21:12 Then 6 Jesus entered the temple area 7 and drove out all those who were selling and buying in the temple courts, 8 and turned over the tables of the money changers and the chairs of those selling doves. 21:13 And he said to them, “It is written, ‘My house will be called a house of prayer,’ 9 but you are turning it into a den 10 of robbers!” 11
21:14 The blind and lame came to him in the temple courts, and he healed them. 21:15 But when the chief priests and the experts in the law 12 saw the wonderful things he did and heard the children crying out in the temple courts, 13 “Hosanna to the Son of David,” they became indignant 21:16 and said to him, “Do you hear what they are saying?” Jesus said to them, “Yes. Have you never read, ‘Out of the mouths of children and nursing infants you have prepared praise for yourself’?” 14
19:41 Now 15 when Jesus 16 approached 17 and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, 18 even you, the things that make for peace! 19 But now they are hidden 20 from your eyes. 19:43 For the days will come upon you when your enemies will build 21 an embankment 22 against you and surround you and close in on you from every side. 19:44 They will demolish you 23 – you and your children within your walls 24 – and they will not leave within you one stone 25 on top of another, 26 because you did not recognize the time of your visitation from God.” 27
19:45 Then 28 Jesus 29 entered the temple courts 30 and began to drive out those who were selling things there, 31
1 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).
2 tn Here the Hebrew term הָאָדוֹן (ha’adon) is used, not יְהוָה (yÿhvah, typically rendered
3 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.
4 tn Grk “was shaken.” The translation “thrown into an uproar” is given by L&N 25.233.
5 map For location see Map1-D3; Map2-C2; Map3-D5; Map4-C1; Map5-G3.
6 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
7 tn Grk “the temple.”
8 tn Grk “the temple.”
9 sn A quotation from Isa 56:7.
10 tn Or “a hideout” (see L&N 1.57).
11 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.
12 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
13 tn Grk “crying out in the temple [courts] and saying.” The participle λέγοντας (legontas) is somewhat redundant here in contemporary English and has not been translated.
14 sn A quotation from Ps 8:2.
15 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
16 tn Grk “he.”
17 sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.
18 sn On this day. They had missed the time of Messiah’s coming; see v. 44.
19 tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”
20 sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).
21 sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in
22 sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.
23 tn Grk “They will raze you to the ground.”
24 tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.
25 sn (Not) one stone on top of another is an idiom for total destruction.
26 tn Grk “leave stone on stone.”
27 tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.
28 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
29 tn Grk “he.”
30 tn Grk “the temple” (also in v. 47).
31 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.