Temple

The temple courts are the specific scene of this confrontation — the house God established for worship has become a place where hypocrites trample, bringing offerings He never asked for from hands covered in blood.

Temple is referenced here as one of the religious sites Moab will desperately visit in prayer — but these are pagan sanctuaries, not God's house, and their prayers will go unanswered.

The Temple is cited here as the defining mark of Jerusalem's sacred status — the very presence of God's house on earth makes the city's coming judgment more sobering, not less.

The Temple is referenced ironically here — some in Zion assumed physical proximity to God's house granted them safety, but God's consuming presence exposes character, not location.

The Temple's significance is invoked here as the Rabshakeh twists Hezekiah's centralization of worship into supposed evidence that God has been dishonored and withdrawn support.

The Temple is where Hezekiah physically brings the threatening letter — he goes to God's house to lay the crisis before Him, treating the Temple as the place where human desperation meets divine authority.

Temples are referenced here as the grand institutions people built and sacrificed for to honor these gods — making the sight of those same gods strapped to pack animals all the more devastating.

The Temple's destruction is cited here as evidence of the totality of Israel's loss — without it, the nation had no worship center, no priestly system, and no visible sign of God's presence among them.

The Temple is cited here as the place from which foreigners were excluded, but God declares it was always meant to be a house of prayer for all peoples — a purpose Jesus later invoked directly.

Temple attendance is cited here as part of Israel's religious façade — they were showing up to God's house while refusing to let God's values shape how they treated people outside it.

The Temple is the setting of Isaiah's vision, where the hem of God's robe alone fills the entire sacred space — making clear that even the holiest building on earth can barely contain a fraction of His presence.

The Temple's destruction is the emotional climax of the chapter — its burning represents not just a building lost but the apparent collapse of God's covenant presence with Israel.

The Temple appears here not as a place of worship but as the origin point of God's roar of judgment — a sound from His own house signals that He is personally vindicating the faithful against those who cast them out.

The Temple is one of the things that leaves the queen breathless — Solomon's house of God is so magnificent that seeing it firsthand exceeds anything she'd heard about it.

The Temple is invoked here as the gut-punch contrast — the man who built God's sacred house on earth turned around and built shrines for false gods on the hill right next door.

The temples here are Jeroboam's unauthorized shrines built on high places — knockoff worship sites staffed with his hand-picked priests, a deliberate counterfeit of Jerusalem's Temple system.

The Temple appears here as the first target of Shishak's raid — its treasuries emptied, representing the desecration of the sacred space Solomon built and the departure of Israel's glory.

The Temple is where Asa deposits the silver, gold, and sacred vessels he reclaimed — a tangible act of re-consecrating national wealth to God and backing his stated devotion with material commitment.

The Temple's absence is the key context here — because it isn't built yet, the entire worship system is operating in a transitional mode, which explains why high places like Gibeon are still in use.

The Temple is the entire reason this chapter exists — Solomon is now mobilizing resources and international alliances to construct this permanent dwelling place for God's presence in Jerusalem.

The Temple is introduced here with its precise dimensions — ninety feet long, thirty wide, forty-five high — establishing it as a massive, meticulously engineered structure unlike anything Israel had built before.

The Temple's seven-year construction is used as a point of comparison here, contextualizing why the palace took longer — it housed an entire national government, not just sacred worship space.

The Temple is the destination of the procession — for the first time in Israel's history, the Ark is being moved into a permanent stone structure rather than a tent.

The Temple is here consecrated by God Himself — He declares His name permanently attached to it, making the building the dwelling place of divine presence and attention.

The Temple is the direct object of Cyrus's decree — he names it specifically as what God has commissioned him to rebuild, making the restoration of the sacred house his official royal mandate.

The Temple courtyard is the site where Ezra has thrown himself down in intercession, making God's house the focal point around which the nation's collective grief and repentance begins to gather.

The Temple is introduced here as the reason priests matter so much in this roster — it's the institution that must be rebuilt, and without a priestly staff, the entire purpose of returning collapses.

The Temple is highlighted here by contrast — its foundation hasn't been touched yet, making the community's decision to prioritize worship over construction all the more striking.

The Temple is the specific prize the enemies want to get their hands on by offering to co-build — controlling the construction would mean controlling the finished sacred space.

The Temple is now described in its full covenantal history — built by Solomon, destroyed by Babylon, and now being rebuilt under divine mandate, giving the elders' construction work legitimate theological weight.

The Temple appears here in the text of the actual Cyrus decree — the original Persian authorization explicitly names it as the building to be rebuilt, at royal expense, with its vessels returned.

Temple servants are listed among those traveling with Ezra — the workers dedicated to maintaining God's house, all heading back to Jerusalem under God's guiding hand.

The Temple is the destination and driving purpose of the entire journey — without Levites to serve it, the whole mission risks arriving incomplete and unable to restore proper worship.

The Temple's rebuilding is named here as a tangible sign of God's grace — it represents the restoration God chose to initiate even while His people were still in spiritual failure, which makes the current covenant breach even more grievous.

The temple of Zeus here sits at the city entrance, underlining that this is a deeply pagan religious environment — with zero framework for a God who works through ordinary humans.

The Temple is where the early believers gathered daily for worship — even as followers of Jesus, they continued participating in the central institution of Jewish life while also meeting in homes.

The Temple is where Paul goes to publicly complete the purification rite — his entering it openly is the entire point of the plan, a visible demonstration intended to counter the rumors about his rejection of Jewish practice.

The Temple is the flashpoint that triggered Paul's arrest — a mob there accused him of defiling it, setting the entire chain of events in this chapter into motion.

The Temple gate called Beautiful is where the lame man is stationed daily — it is a high-traffic entrance where worshippers passed, making it the ideal spot for begging and, now, for a very public healing.

The Temple is the specific location where Peter and John were actively teaching when the authorities interrupted them — it was a very public, high-profile setting that amplified the authorities' alarm.

The Temple is the very place the Apostles are sent back to by the angel — a bold move, since it's the seat of the same authority that just imprisoned them.

The Temple is referenced here as the institution whose own priests are starting to abandon it for the Jesus movement — a seismic cultural detail showing the early church's reach into Judaism's inner circle.

The Temple is the accusation Stephen has been building toward addressing all along. He argues that fixating on a building as God's essential dwelling place is itself a misunderstanding of who God is — the Creator cannot be housed by the creation.

The Temple is the active setting here — Zechariah's division is on rotation, and the incense altar inside the sanctuary is the precise location where the angel suddenly appears.

The Temple is where the Spirit leads Simeon on this pivotal day — it is the sacred space where God's house on earth and the arrival of God in human flesh dramatically intersect.

The Temple is the specific location where Jesus is teaching when the chief priests and scribes confront Him — the very institution whose merchants He had just expelled, giving their question urgent political weight.

The Temple is where Jesus is sitting and watching donations being made — the very institution whose splendor will soon be the subject of his shocking demolition prophecy just verses later.

Jesus's warning about coming suffering points toward the destruction of Jerusalem in 70 AD, when Roman armies would level the city and the Temple — worse catastrophe than what the women are witnessing now.

The Temple is where the disciples end up — continually blessing God in the very heart of Jerusalem, a striking contrast to the fear and hiding that marked the days just before the resurrection.

The Temple in Jerusalem is chosen as the stage for the third temptation — the highest point of the holiest place, where a miraculous survival would generate maximum public spectacle and force God's hand.

The Temple is mentioned here as the place the leper was banned from entering — one of the most devastating consequences of his condition was exclusion from the very presence of God.

The Temple is the place the hemorrhaging woman had been excluded from for twelve years under the Law's purity codes — the very center of Jewish worship she could not access because of her condition.

The Temple is invoked by Jesus as a comparison point — priests work in it on the Sabbath and are blameless, setting up His even bolder claim that He is greater than the Temple itself.

The pagan temples of Caesarea Philippi are part of the setting's significance — Jesus chose this spiritually charged, religiously pluralistic location to ask the most important question ever posed.

The Temple is the site of Jesus's most confrontational act so far — a place that should be a house of prayer has become a commercial operation, and Jesus shuts it down on arrival.

The Temple is cited here as one of Jesus's recent disruptive acts — His clearing of it was the flashpoint that put the chief priests and Pharisees on a collision course with Him leading into this chapter.

The Temple appears here as the architectural wonder the disciples are proudly pointing out moments before Jesus drops the devastating prophecy that every single stone will be torn down.

The Temple is the location where Judas dramatically throws the thirty silver coins — the sacred house of God becomes the site of blood money being literally hurled onto the floor in despair.

The Temple pinnacle in Jerusalem serves as the dramatic stage for the second temptation — the holiest location in Judaism repurposed by Satan as a dare.

The Temple is one of the sacred spaces the bleeding woman has been barred from due to her unclean status — her healing is not just physical but a full restoration to community and worship.

The Temple is identified here as the institutional center of Levitical responsibility — the Levites' signature carries professional weight because their entire vocation is bound to its ongoing service.

The Temple is the organizing center of Jerusalem's population plan — servant families and priestly clans are counted specifically because they existed to keep God's house operational.

The Temple is the convergence point where both choirs finally meet — everything in the procession has been moving toward this destination, making God's house the literal and symbolic center of the entire celebration.

The Temple is the site of the desecration — its storerooms, meant for tithes and sacred vessels, have been cleared out and converted into private living quarters for Tobiah.

Temple servants living on Ophel are mentioned here as active wall-builders, showing that even those in the most immediate service of God's house put down their Temple duties to physically secure the city around it.

The Temple is where Shemaiah urges Nehemiah to hide, but entering its restricted inner areas would constitute a violation of Mosaic law for a layman like Nehemiah.

The Temple is referenced here as the institutional center that the returning priests are equipped to serve — the existence of 4,000+ priests means the sacrificial and worship system can be fully operational.

The Temple courts are one of the locations where the people build their leafy booths — the sacred precinct itself becomes part of the campsite, blending festive celebration with the holiest space in their religious life.

The Temple is mentioned here as the place the healed leper has been barred from — full restoration requires not just physical healing but priestly clearance to re-enter worship.

After the triumphal procession, Jesus enters the Temple and quietly surveys the scene — a calm before the storm that sets up His dramatic confrontation with the money-changers the following day.

The Temple is Jesus' pulpit for this theological offensive — teaching in the very space His opponents control, He publicly dismantles their understanding of who the Messiah actually is.

The Temple is at the center of this exchange — the disciples are marveling at its magnificence while Jesus prophesies its complete demolition, fulfilled by Rome in 70 AD.

The Temple curtain tears at the exact moment of Jesus' death — the physical structure that housed God's presence responds to the crucifixion by destroying the barrier that kept ordinary people from direct access to God.

The Temple is referenced as the place the woman was barred from for twelve years due to her unclean status — her healing restores access to the full life of worship she had been denied.

The Temple appears here in the Corban loophole — money could be nominally dedicated to God's house as a legal workaround to avoid caring for aging parents.

The Temple is where Jesus is walking in Solomon's Colonnade when the religious leaders surround and interrogate him. As the center of Jewish worship and authority, it is the fitting location for this confrontation over his divine identity.

The Temple is the site of Jesus' confrontation — its outer courts have been converted into a trading floor, and Jesus responds by physically clearing it out with a handmade whip.

The Temple is invoked as the Jewish claim to legitimate worship in Jerusalem, contrasted with the Samaritan mountaintop — the competing religious centers that divided the two communities.

The Temple is where Jesus finds the healed man after the healing, choosing the sacred center of Jewish worship as the place to deliver His warning about sin.

The Temple is where Jesus makes His unannounced entrance to teach — the most authoritative religious space in Judaism becomes the site of a credentialed-free lesson that stuns the establishment.

The Temple is the public stage where Jesus is teaching early in the morning when the scribes and Pharisees interrupt, dragging in the woman and turning a teaching session into a high-stakes public confrontation.

The Temple is where Hannah goes alone after the meal — choosing God's presence over the family table, bringing her unbearable grief directly to the source of all hope.

The term is used here loosely to refer to the tabernacle at Shiloh — the portable sanctuary that served as Israel's central worship site before Solomon's permanent Temple was built in Jerusalem.

The Temple here is both Samuel's workplace and bedroom, emphasizing how embedded he is in sacred service — a faithful presence in a spiritually quiet house.

Temple here refers to Philistine pagan shrines — Saul's armor is placed in the temple of Ashtaroth as a religious trophy, framing their military victory as a victory for their gods.

Dagon's temple in Ashdod is where the Philistines place the Ark beside their idol — an act meant to showcase conquest that immediately backfires when Dagon is found prostrate before the Ark.

The Temple is introduced in the opening as a desecrated landmark — its violation signals the total collapse of Jerusalem's spiritual identity and the withdrawal of God's protective presence.

The Temple — God's own footstool, the holiest site in Israel — is explicitly not remembered by God in His anger, signaling that even His own house offers no protection in this moment.

Cited as one of the catastrophic losses that has brought the poet's grief to this personal, crushing weight — the destruction of God's own house is part of the evidence that God himself seems to have turned against his people.

The Temple's sacred stones are referenced here as rubble strewn in the streets, the ultimate image of desecration — what was most holy is now treated as worthless debris.

The Temple is listed among all that has been lost — its destruction is the theological wound underlying the prayer's final cry, since its absence means the people have no visible sign of God's presence among them.

The Temple's sacred vessels are being looted and carried to a pagan treasury — a profound desecration that frames the entire chapter's question of whether God's presence can survive in exile.

The Temple is the specific target of desecration here — its daily offering abolished and its sacred space profaned, representing the contemptible king's assault on the very place where heaven meets earth for Israel.

The Temple is invoked here because its sacred vessels — looted from Jerusalem — are being used as party cups, turning objects set apart for God's worship into props for a pagan celebration.

The Temple in Jerusalem is the real-world location being referenced — historically defiled by Antiochus IV Epiphanes around 167 BC, when he set up a pagan altar and halted Jewish worship.

Temple is referenced here to explain why Levites had no land — their calling was full-time service at the tabernacle/Temple, which meant they depended entirely on the generosity of the other tribes.

Temple is referenced here in contrast to pagan cult sites — the surrounding nations used their temples as venues for ritual prostitution, and God is drawing a sharp line ensuring Israel's house of worship will never operate that way.

The Temple is referenced here as the fulfillment of Benjamin's blessing — God choosing to 'dwell' in Benjamin's territory (Jerusalem) would be physically realized in Solomon's Temple centuries later.

The Temple represents the old covenant worship system that some of the letter's recipients are considering returning to — a system the author argues has been superseded by Jesus's once-for-all sacrifice.

Temple rituals are what the author is moving believers away from — the point being that the old system's sacrifices have been replaced by a new kind of offering that doesn't require a building or a priest.

The Temple is mentioned here as part of the timeline — Melchizedek predates not just the Levitical priesthood but the Temple itself, establishing that his priestly role operates on an entirely different and more ancient foundation.

The Temple is conspicuously absent here — there's no central place of worship, no official assignment for this Levite, which is exactly why he's freelancing and why Micah can exploit that gap.

Temple here refers to the side of Sisera's skull — Jael drives a tent peg through his temple with a hammer while he sleeps, ending the entire war's last threat in the most unexpected way possible.

The temple of Baal-berith is where Shechem's leaders store silver, and their willingness to fund Abimelech with pagan temple money signals that this entire enterprise is spiritually corrupt from the start.

Pagan temples in Corinth hosted communal feasts where meat was sacrificed to idols — Paul is warning believers that attending these is spiritually incompatible with participation in Christ.

The Temple concept is radically reapplied here — instead of the Jerusalem building, Paul declares the Corinthian congregation itself is God's Temple, making their divisions an act of desecration.

The Temple is explained here as more than a building — it's the physical symbol of God's presence among His people, so its ruin represents a theological statement about what the community actually valued most.

The Temple appears here as the subject of the painful comparison — God acknowledges it looks inferior to the original before reframing why that doesn't matter.

The Temple appears here as the place where the crisis hits its deepest point — when the offerings stop flowing to God's house, the covenant relationship itself is functionally disrupted.

The Temple is the source of the life-giving fountain in Joel's closing vision — water flowing from God's dwelling place symbolizes that true restoration originates from His presence among His people.

The Temple is invoked here as the leaders' false security blanket — they assumed its physical presence in Jerusalem guaranteed God's protection regardless of their moral corruption.

The Temple appears here as the centerpiece of the end-times vision — God's house elevated above every mountain, drawing all nations voluntarily upward to receive divine teaching and settle their disputes.

Temple here reframes the concept entirely — rather than a physical building in Jerusalem, Peter presents the community of believers itself as the new Temple, a living structure made of people.

The Temple is the grand project David proposes — building a permanent, worthy house for God — but God's response will redirect who actually gets to build it.

The Jerusalem Temple's literal dividing wall is invoked as the physical symbol of Gentile exclusion — the barrier Jesus is said to have demolished through His death.

The Temple is referenced here as a comparison point — the Tabernacle is its portable predecessor, serving the same purpose of housing God's presence before a permanent structure existed.

The Temple is referenced here to underscore how early this encounter is — Melchizedek operates without any temple, priesthood structure, or sacrificial system, making his legitimacy rest solely on his direct connection to God Most High.

The Temple is invoked here as the closing image of the chapter — after five woes exposing human corruption, God's holy presence in His dwelling place is the final word, demanding silence from all the earth.

The Temple is invoked here to underscore the irony of Jerusalem's unfinished status — the city that will one day house God's dwelling place on earth remains unconquered in Jebusite hands at the end of this chapter.

The Temple is the destination for Mary's postpartum offering in Luke 2:24 — this is where the Leviticus 12 ritual played out in real time when the infant Jesus was presented, linking the ancient law to the Gospel narrative.

The Temple altar is where the corrupt offerings were being brought, making it the physical site of Israel's spiritual negligence and the focal point of God's charges against the priesthood.

Temple is referenced here as the service the firstborn would otherwise be required to perform — instead of every Israelite family losing their eldest to tabernacle duty, God accepts the whole tribe of Levi in their place.