1 As for you, the one who lives in the shelter of the Most High, and resides in the protective shadow of the Sovereign One— 2 I say this about the Lord, my shelter and my stronghold, my God in whom I trust— 3 he will certainly rescue you from the snare of the hunter and from the destructive plague. 4 He will shelter you with his wings; you will find safety under his wings. His faithfulness is like a shield or a protective wall. 5 You need not fear the terrors of the night, the arrow that flies by day, 6 the plague that stalks in the darkness, or the disease that ravages at noon. 7 Though a thousand may fall beside you, and a multitude on your right side, it will not reach you.
31 At that time, some Pharisees came up and said to Jesus, “Get away from here because Herod wants to kill you.” 32 But he said to them, “Go and tell that fox, ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day I will complete my work. 33 Nevertheless I must go on my way today and tomorrow and the next day, because it is impossible that a prophet should be killed outside Jerusalem.’ 34 O Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you! How often I have longed to gather your children together as a hen gathers her chicks under her wings, but you would have none of it! 35 Look, your house is forsaken! And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’”
Notes and References
"... Many of the exegetes (Lyonnet, Sahlin, Hebert, Laurentin) who think that Luke portrayed Mary as the Daughter of Zion also find the symbolism of Mary as the Ark of the Covenant or as the Tabemacle of divine glory. The key to this symbolism is 1:35c: 'Power from the Most High will overshadow [episkiazein] you.' I have shown above (C2) that this clause and its parallel ('The Holy Spirit will come upon you') represent the language of early christology, echoing phrases used in Gospel ministry accounts of the baptism and the transfiguration. Yet the cloud of divine presence that overshadows at the transfiguration is set against the background of Peter's offer to build tabernocles for Jesus, Moses, and Elijah (Luke 9:34-35). This reminds us that episkiazein, 'to overshadow' (along with skiazein, ''to shadow') was used to describe how the cloud of God's glory cast a shadow upon the Tabernacle in the wildemess (Exodus 40:35; Number 9:18, 22). Indeed, the verb$ for overshadow and shadow descn'bed several forms of the divine presence in the OT, e.g., the cloud overshadowing the renewed Mount Zion and its festal assemblies (Isa 4:5); the cloud overshadowing the Israelites when they departed from the desert camp (Numbers 10:34); God overshadowing His chosen ones (Deuteronomy 33:12; Psalm 91:4); and the winged cherubim overshadowing the mercy seat or top of the Ark of the Covenant (Exod 25:20; I Chr 28:18) ... This may be related to a bird whose wings overshadow and protect those beneath ..."
Brown, Raymond E. The Birth of the Messiah: A Commentary on the Infancy Narratives in the Gospels of Matthew and Luke (p. 327) Doubleday, 1979
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