2 Samuel 24:16

24:16 When the angel ¹  extended his hand to destroy Jerusalem, the Lord relented from his judgment. ²  He told the angel who was killing the people, “That’s enough! Stop now!” ³  (Now the Lord’s angel was near the threshing floor of Araunah the Jebusite.)

Jeremiah 7:12

7:12 So, go to the place in Shiloh where I allowed myself to be worshiped ⁴  in the early days. See what I did to it ⁵  because of the wicked things my people Israel did.

Jeremiah 26:9

26:9 How dare you claim the Lord’s authority to prophesy such things! How dare you claim his authority to prophesy that this temple will become like Shiloh and that this city will become an uninhabited ruin!” ⁶  Then all the people crowded around Jeremiah.

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 

Matthew 23:37-38

Judgment on Israel

23:37 “O Jerusalem, Jerusalem, ¹³  you who kill the prophets and stone those who are sent to you! ¹⁴  How often I have longed ¹⁵  to gather your children together as a hen gathers her chicks under her wings, but ¹⁶  you would have none of it! ¹⁷  23:38 Look, your house is left to you desolate!

[24:16]  ¹ tn Heb “messenger.”

[24:16]  ² tn Heb “concerning the calamity.”

[24:16]  ³ tn Heb “Now, drop your hand.”

[7:12]  ⁴ tn Heb “where I caused my name to dwell.” The translation does not adequately represent the theology of the Lord’s deliberate identification with a place where he chose to manifest his presence and desired to be worshiped (cf. Exod 20:25; Deut 16:2, 6, 11).

[7:12]  ⁵ sn The place in Shiloh…see what I did to it. This refers to the destruction of Shiloh by the Philistines circa 1050 b.c. (cf. Ps 78:60). The destruction of Shiloh is pertinent to the argument. The presence of the tabernacle and ark of the covenant did not prevent Shiloh from being destroyed when Israel sinned. The people of Israel used the ark as a magic charm but it did not prevent them from being defeated or the ark being captured (1 Sam 4:3, 11, 21-22).

[26:9]  ⁶ tn Heb “Why have you prophesied in the Lord’s name, saying, ‘This house will become like Shiloh and this city will become a ruin without inhabitant?’” It is clear from the context here and in 7:1-15 that the emphasis is on “in the Lord’s name” and that the question is rhetorical. The question is not a quest for information but an accusation, a remonstrance. (For this figure see E. W. Bullinger, Figures of Speech, 953-54, who calls a question like this a rhetorical question of remonstrance or expostulation. For good examples see Pss 11:1; 50:16.) For the significance of “prophesying in the Lord’s name” see the study note on 14:14. The translation again utilizes the indirect quote to eliminate one level of embedded quotation.

[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!

[23:37]  ¹³ sn The double use of the city’s name betrays intense emotion.

[23:37]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[23:37]  ¹⁷ tn Grk “you were not willing.”