Psalms 74:7

74:7 They set your sanctuary on fire;

they desecrate your dwelling place by knocking it to the ground. ¹ 

Psalms 102:14

102:14 Indeed, ²  your servants take delight in her stones,

and feel compassion for ³  the dust of her ruins. ⁴ 

Jeremiah 26:6

26:6 If you do not obey me, ⁵  then I will do to this temple what I did to Shiloh. ⁶  And I will make this city an example to be used in curses by people from all the nations on the earth.’”

Jeremiah 26:18

26:18 “Micah from Moresheth ⁷  prophesied during the time Hezekiah was king of Judah. ⁸  He told all the people of Judah,

‘The Lord who rules over all ⁹  says,

“Zion ¹⁰  will become a plowed field.

Jerusalem ¹¹  will become a pile of rubble.

The temple mount will become a mere wooded ridge.”’ ¹² 

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.

Lamentations 2:7

ז (Zayin)

2:7 The Lord ¹³  rejected ¹⁴  his altar

and abhorred his temple. ¹⁵ 

He handed over to the enemy ¹⁶ 

her palace walls;

the enemy ¹⁷  shouted ¹⁸  in the Lord’s temple

as if it were a feast day. ¹⁹ 

Lamentations 4:1

The Prophet Speaks:

א (Alef)

4:1 ²⁰ Alas! ²¹  Gold has lost its luster; ²² 

pure gold loses value. ²³ 

Jewels ²⁴  are scattered

on every street corner. ²⁵ 

Ezekiel 24:21

24:21 Say to the house of Israel, ‘This is what the sovereign Lord says: Realize I am about to desecrate my sanctuary – the source of your confident pride, ²⁶  the object in which your eyes delight, ²⁷  and your life’s passion. ²⁸  Your very own sons and daughters whom you have left behind will die ²⁹  by the sword.

Daniel 9:17-18

9:17 “So now, our God, accept ³⁰  the prayer and requests of your servant, and show favor to ³¹  your devastated sanctuary for your own sake. ³²  9:18 Listen attentively, ³³  my God, and hear! Open your eyes and look on our desolated ruins ³⁴  and the city called by your name. ³⁵  For it is not because of our own righteous deeds that we are praying to you, ³⁶  but because your compassion is abundant.

Daniel 9:26-27

9:26 Now after the sixty-two weeks,

an anointed one will be cut off and have nothing. ³⁷ 

As for the city and the sanctuary,

the people of the coming prince will destroy ³⁸  them.

But his end will come speedily ³⁹  like a flood. ⁴⁰ 

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. ⁴¹ 

But in the middle of that week

he will bring sacrifices and offerings to a halt.

On the wing ⁴²  of abominations will come ⁴³  one who destroys,

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

Micah 3:12

3:12 Therefore, because of you, ⁴⁴  Zion will be plowed up like ⁴⁵  a field,

Jerusalem will become a heap of ruins,

and the Temple Mount ⁴⁶  will become a hill overgrown with brush! ⁴⁷ 

Matthew 24:1-2

The Destruction of the Temple

24:1 Now ⁴⁸  as Jesus was going out of the temple courts and walking away, his disciples came to show him the temple buildings. ⁴⁹  24:2 And he said to them, ⁵⁰  “Do you see all these things? I tell you the truth, ⁵¹  not one stone will be left on another. ⁵²  All will be torn down!” ⁵³ 

[74:7]  ¹ tn Heb “to the ground they desecrate the dwelling place of your name.”

[102:14]  ² tn Or “for.”

[102:14]  ³ tn The Poel of חָנַן (khanan) occurs only here and in Prov 14:21, where it refers to having compassion on the poor.

[102:14]  ⁴ tn Heb “her dust,” probably referring to the dust of the city’s rubble.

[26:6]  ⁵ tn 26:4-6 are all one long sentence containing a long condition with subordinate clauses (vv. 4-5) and a compound consequence in v. 6: Heb “If you will not obey me by walking in my law…by paying attention to the words of the prophets which…and you did not pay heed, then I will make…and I will make…” The sentence has been broken down in conformity to contemporary English style but an attempt has been made to reflect all the subordinations in the English translation.

[26:6]  ⁶ sn See the study note on Jer 7:13.

[26:18]  ⁷ 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]  ⁸ 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]  ⁹ tn Heb “Yahweh of armies.”

[26:18]  ¹⁰ 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]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[26:18]  ¹² 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!

[2:7]  ¹³ tc The MT reads אֲדֹנָי (’adonay, “the Lord”) here rather than יהוה (YHWH, “the Lord”), which occurs near the end of this verse. See the tc note at 1:14.

[2:7]  ¹⁴ tn The Heb verb זָנַח (zanakh) is a rejection term often used in military contexts. Emphasizing emotion, it may mean “to spurn.” In military contexts it may be rendered “to desert.”

[2:7]  ¹⁵ tn Heb “His sanctuary.” The term מִקְדָּשׁוֹ (miqdasho, “His sanctuary”) refers to the temple (e.g., 1 Chr 22:19; 2 Chr 36:17; Ps 74:7; Isa 63:18; Ezek 48:21; Dan 8:11) (BDB 874 s.v. מִקְדָּשׁ).

[2:7]  ¹⁶ tn Heb “He delivered into the hand of the enemy.” The verb הִסְגִּיר (hisgir), Hiphil perfect 3rd person masculine singular from סָגַר (sagar), means “to give into someone’s control: to deliver” (Deut 23:16; Josh 20:5; 1 Sam 23:11, 20; 30:15; Job 16:11; Pss 31:9; 78:48, 50, 62; Lam 2:7; Amos 1:6, 9; Obad 14).

[2:7]  ¹⁷ tn Heb “they.”

[2:7]  ¹⁸ tn Heb “they gave voice” (קוֹל נָתְנוּ, kol natno). The verb נָתַן (natan, “to give”) with the noun קוֹל (kol, “voice, sound”) is an idiom meaning: “to utter a sound, make a noise, raise the voice” (e.g., Gen 45:2; Prov 2:3; Jer 4:16; 22:20; 48:34) (HALOT 734 s.v. נתן 12; BDB 679 s.v. נָתַן 1.x). Contextually, this describes the shout of victory by the Babylonians celebrating their conquest of Jerusalem.

[2:7]  ¹⁹ tn Heb “as on the day of an appointed time.” The term מוֹעֵד (mo’ed, “appointed time”) refers to the religious festivals that were celebrated at appointed times in the Hebrew calendar (BDB 417 s.v. 1.b). In contrast to making festivals neglected (forgotten) in v 6, the enemy had a celebration which was entirely out of place.

[4:1]  ²⁰ sn According to W. F. Lanahan (“The Speaking Voice in the Book of Lamentations” JBL 93 [1974]: 48), the persona or speaking voice in chap. 4 is a bourgeois, the common man. This voice is somewhat akin to the Reporter in chs 1-2 in that much of the description is in the third person. However, “the bourgeois has some sense of identity with his fellow-citizens” seen in the shift to the first person plural. The alphabetic acrostic structure reduces to two bicola per letter. The first letter of only the first line in each stanza spells the acrostic.

[4:1]  ²¹ tn See the note at 1:1

[4:1]  ²² tn Heb “had grown dim.” The verb יוּעַם (yu’am), Hophal imperfect 3rd person masculine singular from עָמַם (’amam, “to conceal, darken”), literally means “to be dimmed” or “to be darkened.” Most English versions render this literally: the gold has “become dim” (KJV, NKJV), “grown dim” (RSV, NRSV), “is dulled” (NJPS), “grown dull” (TEV); however, but NIV has captured the sense well: “How the gold has lost its luster.”

[4:1]  ²³ tc The verb יִשְׁנֶא (yishne’, Qal imperfect 3rd person feminine singular) is typically taken to be the only Qal imperfect of I שָׁנָהּ (shanah). Such a spelling with א (aleph) instead of ה (he) is feasible. D. R. Hillers suggests the root שָׂנֵא (sane’, “to hate”): “Pure gold is hated”. This maintains the consonantal text and also makes sense in context. In either case the point is that gold no longer holds the same value, probably because there is nothing available to buy with it.

[4:1]  ²⁴ tn Heb “the stones of holiness/jewelry.” קֹדֶשׁ (qodesh) in most cases refers to holiness or sacredness. For the meaning “jewelry” see J. A. Emerton, “The Meaning of אַבְנֵי־קֹדֶשׁ in Lamentations 4:1” ZAW 79 (1967): 233-36.

[4:1]  ²⁵ tn Heb “at the head of every street.”

[24:21]  ²⁶ tn Heb “the pride of your strength” means “your strong pride.”

[24:21]  ²⁷ sn Heb “the delight of your eyes.” Just as Ezekiel was deprived of his beloved wife (v. 16, the “desire” of his “eyes”) so the Lord would be forced to remove the object of his devotion, the temple, which symbolized his close relationship to his covenant people.

[24:21]  ²⁸ tn Heb “the object of compassion of your soul.” The accentuation in the traditional Hebrew text indicates that the descriptive phrases (“the source of your confident pride, the object in which your eyes delight, and your life’s passion”) modify the preceding “my sanctuary.”

[24:21]  ²⁹ tn Heb “fall.”

[9:17]  ³⁰ tn Heb “hear.” Here the verb refers to hearing favorably, accepting the prayer and responding positively.

[9:17]  ³¹ tn Heb “let your face shine.” This idiom pictures God smiling in favor. See Pss 31:16; 67:1; 80:3, 7, 19.

[9:17]  ³² tn Heb “for the sake of my Lord.” Theodotion has “for your sake.” Cf. v. 19.

[9:18]  ³³ tn Heb “turn your ear.”

[9:18]  ³⁴ tn Heb “desolations.” The term refers here to the ruined condition of Judah’s towns.

[9:18]  ³⁵ tn Heb “over which your name is called.” Cf. v. 19. This expression implies that God is the owner of his city, Jerusalem. Note the use of the idiom in 2 Sam 12:28; Isa 4:1; Amos 9:12.

[9:18]  ³⁶ tn Heb “praying our supplications before you.”

[9:26]  ³⁷ 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]  ³⁸ 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]  ³⁹ tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.

[9:26]  ⁴⁰ sn Flood here is a metaphor for sudden destruction.

[9:27]  ⁴¹ tn Heb “one seven” (also later in this line).

[9:27]  ⁴² 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]  ⁴³ tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.

[3:12]  ⁴⁴ tn The plural pronoun refers to the leaders, priests, and prophets mentioned in the preceding verse.

[3:12]  ⁴⁵ tn Or “into” (an adverbial accusative of result).

[3:12]  ⁴⁶ tn Heb “the mountain of the house” (so KJV, ASV, NRSV).

[3:12]  ⁴⁷ tn Heb “a high place of overgrowth.”

[24:1]  ⁴⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[24:1]  ⁴⁹ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[24:2]  ⁵⁰ tn Grk “answering, he said to them.” The participle ἀποκριθείς (ajpokriqei") is redundant in English and has not been translated.

[24:2]  ⁵¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[24:2]  ⁵² 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]  ⁵³ tn Grk “not one stone will be left here on another which will not be thrown down.”