Deuteronomy 13:16

13:16 You must gather all of its plunder into the middle of the plaza ¹  and burn the city and all its plunder as a whole burnt offering to the Lord your God. It will be an abandoned ruin ²  forever – it must never be rebuilt again.

Deuteronomy 13:2

13:2 and the sign or wonder should come to pass concerning what he said to you, namely, “Let us follow other gods” – gods whom you have not previously known – “and let us serve them.”

Deuteronomy 25:9

25:9 then his sister-in-law must approach him in view of the elders, remove his sandal from his foot, and spit in his face. ³  She will then respond, “Thus may it be done to any man who does not maintain his brother’s family line!” ⁴ 

Jeremiah 39:8

39:8 The Babylonians ⁵  burned down the royal palace, the temple of the Lord, and the people’s homes, ⁶  and they tore down the wall of Jerusalem. ⁷ 

Jeremiah 52:13

52:13 He burned down the Lord’s temple, the royal palace, and all the houses in Jerusalem, including every large house.

Micah 3:12

3:12 Therefore, because of you, ⁸  Zion will be plowed up like ⁹  a field,

Jerusalem will become a heap of ruins,

and the Temple Mount ¹⁰  will become a hill overgrown with brush! ¹¹ 

[13:16]  ¹ tn Heb “street.”

[13:16]  ² tn Heb “mound”; NAB “a heap of ruins.” The Hebrew word תֵּל (tel) refers to this day to a ruin represented especially by a built-up mound of dirt or debris (cf. Tel Aviv, “mound of grain”).

[25:9]  ³ sn The removal of the sandal was likely symbolic of the relinquishment by the man of any claim to his dead brother’s estate since the sandal was associated with the soil or land (cf. Ruth 4:7-8). Spitting in the face was a sign of utmost disgust or disdain, an emotion the rejected widow would feel toward her uncooperative brother-in-law (cf. Num 12:14; Lev 15:8). See W. Bailey, NIDOTTE 2:544.

[25:9]  ⁴ tn Heb “build the house of his brother”; TEV “refuses to give his brother a descendant”; NLT “refuses to raise up a son for his brother.”

[39:8]  ⁵ tn Heb “Chaldean.” See the study note on 21:4 for explanation.

[39:8]  ⁶ tc The reading here is based on an emendation following the parallels in Jer 52:13 and 2 Kgs 25:9. The Hebrew text here does not have “the temple of the Lord” and reads merely “house of the people.” The text here is probably corrupt. It reads וְאֶת־בֵּית הָעָם (vÿ’et-bet ha’am, “and the house of the people”), which many explain as a collective use of בַּיִת (bayit). However, no parallels are cited by any of the commentaries, grammars, or lexicons for such a use. It is more likely that the words יְהוָה וְאֶת־בָּתֵּי (yÿhvah vÿ’et-bate) have fallen out of the text due to similar beginnings. The words וְאֶת־בֵּית יהוה (vÿ’et-bet yhwh) are found in the parallel texts cited in the marginal note. The Greek version is no help here because vv. 4-13 are omitted, probably due to the similarities in ending of vv. 3, 13 (i.e., homoioteleuton of מֶלֶךְ בָּבֶל, melekh bavel).

[39:8]  ⁷ sn According to the parallels in 2 Kgs 25:8-9; Jer 52:12-13 this occurred almost a month after the wall was breached and Zedekiah’s failed escape. It took place under the direction of Nebuzaradan, the captain of the king’s special guard who is mentioned in the next verse.

[3:12]  ⁸ tn The plural pronoun refers to the leaders, priests, and prophets mentioned in the preceding verse.

[3:12]  ⁹ tn Or “into” (an adverbial accusative of result).

[3:12]  ¹⁰ tn Heb “the mountain of the house” (so KJV, ASV, NRSV).

[3:12]  ¹¹ tn Heb “a high place of overgrowth.”