Lukas 19:44-48

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 

Cleansing the Temple

19:45 Then ⁶  Jesus ⁷  entered the temple courts ⁸  and began to drive out those who were selling things there, ⁹  19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ ¹⁰  but you have turned it into a den ¹¹  of robbers!” ¹² 

19:47 Jesus ¹³  was teaching daily in the temple courts. The chief priests and the experts in the law ¹⁴  and the prominent leaders among the people were seeking to assassinate ¹⁵  him, 19:48 but ¹⁶  they could not find a way to do it, ¹⁷  for all the people hung on his words. ¹⁸ 

Lukas 19:1

Jesus and Zacchaeus

19:1 Jesus ¹⁹  entered Jericho ²⁰  and was passing through it.

Kisah Para Rasul 9:7-9

9:7 (Now the men ²¹  who were traveling with him stood there speechless, ²²  because they heard the voice but saw no one.) ²³  9:8 So Saul got up from the ground, but although his eyes were open, ²⁴  he could see nothing. ²⁵  Leading him by the hand, his companions ²⁶  brought him into Damascus. 9:9 For ²⁷  three days he could not see, and he neither ate nor drank anything. ²⁸ 

Kisah Para Rasul 9:2

9:2 and requested letters from him to the synagogues ²⁹  in Damascus, so that if he found any who belonged to the Way, ³⁰  either men or women, he could bring them as prisoners ³¹  to Jerusalem. ³² 

Kisah Para Rasul 7:20-22

7:20 At that time Moses was born, and he was beautiful ³³  to God. For ³⁴  three months he was brought up in his father’s house, 7:21 and when he had been abandoned, ³⁵  Pharaoh’s daughter adopted ³⁶  him and brought him up ³⁷  as her own son. 7:22 So Moses was trained ³⁸  in all the wisdom of the Egyptians and was powerful ³⁹  in his words and deeds.

Yesaya 64:10-11

64:10 Your chosen ⁴⁰  cities have become a desert;

Zion has become a desert,

Jerusalem ⁴¹  is a desolate ruin.

64:11 Our holy temple, our pride and joy, ⁴² 

the place where our ancestors praised you,

has been burned with fire;

all our prized possessions have been destroyed. ⁴³ 

Yeremia 7:11-14

7:11 Do you think this temple I have claimed as my own ⁴⁴  is to be a hideout for robbers? ⁴⁵  You had better take note! ⁴⁶  I have seen for myself what you have done! says the Lord. 7:12 So, go to the place in Shiloh where I allowed myself to be worshiped ⁴⁷  in the early days. See what I did to it ⁴⁸  because of the wicked things my people Israel did. 7:13 You also have done all these things, says the Lord, and I have spoken to you over and over again. ⁴⁹  But you have not listened! You have refused to respond when I called you to repent! ⁵⁰  7:14 So I will destroy this temple which I have claimed as my own, ⁵¹  this temple that you are trusting to protect you. I will destroy this place that I gave to you and your ancestors, ⁵²  just like I destroyed Shiloh. ⁵³ 

Yeremia 26:6

26:6 If you do not obey me, ⁵⁴  then I will do to this temple what I did to Shiloh. ⁵⁵  And I will make this city an example to be used in curses by people from all the nations on the earth.’”

Yeremia 26:9

26:9 How dare you claim the Lord’s authority to prophesy such things! How dare you claim his authority to prophesy that this temple will become like Shiloh and that this city will become an uninhabited ruin!” ⁵⁶  Then all the people crowded around Jeremiah.

Yeremia 26:18

26:18 “Micah from Moresheth ⁵⁷  prophesied during the time Hezekiah was king of Judah. ⁵⁸  He told all the people of Judah,

‘The Lord who rules over all ⁵⁹  says,

“Zion ⁶⁰  will become a plowed field.

Jerusalem ⁶¹  will become a pile of rubble.

The temple mount will become a mere wooded ridge.”’ ⁶² 

Ratapan 2:6-8

ו (Vav)

2:6 He destroyed his temple ⁶³  as if it were a vineyard; ⁶⁴ 

he destroyed his appointed meeting place.

The Lord has made those in Zion forget

both the festivals and the Sabbaths. ⁶⁵ 

In his fierce anger ⁶⁶  he has spurned ⁶⁷ 

both king and priest.

ז (Zayin)

2:7 The Lord ⁶⁸  rejected ⁶⁹  his altar

and abhorred his temple. ⁷⁰ 

He handed over to the enemy ⁷¹ 

her palace walls;

the enemy ⁷²  shouted ⁷³  in the Lord’s temple

as if it were a feast day. ⁷⁴ 

ח (Khet)

2:8 The Lord was determined to tear down

Daughter Zion’s wall.

He prepared to knock it down; ⁷⁵ 

he did not withdraw his hand from destroying. ⁷⁶ 

He made the ramparts and fortified walls lament;

together they mourned their ruin. ⁷⁷ 

Ratapan 4:1

The Prophet Speaks:

א (Alef)

4:1 ⁷⁸ Alas! ⁷⁹  Gold has lost its luster; ⁸⁰ 

pure gold loses value. ⁸¹ 

Jewels ⁸²  are scattered

on every street corner. ⁸³ 

Ratapan 5:18

5:18 For wild animals ⁸⁴  are prowling over Mount Zion,

which lies desolate.

Yehezkiel 7:20-22

7:20 They rendered the beauty of his ornaments into pride, ⁸⁵  and with it they made their abominable images – their detestable idols. Therefore I will render it filthy to them. 7:21 I will give it to foreigners as loot, to the world’s wicked ones as plunder, and they will desecrate it. 7:22 I will turn my face away from them and they will desecrate my treasured place. ⁸⁶  Vandals will enter it and desecrate it. ⁸⁷ 

Daniel 9:26-27

9:26 Now after the sixty-two weeks,

an anointed one will be cut off and have nothing. ⁸⁸ 

As for the city and the sanctuary,

the people of the coming prince will destroy ⁸⁹  them.

But his end will come speedily ⁹⁰  like a flood. ⁹¹ 

Until the end of the war that has been decreed

there will be destruction.

9:27 He will confirm a covenant with many for one week. ⁹² 

But in the middle of that week

he will bring sacrifices and offerings to a halt.

On the wing ⁹³  of abominations will come ⁹⁴  one who destroys,

until the decreed end is poured out on the one who destroys.”

Mikha 3:12

3:12 Therefore, because of you, ⁹⁵  Zion will be plowed up like ⁹⁶  a field,

Jerusalem will become a heap of ruins,

and the Temple Mount ⁹⁷  will become a hill overgrown with brush! ⁹⁸ 

Zakharia 11:1

The History and Future of Judah’s Wicked Kings

11:1 Open your gates, Lebanon,

so that the fire may consume your cedars. ⁹⁹ 

Zakharia 14:2

14:2 For I will gather all the nations against Jerusalem ¹⁰⁰  to wage war; the city will be taken, its houses plundered, and the women raped. Then half of the city will go into exile, but the remainder of the people will not be taken away. ¹⁰¹ 

Matius 24:2

24:2 And he said to them, ¹⁰²  “Do you see all these things? I tell you the truth, ¹⁰³  not one stone will be left on another. ¹⁰⁴  All will be torn down!” ¹⁰⁵ 

Markus 13:2

13:2 Jesus said to him, “Do you see these great buildings? Not one stone will be left on another. ¹⁰⁶  All will be torn down!” ¹⁰⁷ 

Kisah Para Rasul 6:13-14

6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place ¹⁰⁸  and the law. ¹⁰⁹  6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs ¹¹⁰  that Moses handed down to us.”

[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.

[19:45]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[19:45]  ⁷ tn Grk “he.”

[19:45]  ⁸ tn Grk “the temple” (also in v. 47).

[19:45]  sn The merchants (those who were selling things there) would have been located in the Court of the Gentiles.

[19:45]  ⁹ sn Matthew (21:12-27), Mark (11:15-19) and Luke (here, 19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.

[19:46]  ¹⁰ sn A quotation from Isa 56:7.

[19:46]  ¹¹ tn Or “a hideout” (see L&N 1.57).

[19:46]  ¹² sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.

[19:47]  ¹³ tn Grk “And he”; 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.

[19:47]  ¹⁴ tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[19:47]  ¹⁵ tn Grk “to destroy.”

[19:47]  sn The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were seeking to assassinate him.

[19:48]  ¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:48]  ¹⁷ tn Grk “they did not find the thing that they might do.”

[19:48]  ¹⁸ sn All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.

[19:1]  ¹⁹ 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]  ²⁰ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[9:7]  ²¹ tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.

[9:7]  ²² tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.

[9:7]  ²³ sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.

[9:8]  ²⁴ tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.

[9:8]  ²⁵ sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.

[9:8]  ²⁶ tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.

[9:9]  ²⁷ tn Grk “And for.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:9]  ²⁸ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader. The fasting might indicate an initial realization of Luke 5:33-39. Fasting was usually accompanied by reflective thought.

[9:2]  ²⁹ sn See the note on synagogue in 6:9.

[9:2]  ³⁰ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ³¹ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ³² sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:20]  ³³ tn Or “was well-formed before God,” or “was well-pleasing to God” (BDAG 145 s.v. ἀστεῖος suggests the meaning is more like “well-bred” as far as God was concerned; see Exod 2:2).

[7:20]  ³⁴ tn Grk “who was brought up for three months.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation by changing the relative pronoun to a regular pronoun (“he”).

[7:21]  ³⁵ tn Or “exposed” (see v. 19).

[7:21]  ³⁶ tn Grk “Pharaoh’s daughter took him up for herself.” According to BDAG 64 s.v. ἀναιρέω, “The pap. exx. involve exposed children taken up and reared as slaves…The rendering ‘adopt’ lacks philological precision and can be used only in a loose sense (as NRSV), esp. when Gr-Rom. terminology relating to adoption procedures is taken into account.” In this instance both the immediate context and the OT account (Exod 2:3-10) do support the normal sense of the English word “adopt,” although it should not be understood to refer to a technical, legal event.

[7:21]  ³⁷ tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).

[7:22]  ³⁸ tn Or “instructed.”

[7:22]  ³⁹ tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).

[64:10]  ⁴⁰ tn Heb “holy” (so KJV, NASB, NRSV, NLT); NIV “sacred.”

[64:10]  ⁴¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[64:11]  ⁴² tn Heb “our source of pride.”

[64:11]  ⁴³ tn Or “all that we valued has become a ruin.”

[7:11]  ⁴⁴ tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28.

[7:11]  ⁴⁵ tn Heb “Is this house…a den/cave of robbers in your eyes?”

[7:11]  ⁴⁶ tn Heb “Behold!”

[7:12]  ⁴⁷ tn Heb “where I caused my name to dwell.” The translation does not adequately represent the theology of the Lord’s deliberate identification with a place where he chose to manifest his presence and desired to be worshiped (cf. Exod 20:25; Deut 16:2, 6, 11).

[7:12]  ⁴⁸ sn The place in Shiloh…see what I did to it. This refers to the destruction of Shiloh by the Philistines circa 1050 b.c. (cf. Ps 78:60). The destruction of Shiloh is pertinent to the argument. The presence of the tabernacle and ark of the covenant did not prevent Shiloh from being destroyed when Israel sinned. The people of Israel used the ark as a magic charm but it did not prevent them from being defeated or the ark being captured (1 Sam 4:3, 11, 21-22).

[7:13]  ⁴⁹ tn This reflects a Hebrew idiom (e.g., 7:25; 11:7; 25:3, 4), i.e., an infinitive of a verb meaning “to do something early [or eagerly]” followed by an infinitive of another verb of action. Cf. HALOT 1384 s.v. שָׁכַם Hiph.2.

[7:13]  ⁵⁰ tn Heb “I called to you and you did not answer.” The words “to repent” are not in the text but are supplied in the translation for clarity.

[7:14]  ⁵¹ tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28.

[7:14]  ⁵² tn Heb “fathers” (also in vv. 22, 25, 26).

[7:14]  ⁵³ tn Heb “I will do to this house which I…in which you put…and to this place which…as I did to Shiloh.”

[26:6]  ⁵⁴ 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]  ⁵⁵ sn See the study note on Jer 7:13.

[26:9]  ⁵⁶ tn Heb “Why have you prophesied in the Lord’s name, saying, ‘This house will become like Shiloh and this city will become a ruin without inhabitant?’” It is clear from the context here and in 7:1-15 that the emphasis is on “in the Lord’s name” and that the question is rhetorical. The question is not a quest for information but an accusation, a remonstrance. (For this figure see E. W. Bullinger, Figures of Speech, 953-54, who calls a question like this a rhetorical question of remonstrance or expostulation. For good examples see Pss 11:1; 50:16.) For the significance of “prophesying in the Lord’s name” see the study note on 14:14. The translation again utilizes the indirect quote to eliminate one level of embedded quotation.

[26:9]  sn They are questioning his right to claim the Lord’s authority for what they see as a false prophecy. They believed that the presence of the Lord in the temple guaranteed their safety (7:4, 10, 14) and that the Lord could not possibly be threatening its destruction. Hence they were ready to put him to death as a false prophet according to the law of Moses (Deut 18:20).

[26:18]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:18]  ⁶² 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!

[2:6]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ 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]  ⁶⁶ 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]  ⁶⁷ 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]  ⁶⁸ 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]  ⁶⁹ 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]  ⁷⁰ 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]  ⁷¹ 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]  ⁷² tn Heb “they.”

[2:7]  ⁷³ 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]  ⁷⁴ 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]  ⁷⁵ 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]  ⁷⁶ tn Heb “He did not return His hand from swallowing.” That is, he persisted until it was destroyed.

[2:8]  ⁷⁷ 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.

[4:1]  ⁷⁸ sn According to W. F. Lanahan (“The Speaking Voice in the Book of Lamentations” JBL 93 [1974]: 48), the persona or speaking voice in chap. 4 is a bourgeois, the common man. This voice is somewhat akin to the Reporter in chs 1-2 in that much of the description is in the third person. However, “the bourgeois has some sense of identity with his fellow-citizens” seen in the shift to the first person plural. The alphabetic acrostic structure reduces to two bicola per letter. The first letter of only the first line in each stanza spells the acrostic.

[4:1]  ⁷⁹ tn See the note at 1:1

[4:1]  ⁸⁰ tn Heb “had grown dim.” The verb יוּעַם (yu’am), Hophal imperfect 3rd person masculine singular from עָמַם (’amam, “to conceal, darken”), literally means “to be dimmed” or “to be darkened.” Most English versions render this literally: the gold has “become dim” (KJV, NKJV), “grown dim” (RSV, NRSV), “is dulled” (NJPS), “grown dull” (TEV); however, but NIV has captured the sense well: “How the gold has lost its luster.”

[4:1]  ⁸¹ tc The verb יִשְׁנֶא (yishne’, Qal imperfect 3rd person feminine singular) is typically taken to be the only Qal imperfect of I שָׁנָהּ (shanah). Such a spelling with א (aleph) instead of ה (he) is feasible. D. R. Hillers suggests the root שָׂנֵא (sane’, “to hate”): “Pure gold is hated”. This maintains the consonantal text and also makes sense in context. In either case the point is that gold no longer holds the same value, probably because there is nothing available to buy with it.

[4:1]  tn Heb “changes.” The imagery in this verse about gold is without parallel in the Bible and its precise nuance uncertain.

[4:1]  ⁸² tn Heb “the stones of holiness/jewelry.” קֹדֶשׁ (qodesh) in most cases refers to holiness or sacredness. For the meaning “jewelry” see J. A. Emerton, “The Meaning of אַבְנֵי־קֹדֶשׁ in Lamentations 4:1” ZAW 79 (1967): 233-36.

[4:1]  ⁸³ tn Heb “at the head of every street.”

[5:18]  ⁸⁴ tn Heb “jackals.” The term “jackals” is a synecdoche of species (= jackals) for general (= wild animals).

[7:20]  ⁸⁵ tc The MT reads “he set up the beauty of his ornament as pride.” The verb may be repointed as plural without changing the consonantal text. The Syriac reads “their ornaments” (plural), implying עֶדְיָם (’edyam) rather than עֶדְיוֹ (’edyo) and meaning “they were proud of their beautiful ornaments.” This understands “ornaments” in the common sense of women’s jewelry, which then were used to make idols. The singular suffix “his ornaments” would refer to using items from the temple treasury to make idols. D. I. Block points out the foreshadowing of Ezek 16:17 which, with Rashi and the Targum, supports the understanding that this is a reference to temple items. See D. I. Block, Ezekiel (NICOT), 1:265.

[7:22]  ⁸⁶ sn My treasured place probably refers to the temple (however, cf. NLT “my treasured land”).

[7:22]  ⁸⁷ sn Since the pronouns “it” are both feminine, they do not refer to the masculine “my treasured place”; instead they probably refer to Jerusalem or the land, both of which are feminine in Hebrew.

[9:26]  ⁸⁸ sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.

[9:26]  ⁸⁹ tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”

[9:26]  ⁹⁰ tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.

[9:26]  ⁹¹ sn Flood here is a metaphor for sudden destruction.

[9:27]  ⁹² tn Heb “one seven” (also later in this line).

[9:27]  ⁹³ tn The referent of the Hebrew word כְּנַף (kÿnaf, “wing”) is unclear here. The LXX and Theodotion have “the temple.” Some English versions (e.g., NAB, NIV) take this to mean “a wing of the temple,” but this is not clear.

[9:27]  ⁹⁴ tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.

[3:12]  ⁹⁵ tn The plural pronoun refers to the leaders, priests, and prophets mentioned in the preceding verse.

[3:12]  ⁹⁶ tn Or “into” (an adverbial accusative of result).

[3:12]  ⁹⁷ tn Heb “the mountain of the house” (so KJV, ASV, NRSV).

[3:12]  ⁹⁸ tn Heb “a high place of overgrowth.”

[11:1]  ⁹⁹ sn In this poetic section, plants and animals provide the imagery for rulers, especially evil ones (cf. respectively Isa 10:33-34; Ezek 31:8; Amos 2:9; Nah 2:12).

[14:2]  ¹⁰⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:2]  ¹⁰¹ tn Heb “not be cut off from the city” (so NRSV); NAB “not be removed.”

[24:2]  ¹⁰² tn Grk “answering, he said to them.” The participle ἀποκριθείς (ajpokriqei") is redundant in English and has not been translated.

[24:2]  ¹⁰³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[24:2]  ¹⁰⁴ sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[24:2]  ¹⁰⁵ tn Grk “not one stone will be left here on another which will not be thrown down.”

[13:2]  ¹⁰⁶ sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[13:2]  ¹⁰⁷ tn Grk “not one stone will be left here on another which will not be thrown down.”

[6:13]  ¹⁰⁸ sn This holy place is a reference to the temple.

[6:13]  ¹⁰⁹ sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.

[6:14]  ¹¹⁰ tn Or “practices.”

[6:14]  sn Will destroy this place and change the customs. Stephen appears to view the temple as a less central place in light of Christ’s work, an important challenge to Jewish religion, since it was at this time a temple-centered state and religion. Unlike Acts 3-4, the issue here is more than Jesus and his resurrection. Now the impact of his resurrection and the temple’s centrality has also become an issue. The “falseness” of the charge may not be that the witnesses were lying, but that they falsely read the truth of Stephen’s remarks.