Matius 24:2

24:2 And he said to them, ¹  “Do you see all these things? I tell you the truth, ²  not one stone will be left on another. ³  All will be torn down!” ⁴ 

Matius 24:2

24:2 And he said to them, ⁵  “Do you see all these things? I tell you the truth, ⁶  not one stone will be left on another. ⁷  All will be torn down!” ⁸ 

Matius 7:20-21

7:20 So then, you will recognize them by their fruit.

Judgment of Pretenders

7:21 “Not everyone who says to me, ‘Lord, Lord,’ ⁹  will enter into the kingdom of heaven – only the one who does the will of my Father in heaven.

Mazmur 69:24

69:24 Pour out your judgment ¹⁰  on them!

May your raging anger ¹¹  overtake them!

Yesaya 64:10-12

64:10 Your chosen ¹²  cities have become a desert;

Zion has become a desert,

Jerusalem ¹³  is a desolate ruin.

64:11 Our holy temple, our pride and joy, ¹⁴ 

the place where our ancestors praised you,

has been burned with fire;

all our prized possessions have been destroyed. ¹⁵ 

64:12 In light of all this, ¹⁶  how can you still hold back, Lord?

How can you be silent and continue to humiliate us?

Yeremia 7:9-14

7:9 You steal. ¹⁷  You murder. You commit adultery. You lie when you swear on oath. You sacrifice to the god Baal. You pay allegiance to ¹⁸  other gods whom you have not previously known. 7:10 Then you come and stand in my presence in this temple I have claimed as my own ¹⁹  and say, “We are safe!” You think you are so safe that you go on doing all those hateful sins! ²⁰  7:11 Do you think this temple I have claimed as my own ²¹  is to be a hideout for robbers? ²²  You had better take note! ²³  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 ²⁴  in the early days. See what I did to it ²⁵  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. ²⁶  But you have not listened! You have refused to respond when I called you to repent! ²⁷  7:14 So I will destroy this temple which I have claimed as my own, ²⁸  this temple that you are trusting to protect you. I will destroy this place that I gave to you and your ancestors, ²⁹  just like I destroyed Shiloh. ³⁰ 

Daniel 9:26

9:26 Now after the sixty-two weeks,

an anointed one will be cut off and have nothing. ³¹ 

As for the city and the sanctuary,

the people of the coming prince will destroy ³²  them.

But his end will come speedily ³³  like a flood. ³⁴ 

Until the end of the war that has been decreed

there will be destruction.

Zakharia 11:1-2

The History and Future of Judah’s Wicked Kings

11:1 Open your gates, Lebanon,

so that the fire may consume your cedars. ³⁵ 

11:2 Howl, fir tree,

because the cedar has fallen;

the majestic trees have been destroyed.

Howl, oaks of Bashan,

because the impenetrable forest has fallen.

Zakharia 11:6

11:6 Indeed, I will no longer have compassion on the people of the land,” says the Lord, “but instead I will turn every last person over to his neighbor and his king. They will devastate the land, and I will not deliver it from them.”

Zakharia 14:1-2

The Sovereignty of the Lord

14:1 A day of the Lord ³⁶  is about to come when your possessions ³⁷  will be divided as plunder in your midst. 14:2 For I will gather all the nations against Jerusalem ³⁸  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. ³⁹ 

Markus 13:14

The Abomination of Desolation

13:14 “But when you see the abomination of desolation ⁴⁰  standing where it should not be (let the reader understand), then those in Judea must flee ⁴¹  to the mountains.

Lukas 13:35

13:35 Look, your house is forsaken! ⁴²  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” ⁴³ 

Lukas 19:43-44

19:43 For the days will come upon you when your enemies will build ⁴⁴  an embankment ⁴⁵  against you and surround you and close in on you from every side. 19:44 They will demolish you ⁴⁶  – you and your children within your walls ⁴⁷  – and they will not leave within you one stone ⁴⁸  on top of another, ⁴⁹  because you did not recognize the time of your visitation from God.” ⁵⁰ 

Lukas 21:6

21:6 “As for these things that you are gazing at, the days will come when not one stone will be left on another. ⁵¹  All will be torn down!” ⁵² 

Lukas 21:20

The Desolation of Jerusalem

21:20 “But when you see Jerusalem ⁵³  surrounded ⁵⁴  by armies, then know that its ⁵⁵  desolation ⁵⁶  has come near.

Lukas 21:24

21:24 They ⁵⁷  will fall by the edge ⁵⁸  of the sword and be led away as captives ⁵⁹  among all nations. Jerusalem ⁶⁰  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ⁶¹ 

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 ⁶²  and the law. ⁶³  6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs ⁶⁴  that Moses handed down to us.”

[24:2]  ¹ tn Grk “answering, he said to them.” The participle ἀποκριθείς (ajpokriqei") is redundant in English and has not been translated.

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

[24:2]  ³ 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]  ⁴ tn Grk “not one stone will be left here on another which will not be thrown down.”

[24:2]  ⁵ tn Grk “answering, he said to them.” The participle ἀποκριθείς (ajpokriqei") is redundant in English and has not been translated.

[24:2]  ⁶ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[24:2]  ⁷ 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]  ⁸ tn Grk “not one stone will be left here on another which will not be thrown down.”

[7:21]  ⁹ sn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little.

[69:24]  ¹⁰ tn Heb “anger.” “Anger” here refers metonymically to divine judgment, which is the practical effect of God’s anger.

[69:24]  ¹¹ tn Heb “the rage of your anger.” The phrase “rage of your anger” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the single idea. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971), 17-81.

[64:10]  ¹² tn Heb “holy” (so KJV, NASB, NRSV, NLT); NIV “sacred.”

[64:10]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[64:11]  ¹⁴ tn Heb “our source of pride.”

[64:11]  ¹⁵ tn Or “all that we valued has become a ruin.”

[64:12]  ¹⁶ tn Heb “because of these”; KJV, ASV “for these things.”

[7:9]  ¹⁷ tn Heb “Will you steal…then say, ‘We are safe’?” Verses 9-10 are one long sentence in the Hebrew text.

[7:9]  ¹⁸ tn Heb “You go/follow after.” See the translator’s note at 2:5 for an explanation of the idiom involved here.

[7:10]  ¹⁹ 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.

[7:10]  ²⁰ tn Or “‘We are safe!’ – safe, you think, to go on doing all those hateful things.” Verses 9-10 are all one long sentence in the Hebrew text. It has been broken up for English stylistic reasons. Somewhat literally it reads “Will you steal…then come and stand…and say, ‘We are safe’ so as to/in order to do…” The Hebrew of v. 9 has a series of infinitives which emphasize the bare action of the verb without the idea of time or agent. The effect is to place a kind of staccato like emphasis on the multitude of their sins all of which are violations of one of the Ten Commandments. The final clause in v. 8 expresses purpose or result (probably result) through another infinitive. This long sentence is introduced by a marker (ה interrogative in Hebrew) introducing a rhetorical question in which God expresses his incredulity that they could do these sins, come into the temple and claim the safety of his protection, and then go right back out and commit the same sins. J. Bright (Jeremiah [AB], 52) catches the force nicely: “What? You think you can steal, murder…and then come and stand…and say, ‘We are safe…’ just so that you can go right on…”

[7:11]  ²¹ 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]  ²² tn Heb “Is this house…a den/cave of robbers in your eyes?”

[7:11]  ²³ tn Heb “Behold!”

[7:12]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn Heb “fathers” (also in vv. 22, 25, 26).

[7:14]  ³⁰ tn Heb “I will do to this house which I…in which you put…and to this place which…as I did to Shiloh.”

[9:26]  ³¹ 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]  ³² 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]  ³³ tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.

[9:26]  ³⁴ sn Flood here is a metaphor for sudden destruction.

[11:1]  ³⁵ 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).

[14:1]  ³⁶ sn The eschatological day of the Lord described here (and through v. 8) is considered by many interpreters to refer to the period known as the great tribulation, a seven year time of great suffering by God’s (Jewish) people culminating in the establishing of the millennial reign of the Lord (vv. 9-21). For other OT and NT references to this aspect of the day of the Lord see Amos 9:8-15; Joel 1:15–2:11; Isa 1:24-31; 2:2-4; 4:2-6; 26:16–27:6; 33:13-24; 59:1–60:22; 65:13-25; Jer 30:7-11; 32:36-44; Ezek 20:33-44; Dan 11:40; 12:1; Matt 24:21, 29; 25:31-46; Rev 19:11-16.

[14:1]  ³⁷ tn Heb “your plunder.” Cf. NCV “the wealth you have taken.”

[14:2]  ³⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:2]  ³⁹ tn Heb “not be cut off from the city” (so NRSV); NAB “not be removed.”

[13:14]  ⁴⁰ sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167 b.c., the words of Jesus seem to indicate that Antiochus was not the final fulfillment, but that there was (from Jesus’ perspective) still another fulfillment yet to come. Some argue that this was realized in a.d. 70, while others claim that it refers specifically to Antichrist and will not be fully realized until the period of the great tribulation at the end of the age (cf. Mark 13:19, 24; Matt 24:21; Rev 3:10).

[13:14]  ⁴¹ 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.

[13:35]  ⁴² sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

[13:35]  ⁴³ sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.

[19:43]  ⁴⁴ 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]  ⁴⁵ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[19:44]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ⁴⁹ tn Grk “leave stone on stone.”

[19:44]  ⁵⁰ 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.

[21:6]  ⁵¹ sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[21:6]  ⁵² tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”

[21:20]  ⁵³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:20]  ⁵⁴ 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]  ⁵⁵ tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).

[21:20]  ⁵⁶ 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).

[21:24]  ⁵⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ⁵⁸ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ⁵⁹ 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]  ⁶⁰ tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ⁶¹ sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.

[6:13]  ⁶² sn This holy place is a reference to the temple.

[6:13]  ⁶³ 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]  ⁶⁴ 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.