Yesaya 5:9-10

5:9 The Lord who commands armies told me this: ¹ 

“Many houses will certainly become desolate,

large, impressive houses will have no one living in them. ² 

5:10 Indeed, a large vineyard ³  will produce just a few gallons, ⁴ 

and enough seed to yield several bushels ⁵  will produce less than a bushel.” ⁶ 

Yesaya 6:11-12

6:11 I replied, “How long, sovereign master?” He said,

“Until cities are in ruins and unpopulated,

and houses are uninhabited,

and the land is ruined and devastated,

6:12 and the Lord has sent the people off to a distant place,

and the very heart of the land is completely abandoned. ⁷ 

Yesaya 17:9

17:9 At that time ⁸  their fortified cities will be

like the abandoned summits of the Amorites, ⁹ 

which they abandoned because of the Israelites;

there will be desolation.

Yesaya 25:2

25:2 Indeed, ¹⁰  you have made the city ¹¹  into a heap of rubble,

the fortified town into a heap of ruins;

the fortress of foreigners ¹²  is no longer a city,

it will never be rebuilt.

Yesaya 64:10

64:10 Your chosen ¹³  cities have become a desert;

Zion has become a desert,

Jerusalem ¹⁴  is a desolate ruin.

Yeremia 26:6

26:6 If you do not obey me, ¹⁵  then I will do to this temple what I did to Shiloh. ¹⁶  And I will make this city an example to be used in curses by people from all the nations on the earth.’”

Yeremia 26:18

26:18 “Micah from Moresheth ¹⁷  prophesied during the time Hezekiah was king of Judah. ¹⁸  He told all the people of Judah,

‘The Lord who rules over all ¹⁹  says,

“Zion ²⁰  will become a plowed field.

Jerusalem ²¹  will become a pile of rubble.

The temple mount will become a mere wooded ridge.”’ ²² 

Ratapan 1:4

ד (Dalet)

1:4 The roads to Zion ²³  mourn ²⁴ 

because no one ²⁵  travels to the festivals. ²⁶ 

All her city gates ²⁷  are deserted; ²⁸ 

her priests groan. ²⁹ 

Her virgins grieve; ³⁰ 

she is in bitter anguish! ³¹ 

Ratapan 2:5-9

ה (He)

2:5 The Lord, ³²  like an enemy,

destroyed ³³  Israel.

He destroyed ³⁴  all her palaces;

he ruined her ³⁵  fortified cities.

He made everyone in Daughter Judah

mourn and lament. ³⁶ 

ו (Vav)

2:6 He destroyed his temple ³⁷  as if it were a vineyard; ³⁸ 

he destroyed his appointed meeting place.

The Lord has made those in Zion forget

both the festivals and the Sabbaths. ³⁹ 

In his fierce anger ⁴⁰  he has spurned ⁴¹ 

both king and priest.

ז (Zayin)

2:7 The Lord ⁴²  rejected ⁴³  his altar

and abhorred his temple. ⁴⁴ 

He handed over to the enemy ⁴⁵ 

her palace walls;

the enemy ⁴⁶  shouted ⁴⁷  in the Lord’s temple

as if it were a feast day. ⁴⁸ 

ח (Khet)

2:8 The Lord was determined to tear down

Daughter Zion’s wall.

He prepared to knock it down; ⁴⁹ 

he did not withdraw his hand from destroying. ⁵⁰ 

He made the ramparts and fortified walls lament;

together they mourned their ruin. ⁵¹ 

ט (Tet)

2:9 Her city gates have fallen ⁵²  to the ground;

he smashed to bits ⁵³  the bars that lock her gates. ⁵⁴ 

Her king and princes were taken into exile; ⁵⁵ 

there is no more guidance available. ⁵⁶ 

As for her prophets,

they no longer receive ⁵⁷  a vision from the Lord.

Ratapan 5:18

5:18 For wild animals ⁵⁸  are prowling over Mount Zion,

which lies desolate.

Yehezkiel 36:4

36:4 therefore, O mountains of Israel, hear the word of the sovereign Lord: This is what the sovereign Lord says to the mountains and hills, the ravines and valleys, and to the desolate ruins and the abandoned cities that have become prey and an object of derision to the rest of the nations round about –

Mikha 3:12

3:12 Therefore, because of you, ⁵⁹  Zion will be plowed up like ⁶⁰  a field,

Jerusalem will become a heap of ruins,

and the Temple Mount ⁶¹  will become a hill overgrown with brush! ⁶² 

Lukas 19:43-44

19:43 For the days will come upon you when your enemies will build ⁶³  an embankment ⁶⁴  against you and surround you and close in on you from every side. 19:44 They will demolish you ⁶⁵  – you and your children within your walls ⁶⁶  – and they will not leave within you one stone ⁶⁷  on top of another, ⁶⁸  because you did not recognize the time of your visitation from God.” ⁶⁹ 

Lukas 21:20-24

The Desolation of Jerusalem

21:20 “But when you see Jerusalem ⁷⁰  surrounded ⁷¹  by armies, then know that its ⁷²  desolation ⁷³  has come near. 21:21 Then those who are in Judea must flee ⁷⁴  to the mountains. Those ⁷⁵  who are inside the city must depart. Those ⁷⁶  who are out in the country must not enter it, 21:22 because these are days of vengeance, ⁷⁷  to fulfill ⁷⁸  all that is written. 21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress ⁷⁹  on the earth and wrath against this people. 21:24 They ⁸⁰  will fall by the edge ⁸¹  of the sword and be led away as captives ⁸²  among all nations. Jerusalem ⁸³  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ⁸⁴ 

[5:9]  ¹ tn Heb “in my ears, the Lord who commands armies [traditionally, the Lord of hosts].”

[5:9]  ² tn Heb “great and good [houses], without a resident.”

[5:10]  ³ tn Heb “a ten-yoke vineyard.” The Hebrew term צֶמֶד (tsemed, “yoke”) is here a unit of square measure. Apparently a ten-yoke vineyard covered the same amount of land it would take ten teams of oxen to plow in a certain period of time. The exact size is unknown.

[5:10]  ⁴ tn Heb “one bath.” A bath was a liquid measure. Estimates of its modern equivalent range from approximately six to twelve gallons.

[5:10]  ⁵ tn Heb “a homer.” A homer was a dry measure, the exact size of which is debated. Cf. NCV “ten bushels”; CEV “five bushels.”

[5:10]  ⁶ tn Heb “an ephah.” An ephah was a dry measure; there were ten ephahs in a homer. So this verse envisions major crop failure, where only one-tenth of the anticipated harvest is realized.

[6:12]  ⁷ tn Heb “and great is the abandonment in the midst of the land.”

[17:9]  ⁸ tn Heb “in that day” (so KJV).

[17:9]  ⁹ tn The Hebrew text reads literally, “like the abandonment of the wooded height and the top one.” The following relative clause appears to allude back to the Israelite conquest of the land, so it seems preferable to emend הַחֹרֶשׁ וְהָאָמִיר (hakhoresh vÿha’amir, “the wooded height and the top one”) to חֹרֵשֵׁי הָאֱמֹרִי (khoreshe ha’emori, “[like the abandonment] of the wooded heights of the Amorites”).

[25:2]  ¹⁰ tn Or “For” (KJV, NAB, NASB, NRSV).

[25:2]  ¹¹ tn The Hebrew text has “you have made from the city.” The prefixed mem (מ) on עִיר (’ir, “city”) was probably originally an enclitic mem suffixed to the preceding verb. See J. N. Oswalt, Isaiah (NICOT), 1:456, n. 3.

[25:2]  ¹² tc Some with support from the LXX emend זָרִים (zarim, “foreigners”) to זֵדִים (zedim, “the insolent”).

[64:10]  ¹³ tn Heb “holy” (so KJV, NASB, NRSV, NLT); NIV “sacred.”

[64:10]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:6]  ¹⁵ tn 26:4-6 are all one long sentence containing a long condition with subordinate clauses (vv. 4-5) and a compound consequence in v. 6: Heb “If you will not obey me by walking in my law…by paying attention to the words of the prophets which…and you did not pay heed, then I will make…and I will make…” The sentence has been broken down in conformity to contemporary English style but an attempt has been made to reflect all the subordinations in the English translation.

[26:6]  ¹⁶ sn See the study note on Jer 7:13.

[26:18]  ¹⁷ sn Micah from Moresheth was a contemporary of Isaiah (compare Mic 1:1 with Isa 1:1) from the country town of Moresheth in the hill country southwest of Jerusalem. The prophecy referred to is found in Mic 3:12. This is the only time in the OT where an OT prophet is quoted verbatim and identified.

[26:18]  ¹⁸ sn Hezekiah was co-regent with his father Ahaz from 729-715 b.c. and sole ruler from 715-686 b.c. His father was a wicked king who was responsible for the incursions of the Assyrians (2 Kgs 16; 2 Chr 28). Hezekiah was a godly king, noted for his religious reforms and for his faith in the Lord in the face of the Assyrian threat (2 Kgs 18–19; 2 Chr 32:1-23). The deliverance of Jerusalem in response to his prayers of faith (2 Kgs 19:14-19, 29-36) was undoubtedly well-known to the people of Jerusalem and Judah and may have been one of the prime reasons for their misplaced trust in the inviolability of Zion/Jerusalem (see Ps 46, 76) though the people of Micah’s day already believed it too (Mic 3:11).

[26:18]  ¹⁹ tn Heb “Yahweh of armies.”

[26:18]  sn For an explanation of this title for God see the study note on 2:19.

[26:18]  ²⁰ sn Zion was first of all the citadel that David captured (2 Sam 5:6-10), then the city of David and the enclosed temple area, then the whole city of Jerusalem. It is often in poetic parallelism with Jerusalem as it is here (see, e.g., Ps 76:2; Amos 1:2).

[26:18]  ²¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:18]  ²² sn There is irony involved in this statement. The text reads literally “high places of a forest/thicket.” The “high places” were the illicit places of worship that Jerusalem was supposed to replace. Because of their sin, Jerusalem would be like one of the pagan places of worship with no place left sacrosanct. It would even be overgrown with trees and bushes. So much for its inviolability!

[1:4]  ²³ tn Heb “roads of Zion.” The noun צִיּוֹן (tsiyyon, Zion) is a genitive of direction (termination) following the construct noun, meaning “roads to Zion.”

[1:4]  sn The noun דַּרְכֵי (darkhe, “roads”) is normally masculine in gender, but here it is feminine (e.g., Exod 18:20) (BDB 202 s.v.) as indicated by the following feminine adjective אֲבֵּלּוֹת (’avelot, “mourning”). This rare feminine usage is probably due to the personification of Jerusalem as a bereaved woman throughout chap. 1.

[1:4]  ²⁴ tn The adjective אֲבֵּלּוֹת (’avelot, “mourning”) functions as a predicate of state.

[1:4]  sn The term אָבַּלּ (’aval, “mourn”) refers to the mourning rites for the dead or to those mourning the deceased (Gen 37:35; Job 29:25; Ps 35:14; Jer 16:7; Esth 6:12; Sir 7:34; 48:24). The prophets often use it figuratively to personify Jerusalem as a mourner, lamenting her deceased and exiled citizens (Isa 57:18; 61:2, 3) (BDB 5 s.v.; HALOT 7 s.v.).

[1:4]  ²⁵ tn Heb “from lack of.” The construction מִבְּלִי (mibbÿli) is composed of the preposition מִן (min) functioning in a causal sense (BDB 580 s.v. מִן 2.f) and the adverb of negation בְּלִי (bÿli) to denote the negative cause: “from want of” or “without” (HALOT 133 s.v. בְּלִי 4; BDB 115 s.v. בְּלִי 2.c) (Num 14:16; Deut 9:28; 28:55; Eccl 3:11; Isa 5:13; Jer 2:15; 9:11; Hos 4:6; Ezek 34:5).

[1:4]  ²⁶ tn Heb “those coming of feast.” The construct chain בָּאֵי מוֹעֵד (ba’e mo’ed) consists of (1) the substantival plural construct participle בָּאֵי (ba’e, “those who come”) and (2) the collective singular genitive of purpose מוֹעֵד (mo’ed, “for the feasts”).

[1:4]  ²⁷ tc The MT reads שְׁעָרֶיהָ (shÿ’areha, “her gates”). The BHS editors suggest revocalizing the text to the participle שֹׁעֲרֶיהָ (sho’areha, “her gate-keepers”) from שֹׁעֵר (sho’er, “porter”; BDB 1045 s.v. שֹׁעֵר). The revocalization creates tight parallelism: “her gate-keepers”//“her priests,” but ruins the chiasm: (A) her gate-keepers, (B) her priests, (B’) her virgins, (A’) the city itself.

[1:4]  ²⁸ tn The verb שָׁמֵם (shamem) normally means “to be desolated; to be appalled,” but when used in reference to land, it means “deserted” (Isa 49:8; Ezek 33:28; 35:12, 15; 36:4) (BDB 1030 s.v. 1).

[1:4]  ²⁹ tn Heb “groan” or “sigh.” The verb אָנַח (’anakh) is an expression of grief (Prov 29:2; Isa 24:7; Lam 1:4, 8; Ezek 9:4; 21:11). BDB 58 s.v. 1 suggests that it means “sigh” but HALOT 70-71 s.v. prefers “groan” here.

[1:4]  ³⁰ tc The MT reads נּוּגוֹת (nugot, “are grieved”), Niphal participle feminine plural from יָגָה (yagah, “to grieve”). The LXX ἀγόμεναι (agomenai) reflects נָהוּגוֹת (nahugot, “are led away”), Qal passive participle feminine plural from נָהַג (nahag, “to lead away into exile”), also reflected in Aquila and Symmachus. The MT reading is an unusual form (see translator’s note below) and best explains the origin of the LXX which is a more common root. It would be difficult to explain the origin of the MT reading if the LXX reflects the original. Therefore, the MT is probably the original reading.

[1:4]  tn Heb “are grieved” or “are worried.” The unusual form נּוּגוֹת (nugot) is probably best explained as Niphal feminine plural participle (with dissimilated nun [ן]) from יָגָה (yagah, “to grieve”). The similarly formed Niphal participle masculine plural construct נוּגֵי (nuge) appears in Zeph 3:18 (GKC 421 §130.a). The Niphal of יָגָה (yagah, “to grieve”) appears only twice, both in contexts of sorrow: “to grieve, sorrow” (Lam 1:4; Zeph 3:18).

[1:4]  ³¹ tn Heb “and she is bitter to herself,” that is, “sick inside” (2 Kgs 4:27)

[2:5]  ³² tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”). See the tc note at 1:14.

[2:5]  ³³ tn Heb “swallowed up.”

[2:5]  ³⁴ tn Heb “swallowed up.”

[2:5]  ³⁵ tn Heb “his.” For consistency this has been translated as “her.”

[2:5]  ³⁶ tn Heb “He increased in Daughter Judah mourning and lamentation.”

[2:6]  ³⁷ tn Heb “His booth.” The noun שׂךְ (sokh, “booth,” BDB 968 s.v.) is a hapax legomenon (term that appears only once in the Hebrew OT), but it is probably an alternate spelling of the more common noun סֻכָּה (sukkah, “booth”) which is used frequently of temporary shelters and booths (e.g., Neh 8:15) (BDB 697 s.v. סֻכָּה). Related to the verb שָׂכַךְ (sakhakh, “to weave”), it refers to a temporary dwelling constructed of interwoven boughs. This is a figurative description of the temple, as the parallel term מוֹעֲדוֹ (mo’ado, “his tabernacle” or “his appointed meeting place”) makes clear. Jeremiah probably chose this term to emphasize the frailty of the temple, and its ease of destruction. Contrary to the expectation of Jerusalem, it was only a temporary dwelling of the Lord – its permanence cut short due to sin of the people.

[2:6]  ³⁸ tc The MT reads כַּגַּן (kaggan, “like a garden”). The LXX reads ὡς ἄμπελον (Jw" ampelon) which reflects כְּגֶפֶן (kÿgefen, “like a vineyard”). Internal evidence favors כְּגֶפֶן (kÿgefen) because God’s judgment is often compared to the destruction of a vineyard (e.g., Job 15:33; Isa 34:4; Ezek 15:2, 6). The omission of פ (pe) is easily explained due to the similarity in spelling between כְּגֶפֶן (kÿgefen) and כַּגַּן (kaggan).

[2:6]  ³⁹ tn Heb “The Lord has caused to be forgotten in Zion both appointed festival and Sabbath.” The verb שִׁכַּח (shikkakh, “to cause someone to forget”), Piel perfect 3rd person masculine singular from שָׁכַח (shakhakh, “to forget”) is used figuratively. When people forget “often the neglect of obligations is in view” (L. C. Allen, NIDOTTE 4:104). When people forget the things of God, they are in disobedience and often indicted for ignoring God or neglecting their duties to him (Deut 4:23, 31; 6:12; 8:11, 19; 26:13; 31:21; 32:18; Judg 3:7; 1 Sam 12:9; 2 Kgs 17:38; Is 49:14; 51:13; 65:11; Jer 18:15; Exek 23:35; Hos 4:6). The irony is that the one to whom worship is due has made it so that people must neglect it. Most English versions render this in a metonymical sense: “the Lord has brought to an end in Zion appointed festival and sabbath” (RSV), “[he] did away with festivals and Sabbaths” (CEV), “he has put an end to holy days and Sabbaths” (TEV), “the Lord has ended…festival and sabbath” (NJPS), “the Lord has abolished…festivals and sabbath” (NRSV). Few English versions employ the gloss “remember”: “the Lord hath caused the solemn feasts and sabbaths to be forgotten” (KJV) and “the Lord has made Zion forget her appointed feasts and her sabbaths”(NIV).

[2:6]  ⁴⁰ tn Heb “In the fury of his anger” (זַעַם־אפּוֹ, za’am-’appo). The genitive noun אפּוֹ (’appo, “his anger”) functions as an attributed genitive with the construct noun זַעַם (za’am, “fury, rage”): “his furious anger.”

[2:6]  ⁴¹ tn The verb נָאַץ (na’ats, “to spurn, show contempt”) functions as a metonymy of cause (= to spurn king and priests) for effect (= to reject them; cf. CEV). Since spurning is the cause, this may be understood as “to reject with a negative attitude.” However, retaining “spurn” in the translation keeps the term emotionally loaded. The most frequent term for נָאַץ (na’ats) in the LXX (παροξύνω, paroxunw) also conveys emotion beyond a decision to reject.

[2:7]  ⁴² tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”), which occurs near the end of this verse. See the tc note at 1:14.

[2:7]  ⁴³ tn The Heb verb זָנַח (zanakh) is a rejection term often used in military contexts. Emphasizing emotion, it may mean “to spurn.” In military contexts it may be rendered “to desert.”

[2:7]  ⁴⁴ tn Heb “His sanctuary.” The term מִקְדָּשׁוֹ (miqdasho, “His sanctuary”) refers to the temple (e.g., 1 Chr 22:19; 2 Chr 36:17; Ps 74:7; Isa 63:18; Ezek 48:21; Dan 8:11) (BDB 874 s.v. מִקְדָּשׁ).

[2:7]  ⁴⁵ tn Heb “He delivered into the hand of the enemy.” The verb הִסְגִּיר (hisgir), Hiphil perfect 3rd person masculine singular from סָגַר (sagar), means “to give into someone’s control: to deliver” (Deut 23:16; Josh 20:5; 1 Sam 23:11, 20; 30:15; Job 16:11; Pss 31:9; 78:48, 50, 62; Lam 2:7; Amos 1:6, 9; Obad 14).

[2:7]  ⁴⁶ tn Heb “they.”

[2:7]  ⁴⁷ tn Heb “they gave voice” (קוֹל נָתְנוּ, kol natno). The verb נָתַן (natan, “to give”) with the noun קוֹל (kol, “voice, sound”) is an idiom meaning: “to utter a sound, make a noise, raise the voice” (e.g., Gen 45:2; Prov 2:3; Jer 4:16; 22:20; 48:34) (HALOT 734 s.v. נתן 12; BDB 679 s.v. נָתַן 1.x). Contextually, this describes the shout of victory by the Babylonians celebrating their conquest of Jerusalem.

[2:7]  ⁴⁸ tn Heb “as on the day of an appointed time.” The term מוֹעֵד (mo’ed, “appointed time”) refers to the religious festivals that were celebrated at appointed times in the Hebrew calendar (BDB 417 s.v. 1.b). In contrast to making festivals neglected (forgotten) in v 6, the enemy had a celebration which was entirely out of place.

[2:8]  ⁴⁹ tn Heb “he stretched out a measuring line.” In Hebrew, this idiom is used (1) literally: to describe a workman’s preparation of measuring and marking stones before cutting them for building (Job 38:5; Jer 31:39; Zech 1:16) and (2) figuratively: to describe the Lord’s planning and preparation to destroy a walled city, that is, to mark off for destruction (2 Kgs 21:13; Isa 34:11; Lam 2:8). It is not completely clear how a phrase from the vocabulary of building becomes a metaphor for destruction; however, it might picture a predetermined and carefully planned measure from which God will not deviate.

[2:8]  ⁵⁰ tn Heb “He did not return His hand from swallowing.” That is, he persisted until it was destroyed.

[2:8]  ⁵¹ tn Heb “they languished together.” The verbs אָבַּלּ (’aval, “to lament”) and אָמַל (’amal, “languish, mourn”) are often used in contexts of funeral laments in secular settings. The Hebrew prophets often use these terms to describe the aftermath of the Lord’s judgment on a nation. Based on parallel terms, אָמַל (’amal) may describe either mourning or deterioration and so makes for a convenient play on meaning when destroyed objects are personified. Incorporating this play into the translation, however, may obscure the parallel between this line and the deterioration of the gates beginning in v. 9.

[2:9]  ⁵² tn Heb “have sunk down.” This expression, “her gates have sunk down into the ground,” is a personification, picturing the city gates descending into the earth, as if going down into the grave or the netherworld. Most English versions render it literally (KJV, RSV, NRSV, NASB, NIV, NJPS); however, a few paraphrases have captured the equivalent sense quite well: “Zion’s gates have fallen facedown on the ground” (CEV) and “the gates are buried in rubble” (TEV).

[2:9]  ⁵³ tn Heb “he has destroyed and smashed her bars.” The two verbs אִבַּד וְשִׁבַּר (’ibbad vÿshibbar) form a verbal hendiadys that emphasizes the forcefulness of the destruction of the locking bars on the gates. The first verb functions adverbially and the second retains its full verbal sense: “he has smashed to pieces.” Several English versions render this expression literally and miss the rhetorical point: “he has ruined and broken” (RSV, NRSV), “he has destroyed and broken” (KJV, NASB), “he has broken and destroyed” (NIV). The hendiadys has been correctly noted by others: “smashed to pieces” (TEV, CEV) and “smashed to bits” (NJPS).

[2:9]  ⁵⁴ tn Heb “her bars.” Since the literal “bars” could be misunderstood as referring to saloons, the phrase “the bars that lock her gates” has been used in the present translation.

[2:9]  ⁵⁵ tn Heb “are among the nations.”

[2:9]  ⁵⁶ tn Heb “there is no torah” or “there is no Torah” (אֵין תּוֹרָה, ’en torah). Depending on whether תּוֹרָה (torah, “instruction, law”) is used in parallelism with the preceding or following line, it refers to (1) political guidance that the now-exiled king had formerly provided or (2) prophetic instruction that the now-ineffective prophets had formerly provided (BDB 434 s.v. תּוֹרָה 1.b). It is possible that the three lines are arranged in an ABA chiastic structure, exploiting the semantic ambiguity of the term תּוֹרָה (torah, “instruction”). Possibly it is an oblique reference to the priests’ duties of teaching, thus introducing a third group of the countries leaders. It is possible to hear in this a lament in reference to the destruction of Torah scrolls that may have been at the temple when it was destroyed.

[2:9]  ⁵⁷ tn Heb “they cannot find.”

[5:18]  ⁵⁸ tn Heb “jackals.” The term “jackals” is a synecdoche of species (= jackals) for general (= wild animals).

[3:12]  ⁵⁹ tn The plural pronoun refers to the leaders, priests, and prophets mentioned in the preceding verse.

[3:12]  ⁶⁰ tn Or “into” (an adverbial accusative of result).

[3:12]  ⁶¹ tn Heb “the mountain of the house” (so KJV, ASV, NRSV).

[3:12]  ⁶² tn Heb “a high place of overgrowth.”

[19:43]  ⁶³ sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

[19:43]  ⁶⁴ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[19:44]  ⁶⁵ 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]  ⁶⁶ 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]  ⁶⁷ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ⁶⁸ tn Grk “leave stone on stone.”

[19:44]  ⁶⁹ 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.

[21:20]  ⁷⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:20]  ⁷¹ sn See Luke 19:41-44. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.

[21:20]  ⁷² tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).

[21:20]  ⁷³ sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in a.d. 70. The entire passage has a prophetic “two events in one” typology, where the near term destruction (a.d. 70) is like the end. So the evangelists could choose to focus on the near time realization (Luke) or on its long term fulfillment, which mirrors it (Matthew, Mark).

[21:21]  ⁷⁴ sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.

[21:21]  ⁷⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:21]  ⁷⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:22]  ⁷⁷ tn Or “of punishment.” This is a time of judgment.

[21:22]  ⁷⁸ tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.

[21:23]  ⁷⁹ sn Great distress means that this is a period of great judgment.

[21:24]  ⁸⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ⁸¹ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ⁸² sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.

[21:24]  ⁸³ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ⁸⁴ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.