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Psalm 69:9
English Standard Version
Psalm 69:9
English Standard Version
9 For (A)zeal for your house has consumed me,
and (B)the reproaches of those who reproach you have fallen on me.
Psalm 69:9
New International Version
Psalm 69:9
New International Version
Psalm 69:9
New English Translation
Psalm 69:9
New English Translation
9 Certainly[a] zeal for[b] your house[c] consumes me;
I endure the insults of those who insult you.[d]
Footnotes
- Psalm 69:9 tn Or “for.” This verse explains that the psalmist’s suffering is due to his allegiance to God.
- Psalm 69:9 tn Or “devotion to.”
- Psalm 69:9 sn God’s house, the temple, here represents by metonymy God himself.
- Psalm 69:9 tn Heb “the insults of those who insult you fall upon me.”sn Jn 2:17 applies the first half of this verse to Jesus’ ministry in the context of John’s account of Jesus cleansing the temple.
Psalm 69:9
Holman Christian Standard Bible
Psalm 69:9
Holman Christian Standard Bible
9 because zeal for Your house has consumed me,(A)
and the insults of those who insult You
have fallen on me.(B)
Psalm 69:9
King James Version
Psalm 69:9
King James Version
9 For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me.
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John 2:14-17
English Standard Version
John 2:14-17
English Standard Version
14 (A)In the temple he found those who were selling oxen and sheep and pigeons, and the money-changers sitting there. 15 And making a whip of cords, he drove them all out of the temple, with the sheep and oxen. And he poured out the coins of the money-changers and overturned their tables. 16 And he told those who sold the pigeons, “Take these things away; do not make (B)my Father's house a house of trade.” 17 His disciples remembered that it was written, (C)“Zeal for your house will consume me.”
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John 2:14-17
New International Version
John 2:14-17
New International Version
14 In the temple courts he found people selling cattle, sheep and doves,(A) and others sitting at tables exchanging money.(B) 15 So he made a whip out of cords, and drove all from the temple courts, both sheep and cattle; he scattered the coins of the money changers and overturned their tables. 16 To those who sold doves he said, “Get these out of here! Stop turning my Father’s house(C) into a market!” 17 His disciples remembered that it is written: “Zeal for your house will consume me.”[a](D)
Footnotes
- John 2:17 Psalm 69:9
John 2:14-17
New English Translation
John 2:14-17
New English Translation
14 [a] He found in the temple courts[b] those who were selling oxen and sheep and doves, and the money changers sitting at tables.[c] 15 So he made a whip of cords[d] and drove them all out of the temple courts,[e] with the sheep and the oxen. He scattered the coins of the money changers[f] and overturned their tables. 16 To those who sold the doves he said, “Take these things away from here! Do not make[g] my Father’s house a marketplace!”[h] 17 His disciples remembered that it was written, “Zeal[i] for your house will devour me.”[j]
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- John 2:14 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 (kermatistēs) for money changer (the synoptics use κολλυβιστῆς [kollubistēs], 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 (anastrephō), while Matthew and Mark use καταστρεφω (katastrephō; 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.
- John 2:14 tn Grk “in the temple.”sn The merchants (those who were selling) would have been located in the Court of the Gentiles.
- John 2:14 tn Grk “the money changers sitting”; the words “at tables” are not in the Greek text, but are implied.
- John 2:15 tc Several witnesses, two of which are quite ancient (P66,75 L N ƒ1 33 565 892 1241 al lat), have ὡς (hōs, “like”) before φραγέλλιον (phragellion, “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 ƒ13 M 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.”
- John 2:15 tn Grk “the temple.”
- John 2:15 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.
- John 2:16 tn Or (perhaps) “Stop making.”
- John 2:16 tn Or “a house of merchants” (an allusion to Zech 14:21).sn A marketplace. Zech 14:20-21, in context, is clearly a picture of the messianic kingdom. The Hebrew word translated “Canaanite” may also be translated “merchant” or “trader.” Read in this light, Zech 14:21 states that there will be no merchant in the house of the Lord in that day (the day of the Lord, at the establishment of the messianic kingdom). And what would Jesus’ words (and actions) in cleansing the temple have suggested to the observers? That Jesus was fulfilling messianic expectations would have been obvious—especially to the disciples, who had just seen the miracle at Cana with all its messianic implications.
- John 2:17 tn Or “Fervent devotion to your house.”
- John 2:17 sn A quotation from Ps 69:9.
John 2:14-17
Holman Christian Standard Bible
John 2:14-17
Holman Christian Standard Bible
14 In the temple complex(A) He found people selling oxen, sheep, and doves, and He also found the money changers sitting there. 15 After making a whip out of cords,(B) He drove everyone out of the temple complex with their sheep(C) and oxen. He also poured out the money changers’ coins and overturned the tables. 16 He told those who were selling doves, “Get these things out of here! Stop turning My Father’s(D) house(E) into a marketplace!”[a](F)
17 And His disciples remembered that it is written: Zeal(G) for Your house will consume(H) Me.(I)[b]
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John 2:14-17
King James Version
John 2:14-17
King James Version
14 And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting:
15 And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables;
16 And said unto them that sold doves, Take these things hence; make not my Father's house an house of merchandise.
17 And his disciples remembered that it was written, The zeal of thine house hath eaten me up.
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English Standard Version (ESV) 
The Holy Bible, English Standard Version. ESV® Text Edition: 2016. Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
New International Version (NIV) 
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New English Translation (NET)
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Holman Christian Standard Bible (HCSB)
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