Jeremiah 7:2

7:2 “Stand in the gate of the Lord’s temple and proclaim ¹  this message: ‘Listen, all you people of Judah who have passed through these gates to worship the Lord. ²  Hear what the Lord has to say.

Jeremiah 19:14

19:14 Then Jeremiah left Topheth where the Lord had sent him to give that prophecy. He went to the Lord’s temple and stood ³  in its courtyard and called out to all the people.

Jeremiah 23:28

23:28 Let the prophet who has had a dream go ahead and tell his dream. Let the person who has received my message report that message faithfully. What is like straw cannot compare to what is like grain! ⁴  I, the Lord, affirm it! ⁵ 

Jeremiah 36:10

36:10 At that time Baruch went into the temple of the Lord. He stood in the entrance of the room of Gemariah the son of Shaphan who had been the royal secretary. ⁶  That room was in the upper court ⁷  near the entrance of the New Gate. ⁸  There, where all the people could hear him, he read from the scroll what Jeremiah had said. ⁹ 

Jeremiah 36:2

36:2 “Get a scroll. ¹⁰  Write on it everything I have told you to say ¹¹  about Israel, Judah, and all the other nations since I began to speak to you in the reign of Josiah until now. ¹² 

Jeremiah 24:1

Good Figs and Bad Figs

24:1 The Lord showed me two baskets of figs sitting before his temple. This happened after King Nebuchadnezzar of Babylon deported Jehoiakim’s son, King Jeconiah of Judah. He deported him and the leaders of Judah, along with the craftsmen and metal workers, and took them to Babylon. ¹³ 

Jeremiah 24:1

Good Figs and Bad Figs

24:1 The Lord showed me two baskets of figs sitting before his temple. This happened after King Nebuchadnezzar of Babylon deported Jehoiakim’s son, King Jeconiah of Judah. He deported him and the leaders of Judah, along with the craftsmen and metal workers, and took them to Babylon. ¹⁴ 

Luke 19:47--20:1

19:47 Jesus ¹⁵  was teaching daily in the temple courts. The chief priests and the experts in the law ¹⁶  and the prominent leaders among the people were seeking to assassinate ¹⁷  him, 19:48 but ¹⁸  they could not find a way to do it, ¹⁹  for all the people hung on his words. ²⁰ 

The Authority of Jesus

20:1 Now one ²¹  day, as Jesus ²²  was teaching the people in the temple courts ²³  and proclaiming ²⁴  the gospel, the chief priests and the experts in the law ²⁵  with the elders came up ²⁶ 

Luke 21:37-38

21:37 So ²⁷  every day Jesus ²⁸  was teaching in the temple courts, ²⁹  but at night he went and stayed ³⁰  on the Mount of Olives. ³¹  21:38 And all the people ³²  came to him early in the morning to listen to him in the temple courts. ³³ 

John 8:2

8:2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach ³⁴  them.

John 18:20

18:20 Jesus replied, ³⁵  “I have spoken publicly to the world. I always taught in the synagogues ³⁶  and in the temple courts, ³⁷  where all the Jewish people ³⁸  assemble together. I ³⁹  have said nothing in secret.

Acts 5:20-21

5:20 “Go and stand in the temple courts ⁴⁰  and proclaim ⁴¹  to the people all the words of this life.” 5:21 When they heard this, they entered the temple courts ⁴²  at daybreak and began teaching. ⁴³ 

Now when the high priest and those who were with him arrived, they summoned the Sanhedrin ⁴⁴  – that is, the whole high council ⁴⁵  of the Israelites ⁴⁶  – and sent to the jail to have the apostles ⁴⁷  brought before them. ⁴⁸ 

Acts 5:25

5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ⁴⁹  and teaching ⁵⁰  the people!”

Acts 5:42

5:42 And every day both in the temple courts ⁵¹  and from house to house, they did not stop teaching and proclaiming the good news ⁵²  that Jesus was the Christ. ⁵³ 

[7:2]  ¹ tn Heb “Proclaim there…” The adverb is unnecessary in English style.

[7:2]  ² sn That is, all those who have passed through the gates of the outer court and are standing in the courtyard of the temple.

[19:14]  ³ tn Heb “And Jeremiah entered from Topheth where the Lord had sent him to prophesy and he stood in the courtyard of the Lord’s temple.”

[23:28]  ⁵ tn Heb “What to the straw with [in comparison with] the grain?” This idiom represents an emphatic repudiation or denial of relationship. See, for example, the usage in 2 Sam 16:10 and note BDB 553 s.v. מָה 1.d(c).

[23:28]  ⁶ tn Heb “Oracle of the Lord.”

[36:10]  ⁷ sn Shaphan had been the royal secretary under Jehoiakim’s father’s rule. During the course of his official duties the book of the law had been discovered and he had read it and reported its contents to Josiah who instituted sweeping reforms on the basis of his obedience to it. (See 2 Kgs 22 and note especially vv. 3, 8, 10.) If the Shaphan mentioned in 26:14 is the same person as this, Gemariah would have been the brother of the man who spoke up on Jeremiah’s behalf when the priests and prophets sought to have him killed.

[36:10]  ⁸ sn It is generally agreed that this is the same as the inner court mentioned in 1 Kgs 6:36; 7:12. It is called “upper” here because it stood above (cf. 1 Kgs 7:12) the outer court where all the people were standing.

[36:10]  ⁹ sn The New Gate is the same gate where Jeremiah had been accused of falsely claiming the Lord’s authority for his “treasonous” prophecies according to 26:10-11. See the study note on 26:10 for more details about the location of this gate.

[36:10]  ¹⁰ tn The syntax of the original is complicated due to all the qualifying terms: Heb “And Baruch read from the scroll the words of Jeremiah in the house of the Lord in (i.e., in the entrance of) the room of Gemariah son of Shaphan the scribe in the upper court at the entrance of the New Gate in the house of the Lord in the ears of all the people.” The sentence has been broken down and restructured to contain all the same information in shorter English sentences that better conform with contemporary English style.

[36:2]  ⁹ sn Heb “a roll [or scroll] of a document.” Scrolls consisted of pieces of leather or parchment sewn together and rolled up on wooden rollers. The writing was written from right to left and from top to bottom in columns and the scroll unrolled from the left roller and rolled onto the right one as the scroll was read. The scroll varied in length depending on the contents. This scroll was probably not all that long since it was read three times in a single day (vv. 10-11, 15-16, 21-23).

[36:2]  ¹⁰ sn The intent is hardly that of giving a verbatim report of everything that the Lord had told him to say or of everything that he had actually said. What the scroll undoubtedly contained was a synopsis of Jeremiah’s messages as constructed from his memory.

[36:2]  ¹¹ sn This refers to the messages that Jeremiah delivered during the last eighteen years of Josiah, the three month reign of Jehoahaz and the first four years of Jehoiakim’s reign (the period between Josiah’s thirteenth year [cf. 1:2] and the fourth year of Jehoiakim [v. 1]). The exact content of this scroll is unknown since many of the messages in the present book are undated. It is also not known what relation this scroll had to the present form of the book of Jeremiah, since this scroll was destroyed and another one written that contained more than this one did (cf. v. 32). Since Jeremiah continued his ministry down to the fall of Jerusalem in 587/6 b.c. (1:2) and beyond (cf. Jer 40-44) much more was added to those two scrolls even later.

[24:1]  ¹¹ sn See 2 Kgs 24:10-17 (especially vv. 14-16). Nebuchadnezzar left behind the poorest people of the land under the puppet king Zedekiah. Jeconiah has already been referred to earlier in 13:18; 22:25-26. The deportation referred to here occurred in 597 b.c. and included the priest Ezekiel.

[24:1]  ¹³ sn See 2 Kgs 24:10-17 (especially vv. 14-16). Nebuchadnezzar left behind the poorest people of the land under the puppet king Zedekiah. Jeconiah has already been referred to earlier in 13:18; 22:25-26. The deportation referred to here occurred in 597 b.c. and included the priest Ezekiel.

[19:47]  ¹⁵ 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]  ¹⁶ tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[19:47]  ¹⁷ tn Grk “to destroy.”

[19:48]  ¹⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:48]  ¹⁸ tn Grk “they did not find the thing that they might do.”

[19:48]  ¹⁹ sn All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.

[20:1]  ¹⁹ tn Grk “Now it happened that one.” 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 been translated as “now” to indicate the transition to a new topic.

[20:1]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:1]  ²¹ tn Grk “the temple.”

[20:1]  ²² tn Or “preaching.”

[20:1]  ²³ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[20:1]  ²⁴ sn The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.

[21:37]  ²¹ tn Here δέ (de) has been translated as “so” since vv. 37-38 serve as something of a summary or transition from the discourse preceding to the passion narrative that follows.

[21:37]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:37]  ²³ tn Grk “in the temple.”

[21:37]  ²⁴ tn Grk “and spent the night,” but this is redundant because of the previous use of the word “night.”

[21:37]  ²⁵ tn Grk “at the mountain called ‘of Olives.’”

[21:38]  ²³ sn Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.

[21:38]  ²⁴ tc Some mss (those of ˹³) place John 7:53-8:11 here after v. 38, no doubt because it was felt that this was a better setting for the pericope.

[8:2]  ²⁵ tn An ingressive sense for the imperfect fits well here following the aorist participle.

[18:20]  ²⁷ tn Grk “Jesus answered him.”

[18:20]  ²⁸ sn See the note on synagogue in 6:59.

[18:20]  ²⁹ tn Grk “in the temple.”

[18:20]  ³⁰ 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.

[18:20]  ³¹ 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.

[5:20]  ²⁹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:20]  ³⁰ tn Or “speak.”

[5:21]  ³¹ tn Grk “the temple.” See the note on the same phrase in the preceding verse.

[5:21]  ³² tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.

[5:21]  ³³ tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).

[5:21]  ³⁴ tn A hendiadys (two different terms referring to a single thing) is likely here (a reference to a single legislative body rather than two separate ones) because the term γερουσίαν (gerousian) is used in both 1 Macc 12:6 and Josephus, Ant. 13.5.8 (13.166) to refer to the Sanhedrin.

[5:21]  ³⁵ tn Grk “sons of Israel.”

[5:21]  ³⁶ tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.

[5:21]  ³⁷ tn The words “before them” are not in the Greek text but are implied.

[5:25]  ³³ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ³⁴ sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[5:42]  ³⁵ tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.

[5:42]  ³⁶ tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).

[5:42]  ³⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”