Matius 22:2

22:2 “The kingdom of heaven can be compared to a king who gave a wedding banquet for his son.

Matius 22:7

22:7 The ¹  king was furious! He sent his soldiers, and they put those murderers to death ²  and set their city ³  on fire.

Matius 23:38

23:38 Look, your house is left to you desolate!

Matius 24:2

24:2 And he said to them, ⁴  “Do you see all these things? I tell you the truth, ⁵  not one stone will be left on another. ⁶  All will be torn down!” ⁷ 

Markus 13:2

13:2 Jesus said to him, “Do you see these great buildings? Not one stone will be left on another. ⁸  All will be torn down!” ⁹ 

Lukas 19:43-44

19:43 For the days will come upon you when your enemies will build ¹⁰  an embankment ¹¹  against you and surround you and close in on you from every side. 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 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. ¹⁷  All will be torn down!” ¹⁸ 

Lukas 21:24

21:24 They ¹⁹  will fall by the edge ²⁰  of the sword and be led away as captives ²¹  among all nations. Jerusalem ²²  will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. ²³ 

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 ²⁴  and the law. ²⁵  6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs ²⁶  that Moses handed down to us.”

[22:7]  ¹ tn Here δέ (de) has not been translated.

[22:7]  ² tn Grk “he sent his soldiers, destroyed those murderers.” The verb ἀπώλεσεν (apwlesen) is causative, indicating that the king was the one behind the execution of the murderers. In English the causative idea is not expressed naturally here; either a purpose clause (“he sent his soldiers to put those murderers to death”) or a relative clause (“he sent his soldier who put those murderers to death”) is preferred.

[22:7]  ³ tn The Greek text reads here πόλις (polis), which could be translated “town” or “city.” The prophetic reference is to the city of Jerusalem, so “city” is more appropriate here.

[24:2]  ⁴ tn Grk “answering, he said to them.” The participle ἀποκριθείς (ajpokriqei") is redundant in English and has not been translated.

[24:2]  ⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[24:2]  ⁶ 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]  ⁷ tn Grk “not one stone will be left here on another which will not be thrown down.”

[13:2]  ⁸ 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]  ⁹ tn Grk “not one stone will be left here on another which will not be thrown down.”

[19:43]  ¹⁰ 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]  ¹¹ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[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.

[21:6]  ¹⁷ 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]  ¹⁸ tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”

[21:24]  ¹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ²⁰ tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).

[21:24]  ²¹ 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]  ²² tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.

[21:24]  ²³ 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]  ²⁴ sn This holy place is a reference to the temple.

[6:13]  ²⁵ 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]  ²⁶ 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.