Psalms 119:139

119:139 My zeal ¹  consumes ²  me,

for my enemies forget your instructions. ³ 

Psalms 119:1

Psalm 119 ⁴ 

א (Alef)

119:1 How blessed are those whose actions are blameless, ⁵ 

who obey ⁶  the law of the Lord.

Psalms 19:10

19:10 They are of greater value ⁷  than gold,

than even a great amount of pure gold;

they bring greater delight ⁸  than honey,

than even the sweetest honey from a honeycomb.

Psalms 19:1

Psalm 19 ⁹ 

For the music director; a psalm of David.

19:1 The heavens declare the glory of God; ¹⁰ 

the sky displays his handiwork. ¹¹ 

Psalms 15:1

Psalm 15 ¹² 

A psalm of David.

15:1 Lord, who may be a guest in your home? ¹³ 

Who may live on your holy hill? ¹⁴ 

Psalms 29:3

29:3 The Lord’s shout is heard over the water; ¹⁵ 

the majestic God thunders, ¹⁶ 

the Lord appears over the surging water. ¹⁷ 

Mark 11:15-17

Cleansing the Temple

11:15 Then ¹⁸  they came to Jerusalem. ¹⁹  Jesus ²⁰  entered the temple area ²¹  and began to drive out those who were selling and buying in the temple courts. ²²  He turned over the tables of the money changers and the chairs of those selling doves, 11:16 and he would not permit anyone to carry merchandise ²³  through the temple courts. ²⁴  11:17 Then he began to teach ²⁵  them and said, “Is it not written: ‘My house will be called a house of prayer for all nations’? ²⁶  But you have turned it into a den ²⁷  of robbers!” ²⁸ 

John 2:14-17

2:14 ²⁹ He found in the temple courts ³⁰  those who were selling oxen and sheep and doves, and the money changers sitting at tables. ³¹  2:15 So he made a whip of cords ³²  and drove them all out of the temple courts, ³³  with the sheep and the oxen. He scattered the coins of the money changers ³⁴  and overturned their tables. 2:16 To those who sold the doves he said, “Take these things away from here! Do not make ³⁵  my Father’s house a marketplace!” ³⁶  2:17 His disciples remembered that it was written, “Zeal ³⁷  for your house will devour me.” ³⁸ 

[119:139]  ¹ tn or “zeal.”

[119:139]  ² tn Heb “destroys,” in a hyperbolic sense.

[119:139]  ³ tn Heb “your words.”

[119:1]  ⁴ sn Psalm 119. The psalmist celebrates God’s law and the guidance it provides his people. He expresses his desire to know God’s law thoroughly so that he might experience the blessings that come to those who obey it. This lengthy psalm exhibits an elaborate acrostic pattern. The psalm is divided into twenty-two sections (corresponding to the letters of the Hebrew alphabet), each of which is comprised of eight verses. Each of the verses in the first section (vv. 1-8) begins with the letter alef (א), the first letter of the Hebrew alphabet. This pattern continues throughout the psalm as each new section highlights a successive letter of the alphabet. Each verse in section two (vv. 9-16) begins with the second letter of the alphabet, each verse in section three (vv. 17-24) with the third letter, etc. This rigid pattern creates a sense of order and completeness and may have facilitated memorization.

[119:1]  ⁵ tn Heb “[Oh] the happiness of those who are blameless of way.”

[119:1]  ⁶ tn Heb “walk in.”

[19:10]  ⁷ tn Heb “more desirable.”

[19:10]  ⁸ tn Heb “are sweeter.” God’s law is “sweet’ in the sense that, when obeyed, it brings a great reward (see v. 11b).

[19:1]  ⁹ sn Psalm 19. The psalmist praises God for his self-revelation in the heavens and in the Mosaic law. The psalmist concludes with a prayer, asking the Lord to keep him from sinning and to approve of his thoughts and words.

[19:1]  ¹⁰ sn God’s glory refers here to his royal majesty and power.

[19:1]  ¹¹ tn Heb “and the work of his hands the sky declares.” The participles emphasize the ongoing testimony of the heavens/sky.

[15:1]  ¹² sn Psalm 15. This psalm describes the character qualities that one must possess to be allowed access to the divine presence.

[15:1]  ¹³ tn Heb “Who may live as a resident alien in your tent?”

[15:1]  ¹⁴ sn In this context the Lord’s holy hill probably refers to Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 43:3; 48:1; 87:1; Dan 9:16.

[29:3]  ¹⁵ tn Heb “the voice of the Lord [is] over the water.” As the next line makes clear, the “voice of the Lord” is here the thunder that accompanies a violent storm. The psalm depicts the Lord in the role of a warrior-king, so the thunder is his battle cry, as it were.

[29:3]  ¹⁶ tn The Hebrew perfect verbal form is probably descriptive. In dramatic fashion the psalmist portrays the Lord coming in the storm to do battle with his enemies and to vindicate his people.

[29:3]  ¹⁷ tn Traditionally “many waters.” The geographical references in the psalm (Lebanon, Sirion, Kadesh) suggest this is a reference to the Mediterranean Sea (see Ezek 26:19; 27:26). The psalmist describes a powerful storm moving in from the sea and sweeping over the mountainous areas north of Israel. The “surging waters” may symbolize the hostile enemies of God who seek to destroy his people (see Pss 18:17; 32:6; 77:20; 93:4; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). In this case the Lord is depicted as elevated above and sovereign over the raging waters.

[11:15]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[11:15]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:15]  ²⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[11:15]  ²¹ tn Grk “the temple.”

[11:15]  ²² tn Grk “the temple.”

[11:16]  ²³ tn Or “things.” The Greek word σκεῦος (skeuos) can refer to merchandise, property, goods, a vessel, or even generally “things” (but in the sense of some implement or tool). The idea here is almost certainly restricted to merchandise, rather than the more general “things,” although some suggest from the parallel with m. Berakhot 9.5 that Jesus was not even allowing sandals, staffs, or coin-purses to be carried through the court. The difficulty with this interpretation, however, is that it is fundamentally an appeal to Jewish oral tradition (something Jesus rarely sided with) as well as being indiscriminate toward all the worshipers.

[11:16]  ²⁴ tn Grk “the temple.”

[11:17]  ²⁵ tn The imperfect ἐδίδασκεν (edidasken) is here taken ingressively.

[11:17]  ²⁶ sn A quotation from Isa 56:7.

[11:17]  ²⁷ tn Or “a hideout” (see L&N 1.57).

[11:17]  ²⁸ 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.

[2:14]  ²⁹ sn John 2:14-22. Does John’s account of the temple cleansing describe the same event as the synoptic gospels describe, or a separate event? The other accounts of the cleansing of the temple are Matt 21:12-13; Mark 11:15-17; and Luke 19:45-46. None are as long as the Johannine account. The fullest of the synoptic accounts is Mark’s. John’s account differs from Mark’s in the mention of sheep and oxen, the mention of the whip of cords, the Greek word κερματιστῆς (kermatisths) for money changer (the synoptics use κολλυβιστῆς [kollubisths], which John mentions in 2:15), the scattering of the coins (2:15), and the command by Jesus, “Take these things away from here!” The word for overturned in John is ἀναστρεφω (anastrefw), while Matthew and Mark use καταστρεφω (katastrefw; Luke does not mention the moneychangers at all). The synoptics all mention that Jesus quoted Isa 56:7 followed by Jer 7:11. John mentions no citation of scripture at all, but says that later the disciples remembered Ps 69:9. John does not mention, as does Mark, Jesus’ prohibition on carrying things through the temple (i.e., using it for a shortcut). But the most important difference is one of time: In John the cleansing appears as the first great public act of Jesus’ ministry, while in the synoptics it is virtually the last. The most common solution of the problem, which has been endlessly discussed among NT scholars, is to say there was only one cleansing, and that it took place, as the synoptics record it, at the end of Jesus’ ministry. In the synoptics it appears to be the event that finalized the opposition of the high priest, and precipitated the arrest of Jesus. According to this view, John’s placing of the event at the opening of Jesus’ ministry is due to his general approach; it was fitting ‘theologically’ for Jesus to open his ministry this way, so this is the way John records it. Some have overstated the case for one cleansing and John’s placing of it at the opening of Jesus’ public ministry, however. For example W. Barclay stated: “John, as someone has said, is more interested in the truth than in the facts. He was not interested to tell men when Jesus cleansed the Temple; he was supremely interested in telling men that Jesus did cleanse the Temple” (John [DSBS], 94). But this is not the impression one gets by a reading of John’s Gospel: The evangelist seems to go out of his way to give details and facts, including notes of time and place. To argue as Barclay does that John is interested in truth apart from the facts is to set up a false dichotomy. Why should one have to assume, in any case, that there could have been only one cleansing of the temple? This account in John is found in a large section of nonsynoptic material. Apart from the work of John the Baptist – and even this is markedly different from the references in the synoptics – nothing else in the first five chapters of John’s Gospel is found in any of the synoptics. It is certainly not impossible that John took one isolated episode from the conclusion of Jesus’ earthly ministry and inserted it into his own narrative in a place which seemed appropriate according to his purposes. But in view of the differences between John and the synoptics, in both wording and content, as well as setting and time, it is at least possible that the event in question actually occurred twice (unless one begins with the presupposition that the Fourth Gospel is nonhistorical anyway). In support of two separate cleansings of the temple, it has been suggested that Jesus’ actions on this occasion were not permanent in their result, and after (probably) 3 years the status quo in the temple courts had returned to normal. And at this time early in Jesus’ ministry, he was virtually unknown. Such an action as he took on this occasion would have created a stir, and evoked the response John records in 2:18-22, but that is probably about all, especially if Jesus’ actions met with approval among part of the populace. But later in Jesus’ ministry, when he was well-known, and vigorously opposed by the high-priestly party in Jerusalem, his actions might have brought forth another, harsher response. It thus appears possible to argue for two separate cleansings of the temple as well as a single one relocated by John to suit his own purposes. Which then is more probable? On the whole, more has been made of the differences between John’s account and the synoptic accounts than perhaps should have been. After all, the synoptic accounts also differ considerably from one another, yet few scholars would be willing to posit four cleansings of the temple as an explanation for this. While it is certainly possible that the author did not intend by his positioning of the temple cleansing to correct the synoptics’ timing of the event, but to highlight its significance for the course of Jesus’ ministry, it still appears somewhat more probable that John has placed the event he records in the approximate period of Jesus’ public ministry in which it did occur, that is, within the first year or so of Jesus’ public ministry. The statement of the Jewish authorities recorded by the author (this temple has been under construction for forty-six years) would tend to support an earlier rather than a later date for the temple cleansing described by John, since 46 years from the beginning of construction on Herod’s temple in ca. 19 b.c. (the date varies somewhat in different sources) would be around a.d. 27. This is not conclusive proof, however.

[2:14]  ³⁰ tn Grk “in the temple.”

[2:14]  ³¹ tn Grk “the money changers sitting”; the words “at tables” are not in the Greek text, but are implied.

[2:15]  ³² tc Several witnesses, two of which are quite ancient (Ì^66,75 L N ˹ 33 565 892 1241 al lat), have ὡς (Jws, “like”) before φραγέλλιον (fragellion, “whip”). A decision based on external evidence would be difficult to make because the shorter reading also has excellent witnesses, as well as the majority, on its side (א A B Θ Ψ Ë¹³ Ï co). Internal evidence, though, leans toward the shorter reading. Scribes tended to add to the text, and the addition of ὡς here clearly softens the assertion of the evangelist: Instead of making a whip of cords, Jesus made “[something] like a whip of cords.”

[2:15]  ³³ tn Grk “the temple.”

[2:15]  ³⁴ sn Because of the imperial Roman portraits they carried, Roman denarii and Attic drachmas were not permitted to be used in paying the half-shekel temple-tax (the Jews considered the portraits idolatrous). The money changers exchanged these coins for legal Tyrian coinage at a small profit.

[2:16]  ³⁵ tn Or (perhaps) “Stop making.”

[2:16]  ³⁶ tn Or “a house of merchants” (an allusion to Zech 14:21).

[2:17]  ³⁷ tn Or “Fervent devotion to your house.”

[2:17]  ³⁸ sn A quotation from Ps 69:9.