Mazmur 81:8-12

81:8 I said, ¹  ‘Listen, my people!

I will warn ²  you!

O Israel, if only you would obey me! ³ 

81:9 There must be ⁴  no other ⁵  god among you.

You must not worship a foreign god.

81:10 I am the Lord, your God,

the one who brought you out of the land of Egypt.

Open your mouth wide and I will fill it!’

81:11 But my people did not obey me; ⁶ 

Israel did not submit to me. ⁷ 

81:12 I gave them over to their stubborn desires; ⁸ 

they did what seemed right to them. ⁹ 

Amsal 1:24-28

1:24 However, ¹⁰  because ¹¹  I called but you refused to listen, ¹² 

because ¹³  I stretched out my hand ¹⁴  but no one paid attention,

1:25 because ¹⁵  you neglected ¹⁶  all my advice,

and did not comply ¹⁷  with my rebuke,

1:26 so ¹⁸  I myself will laugh ¹⁹  when disaster strikes you, ²⁰ 

I will mock when what you dread ²¹  comes,

1:27 when what you dread ²²  comes like a whirlwind, ²³ 

and disaster strikes you ²⁴  like a devastating storm, ²⁵ 

when distressing trouble ²⁶  comes on you.

1:28 Then they will call to me, but I will not answer;

they will diligently seek ²⁷  me, but they will not find me.

Yesaya 50:2

50:2 Why does no one challenge me when I come?

Why does no one respond when I call? ²⁸ 

Is my hand too weak ²⁹  to deliver ³⁰  you?

Do I lack the power to rescue you?

Look, with a mere shout ³¹  I can dry up the sea;

I can turn streams into a desert,

so the fish rot away and die

from lack of water. ³² 

Yeremia 6:16-17

6:16 The Lord said to his people: ³³ 

“You are standing at the crossroads. So consider your path. ³⁴ 

Ask where the old, reliable paths ³⁵  are.

Ask where the path is that leads to blessing ³⁶  and follow it.

If you do, you will find rest for your souls.”

But they said, “We will not follow it!”

6:17 The Lord said, ³⁷ 

“I appointed prophets as watchmen to warn you, ³⁸  saying:

‘Pay attention to the warning sound of the trumpet!’” ³⁹ 

But they said, “We will not pay attention!”

Lukas 13:34-35

13:34 O Jerusalem, Jerusalem, ⁴⁰  you who kill the prophets and stone those who are sent to you! ⁴¹  How often I have longed ⁴²  to gather your children together as a hen gathers her chicks under her wings, but ⁴³  you would have none of it! ⁴⁴  13:35 Look, your house is forsaken! ⁴⁵  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” ⁴⁶ 

Lukas 19:42-44

19:42 saying, “If you had only known on this day, ⁴⁷  even you, the things that make for peace! ⁴⁸  But now they are hidden ⁴⁹  from your eyes. 19:43 For the days will come upon you when your enemies will build ⁵⁰  an embankment ⁵¹  against you and surround you and close in on you from every side. 19:44 They will demolish you ⁵²  – you and your children within your walls ⁵³  – and they will not leave within you one stone ⁵⁴  on top of another, ⁵⁵  because you did not recognize the time of your visitation from God.” ⁵⁶ 

[81:8]  ¹ tn The words “I said” are supplied in the translation for clarification. Verses 8-10 appear to recall what the Lord commanded the generation of Israelites that experienced the events described in v. 7. Note the statement in v. 11, “my people did not listen to me.”

[81:8]  ² tn Or perhaps “command.”

[81:8]  ³ tn The Hebrew particle אִם (“if”) and following prefixed verbal form here express a wish (GKC 321 §109.b). Note that the apodosis (the “then” clause of the conditional sentence) is suppressed.

[81:9]  ⁴ tn The imperfect verbal forms in v. 9 have a modal function, expressing what is obligatory.

[81:9]  ⁵ tn Heb “different”; “illicit.”

[81:11]  ⁶ tn Heb “did not listen to my voice.”

[81:11]  ⁷ tn The Hebrew expression אָבָה לִי (’avah liy) means “submit to me” (see Deut 13:8).

[81:12]  ⁸ tn Heb “and I sent him away in the stubbornness of their heart.”

[81:12]  ⁹ tn Heb “they walked in their counsel.” The prefixed verbal form is either preterite (“walked”) or a customary imperfect (“were walking”).

[1:24]  ¹⁰ tn The term “however” does not appear in the Hebrew text, but is implied by the contrast between the offer in 1:23 and the accusation in 1:24-25. It is supplied in the translation for the sake of clarity.

[1:24]  ¹¹ tn The particle יַעַן (ya’an, “because”) introduces a causal clause which forms part of an extended protasis; the apodosis is 1:26.

[1:24]  ¹² tn The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.

[1:24]  ¹³ tn The term “because” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.

[1:24]  ¹⁴ sn This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.

[1:25]  ¹⁵ tn Heb “and.”

[1:25]  ¹⁶ tn The verb III פָּרַע means “to let go; to let alone” (BDB 828 s.v.). It can refer to unkempt hair of the head (Lev 10:6) or lack of moral restraint: “to let things run free” (Exod 32:25; Prov 28:19). Here it means “to avoid, neglect” the offer of wisdom (BDB 829 s.v. 2).

[1:25]  ¹⁷ tn The verbs are characteristic perfects or indefinite pasts. For the word “comply, consent,” see 1:20.

[1:26]  ¹⁸ tn The conclusion or apodosis is now introduced.

[1:26]  ¹⁹ sn Laughing at the consequences of the fool’s rejection of wisdom does convey hardness against the fool; it reveals the folly of rejecting wisdom (e.g., Ps 2:4). It vindicates wisdom and the appropriateness of the disaster (D. Kidner, Proverbs [TOTC], 60).

[1:26]  ²⁰ tn Heb “at your disaster.” The 2nd person masculine singular suffix is either (1) a genitive of worth: “the disaster due you” or (2) an objective genitive: “disaster strikes you.” The term “disaster” (אֵיד, ’ed) often refers to final life-ending calamity (Prov 6:15; 24:22; BDB 15 s.v. 3). The preposition ב (bet) focuses upon time here.

[1:26]  ²¹ tn Heb “your dread” (so NASB); KJV “your fear”; NRSV “panic.” The 2nd person masculine singular suffix is a subjective genitive: “that which you dread.”

[1:27]  ²² tn Heb “your dread.” See note on 1:31.

[1:27]  ²³ sn The term “whirlwind” (NAB, NIV, NRSV; cf. TEV, NLT “storm”) refers to a devastating storm and is related to the verb שׁוֹא (sho’, “to crash into ruins”; see BDB 996 s.v. שׁוֹאָה). Disaster will come swiftly and crush them like a devastating whirlwind.

[1:27]  ²⁴ tn Heb “your disaster.” The 2nd person masculine singular suffix is an objective genitive: “disaster strikes you.”

[1:27]  ²⁵ tn Heb “like a storm.” The noun סוּפָה (sufah, “storm”) is often used in similes to describe sudden devastation (Isa 5:28; Hos 8:7; Amos 1:14).

[1:27]  ²⁶ tn Heb “distress and trouble.” The nouns “distress and trouble” mean almost the same thing so they may form a hendiadys. The two similar sounding terms צוּקָה (tsuqah) and צָרָה (tsarah) also form a wordplay (paronomasia) which also links them together.

[1:28]  ²⁷ tn Heb “look to.” The verb שָׁחַר (shakhar, “to look”) is used figuratively of intensely looking (=seeking) for deliverance out of trouble (W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 366); cf. NLT “anxiously search for.” It is used elsewhere in parallelism with בָּקַשׁ (baqash, “to seek rescue”; Hos 5:15). It does not mean “to seek early” (cf. KJV) as is popularly taught due to etymological connections with the noun שַׁחַר (shakhar, “dawn”; so BDB 1007 s.v. שָׁחַר).

[50:2]  ²⁸ sn The present tense translation of the verbs assumes that the Lord is questioning why Israel does not attempt to counter his arguments. Another possibility is to take the verbs as referring to past events: “Why did no one meet me when I came? Why did no one answer when I called?” In this case the Lord might be asking why Israel rejected his calls to repent and his offer to deliver them.

[50:2]  ²⁹ tn Heb “short” (so NAB, NASB, NIV).

[50:2]  ³⁰ tn Or “ransom” (NAB, NASB, NIV).

[50:2]  ³¹ tn Heb “with my rebuke.”

[50:2]  ³² tn Heb “the fish stink from lack of water and die from thirst.”

[6:16]  ³³ tn The words, “to his people” are not in the text but are implicit in the interchange of pronouns in the Hebrew of vv. 16-17. They are supplied in the translation here for clarity.

[6:16]  ³⁴ tn Heb “Stand at the crossroads and look.”

[6:16]  ³⁵ tn Heb “the ancient path,” i.e., the path the Lord set out in ancient times (cf. Deut 32:7).

[6:16]  ³⁶ tn Heb “the way of/to the good.”

[6:17]  ³⁷ tn These words are not in the text but are implicit in the interchange of pronouns in the Hebrew of vv. 16-17. They are supplied in the translation here for clarity.

[6:17]  ³⁸ tn Heb “I appointed watchmen over you.”

[6:17]  ³⁹ tn Heb “Pay attention to the sound of the trumpet.” The word “warning” is not in the Hebrew text, but is implied.

[13:34]  ⁴⁰ sn The double use of the city’s name betrays intense emotion.

[13:34]  ⁴¹ 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”).

[13:34]  ⁴² 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.

[13:34]  ⁴³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ⁴⁴ tn Grk “you were not willing.”

[13:35]  ⁴⁵ sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

[13:35]  ⁴⁶ sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.

[19:42]  ⁴⁷ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[19:44]  ⁵² tn Grk “They will raze you to the ground.”

[19:44]  sn The singular pronoun you refers to the city of Jerusalem personified.

[19:44]  ⁵³ 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]  ⁵⁴ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ⁵⁵ tn Grk “leave stone on stone.”

[19:44]  ⁵⁶ 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.

[19:44]  sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.