In Masechet Makot (24b), Chazal tell the story of Rebbe Akiva and other sages who ascended to Yerushalayim. When they arrived at Mt. Scopus and saw the destruction of the Temple, they tore their garments.  When they arrived on the Temple Mount, they saw a fox running out from the place of the Holy of Holies.  The sages began to cry, but Rebbe Akiva began to laugh.  They said to him, "Akiva, why are you laughing?" He said to them, "Why are you crying?"He continued by referring to the prophecy of Yeshayahu, who said, "I will make two faithful witnesses testify, Uriah the priest and Zecharyahu, the son of Yeverechyahu" (Isaiah 8:2). 

What is the connection between these two, he asked? Uriah prophesied before the destruction of the first Temple, saying, "Therefore, because of you, Zion shall be plowed like a field..." (Michah 3:12). Zecharyah prophesied after the destruction, "Thus says the L-rd of Hosts, `Old men and old women will yet sit in the streets of Yerushalayim.... The streets of the city will be full with boys and girls playing in her streets'" (Zechariah 8:4-5).Rebbe Akiva explained that, by joining together these two prophecies, the prophet Yeshayahu made one dependent upon the other. 

Rebbe Akiva said, "Until the prophecy of Uriah was fulfilled, I was afraid that the prophecy of Zecharyah could not be fulfilled.  Now that the prophecy of Uriah has been fulfilled, it is obvious that the prophecy of Zecharyah will also be fulfilled." The Talmud concludes by reporting that the sages said to Rebbe Akiva, "You have consoled us, Akiva, you have consoled us."  However, the question actually remains.  For what purpose, and in what way, did the verse in Yeshayahu join the prophecy of Zecharyah to the prophecy of Uriah? Also, what was the consolation of the sages here, and why did they repeat their words, "You have consoled us, Akiva, you have consoled us"?

To answer these questions, it seems proper to relate, first of all, to the prophecy of Uriah who said, "Zion shall be plowed like a field," which the Romans actually did.  When a field is plowed, the soil is turned over and over.  Thus, the act of plowing completely effaces everything that was, and it is much more than "mere" destruction.  Even the foundations of what was beforehand are totally destroyed. However, the purpose of plowing a field is also to prepare it for the future.  Therefore, it joins together what was with what will be.  On the one hand, it is the final and ultimate finish of what was.

On the other hand, it is the foundation stone and building block of what will be. Now, we can understand the reason that the prophecy of Zecharyah was dependent upon fulfillment of the prophecy of Uriah.  The prophecy of Zecharyah concerning the Redemption of the future could not take place, until the "plowing" of Uriah was fulfilled. That is why Rebbe Akiva laughed to see it... because it was the beginning of the future building. And why were the sages doubly consoled that they said to Rebbe Akiva, "You have consoled us...  you have consoled us"? When something that is destroyed is built anew, it is a consolation.  Nevertheless, the pain and suffering over what happened remains, at least as an unpleasant memory in the recesses of the heart.