Ulangan 5:29

5:29 If only it would really be their desire to fear me and obey ¹  all my commandments in the future, so that it may go well with them and their descendants forever.

Ulangan 32:29

32:29 I wish that they were wise and could understand this,

and that they could comprehend what will happen to them.”

Mazmur 81:13-16

81:13 If only my people would obey me! ² 

If only Israel would keep my commands! ³ 

81:14 Then I would quickly subdue their enemies,

and attack ⁴  their adversaries.”

81:15 (May those who hate the Lord ⁵  cower in fear ⁶  before him!

May they be permanently humiliated!) ⁷ 

81:16 “I would feed Israel the best wheat, ⁸ 

and would satisfy your appetite ⁹  with honey from the rocky cliffs.” ¹⁰ 

Matius 23:37

Judgment on Israel

23:37 “O Jerusalem, Jerusalem, ¹¹  you who kill the prophets and stone those who are sent to you! ¹²  How often I have longed ¹³  to gather your children together as a hen gathers her chicks under her wings, but ¹⁴  you would have none of it! ¹⁵ 

Lukas 19:41-42

Jesus Weeps for Jerusalem under Judgment

19:41 Now ¹⁶  when Jesus ¹⁷  approached ¹⁸  and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, ¹⁹  even you, the things that make for peace! ²⁰  But now they are hidden ²¹  from your eyes.

[5:29]  ¹ tn Heb “keep” (so KJV, NAB, NIV, NRSV).

[81:13]  ² tn Heb “if only my people were listening to me.” The Hebrew particle לוּ (lu, “if not”) introduces a purely hypothetical or contrary to fact condition (see 2 Sam 18:12).

[81:13]  ³ tn Heb “[and if only] Israel would walk in my ways.”

[81:14]  ⁴ tn Heb “turn my hand against.” The idiom “turn the hand against” has the nuance of “strike with the hand, attack” (see Isa 1:25; Ezek 38:12; Amos 1:8; Zech 13:7).

[81:15]  ⁵ tn “Those who hate the Lord” are also mentioned in 2 Chr 19:2 and Ps 139:21.

[81:15]  ⁶ tn See Deut 33:29; Ps 66:3 for other uses of the verb כָּחַשׁ (kakhash) in the sense “cower in fear.” In Ps 18:44 the verb seems to carry the nuance “to be weak; to be powerless” (see also Ps 109:24). The prefixed verbal form is taken as a jussive, parallel to the jussive form in the next line.

[81:15]  ⁷ tc Heb “and may their time be forever.” The Hebrew term עִתָּם (’ittam, “their time”) must refer here to the “time” of the demise and humiliation of those who hate the Lord. Some propose an emendation to בַּעֲתָתָם (ba’atatam) or בִּעֻתָם (bi’utam; “their terror”; i.e., “may their terror last forever”), but the omission of bet (ב) in the present Hebrew text is difficult to explain, making the proposed emendation unlikely.

[81:15]  tn The verb form at the beginning of the line is jussive, indicating that this is a prayer. The translation assumes that v. 15 is a parenthetical “curse” offered by the psalmist. Having heard the reference to Israel’s enemies (v. 14), the psalmist inserts this prayer, reminding the Lord that they are God’s enemies as well.

[81:16]  ⁸ tn Heb “and he fed him from the best of the wheat.” The Hebrew text has a third person form of the preterite with a vav (ו) consecutive attached. However, it is preferable, in light of the use of the first person in v. 14 and in the next line, to emend the verb to a first person form and understand the vav as conjunctive, continuing the apodosis of the conditional sentence of vv. 13-14. The third masculine singular pronominal suffix refers to Israel, as in v. 6.

[81:16]  sn I would feed. After the parenthetical “curse” in v. 15, the Lord’s speech continues here.

[81:16]  ⁹ tn Heb “you.” The second person singular pronominal suffix refers to Israel, as in vv. 7-10.

[81:16]  ¹⁰ sn The language in this verse, particularly the references to wheat and honey, is reminiscent of Deut 32:13-14.

[23:37]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[23:37]  ¹⁵ tn Grk “you were not willing.”

[19:41]  ¹⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ¹⁷ tn Grk “he.”

[19:41]  ¹⁸ sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.

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

[19:42]  ²⁰ 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]  ²¹ 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).