The Hyperlinked Bible
Intertextuality Pair
Echo
Later text
Nevertheless, I must keep going today and tomorrow and the next day, for it is not admissible for a prophet to perish outside of Jerusalem. O Jerusalem, Jerusalem, who kills the prophets and stones those sent to her, how often I have longed to gather your children together as a hen gathers her chicks under her wings, but you were unwilling!
Earlier text
Now there was another man prophesying in the name of the LORD, Uriah son of Shemaiah from Kiriath-jearim. He prophesied against this city and against this land the same things that Jeremiah did. King Jehoiakim and all his mighty men and officials heard his words, and the king sought to put him to death. But when Uriah found out about it, he fled in fear and went to Egypt. Then King Jehoiakim sent men to Egypt: Elnathan son of Achbor along with some other men. They brought Uriah out of Egypt and took him to King Jehoiakim, who had him put to the sword and his body thrown into the burial place of the common people.
Earlier text
Ruth 2:12BSB
May the LORD repay your work, and may you receive a rich reward from the LORD, the God of Israel, under whose wings you have taken refuge."
Earlier text
Moreover, Manasseh shed so much innocent blood that he filled Jerusalem from end to end, in addition to the sin that he had caused Judah to commit, doing evil in the sight of the LORD.
Jesus answers Herod's threat with a claim about geography and vocation - "it is not admissible for a prophet to perish outside of Jerusalem" (Luke 13:33) - and then addresses the city itself: "O Jerusalem, Jerusalem, who kills the prophets and stones those sent to her" (13:34). Three Old Testament texts stand behind that. Jeremiah 26:20-23 is the clearest. Uriah son of Shemaiah "prophesied against this city and against this land the same things that Jeremiah did," fled to Egypt, was extradited by Jehoiakim's men, "put to the sword," and thrown into a commoners' grave. He is the canon's explicit case of a prophet executed by the Jerusalem authorities for saying what Jeremiah said, and the chapter exists in order to set his fate beside Jeremiah's narrow escape - so that the reader learns what the city's ordinary practice was. No wording passes from that account into Luke; what Jesus recalls is the record. 2 Kings 21:16 supplies the volume: "Manasseh shed so much innocent blood that he filled Jerusalem from end to end." Jesus is not exaggerating for rhetorical effect; He is stating the record. Ruth 2:12 supplies the tenderness. Boaz blesses Ruth as one who has come "under whose wings you have taken refuge" - LXX ὑπὸ τὰς πτέρυγας αὐτοῦ - the same image and the same noun πτέρυξ that Jesus turns into a lament: "how often I have longed to gather your children together as a hen gathers her chicks under her wings, but you were unwilling" (13:34). The wing-refuge is a standing figure for the LORD's covenant shelter (Psalms 17:8; 36:7; 91:4), and its use for a destitute Moabite widow taken into Israel is the canon's warmest instance of it. The pairing therefore holds two threads that meet in this paragraph: the city that kills the sent ones, and the God who has never stopped trying to gather them. What Luke adds is that the threads are now one Person - the prophet who must die in Jerusalem is the same one whose wings the city refused; the Sender is the Sent. And the lament does not close in abandonment. "You will not see Me again until you say, 'Blessed is He who comes in the name of the Lord'" (13:35, quoting Psalm 118:26). Even the sentence on the desolate house is framed as an until. The wings are still open, and the One spreading them is walking to Jerusalem to die so that they can be.