Discovery BoxMatthew 27:40
Context27:40 and saying, “You who can destroy the temple and rebuild it in three days, save yourself! 1 If you are God’s Son, come down 2 from the cross!”
Jeremiah 26:8-11
Context26:8 Jeremiah had just barely finished saying all the Lord had commanded him to say to all the people. All at once some 3 of the priests, the prophets, and the people grabbed him and shouted, “You deserve to die! 4 26:9 How dare you claim the Lord’s authority to prophesy such things! How dare you claim his authority to prophesy that this temple will become like Shiloh and that this city will become an uninhabited ruin!” 5 Then all the people crowded around Jeremiah.
26:10 However, some of the officials 6 of Judah heard about what was happening 7 and they rushed up to the Lord’s temple from the royal palace. They set up court 8 at the entrance of the New Gate of the Lord’s temple. 9 26:11 Then the priests and the prophets made their charges before the officials and all the people. They said, 10 “This man should be condemned to die 11 because he prophesied against this city. You have heard him do so 12 with your own ears.”
Jeremiah 26:16-19
Context26:16 Then the officials and all the people rendered their verdict to the priests and the prophets. They said, 13 “This man should not be condemned to die. 14 For he has spoken to us under the authority of the Lord our God.” 15 26:17 Then some of the elders of Judah 16 stepped forward and spoke to all the people gathered there. They said, 26:18 “Micah from Moresheth 17 prophesied during the time Hezekiah was king of Judah. 18 He told all the people of Judah,
‘The Lord who rules over all 19 says,
“Zion 20 will become a plowed field.
Jerusalem 21 will become a pile of rubble.
The temple mount will become a mere wooded ridge.”’ 22
26:19 King Hezekiah and all the people of Judah did not put him to death, did they? Did not Hezekiah show reverence for the Lord and seek the Lord’s favor? 23 Did not 24 the Lord forgo destroying them 25 as he threatened he would? But we are on the verge of bringing great disaster on ourselves.” 26
Mark 15:29
Context15:29 Those who passed by defamed him, shaking their heads and saying, “Aha! You who can destroy the temple and rebuild it in three days,
John 2:19-21
Context2:19 Jesus replied, 27 “Destroy 28 this temple and in three days I will raise it up again.” 2:20 Then the Jewish leaders 29 said to him, “This temple has been under construction 30 for forty-six years, 31 and are you going to raise it up in three days?” 2:21 But Jesus 32 was speaking about the temple of his body. 33
Acts 6:13
Context6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place 34 and the law. 35
[27:40] 1 sn There is rich irony in the statements of those who were passing by, “save yourself!” and “come down from the cross!” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life.
[27:40] 2 tc ‡ Many important witnesses (א* A D pc it sy[s],p) read καί (kai, here with the force of “then”) before κατάβηθι (katabhqi, “come down”). The shorter reading may well be due to homoioarcton, but judging by the diverse external evidence (א2 B L W Θ 0250 Ë1,13 33 Ï lat) it is equally possible that the shorter reading is original (and is so considered for this translation). NA27 puts the καί in brackets, indicating doubts as to its authenticity.
[26:8] 3 tn The translation again represents an attempt to break up a long complex Hebrew sentence into equivalent English ones that conform more to contemporary English style: Heb “And as soon as Jeremiah finished saying all that…the priests…grabbed him and said…” The word “some” has been supplied in the translation, because obviously it was not all the priests, the prophets, and all the people, but only some of them. There is, of course, rhetorical intent here to show that all were implicated, although all may not have actually participated. (This is a common figure called synecdoche where all is put for a part – all for all kinds or representatives of all kinds. See E. W. Bullinger, Figures of Speech, 614-19, and compare usage in Acts 10:12; Matt 3:5.)
[26:8] 4 tn Or “You must certainly die!” The construction here is again emphatic with the infinitive preceding the finite verb (cf. Joüon 2:423 §123.h, and compare usage in Exod 21:28).
[26:9] 5 tn Heb “Why have you prophesied in the
[26:10] 6 sn These officials of Judah were officials from the royal court. They may have included some of the officials mentioned in Jer 36:12-25. They would have been concerned about any possible “illegal” proceedings going on in the temple.
[26:10] 7 tn Heb “these things.”
[26:10] 8 tn Heb “they sat” or “they took their seats.” However, the context is one of judicial trial.
[26:10] 9 tn The translation follows many Hebrew
[26:11] 10 tn Heb “the priests and prophets said to the leaders and the people….” The long sentence has been broken up to conform better with contemporary English style and the situational context is reflected in “laid their charges.”
[26:11] 11 tn Heb “a sentence of death to this man.”
[26:16] 13 tn Heb “Then the officials and all the people said to the priests and the prophets…”
[26:16] 15 tn Heb “For in the name of the
[26:17] 16 tn Heb “elders of the land.”
[26:18] 17 sn Micah from Moresheth was a contemporary of Isaiah (compare Mic 1:1 with Isa 1:1) from the country town of Moresheth in the hill country southwest of Jerusalem. The prophecy referred to is found in Mic 3:12. This is the only time in the OT where an OT prophet is quoted verbatim and identified.
[26:18] 18 sn Hezekiah was co-regent with his father Ahaz from 729-715
[26:18] 19 tn Heb “Yahweh of armies.”
[26:18] 20 sn Zion was first of all the citadel that David captured (2 Sam 5:6-10), then the city of David and the enclosed temple area, then the whole city of Jerusalem. It is often in poetic parallelism with Jerusalem as it is here (see, e.g., Ps 76:2; Amos 1:2).
[26:18] 21 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[26:18] 22 sn There is irony involved in this statement. The text reads literally “high places of a forest/thicket.” The “high places” were the illicit places of worship that Jerusalem was supposed to replace. Because of their sin, Jerusalem would be like one of the pagan places of worship with no place left sacrosanct. It would even be overgrown with trees and bushes. So much for its inviolability!
[26:19] 23 tn This Hebrew idiom (חָלָה פָּנִים, khalah panim) is often explained in terms of “stroking” or “patting the face” of someone, seeking to gain his favor. It is never used in a literal sense and is found in contexts of prayer (Exod 32:11; Ps 119:158), worship (Zech 8:21-22), humble submission (2 Chr 3:12), or amendment of behavior (Dan 9:13). All were true to one extent or another of Hezekiah.
[26:19] 24 tn The he interrogative (הַ)with the negative governs all three of the verbs, the perfect and the two vav (ו) consecutive imperfects that follow it. The next clause has disjunctive word order and introduces a contrast. The question expects a positive answer.
[26:19] 25 tn For the translation of the terms involved here see the translator’s note on 18:8.
[26:19] 26 tn Or “great harm to ourselves.” The word “disaster” (or “harm”) is the same one that has been translated “destroying” in the preceding line and in vv. 3 and 13.
[2:19] 27 tn Grk “answered and said to them.”
[2:19] 28 tn The imperative here is really more than a simple conditional imperative (= “if you destroy”); its semantic force here is more like the ironical imperative found in the prophets (Amos 4:4, Isa 8:9) = “Go ahead and do this and see what happens.”
[2:20] 29 tn See the note on this phrase in v. 18.
[2:20] 30 tn A close parallel to the aorist οἰκοδομήθη (oikodomhqh) can be found in Ezra 5:16 (LXX), where it is clear from the following verb that the construction had not yet been completed. Thus the phrase has been translated “This temple has been under construction for forty-six years.” Some, however, see the term ναός (naos) here as referring only to the sanctuary and the aorist verb as consummative, so that the meaning would be “this temple was built forty-six years ago” (so ExSyn 560-61). Ultimately in context the logic of the authorities’ reply appears to fit more naturally if it compares length of time for original construction with length of time to reconstruct it.
[2:20] 31 sn According to Josephus (Ant. 15.11.1 [15.380]), work on this temple was begun in the 18th year of Herod the Great’s reign, which would have been ca. 19
[2:21] 32 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity. This Greek term is frequently used as a way of referring to Jesus in the Johannine letters (cf. 1 John 2:6; 3:3, 5, 7, 16; 4:17).
[2:21] 33 tn The genitive “of his body” (τοῦ σώματος αὐτοῦ, tou swmato" autou) is a genitive of apposition, clarifying which temple Jesus was referring to. Thus, Jesus not only was referring to his physical resurrection, but also to his participation in the resurrection process. The New Testament thus records the Father, Son, and Holy Spirit as all performing the miracle of Christ's resurrection.
[6:13] 34 sn This holy place is a reference to the temple.
[6:13] 35 sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.
