶ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[19:44]  sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.

[19:1]  ¹⁷ tn Grk “And entering, he passed through”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[19:1]  ¹⁸ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[2:12]  ¹⁹ tn Heb “and I turned to see.”

[2:12]  ²⁰ sn See 1:17 for the same expression. Throughout 2:1-11, Qoheleth evaluated the merits of merrymaking (2:1-3), accomplishing grand things (2:4-6), amassing great wealth (2:7-8), and secular acquisitions and accomplishments (2:9-10). Now, he reflects on the benefit in life in living wisely and not giving oneself over to frivolous self-indulgence.

[2:12]  ²¹ tc The Hebrew text reads עָשׂוּהוּ (’asuhu, “they have done it”; Qal perfect 3rd person masculine plural from עָשַׂה [’asah] + 3rd person masculine singular suffix). However, many medieval Hebrew mss read עָשָׂהוּ (’asahu, “he has done”; Qal perfect 3rd person masculine singular from עָשַׂה), reflected in the LXX and Syriac. The error was caused by dittography (ו, vav, written twice) or by orthographic confusion between ו and ה (hey) in הוו (confused as והוו) at the end of 2:12 and beginning of 2:13. The 3rd person masculine singular referent of עָשׂוּהוּ “what he has done” is the king, that is, Qoheleth himself. The referent (the king) has been specified in the translation for clarity.