Luke 19:42-44

19:42 saying, “If you had only known on this day, ¹  even you, the things that make for peace! ²  But now they are hidden ³  from your eyes. 19:43 For the days will come upon you when your enemies will build ⁴  an embankment ⁵  against you and surround you and close in on you from every side. 19:44 They will demolish you ⁶  – you and your children within your walls ⁷  – and they will not leave within you one stone ⁸  on top of another, ⁹  because you did not recognize the time of your visitation from God.” ¹⁰ 

Daniel 9:24-26

9:24 “Seventy weeks ¹¹  have been determined

concerning your people and your holy city

to put an end to ¹²  rebellion,

to bring sin ¹³  to completion, ¹⁴ 

to atone for iniquity,

to bring in perpetual ¹⁵  righteousness,

to seal up ¹⁶  the prophetic vision, ¹⁷ 

and to anoint a most holy place. ¹⁸ 

9:25 So know and understand:

From the issuing of the command ¹⁹  to restore and rebuild

Jerusalem ²⁰  until an anointed one, a prince arrives, ²¹ 

there will be a period of seven weeks ²²  and sixty-two weeks.

It will again be built, ²³  with plaza and moat,

but in distressful times.

9:26 Now after the sixty-two weeks,

an anointed one will be cut off and have nothing. ²⁴ 

As for the city and the sanctuary,

the people of the coming prince will destroy ²⁵  them.

But his end will come speedily ²⁶  like a flood. ²⁷ 

Until the end of the war that has been decreed

there will be destruction.

Haggai 2:7

2:7 I will also shake up all the nations, and they ²⁸  will offer their treasures; ²⁹  then I will fill this temple with glory,’ says the Lord who rules over all.

Malachi 3:1

3:1 “I am about to send my messenger, ³⁰  who will clear the way before me. Indeed, the Lord ³¹  you are seeking will suddenly come to his temple, and the messenger ³²  of the covenant, whom you long for, is certainly coming,” says the Lord who rules over all.

Malachi 4:2

4:2 But for you who respect my name, the sun of vindication ³³  will rise with healing wings, ³⁴  and you will skip about ³⁵  like calves released from the stall.

Acts 3:24-26

3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced ³⁶  these days. 3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ³⁷  saying to Abraham, ‘And in your descendants ³⁸  all the nations ³⁹  of the earth will be blessed.’ ⁴⁰  3:26 God raised up ⁴¹  his servant and sent him first to you, to bless you by turning ⁴²  each one of you from your iniquities.” ⁴³ 

Galatians 4:4

4:4 But when the appropriate time ⁴⁴  had come, God sent out his Son, born of a woman, born under the law,

[19:42]  ¹ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ² tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  ³ sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

[19:43]  ⁴ 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]  ⁵ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[19:44]  ⁷ tn Grk “They will raze you to the ground.”

[19:44]  ⁸ 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]  ⁹ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ¹⁰ tn Grk “leave stone on stone.”

[19:44]  ¹¹ 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.

[9:24]  ¹⁰ tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.

[9:24]  ¹¹ tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.

[9:24]  ¹² tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ¹³ tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.

[9:24]  ¹⁴ tn Or “everlasting.”

[9:24]  ¹⁵ sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.

[9:24]  ¹⁶ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ¹⁷ tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.

[9:25]  ¹³ tn Or “decree” (NASB, NIV); or “word” (NAB, NRSV).

[9:25]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:25]  ¹⁵ tn The word “arrives” is added in the translation for clarification.

[9:25]  ¹⁶ tn Heb “sevens” (also later in this line and in v. 26).

[9:25]  ¹⁷ tn Heb “it will return and be built.” The expression is a verbal hendiadys.

[9:26]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.

[9:26]  ¹⁹ sn Flood here is a metaphor for sudden destruction.

[2:7]  ¹⁹ tn Heb “all the nations.”

[2:7]  ²⁰ tn Though the subject here is singular (חֶמְדַּה, khemdah; “desire”), the preceding plural predicate mandates a collective subject, “desired (things)” or, better, an emendation to a plural form, חֲמֻדֹת (khamudot, “desirable [things],” hence “treasures”). Cf. ASV “the precious things”; NASB “the wealth”; NRSV “the treasure.” In the OT context this has no direct reference to the coming of the Messiah.

[3:1]  ²² tn In Hebrew the phrase “my messenger” is מַלְאָכִי (mal’akhi), the same form as the prophet’s name (see note on the name “Malachi” in 1:1). However, here the messenger appears to be an eschatological figure who is about to appear, as the following context suggests. According to 4:5, this messenger is “Elijah the prophet,” whom the NT identifies as John the Baptist (Matt 11:10; Mark 1:2) because he came in the “spirit and power” of Elijah (Matt 11:14; 17:11-12; Lk 1:17).

[3:1]  ²³ tn Here the Hebrew term הָאָדוֹן (ha’adon) is used, not יְהוָה (yÿhvah, typically rendered Lord). Thus the focus is not on the Lord as the covenant God, but on his role as master.

[3:1]  ²⁴ sn This messenger of the covenant may be equated with my messenger (that is, Elijah) mentioned earlier in the verse, or with the Lord himself. In either case the messenger functions as an enforcer of the covenant. Note the following verses, which depict purifying judgment on a people that has violated the Lord’s covenant.

[4:2]  ²⁵ tn Here the Hebrew word צְדָקָה (tsÿdaqah), usually translated “righteousness” (so KJV, NIV, NRSV, NLT; cf. NAB “justice”), has been rendered as “vindication” because it is the vindication of God’s people that is in view in the context. Cf. BDB 842 s.v. צְדָקָה 6; “righteousness as vindicated, justification, salvation, etc.”

[4:2]  ²⁶ sn The point of the metaphor of healing wings is unclear. The sun seems to be compared to a bird. Perhaps the sun’s “wings” are its warm rays. “Healing” may refer to a reversal of the injury done by evildoers (see Mal 3:5).

[4:2]  ²⁷ tn Heb “you will go out and skip about.”

[3:24]  ²⁸ tn Or “proclaimed.”

[3:25]  ³¹ tn Or “forefathers”; Grk “fathers.”

[3:25]  ³² tn Or “in your offspring”; Grk “in your seed.”

[3:25]  ³³ tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.

[3:25]  ³⁴ sn A quotation from Gen 22:18.

[3:26]  ³⁴ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ³⁵ sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ³⁶ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[4:4]  ³⁷ tn Grk “the fullness of time” (an idiom for the totality of a period of time, with the implication of proper completion; see L&N 67.69).