Lectionary Year B
March 26, 2000
John 2:13-22

Initial Acquaintance/Rough Translation


(JFC) This is a comparison of the Anchor Bible (Anchor), the New Living Translation (NLT), and the New Revised Standard Version (NRSV).
13Since the Jewish Passover was near,It was time for the annual Passover celebration,The Passover of the Jews was near,
In the temple precincts he came upon people engaged in selling oxen,In the temple area he saw merchants selling cattle,In the temple he found people selling cattle,
and others seated, changing coins.and he saw money changers behind their counters.and the money changers seated at their tables.
15So he made a [kindof] whip out of cordsJesus made a whip from some ropesMaking a whip of cords,
and drove the whole pack of them out of the temple areaand chased them out of the Temple.he drove them all out of the temple,
And he knocked over the money-changers' tables, spilling their coins.scattered the money changers' coins over the floor, and turned over their tables.He also poured out the coins of the money changers and overturned their tables.
16He told those who were selling doves, Then, going over to the people who were selling doves, he told them,He told those who were selling the doves,
"Get them out of here!"Get these things out of here."Take these things our of here!
Stop turning my Father's house into a market place!"Don't turn my Father's house into a market place!"Stop making my Father's house a marketplace!"
17His disciples recalled the words of Scripture:Then his disciples remembered this prophecy from the Scriptures:His disciples remembered that it was written,
"Zeal for your house will consume me.""Passion for God's house burns with me." F14"Zeal for your house will consume me."
18At this the Jews responded,The Jews then said to him,
"What sign can you show us,"What right do you have to do these things?""What sign can you show us for doing this?"
authorizing you to do these thingsthe Jewish leaders demanded. "If you have authority from God, show us a miraculous sign to prove it."
19"Destroy this temple," was Jesus' answer, "and in three days I will raise it up.""All right," Jesus replied. "Destroy this temple, and in three days I will raise it up."Jesus answered them, "Destroy this temple and in three days I will raise it up."
20Then the Jews retorted,"What!" they exclaimed,The Jews then said,
"The building of this temple has taken forty six years, and "It took forty six years to build this temple,"This temple has been under constructin forty six years,
you are going to raise it up in three days?"and you can do it in three days?"and you will raise it up in three days?"
21Actually he was talking about the temple of his body.But by "this temple" Jesus meant his body.But he was speaking of the temple of his body.
22Now after this resurrection from the deadAfter he was raised from the dead,After he was raised from the dead,
his disciples recalled that he had said this,the disciples remembered that he had said this.his disciples remembered that he had said this;
and so they believed the Scripture and the word he had spoken.And they believed both Jesus and the Scriptures.and they believed the scriptures and the word that Jesus had spoken.

F14: Or "Concern for God's house will be my undoing." Ps 69:9.

v. 14PigeonsPigeonsDovesperisteras
v. 15whip of cordswhip of cordswhip out of cordsfragellion ek scoinion
v. 15money changersmoney changersmoney changerskollubiston
v. 17consumeconsumeconsumekatafagetai
v. 19templetempletemplenaon

(CU) Comparing REB, NRSV, JB, and NAB, the Jews "challenge" Jesus to "justify" his actions (REB), they "intervene" (JB) and "answer" (the others). What is the meaning of "apekrithesan?" Whatever the Jews do to Jesus, I see that he responds in kind. How strong is this language, strong enough to reflect Jesus' "response in kind?"

(FS) NIV for v. 16: "How dare you turn my father's house into a market!" NEB for v. 16: "You must not turn my father's house into a market."


(JFC) 13 A few witnesses in the tradition would alter the first 2 words of our text to read instead of "kai eggus", either "eggus de" or "kai eggus de". Perhaps the longest of these three possibilities is closer to the original. Then, the last four words of the verse "eis Hierosoluma ho Iesous", get rearranged by some editors. Could it matter less? Leave it or alter it, it makes the same sense in any conceivable order, surely.
14 Papyrus 75 calls for an article "tas" to precede "boas". Well, possibly that addition would more closely represent the original, so, let's go with it.
15 Papyri 66 & 75 add "os" between "poiesas" and "fragellion". Possibly, it would lighten what could otherwise seem to be a harsh and more literal image in the story, an element that deserves only moderate notice, surely. Many redactors prefer the addition, yet, many others prefer to leave it as received. Later in that verse (15), Papyri 66c & 75 and several uncials would change the singular "to kerma" into a plural to read "ta kermata". Seems reasonable to me although Papyrus 66 and many uncials prefer the Textus Receptus. Then at the end of that verse (15), Papyrus and others want "avnetrepsen" to change to "avnestrepsen", to read more of an overturning or throwing down than a word meaning, "to educate". It makes much better sense to make that change. Yet, still others would prefer "katestrepsen", giving it an additional adverbial sense of "according as" or "according to", which might make the meaning more generally accepted. Nevertheless, still others want it to remain as received.
Papyrus 66 would add an article "kai", to the second part of Jesus' words in verse 16, "me poieite ton oikon tou patros", while Papyrus 75 and others retain the text as received.
Then, in verse 17, some in the traditions suggest the addition of a post positive "de" after the first word "Emnesthesan" or a "kai" or a "tote" before it. Others, including Papyri 66 & 75, retain the text as received. The additions seem unnecessary yet are acceptable as possibly more nearly the original. Then, later in the verse (17) some witnesses, again including P 66 & 75, would add an "hoti" before the quote from Psalm 69:9, English translations' numbering.
In verse 18, some want to omit the plural pronoun "hemin". Papyrus 75 is in the small group so suggesting. It might expand the reference of those addressed, and the longer version usually seems more likely original.
In verse 19, one uncial would omit the preposition "en" before "trisin". I think not.
Verse 22 finds some witnesses wanting to change the aorist, passive, indicative "hegerthe to "hevneste". That would change the verb to translate, "stood up" as in "from the dead". I doubt it could be original, especially since that form of that verb never occurs in the Greek New Testament that I can find. Besides that, only one uncial wants the change. Then, several witnesses would alter the pronoun "hon" to read as an article o. I think not, if it were to change thusly, the reference would become less personal, regarding what Jesus said. Furthermore, Papyri 66 & 75 vote to retain the Textus Receptus, as I do.

(FS) Textual variants: v. 15, Several texts, including two of the oldest, prefix "whip" with "os", "kind of" -- a scribal effort to soften the impact?


13 As imminent was the Passover of the Jews, so went up to Jerusalem this Jesus. 14 And he found in the Temple these selling (ones) cattle, and sheep and doves and the money changers being seated, 15 and he made a whip from cords all manner (thereof) and drove from the Temple them and their sheep and their cattle and of the money changers he scattered the small change and the tables he overturned, 16 and to the ones doves selling he said, "Get gone from (this) place, not are you to make the house of my Father a house of trade." 17 (Thereupon) remembered the disciples of his that written is it, "Zealous of the house of you to consume me". 18 Answered then the Jews and said to him, "What sign do you show us that this (is what) you do?" 19 Replied Jesus and said to them, "Tear down this very Temple and in three days I will rebuild it." 20 Then said the Jews, "Forty and six years was being built this Temple and you in three days will rebuild it?" 21 But by that he meant concerning the Temple the body of his. 22 When consequently he was raised from dead, remembered the disciples of his that this he said, and they believed the scripture and the message which said this Jesus.

(v. 13) And near was the Passover (Gr. "pascha") of the Jews and Jesus went up into Jerusalem. (v. 14) And he found in the Temple (Gr. "hieron") the ones selling cattle and sheep and doves and the money-changers (Gr. "kermatistas") sitting (v. 15) and having made a whip out of cords all he threw out out of the Temple (Gr. "hieron") both the sheep and the cattle and of the money-changers (Gr. "kollubiston") the coinage he poured out and the tables he overturned (v. 16) and to the ones selling the doves he said, " you (plural) take these things away from here, do not make the house (Gr. "oikos") of the Father of me a house of commerce (Gr. "emporion")!" (v. 17) the disciples of him remembered that it has long been written, "the zeal of your (sing.) house (Gr. "oikos") devours me." (v. 18) Therefore the Jews answered and said to him, "with respect to what sign do you make known to us that you are doing these things?" (v. 19) Jesus replied and said to them, "you (plural) tear down (Gr. "lusate") this Temple (Gr. "naon") and in three days I shall raise it!" (v. 20) Therefore the Jews said, "For an extent of forty and six years was house-built (Gr. "oiko-domeo") this Temple (Gr. "naos") and you in three days will raise it?" (v. 21) Now that one was speaking concerning the Temple (Gr. "naos") of his body. (v. 22) Therefore when he was raised from among the dead ones the disciples of him remembered that this thing he was saying and they believed the credibility of the scripture and the commentary which Jesus spoke.
(DR) One particular issue is the use of "temple" versus "sanctuary." For some the '"sanctuary" is the area inside an altar rail...closest to the altar... an inner sanctuary The word "temple" calls to mind the whole structure, not just a inner portion that is not accessible to everyone. In this verse (v. 19) Jesus is referring to his body and "sanctuary" may have a more meaningful connotation in some settings.

(CU) I see the difference between Temple (hieron) and Temple (naon). One interlinear (A. Marshall) translates the latter "shrine." However, I don't see the significance on the language differences, let alone why John uses two different words? Any informed answers?

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