Lukas 21:20-24
Konteks21:20 “But when you see Jerusalem 1 surrounded 2 by armies, then know that its 3 desolation 4 has come near. 21:21 Then those who are in Judea must flee 5 to the mountains. Those 6 who are inside the city must depart. Those 7 who are out in the country must not enter it, 21:22 because these are days of vengeance, 8 to fulfill 9 all that is written. 21:23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress 10 on the earth and wrath against this people. 21:24 They 11 will fall by the edge 12 of the sword and be led away as captives 13 among all nations. Jerusalem 14 will be trampled down by the Gentiles until the times of the Gentiles are fulfilled. 15
Ulangan 28:49-58
Konteks28:49 The Lord will raise up a distant nation against you, one from the other side of the earth 16 as the eagle flies, 17 a nation whose language you will not understand, 28:50 a nation of stern appearance that will have no regard for the elderly or pity for the young. 28:51 They 18 will devour the offspring of your livestock and the produce of your soil until you are destroyed. They will not leave you with any grain, new wine, olive oil, calves of your herds, 19 or lambs of your flocks 20 until they have destroyed you. 28:52 They will besiege all of your villages 21 until all of your high and fortified walls collapse – those in which you put your confidence throughout the land. They will besiege all your villages throughout the land the Lord your God has given you. 28:53 You will then eat your own offspring, 22 the flesh of the sons and daughters the Lord your God has given you, because of the severity of the siege 23 by which your enemies will constrict you. 28:54 The man among you who is by nature tender and sensitive will turn against his brother, his beloved wife, and his remaining children. 28:55 He will withhold from all of them his children’s flesh that he is eating (since there is nothing else left), because of the severity of the siege by which your enemy will constrict 24 you in your villages. 28:56 Likewise, the most 25 tender and delicate of your women, who would never think of putting even the sole of her foot on the ground because of her daintiness, 26 will turn against her beloved husband, her sons and daughters, 28:57 and will secretly eat her afterbirth 27 and her newborn children 28 (since she has nothing else), 29 because of the severity of the siege by which your enemy will constrict you in your villages.
28:58 “If you refuse to obey 30 all the words of this law, the things written in this scroll, and refuse to fear this glorious and awesome name, the Lord your God,
Mazmur 37:12-13
Konteks37:12 Evil men plot against the godly 31
and viciously attack them. 32
37:13 The Lord laughs in disgust 33 at them,
for he knows that their day is coming. 34
Daniel 9:26-27
Konteks9:26 Now after the sixty-two weeks,
an anointed one will be cut off and have nothing. 35
As for the city and the sanctuary,
the people of the coming prince will destroy 36 them.
But his end will come speedily 37 like a flood. 38
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. 39
But in the middle of that week
he will bring sacrifices and offerings to a halt.
On the wing 40 of abominations will come 41 one who destroys,
until the decreed end is poured out on the one who destroys.”
Matius 22:7
Konteks22:7 The 42 king was furious! He sent his soldiers, and they put those murderers to death 43 and set their city 44 on fire.
Matius 23:37-39
Konteks23:37 “O Jerusalem, Jerusalem, 45 you who kill the prophets and stone those who are sent to you! 46 How often I have longed 47 to gather your children together as a hen gathers her chicks under her wings, but 48 you would have none of it! 49 23:38 Look, your house is left to you desolate! 23:39 For I tell you, you will not see me from now until you say, ‘Blessed is the one who comes in the name of the Lord!’” 50
Markus 13:14-20
Konteks13:14 “But when you see the abomination of desolation 51 standing where it should not be (let the reader understand), then those in Judea must flee 52 to the mountains. 13:15 The one on the roof 53 must not come down or go inside to take anything out of his house. 54 13:16 The one in the field must not turn back to get his cloak. 13:17 Woe to those who are pregnant and to those who are nursing their babies in those days! 13:18 Pray that it may not be in winter. 13:19 For in those days there will be suffering 55 unlike anything that has happened 56 from the beginning of the creation that God created until now, or ever will happen. 13:20 And if the Lord had not cut short those days, no one would be saved. But because of the elect, whom he chose, he has cut them 57 short.
Markus 13:1
Konteks13:1 Now 58 as Jesus 59 was going out of the temple courts, one of his disciples said to him, “Teacher, look at these tremendous stones and buildings!” 60
Markus 2:15-16
Konteks2:15 As Jesus 61 was having a meal 62 in Levi’s 63 home, many tax collectors 64 and sinners were eating with Jesus and his disciples, for there were many who followed him. 2:16 When the experts in the law 65 and the Pharisees 66 saw that he was eating with sinners and tax collectors, they said to his disciples, “Why does he eat with tax collectors and sinners?” 67
[21:20] 1 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:20] 2 sn See Luke 19:41-44. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.
[21:20] 3 tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).
[21:20] 4 sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in
[21:21] 5 sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
[21:21] 6 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:21] 7 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:22] 8 tn Or “of punishment.” This is a time of judgment.
[21:22] 9 tn The passive construction with the infinitive πλησθῆναι (plhsqhnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.
[21:23] 10 sn Great distress means that this is a period of great judgment.
[21:24] 11 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[21:24] 12 tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).
[21:24] 13 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] 14 tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.
[21:24] 15 sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.
[28:49] 16 tn Heb “from the end of the earth.”
[28:49] 17 tn Some translations understand this to mean “like an eagle swoops down” (e.g., NAB, NASB, NIV, NRSV, NLT), comparing the swift attack of an eagle to the attack of the Israelites’ enemies.
[28:51] 18 tn Heb “it” (so NRSV), a collective singular referring to the invading nation (several times in this verse and v. 52).
[28:51] 19 tn Heb “increase of herds.”
[28:51] 20 tn Heb “growth of flocks.”
[28:52] 21 tn Heb “gates,” also in vv. 55, 57.
[28:53] 22 tn Heb “the fruit of your womb” (so NAB, NRSV); NASB “the offspring of your own body.”
[28:53] 23 tn Heb “siege and stress.”
[28:55] 24 tn Heb “besiege,” redundant with the noun “siege.”
[28:56] 25 tc The LXX adds σφόδρα (sfodra, “very”) to bring the description into line with v. 54.
[28:56] 26 tn Heb “delicateness and tenderness.”
[28:57] 27 tn Heb includes “that which comes out from between her feet.”
[28:57] 28 tn Heb “her sons that she will bear.”
[28:57] 29 tn Heb includes “in her need for everything.”
[28:58] 30 tn Heb “If you are not careful to do.”
[37:12] 31 tn Or “innocent.” The singular is used here in a representative sense; the typical evildoer and the typical godly individual are in view.
[37:12] 32 tn Heb “and gnashes at him with his teeth” (see Ps 35:16). The language may picture the evil men as wild animals. The active participles in v. 12 are used for purposes of dramatic description.
[37:13] 33 tn Heb “laughs.” As the next line indicates, this refers to derisive laughter (see 2:4). The Hebrew imperfect verbal form describes the action from the perspective of an eye-witness who is watching the divine response as it unfolds before his eyes.
[37:13] 34 tn Heb “for he sees that his day is coming.” As the following context makes clear (vv. 15, 17, 19-20), “his day” refers to the time when God will destroy evildoers.
[9:26] 35 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] 36 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] 37 tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.
[9:26] 38 sn Flood here is a metaphor for sudden destruction.
[9:27] 39 tn Heb “one seven” (also later in this line).
[9:27] 40 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] 41 tn The Hebrew text does not have this verb, but it has been supplied in the translation for clarity.
[22:7] 42 tn Here δέ (de) has not been translated.
[22:7] 43 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] 44 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.
[23:37] 45 sn The double use of the city’s name betrays intense emotion.
[23:37] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:37] 46 tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).
[23:37] 47 sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.
[23:37] 48 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[23:37] 49 tn Grk “you were not willing.”
[23:39] 50 sn A quotation from Ps 118:26.
[13:14] 51 sn The reference to the abomination of desolation is an allusion to Dan 9:27. Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167
[13:14] 52 sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
[13:15] 53 sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
[13:15] 54 sn The nature of the judgment coming upon them will be so quick and devastating that one will not have time to come down or go inside to take anything out of his house. It is best just to escape as quickly as possible.
[13:19] 55 tn Traditionally, “tribulation.”
[13:19] 56 sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in
[13:1] 58 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[13:1] 59 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[13:1] 60 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.
[2:15] 61 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[2:15] 62 tn Grk “As he reclined at table.”
[2:15] sn As Jesus was having a meal. 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[2:15] 64 sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.
[2:16] 65 tn Or “the scribes.” See the note on the phrase “experts in the law” in 1:22.
[2:16] 66 sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
[2:16] 67 sn The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.
