5:14 After this Jesus found him at the temple and said to him, “Look, you have become well. Don’t sin any more, 1 lest anything worse happen to you.”
21:12 Then 15 Jesus entered the temple area 16 and drove out all those who were selling and buying in the temple courts, 17 and turned over the tables of the money changers and the chairs of those selling doves.
19:47 Jesus 18 was teaching daily in the temple courts. The chief priests and the experts in the law 19 and the prominent leaders among the people were seeking to assassinate 20 him,
1 tn Since this is a prohibition with a present imperative, the translation “stop sinning” is sometimes suggested. This is not likely, however, since the present tense is normally used in prohibitions involving a general condition (as here) while the aorist tense is normally used in specific instances. Only when used opposite the normal usage (the present tense in a specific instance, for example) would the meaning “stop doing what you are doing” be appropriate.
2 tn An ingressive sense for the imperfect fits well here following the aorist participle.
3 tn Grk “Jesus answered him.”
4 sn See the note on synagogue in 6:59.
5 tn Grk “in the temple.”
6 tn Grk “the Jews.” Here the phrase refers to the Jewish people generally, for whom the synagogues and the temple courts in Jerusalem were important public gathering places. See also the note on the phrase “Jewish religious leaders” in v. 12.
7 tn Grk “And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
8 tn Heb “all the nations.”
9 tn Though the subject here is singular (חֶמְדַּה, khemdah; “desire”), the preceding plural predicate mandates a collective subject, “desired (things)” or, better, an emendation to a plural form, חֲמֻדֹת (khamudot, “desirable [things],” hence “treasures”). Cf. ASV “the precious things”; NASB “the wealth”; NRSV “the treasure.” In the OT context this has no direct reference to the coming of the Messiah.
10 tn Heb “greater will be the latter splendor of this house than the former”; NAB “greater will be the future glory.”
11 tn In the Hebrew text there is an implicit play on words in the clause “in this place [i.e., Jerusalem] I will give peace”: in יְרוּשָׁלַיִם (yÿrushalayim) there will be שָׁלוֹם (shalom).
12 tn In Hebrew the phrase “my messenger” is מַלְאָכִי (mal’akhi), the same form as the prophet’s name (see note on the name “Malachi” in 1:1). However, here the messenger appears to be an eschatological figure who is about to appear, as the following context suggests. According to 4:5, this messenger is “Elijah the prophet,” whom the NT identifies as John the Baptist (Matt 11:10; Mark 1:2) because he came in the “spirit and power” of Elijah (Matt 11:14; 17:11-12; Lk 1:17).
13 tn Here the Hebrew term הָאָדוֹן (ha’adon) is used, not יְהוָה (yÿhvah, typically rendered
14 sn This messenger of the covenant may be equated with my messenger (that is, Elijah) mentioned earlier in the verse, or with the Lord himself. In either case the messenger functions as an enforcer of the covenant. Note the following verses, which depict purifying judgment on a people that has violated the Lord’s covenant.
15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
16 tn Grk “the temple.”
17 tn Grk “the temple.”
18 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 tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
20 tn Grk “to destroy.”