Malachi 1:11

1:11 For from the east to the west my name will be great among the nations. Incense and pure offerings will be offered in my name everywhere, for my name will be great among the nations,” ¹  says the Lord who rules over all.

Matthew 21:13

21:13 And he said to them, “It is written, ‘My house will be called a house of prayer,’ ²  but you are turning it into a den ³  of robbers!” ⁴ 

Mark 11:17

11:17 Then he began to teach ⁵  them and said, “Is it not written: ‘My house will be called a house of prayer for all nations’? ⁶  But you have turned it into a den ⁷  of robbers!” ⁸ 

Luke 19:46

19:46 saying to them, “It is written, ‘My house will be a house of prayer,’ ⁹  but you have turned it into a den ¹⁰  of robbers!” ¹¹ 

John 4:21-23

4:21 Jesus said to her, “Believe me, woman, ¹²  a time ¹³  is coming when you will worship ¹⁴  the Father neither on this mountain nor in Jerusalem. 4:22 You people ¹⁵  worship what you do not know. We worship what we know, because salvation is from the Jews. ¹⁶  4:23 But a time ¹⁷  is coming – and now is here ¹⁸  – when the true worshipers will worship the Father in spirit and truth, for the Father seeks ¹⁹  such people to be ²⁰  his worshipers. ²¹ 

John 4:1

Departure From Judea

4:1 Now when Jesus ²²  knew that the Pharisees ²³  had heard that he ²⁴  was winning ²⁵  and baptizing more disciples than John

John 2:8

2:8 Then he told them, “Now draw some out and take it to the head steward,” ²⁶  and they did.

¹ sn My name will be great among the nations. In what is clearly a strongly ironic shift of thought, the Lord contrasts the unbelief and virtual paganism of the postexilic community with the conversion and obedience of the nations that will one day worship the God of Israel.

² sn A quotation from Isa 56:7.

³ tn Or “a hideout” (see L&N 1.57).

⁴ 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.

³ tn The imperfect ἐδίδασκεν (edidasken) is here taken ingressively.

⁴ sn A quotation from Isa 56:7.

⁵ tn Or “a hideout” (see L&N 1.57).

⁶ 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.

⁴ sn A quotation from Isa 56:7.

⁵ tn Or “a hideout” (see L&N 1.57).

⁶ 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.

⁵ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

⁶ tn Grk “an hour.”

⁷ tn The verb is plural.

⁶ tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “worship” is second person plural and thus refers to more than the woman alone.

⁷ tn Or “from the Judeans.” See the note on “Jew” in v. 9.

⁷ tn Grk “an hour.”

⁸ tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.

⁹ sn See also John 4:27.

¹⁰ tn Or “as.” The object-complement construction implies either “as” or “to be.”

¹¹ tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunounta") as the complement.

⁸ tc Several early and important witnesses, along with the majority of later ones (Ì^66c,75 A B C L W^s Ψ 083 ˹³ 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì^66* א D Θ 086 ˹ 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

⁹ sn See the note on Pharisees in 1:24.

¹⁰ tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

¹¹ tn Grk “was making.”

⁹ tn Or “the master of ceremonies.”