John 5:14

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.”

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 ²  them.

John 18:20

18:20 Jesus replied, ³  “I have spoken publicly to the world. I always taught in the synagogues ⁴  and in the temple courts, ⁵  where all the Jewish people ⁶  assemble together. I ⁷  have said nothing in secret.

Haggai 2:7-9

2:7 I will also shake up all the nations, and they ⁸  will offer their treasures; ⁹  then I will fill this temple with glory,’ says the Lord who rules over all. 2:8 ‘The silver and gold will be mine,’ says the Lord who rules over all. 2:9 ‘The future splendor of this temple will be greater than that of former times,’ ¹⁰  the Lord who rules over all declares, ‘and in this place I will give peace.’” ¹¹ 

Malachi 3:1

3:1 “I am about to send my messenger, ¹²  who will clear the way before me. Indeed, the Lord ¹³  you are seeking will suddenly come to his temple, and the messenger ¹⁴  of the covenant, whom you long for, is certainly coming,” says the Lord who rules over all.

Matthew 21:12

Cleansing the Temple

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.

Luke 19:47

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,

[5:14]  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.

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

[18:20]  ³ tn Grk “Jesus answered him.”

[18:20]  ⁴ sn See the note on synagogue in 6:59.

[18:20]  ⁵ tn Grk “in the temple.”

[18:20]  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.

[18:20]  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.

[2:7]  ⁸ tn Heb “all the nations.”

[2:7]  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.

[2:9]  ¹⁰ tn Heb “greater will be the latter splendor of this house than the former”; NAB “greater will be the future glory.”

[2:9]  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).

[3:1]  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).

[3:1]  ¹³ tn Here the Hebrew term הָאָדוֹן (ha’adon) is used, not יְהוָה (yÿhvah, typically rendered Lord). Thus the focus is not on the Lord as the covenant God, but on his role as master.

[3:1]  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.

[21:12]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[21:12]  ¹⁶ tn Grk “the temple.”

[21:12]  ¹⁷ tn Grk “the temple.”

[19:47]  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.

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

[19:47]  ²⁰ tn Grk “to destroy.”