The healing at the pool of Bethesda
There was a Jewish festival, and Jesus went up to Jerusalem. Now at the Sheep Pool in Jerusalem there is a building, called Bethzatha in Hebrew, consisting of five porticos; and under these were crowds of sick people – blind, lame, paralysed – waiting for the water to move. One man there had an illness which had lasted thirty-eight years, and when Jesus saw him lying there and knew he had been in this condition for a long time, he said, ‘Do you want to be well again?’ ‘Sir,’ replied the sick man ‘I have no one to put me into the pool when the water is disturbed; and while I am still on the way, someone else gets there before me.’ Jesus said, ‘Get up, pick up your sleeping-mat and walk.’ The man was cured at once, and he picked up his mat and walked away.
Now that day happened to be the sabbath, so the Jews said to the man who had been cured, ‘It is the sabbath; you are not allowed to carry your sleeping-mat.’ He replied, ‘But the man who cured me told me, “Pick up your mat and walk.”’ They asked, ‘Who is the man who said to you, “Pick up your mat and walk”?’ The man had no idea who it was, since Jesus had disappeared into the crowd that filled the place. After a while Jesus met him in the Temple and said, ‘Now you are well again, be sure not to sin any more, or something worse may happen to you.’ The man went back and told the Jews that it was Jesus who had cured him. It was because he did things like this on the sabbath that the Jews began to persecute Jesus.
Source: Jerusalem Bible
Catechism of the Catholic Church
JESUS AND THE TEMPLE
583 Like the prophets before him Jesus expressed the deepest respect for the Temple in Jerusalem. It was in the Temple that Joseph and Mary presented him forty days after his birth. At the age of twelve he decided to remain in the Temple to remind his parents that he must be about his Father’s business. He went there each year during his hidden life at least for Passover. His public ministry itself was patterned by his pilgrimages to Jerusalem for the great Jewish feasts.
584 Jesus went up to the Temple as the privileged place of encounter with God. For him, the Temple was the dwelling of his Father, a house of prayer, and he was angered that its outer court had become a place of commerce. He drove merchants out of it because of jealous love for his Father: “You shall not make my Father’s house a house of trade. His disciples remembered that it was written, ‘Zeal for your house will consume me.'” After his Resurrection his apostles retained their reverence for the Temple.
585 On the threshold of his Passion Jesus announced the coming destruction of this splendid building, of which there would not remain “one stone upon another”. By doing so, he announced a sign of the last days, which were to begin with his own Passover. But this prophecy would be distorted in its telling by false witnesses during his interrogation at the high priest’s house, and would be thrown back at him as an insult when he was nailed to the cross.
586 Far from having been hostile to the Temple, where he gave the essential part of his teaching, Jesus was willing to pay the Temple-tax, associating with him Peter, whom he had just made the foundation of his future Church. He even identified himself with the Temple by presenting himself as God’s definitive dwelling-place among men. Therefore his being put to bodily death presaged the destruction of the Temple, which would manifest the dawning of a new age in the history of salvation: “The hour is coming when neither on this mountain nor in Jerusalem will you worship the Father.”
For the leader; according to “Lilies.” A maskil of the Korahites. A love song.
My heart is stirred by a noble theme, as I sing my ode to the king. My tongue is the pen of a nimble scribe.
You are the most handsome of men; fair speech has graced your lips, for God has blessed you forever.
Gird your sword upon your hip, mighty warrior! In splendor and majesty ride on triumphant!
In the cause of truth and justice may your right hand show you wondrous deeds.
Your arrows are sharp; peoples will cower at your feet; the king’s enemies will lose heart.
Your throne, O god, stands forever; your royal scepter is a scepter for justice.
You love justice and hate wrongdoing; therefore God, your God, has anointed you with the oil of gladness above your fellow kings.
With myrrh, aloes, and cassia your robes are fragrant. From ivory-paneled palaces stringed instruments bring you joy.
Daughters of kings are your lovely wives; a princess arrayed in Ophir’s gold comes to stand at your right hand.
Listen, my daughter, and understand; pay me careful heed. Forget your people and your father’s house,
that the king might desire your beauty. He is your lord;
honor him, daughter of Tyre. Then the richest of the people will seek your favor with gifts.
All glorious is the king’s daughter as she enters, her raiment threaded with gold;
In embroidered apparel she is led to the king. The maids of her train are presented to the king.
They are led in with glad and joyous acclaim; they enter the palace of the king.
The throne of your fathers your sons will have; you shall make them princes through all the land.
I will make your name renowned through all generations; thus nations shall praise you forever.
Source: The New American Bible