Mazmur 27:4-6
Konteks27:4 I have asked the Lord for one thing –
this is what I desire!
I want to live 1 in the Lord’s house 2 all the days of my life,
so I can gaze at the splendor 3 of the Lord
and contemplate in his temple.
27:5 He will surely 4 give me shelter 5 in the day of danger; 6
he will hide me in his home; 7
he will place me 8 on an inaccessible rocky summit. 9
27:6 Now I will triumph
over my enemies who surround me! 10
I will offer sacrifices in his dwelling place and shout for joy! 11
I will sing praises to the Lord!
Mazmur 42:4
Konteks42:4 I will remember and weep! 12
For I was once walking along with the great throng to the temple of God,
shouting and giving thanks along with the crowd as we celebrated the holy festival. 13
Mazmur 84:1-2
KonteksFor the music director; according to the gittith style; 15 written by the Korahites, a psalm.
84:1 How lovely is the place where you live, 16
O Lord who rules over all! 17
84:2 I desperately want to be 18
in the courts of the Lord’s temple. 19
My heart and my entire being 20 shout for joy
to the living God.
Mazmur 84:10
Konteks84:10 Certainly 21 spending just one day in your temple courts is better
than spending a thousand elsewhere. 22
I would rather stand at the entrance 23 to the temple of my God
than live 24 in the tents of the wicked.
Mazmur 122:1-4
KonteksA song of ascents, 26 by David.
122:1 I was glad because 27 they said to me,
“We will go to the Lord’s temple.”
122:2 Our feet are 28 standing
inside your gates, O Jerusalem.
122:3 Jerusalem 29 is a city designed
to accommodate an assembly. 30
122:4 The tribes go up 31 there, 32
the tribes of the Lord,
where it is required that Israel
give thanks to the name of the Lord. 33
Mazmur 122:9
Konteks122:9 For the sake of the temple of the Lord our God
I will pray for you to prosper. 34
Mazmur 122:2
Konteks122:2 Our feet are 35 standing
inside your gates, O Jerusalem.
1 Samuel 15:25
Konteks15:25 Now please forgive my sin! Go back with me so I can worship 36 the Lord.”
1 Samuel 15:1
Konteks15:1 Then Samuel said to Saul, “I was the one the Lord sent to anoint you as king over his people Israel. Now listen to what the Lord says. 37
1 Samuel 29:3
Konteks29:3 The leaders of the Philistines asked, “What about these Hebrews?” Achish said to the leaders of the Philistines, “Isn’t this David, the servant of King Saul of Israel, who has been with me for quite some time? 38 I have found no fault with him from the day of his defection until the present time!” 39
Yesaya 38:20
Konteks38:20 The Lord is about to deliver me, 40
and we will celebrate with music 41
for the rest of our lives in the Lord’s temple.” 42
Yesaya 38:22
Konteks38:22 Hezekiah said, “What is the confirming sign that I will go up to the Lord’s temple?”
Lukas 2:46
Konteks2:46 After 43 three days 44 they found him in the temple courts, 45 sitting among the teachers, 46 listening to them and asking them questions.
Lukas 2:49
Konteks2:49 But 47 he replied, 48 “Why were you looking for me? 49 Didn’t you know that I must be in my Father’s house?” 50
Lukas 19:45-47
Konteks19:45 Then 51 Jesus 52 entered the temple courts 53 and began to drive out those who were selling things there, 54 19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ 55 but you have turned it into a den 56 of robbers!” 57
19:47 Jesus 58 was teaching daily in the temple courts. The chief priests and the experts in the law 59 and the prominent leaders among the people were seeking to assassinate 60 him,
Yohanes 2:14-17
Konteks2:14 61 He found in the temple courts 62 those who were selling oxen and sheep and doves, and the money changers sitting at tables. 63 2:15 So he made a whip of cords 64 and drove them all out of the temple courts, 65 with the sheep and the oxen. He scattered the coins of the money changers 66 and overturned their tables. 2:16 To those who sold the doves he said, “Take these things away from here! Do not make 67 my Father’s house a marketplace!” 68 2:17 His disciples remembered that it was written, “Zeal 69 for your house will devour me.” 70
[27:4] 2 sn The
[27:5] 4 tn Or “for he will.” The translation assumes the כִּי (ki) is asseverative here, rather than causal.
[27:5] 5 tn Heb “he will hide me in his hut.”
[27:5] 8 tn The three imperfect verb forms in v. 5 anticipate a positive response to the prayer offered in vv. 7-12.
[27:5] 9 tn Heb “on a rocky summit he lifts me up.” The
[27:6] 10 tn Heb “and now my head will be lifted up over my enemies all around me.”
[27:6] sn In vv. 1-3 the psalmist generalizes, but here we discover that he is facing a crisis and is under attack from enemies (see vv. 11-12).
[27:6] 11 tn Heb “I will sacrifice in his tent sacrifices of a shout for joy” (that is, “sacrifices accompanied by a joyful shout”).
[42:4] 12 tn Heb “These things I will remember and I will pour out upon myself my soul.” “These things” are identified in the second half of the verse as those times when the psalmist worshiped in the
[42:4] 13 tc Heb “for I was passing by with the throng [?], I was walking with [?] them to the house of God; with a voice of a ringing shout and thanksgiving a multitude was observing a festival.” The Hebrew phrase בַּסָּךְ אֶדַּדֵּם (bassakh ’eddaddem, “with the throng [?] I was walking with [?]”) is particularly problematic. The noun סָךְ (sakh) occurs only here. If it corresponds to הָמוֹן (hamon, “multitude”) then one can propose a meaning “throng.” The present translation assumes this reading (cf. NIV, NRSV). The form אֶדַּדֵּם (“I will walk with [?]”) is also very problematic. The form can be taken as a Hitpael from דָּדָה (dadah; this verb possibly appears in Isa 38:15), but the pronominal suffix is problematic. For this reason many emend the form to ם[י]אַדִּרִ (’adirim, “nobles”) or ם-רִ[י]אַדִ (’adirim, “great,” with enclitic mem [ם]). The present translation understands the latter and takes the adjective “great” as modifying “throng.” If one emends סָךְ (sakh, “throng [?]”) to סֹךְ (sokh, “shelter”; see the Qere of Ps 27:5), then ר[י]אַדִּ (’addir) could be taken as a divine epithet, “[in the shelter of] the majestic one,” a reading which may find support in the LXX and Syriac Peshitta.
[84:1] 14 sn Psalm 84. The psalmist expresses his desire to be in God’s presence in the Jerusalem temple, for the Lord is the protector of his people.
[84:1] 15 tn The precise meaning of the Hebrew term הַגִּתִּית (haggittit) is uncertain; it probably refers to a musical style or instrument.
[84:1] 16 tn Or “your dwelling place[s].” The plural form of the noun may indicate degree or quality; this is the
[84:1] 17 tn Traditionally, “
[84:2] 18 tn Heb “my soul longs, it even pines for.”
[84:2] 19 tn Heb “the courts of the
[84:2] 20 tn Heb “my flesh,” which stands for his whole person and being.
[84:10] 22 tn Heb “better is a day in your courts than a thousand [spent elsewhere].”
[84:10] 23 tn Heb “I choose being at the entrance of the house of my God over living in the tents of the wicked.” The verb סָפַף (safaf) appears only here in the OT; it is derived from the noun סַף (saf, “threshold”). Traditionally some have interpreted this as a reference to being a doorkeeper at the temple, though some understand it to mean “lie as a beggar at the entrance to the temple” (see HALOT 765 s.v. ספף).
[84:10] 24 tn The verb דּוּר (dur, “to live”) occurs only here in the OT.
[122:1] 25 sn Psalm 122. The psalmist expresses his love for Jerusalem and promises to pray for the city’s security.
[122:1] 26 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
[122:1] 27 tn Heb “in the ones saying to me.” After the verb שָׂמַח (samakh), the preposition בְּ (bet) usually introduces the reason for joy.
[122:3] 29 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[122:3] 30 tc Heb “Jerusalem, which is built like a city which is joined to her together.” The meaning of the Hebrew text is unclear. Many regard this as a description of the compact way in which the city was designed or constructed. The translation assumes an emendation of the verb חֻבְּרָה (khubbÿrah, “is joined”) to a noun חֶבְרָה (khevrah, “association; company”). The text then reads literally, “Jerusalem, which is built like a city which has a company together.” This in turn can be taken as a reference to Jerusalem’s role as a city where people congregated for religious festivals and other civic occasions (see vv. 4-5).
[122:4] 32 tn Heb “which is where the tribes go up.”
[122:4] 33 tn Heb “[it is] a statute for Israel to give thanks to the name of the
[122:9] 34 tn Heb “I will seek good for you.” The psalmist will seek Jerusalem’s “good” through prayer.
[15:25] 36 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose/result.
[15:1] 37 tn Heb “to the voice of the words of the
[29:3] 38 tn Heb “these days or these years.”
[29:3] 39 tn Heb “from the day of his falling [away] until this day.”
[38:20] 40 tn The infinitive construct is used here to indicate that an action is imminent. See GKC 348-49 §114.i, and IBHS 610 §36.2.3g.
[38:20] 41 tn Heb “and music [or perhaps, “stringed instruments”] we will play.”
[38:20] 42 tn Heb “all the days of our lives in the house of the Lord.”
[38:20] sn Note that vv. 21-22 have been placed between vv. 6-7, where they logically belong. See 2 Kgs 20:7-8.
[2:46] 43 tn Grk “And it happened that after.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[2:46] 44 sn Three days means there was one day out, another day back, and a third day of looking in Jerusalem.
[2:46] 45 tn Grk “the temple.”
[2:46] 46 tn This is the only place in Luke’s Gospel where the term διδάσκαλος (didaskalo", “teacher”) is applied to Jews.
[2:49] 47 tn Here καί (kai) has been translated as “but” to indicate the contrast.
[2:49] 48 tn Grk “he said to them.”
[2:49] 49 tn Grk “Why is it that you were looking for me?”
[2:49] 50 tn Or “I must be about my Father’s business” (so KJV, NKJV); Grk “in the [things] of my Father,” with an ellipsis. This verse involves an idiom that probably refers to the necessity of Jesus being involved in the instruction about God, given what he is doing. The most widely held view today takes this as a reference to the temple as the Father’s house. Jesus is saying that his parents should have known where he was.
[19:45] 51 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[19:45] 53 tn Grk “the temple” (also in v. 47).
[19:45] sn The merchants (those who were selling things there) would have been located in the Court of the Gentiles.
[19:45] 54 sn Matthew (21:12-27), Mark (11:15-19) and Luke (here, 19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.
[19:46] 55 sn A quotation from Isa 56:7.
[19:46] 56 tn Or “a hideout” (see L&N 1.57).
[19:46] 57 sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.
[19:47] 58 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.
[19:47] 59 tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[19:47] 60 tn Grk “to destroy.”
[19:47] sn The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were seeking to assassinate him.
[2:14] 61 sn John 2:14-22. Does John’s account of the temple cleansing describe the same event as the synoptic gospels describe, or a separate event? The other accounts of the cleansing of the temple are Matt 21:12-13; Mark 11:15-17; and Luke 19:45-46. None are as long as the Johannine account. The fullest of the synoptic accounts is Mark’s. John’s account differs from Mark’s in the mention of sheep and oxen, the mention of the whip of cords, the Greek word κερματιστῆς (kermatisths) for money changer (the synoptics use κολλυβιστῆς [kollubisths], which John mentions in 2:15), the scattering of the coins (2:15), and the command by Jesus, “Take these things away from here!” The word for overturned in John is ἀναστρεφω (anastrefw), while Matthew and Mark use καταστρεφω (katastrefw; Luke does not mention the moneychangers at all). The synoptics all mention that Jesus quoted Isa 56:7 followed by Jer 7:11. John mentions no citation of scripture at all, but says that later the disciples remembered Ps 69:9. John does not mention, as does Mark, Jesus’ prohibition on carrying things through the temple (i.e., using it for a shortcut). But the most important difference is one of time: In John the cleansing appears as the first great public act of Jesus’ ministry, while in the synoptics it is virtually the last. The most common solution of the problem, which has been endlessly discussed among NT scholars, is to say there was only one cleansing, and that it took place, as the synoptics record it, at the end of Jesus’ ministry. In the synoptics it appears to be the event that finalized the opposition of the high priest, and precipitated the arrest of Jesus. According to this view, John’s placing of the event at the opening of Jesus’ ministry is due to his general approach; it was fitting ‘theologically’ for Jesus to open his ministry this way, so this is the way John records it. Some have overstated the case for one cleansing and John’s placing of it at the opening of Jesus’ public ministry, however. For example W. Barclay stated: “John, as someone has said, is more interested in the truth than in the facts. He was not interested to tell men when Jesus cleansed the Temple; he was supremely interested in telling men that Jesus did cleanse the Temple” (John [DSBS], 94). But this is not the impression one gets by a reading of John’s Gospel: The evangelist seems to go out of his way to give details and facts, including notes of time and place. To argue as Barclay does that John is interested in truth apart from the facts is to set up a false dichotomy. Why should one have to assume, in any case, that there could have been only one cleansing of the temple? This account in John is found in a large section of nonsynoptic material. Apart from the work of John the Baptist – and even this is markedly different from the references in the synoptics – nothing else in the first five chapters of John’s Gospel is found in any of the synoptics. It is certainly not impossible that John took one isolated episode from the conclusion of Jesus’ earthly ministry and inserted it into his own narrative in a place which seemed appropriate according to his purposes. But in view of the differences between John and the synoptics, in both wording and content, as well as setting and time, it is at least possible that the event in question actually occurred twice (unless one begins with the presupposition that the Fourth Gospel is nonhistorical anyway). In support of two separate cleansings of the temple, it has been suggested that Jesus’ actions on this occasion were not permanent in their result, and after (probably) 3 years the status quo in the temple courts had returned to normal. And at this time early in Jesus’ ministry, he was virtually unknown. Such an action as he took on this occasion would have created a stir, and evoked the response John records in 2:18-22, but that is probably about all, especially if Jesus’ actions met with approval among part of the populace. But later in Jesus’ ministry, when he was well-known, and vigorously opposed by the high-priestly party in Jerusalem, his actions might have brought forth another, harsher response. It thus appears possible to argue for two separate cleansings of the temple as well as a single one relocated by John to suit his own purposes. Which then is more probable? On the whole, more has been made of the differences between John’s account and the synoptic accounts than perhaps should have been. After all, the synoptic accounts also differ considerably from one another, yet few scholars would be willing to posit four cleansings of the temple as an explanation for this. While it is certainly possible that the author did not intend by his positioning of the temple cleansing to correct the synoptics’ timing of the event, but to highlight its significance for the course of Jesus’ ministry, it still appears somewhat more probable that John has placed the event he records in the approximate period of Jesus’ public ministry in which it did occur, that is, within the first year or so of Jesus’ public ministry. The statement of the Jewish authorities recorded by the author (this temple has been under construction for forty-six years) would tend to support an earlier rather than a later date for the temple cleansing described by John, since 46 years from the beginning of construction on Herod’s temple in ca. 19
[2:14] 62 tn Grk “in the temple.”
[2:14] sn The merchants (those who were selling) would have been located in the Court of the Gentiles.
[2:14] 63 tn Grk “the money changers sitting”; the words “at tables” are not in the Greek text, but are implied.
[2:15] 64 tc Several witnesses, two of which are quite ancient (Ì66,75 L N Ë1 33 565 892 1241 al lat), have ὡς (Jws, “like”) before φραγέλλιον (fragellion, “whip”). A decision based on external evidence would be difficult to make because the shorter reading also has excellent witnesses, as well as the majority, on its side (א A B Θ Ψ Ë13 Ï co). Internal evidence, though, leans toward the shorter reading. Scribes tended to add to the text, and the addition of ὡς here clearly softens the assertion of the evangelist: Instead of making a whip of cords, Jesus made “[something] like a whip of cords.”
[2:15] 65 tn Grk “the temple.”
[2:15] 66 sn Because of the imperial Roman portraits they carried, Roman denarii and Attic drachmas were not permitted to be used in paying the half-shekel temple-tax (the Jews considered the portraits idolatrous). The money changers exchanged these coins for legal Tyrian coinage at a small profit.
[2:16] 67 tn Or (perhaps) “Stop making.”
[2:16] 68 tn Or “a house of merchants” (an allusion to Zech 14:21).
[2:16] sn A marketplace. Zech 14:20-21, in context, is clearly a picture of the messianic kingdom. The Hebrew word translated “Canaanite” may also be translated “merchant” or “trader.” Read in this light, Zech 14:21 states that there will be no merchant in the house of the Lord in that day (the day of the Lord, at the establishment of the messianic kingdom). And what would Jesus’ words (and actions) in cleansing the temple have suggested to the observers? That Jesus was fulfilling messianic expectations would have been obvious – especially to the disciples, who had just seen the miracle at Cana with all its messianic implications.
