Lukas 19:44

19:44 They will demolish you ¹  – you and your children within your walls ²  – and they will not leave within you one stone ³  on top of another, ⁴  because you did not recognize the time of your visitation from God.” ⁵ 

Lukas 23:28

23:28 But Jesus turned to them and said, “Daughters of Jerusalem, ⁶  do not weep for me, but weep for yourselves ⁷  and for your children.

Mazmur 149:2

149:2 Let Israel rejoice in their Creator!

Let the people ⁸  of Zion delight in their king! ⁹ 

Ratapan 1:16

ע (Ayin)

1:16 I weep because of these things;

my eyes ¹⁰  flow with tears. ¹¹ 

For there is no one in sight who can comfort me ¹² 

or encourage me. ¹³ 

My children ¹⁴  are desolated ¹⁵ 

because an enemy has prevailed.

Yoel 2:23

2:23 Citizens of Zion, ¹⁶  rejoice!

Be glad because of what the Lord your God has done! ¹⁷ 

For he has given to you the early rains ¹⁸  as vindication.

He has sent ¹⁹  to you the rains –

both the early and the late rains ²⁰  as formerly.

Galatia 4:25-26

4:25 Now Hagar represents Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children. 4:26 But the Jerusalem above is free, ²¹  and she is our mother.

[19:44]  ¹ 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]  ² 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]  ³ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ⁴ tn Grk “leave stone on stone.”

[19:44]  ⁵ 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.

[23:28]  ⁶ sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.

[23:28]  map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:28]  ⁷ sn Do not weep for me, but weep for yourselves. Judgment now comes on the nation (see Luke 19:41-44) for this judgment of Jesus. Ironically, they mourn the wrong person – they should be mourning for themselves.

[149:2]  ⁸ tn Heb “sons.”

[149:2]  ⁹ sn The Lord is the king here, as the parallelism in the previous line (“their creator”) indicates.

[1:16]  ¹⁰ tc The MT and several medieval Hebrew mss read עֵינִי עֵינִי (’eni, ’eni, “my eye, my eye”). However, the second עֵינִי (’eni) does not appear in several other medieval Hebrew mss, or in Old Greek, Syriac Peshitta or Latin Vulgate.

[1:16]  tn Heb “My eye, my eye.” The Hebrew text repeats the term for literary emphasis to stress the emotional distress of personified Jerusalem.

[1:16]  ¹¹ tn Heb “with water.” The noun מַּיִם (mayim, “water”) functions as an adverbial accusative of manner or impersonal instrument. The term מַּיִם (mayim, “water”) is a metonymy of material (= water) for the thing formed (= tears).

[1:16]  ¹² tn Heb “For a comforter is far from me.”

[1:16]  ¹³ tn The phrase מֵשִׁיב נַפְשִׁי (meshiv nafshi, “one who could cause my soul to return”) is a Hebrew idiom that means “one who could encourage me.” The noun נַפְשִׁי (nafshi) refers to the whole person (e.g., Gen 27:4, 25; 49:6; Lev 26:11, 30; Num 23:10; Judg 5:21; 16:30; Isa 1:14; Lam 3:24). When used with the noun נֶפֶשׁ (nefesh) the Hiphil הָשִׁיב (hashiv) of שׁוּב (shuv, “to turn, return”) means “to encourage, refresh, cheer” a person emotionally (Ruth 4:15; Pss 19:8; 23:3; Prov 25:13; Lam 1:11, 16, 19).

[1:16]  ¹⁴ tn Heb “my sons.” The term “my sons” (בַנַי, banay) is a figurative description (hypocatastasis) of the former inhabitants of Jerusalem/Judah personified as the Lady Jerusalem’s children. Jerusalem mourns (and views) their devastation like a mother would her children.

[1:16]  ¹⁵ tn The verb שָׁמֵם (shamem) means “to be desolated.” The verb is used used in reference to land destroyed in battle and left “deserted” (Isa 49:8; Ezek 33:28; 35:12, 15; 36:4). When used in reference to persons, it describes the aftermath of a physical attack, such as rape (2 Sam 13:20) or military overthrow of a city (Isa 54:1; Lam 1:13, 16; 3:11).

[2:23]  ¹⁶ tn Heb “sons of Zion.”

[2:23]  ¹⁷ tn Heb “be glad in the Lord your God.”

[2:23]  ¹⁸ tn Normally the Hebrew word הַמּוֹרֶה (hammoreh) means “the teacher,” but here and in Ps 84:7 it refers to “early rains.” Elsewhere the word for “early rains” is יוֹרֶה (yoreh). The phrase here הַמּוֹרֶה לִצְדָקָה (hammoreh litsdaqah) is similar to the expression “teacher of righteousness” (Heb., מוֹרֶה הַצֶּדֶק , moreh hatsedeq) found in the Dead Sea Scrolls referring to a particular charismatic leader, although the Qumran community seems not to have invoked this text in support of that notion.

[2:23]  ¹⁹ tn Heb “caused to come down.”

[2:23]  ²⁰ sn For half the year Palestine is generally dry. The rainy season begins with the early rains usually in late October to early December, followed by the latter rains in March and April. Without these rains productive farming would not be possible, as Joel’s original readers knew only too well.

[4:26]  ²¹ sn The meaning of the statement the Jerusalem above is free is that the other woman represents the second covenant (cf. v. 24); she corresponds to the Jerusalem above that is free. Paul’s argument is very condensed at this point.