Places of the Bible

Jerusalem

Taken late, chosen deliberately, and the book that ends with it burning is not the last word about it.

It is still Jebusite territory when David takes it, four hundred years after the conquest began, and the people inside are confident enough to taunt him about the blind and the lame keeping him out. He takes the stronghold and calls it the city of David, and the choice is political before it is anything else: a city belonging to no tribe, between north and south, which makes it a capital without a faction.

Where it appears2 Samuel 5 · 1 Kings 8 · 2 Kings 25 · Luke 19

Scroll down to the account

The movements, in the order the text gives them.

The Account of Jerusalem

  1. 01

    2 Samuel 5:6-9

    Except thou take away the blind and the lame

    The taunt is recorded in full, and so is the answer. He dwelt in the fort and called it the city of David.

    Nevertheless is a remarkably economical answer to a fortress boasting that David cannot enter it. The defenders' taunt receives one sentence of confidence; the capture receives one sentence that disposes of it. The stronghold has mistaken its position for a guarantee.

    Jerusalem is not David's first capital. Verse 5 has already given him seven years and six months at Hebron before his reign over all Israel and Judah from Jerusalem. The new name, city of David, marks a change of possession and royal residence. It does not mean he founded an empty settlement. There were inhabitants, defenses, and a name before his arrival.

    The language about the blind and lame is difficult and harsh. Its immediate setting is the Jebusite taunt and David's response, not a detached statement about every disabled person. The same Book of Second Samuel later places Mephibosheth, lame in both feet, at David's table in Jerusalem in 9:13. That later detail does not make the words here gentle. It does prevent a careless generalization.

    Verse by verse

    1. 5:6

      The claim that David cannot enter belongs to the Jebusites. The following nevertheless explicitly overturns their confidence.

    2. 5:7

      Zion here is the stronghold identified with the city of David. Its later, wider use should not be read back as though the verse named the whole future temple complex.

    3. 5:8

      Gutter translates the rare Hebrew tsinnor, associated with a conduit or watercourse. Its exact identification in this difficult verse is disputed; no named archaeological shaft is specified.

    4. 5:9

      David takes up residence and builds after the capture. The passage describes occupation and development of an existing fortified place, not the founding of Jerusalem from nothing.

    2 Samuel 5:6-9

    King James Version · 4 verses

    5:6And the king and his men went to Jerusalem unto the Jebusites, the inhabitants of the land: which spake unto David, saying, Except thou take away the blind and the lame, thou shalt not come in hither: thinking, David cannot come in hither.

    5:7Nevertheless David took the strong hold of Zion: the same is the city of David.

    5:8And David said on that day, Whosoever getteth up to the gutter, and smiteth the Jebusites, and the lame and the blind, that are hated of David’s soul, he shall be chief and captain. Wherefore they said, The blind and the lame shall not come into the house.

    5:9So David dwelt in the fort, and called it the city of David. And David built round about from Millo and inward.

    2 Samuel 5:6-9: Except thou take away the blind and the lame
  2. 02

    1 Kings 8:27-30

    The heaven of heavens cannot contain thee

    The dedication prayer spends its length lowering expectations about the building, and asks instead that eyes be open toward it.

    The builder announces that his building is inadequate. At the dedication of the temple, Solomon refuses the most obvious misunderstanding of a house for God: that its walls could contain him. Heaven itself cannot manage that. The finest structure in the kingdom has not solved a problem of divine accommodation.

    Yet is the hinge. God's immeasurability does not make prayer pointless; it makes the request for attention extraordinary. The king calls himself thy servant, asks for open eyes and a listening ear, and speaks of God's name being there. The temple is a chosen place of encounter, not a container large enough to hold its owner.

    Toward this place and in heaven remain distinct in the same sentence. Israel directs its prayer toward Jerusalem; God hears in his dwelling place. That distinction will matter when worshippers cannot stand in the building at all. Then comes the last verb: forgive. After the architecture and the dedication, the indispensable request is not that God admire the house. It is that he hear the people.

    Verse by verse

    1. 8:27

      Heaven of heavens intensifies the statement about heaven's vastness. It is not a set of dimensions from which the temple's capacity could be calculated.

    2. 8:28

      Solomon repeatedly calls himself God's servant. His royal status does not change the posture of this request into a command.

    3. 8:29

      My name shall be there identifies the place with God's presence and authority without cancelling verse 27's denial that the house can contain him.

    4. 8:30

      The prayer is directed toward the place; the hearing is in heaven. Forgiveness is the specific request with which this section concludes.

    1 Kings 8:27-30

    King James Version · 4 verses

    8:27But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded?

    8:28Yet have thou respect unto the prayer of thy servant, and to his supplication, O LORD my God, to hearken unto the cry and to the prayer, which thy servant prayeth before thee to day:

    8:29That thine eyes may be open toward this house night and day, even toward the place of which thou hast said, My name shall be there: that thou mayest hearken unto the prayer which thy servant shall make toward this place.

    8:30And hearken thou to the supplication of thy servant, and of thy people Israel, when they shall pray toward this place: and hear thou in heaven thy dwelling place: and when thou hearest, forgive.

    1 Kings 8:27-30: The heaven of heavens cannot contain thee
  3. 03

    2 Kings 25:8-17

    He burnt the house of the LORD

    The account turns into an inventory: pillars, bases, the brasen sea, pots and shovels and snuffers, all of it weighed and carried away.

    The temple becomes an inventory of things that can be carried away. Pillars, bases, sea, pots, shovels, snuffers: the list dismantles in words what the Chaldeans dismantle in metal. Objects once described through their making are now described through their removal. Solomon's name appears among the wreckage.

    The distinctions of the city offer no protection. The LORD's house burns, the king's house burns, and the great houses burn. Walls are broken, people are deported, and some of the poor remain to cultivate the land. This is not simply an empty city after a single fire. It is the deliberate remaking of a conquered place, its defenses removed and its population divided according to the conqueror's decisions.

    Then the text remembers the decoration: wreathen work and pomegranates. That final precision refuses to let the metal become anonymous scrap. The pillars had height, craftsmanship, and ornament. The Book of Second Kings measures what is being lost even while recording that the total metal was beyond its reckoning. The details survive the objects.

    Verse by verse

    1. 25:9

      The repeated house joins temple, palace, and prominent residences in the destruction. The sacred building is not exempted from the report.

    2. 25:12

      Some poor inhabitants are left as vineyard workers and farmers. The text therefore distinguishes deportation from a claim that absolutely nobody remained in the land.

    3. 25:13

      The brasen sea is the large metal basin described in 1 Kings 7:23-26, not a natural body of water.

    4. 25:16

      Without weight means that the weight is not reckoned here, not that the metal lacks weight. First Kings 7:47 supplies the construction-side parallel.

    5. 25:17

      Chapiter is the decorated capital at the top of a pillar. The pomegranates are metal ornamentation, not fruit growing on the ruined structure.

    2 Kings 25:8-17

    King James Version · 10 verses

    25:8And in the fifth month, on the seventh day of the month, which is the nineteenth year of king Nebuchadnezzar king of Babylon, came Nebuzar-adan, captain of the guard, a servant of the king of Babylon, unto Jerusalem:

    25:9And he burnt the house of the LORD, and the king’s house, and all the houses of Jerusalem, and every great man’s house burnt he with fire.

    25:10And all the army of the Chaldees, that were with the captain of the guard, brake down the walls of Jerusalem round about.

    25:11Now the rest of the people that were left in the city, and the fugitives that fell away to the king of Babylon, with the remnant of the multitude, did Nebuzar-adan the captain of the guard carry away.

    25:12But the captain of the guard left of the poor of the land to be vinedressers and husbandmen.

    25:13And the pillars of brass that were in the house of the LORD, and the bases, and the brasen sea that was in the house of the LORD, did the Chaldees break in pieces, and carried the brass of them to Babylon.

    25:14And the pots, and the shovels, and the snuffers, and the spoons, and all the vessels of brass wherewith they ministered, took they away.

    25:15And the firepans, and the bowls, and such things as were of gold, in gold, and of silver, in silver, the captain of the guard took away.

    25:16The two pillars, one sea, and the bases which Solomon had made for the house of the LORD; the brass of all these vessels was without weight.

    25:17The height of the one pillar was eighteen cubits, and the chapiter upon it was brass: and the height of the chapiter three cubits; and the wreathen work, and pomegranates upon the chapiter round about, all of brass: and like unto these had the second pillar with wreathen work.

  4. 04

    Lamentations 1:1

    How doth the city sit solitary

    A whole book is written about the empty streets, in acrostics, which is a form that insists on getting all the way to the end of the alphabet.

    The city is sitting. After the movement of armies, deportations, and loaded metal, the opening of Lamentations leaves Jerusalem almost motionless. Solitary is set against full of people. The emptiness is measured by the population that used to be there.

    Then the city becomes a woman: like a widow, formerly a princess, now subject to another's demands. These are not interchangeable descriptions of sadness. Widowhood names bereavement and isolation; princess recalls rank; tributary names the loss of freedom. The verse moves through the damage done to her relationships, her standing, and her power to direct her own life.

    The repeated how is not a request for a military briefing. The Book of Lamentations will speak plainly about transgression, but its first movement is astonishment at the reversal. Explanation does not make the sight less appalling. A city can be described by its ruined buildings. Here it is described by an absence beside her and a status taken from her. The devastation has a human posture.

    Verse by verse

    1. 1:1

      As a widow is a comparison, not a literal statement that the city is a woman whose husband has died. The image gives bereavement and isolation a civic form.

    2. 1:1

      Princess and tributary describe a reversal of status. The city that possessed distinction among provinces is now subjected to outside demands.

    3. 1:1

      The chapter does not leave responsibility unnamed: verses 5 and 8 explicitly mention transgression and sin. That later explanation does not remove the grief of the opening.

    Lamentations 1:1

    King James Version · 1 verse

    1:1How doth the city sit solitary, that was full of people! how is she become as a widow! she that was great among the nations, and princess among the provinces, how is she become tributary!

    Lamentations 1:1: How doth the city sit solitary
  5. 05

    Luke 19:41-44

    He beheld the city, and wept over it

    The lament is spoken from the road above it on a day of celebration, and it is specific about walls, trenches and stones.

    The king is being welcomed, and the king is weeping. Luke places the city's approaching grief immediately after the disciples' loud praise. The two sounds belong to the same arrival. Acclamation does not make Jesus overlook what he sees.

    The stones have changed their role too. In verse 40 they could cry out if the disciples were silent; in verse 44 they will not be left one upon another. The city being approached is not a backdrop. Its people, its buildings, and its coming confinement are all within the lament. Thy children within thee makes the destruction more than a prediction about architecture.

    The failure named is a failure to recognize the time of visitation. Jerusalem receives the approach of Jesus without the recognition the moment requires. Yet the judgment is spoken through tears, not delight in an enemy's ruin. That detail controls the tone of the whole passage. The city is warned by the one who weeps over it. The severity is not reduced. Neither is the grief.

    Verse by verse

    1. 19:41

      The grief is expressly stated: Jesus wept over the city. It is not an emotion supplied by a retelling.

    2. 19:43

      The enemies surround and confine the city on every side. The description is of a siege, not simply an army passing nearby.

    3. 19:44

      Visitation translates episkope, divine attention or visiting in this context. Thayer connects this use with God's gracious approach offering salvation through Christ.

    4. 19:44

      The threatened destruction is not the canon's final use of Jerusalem. Revelation 21:2 names a new Jerusalem coming down from God, without making this lament unreal.

    Luke 19:41-44

    King James Version · 4 verses

    19:41And when he was come near, he beheld the city, and wept over it,

    19:42Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.

    19:43For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side,

    19:44And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.

    Luke 19:41-44: He beheld the city, and wept over it

Why it matters

Solomon builds the temple and prays a dedication that keeps circling one idea, that God will not actually live in it: behold, the heaven and heaven of heavens cannot contain thee, how much less this house that I have builded. Four centuries later the same building is broken up and burned and the pillars are carried to Babylon in pieces, and 2 Kings ends counting the metal. The last time the gospels put anyone on the road above it, he is looking at it and crying, and what he says is about not knowing the time of thy visitation.

6 songs

The music

Every song in the catalogue whose passage falls inside these chapters.

  1. 2 Samuel 5:1-6:23

    Bring Up the Ark with Shouting

  2. 2 Samuel 5

    Zion Taken

  3. 1 Kings 8:1-66

    Hear Thou in Heaven

  4. 2 Kings 23:31-25:30

    Jerusalem Was Broken Up

  5. 2 Kings 24-25; 2 Chronicles 36

    The City Burned

  6. Luke 19:41-44

    He Wept Over Jerusalem

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The videos

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