1 Kings 9:7-8

9:7 then I will remove Israel from the land ¹  I have given them, I will abandon this temple I have consecrated with my presence, ²  and Israel will be mocked and ridiculed ³  among all the nations. 9:8 This temple will become a heap of ruins; ⁴  everyone who passes by it will be shocked and will hiss out their scorn, ⁵  saying, ‘Why did the Lord do this to this land and this temple?’

Jeremiah 26:18

26:18 “Micah from Moresheth ⁶  prophesied during the time Hezekiah was king of Judah. ⁷  He told all the people of Judah,

‘The Lord who rules over all ⁸  says,

“Zion ⁹  will become a plowed field.

Jerusalem ¹⁰  will become a pile of rubble.

The temple mount will become a mere wooded ridge.”’ ¹¹ 

Ezekiel 7:20-22

7:20 They rendered the beauty of his ornaments into pride, ¹²  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. ¹³  Vandals will enter it and desecrate it. ¹⁴ 

Daniel 9:26-27

9:26 Now after the sixty-two weeks,

an anointed one will be cut off and have nothing. ¹⁵ 

As for the city and the sanctuary,

the people of the coming prince will destroy ¹⁶  them.

But his end will come speedily ¹⁷  like a flood. ¹⁸ 

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. ¹⁹ 

But in the middle of that week

he will bring sacrifices and offerings to a halt.

On the wing ²⁰  of abominations will come ²¹  one who destroys,

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

Micah 3:12

3:12 Therefore, because of you, ²²  Zion will be plowed up like ²³  a field,

Jerusalem will become a heap of ruins,

and the Temple Mount ²⁴  will become a hill overgrown with brush! ²⁵ 

Luke 19:44

19:44 They will demolish you ²⁶  – you and your children within your walls ²⁷  – and they will not leave within you one stone ²⁸  on top of another, ²⁹  because you did not recognize the time of your visitation from God.” ³⁰ 

Luke 19:2

19:2 Now ³¹  a man named Zacchaeus was there; he was a chief tax collector ³²  and was rich.

Luke 3:11

3:11 John ³³  answered them, ³⁴  “The person who has two tunics ³⁵  must share with the person who has none, and the person who has food must do likewise.”

[9:7]  ¹ tn Heb “I will cut off Israel from upon the surface of the land.”

[9:7]  ² tn Heb “and the temple which I consecrated for my name I will send away from before my face.”

[9:7]  ³ tn Heb “will become a proverb and a taunt,” that is, a proverbial example of destruction and an object of reproach.

[9:8]  ⁴ tn Heb “and this house will be high [or elevated].” The statement makes little sense in this context, which predicts the desolation that judgment will bring. Some treat the clause as concessive, “Even though this temple is lofty [now].” Others, following the lead of several ancient versions, emend the text to, “this temple will become a heap of ruins.”

[9:8]  ⁵ tn Heb “hiss,” or perhaps “whistle.” This refers to a derisive sound one would make when taunting an object of ridicule.

[26:18]  ⁶ 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]  ⁷ 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]  ⁸ tn Heb “Yahweh of armies.”

[26:18]  ⁹ 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]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:18]  ¹¹ 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!

[7:20]  ¹² 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]  ¹³ sn My treasured place probably refers to the temple (however, cf. NLT “my treasured land”).

[7:22]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.

[9:26]  ¹⁸ sn Flood here is a metaphor for sudden destruction.

[9:27]  ¹⁹ tn Heb “one seven” (also later in this line).

[9:27]  ²⁰ 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]  ²¹ tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.

[3:12]  ²² tn The plural pronoun refers to the leaders, priests, and prophets mentioned in the preceding verse.

[3:12]  ²³ tn Or “into” (an adverbial accusative of result).

[3:12]  ²⁴ tn Heb “the mountain of the house” (so KJV, ASV, NRSV).

[3:12]  ²⁵ tn Heb “a high place of overgrowth.”

[19:44]  ²⁶ tn Grk “They will raze you to the ground.”

[19:44]  ²⁷ 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]  ²⁸ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ²⁹ tn Grk “leave stone on stone.”

[19:44]  ³⁰ 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.

[19:2]  ³¹ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the introduction of a new character. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[19:2]  ³² sn This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12).

[3:11]  ³³ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:11]  ³⁴ tn Grk “Answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “answered them.”

[3:11]  ³⁵ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.