John 2:13

← John 2:12 John 2:14 →

John 2:13 in Multiple Translations

Berean Standard Bible BSB

When the Jewish Passover was near, Jesus went up to Jerusalem.

King James Version KJV

¶ And the Jews’ passover was at hand, and Jesus went up to Jerusalem,

American Standard Version ASV

And the passover of the Jews was at hand, and Jesus went up to Jerusalem.

Bible in Basic English BBE

The time of the Passover of the Jews was near and Jesus went up to Jerusalem.

Free Bible Version FBV

Since it was almost time for the Jewish Passover, Jesus went on to Jerusalem.

Geneva Bible 1599 GNV

For the Iewes Passeouer was at hande. Therefore Iesus went vp to Hierusalem.

Young's Literal Translation YLT

And the passover of the Jews was nigh, and Jesus went up to Jerusalem,

World English Bible WEB

The Passover of the Jews was at hand, and Jesus went up to Jerusalem.

Noah Webster Bible WBS

And the Jews' passover was at hand, and Jesus went up to Jerusalem,

Douay-Rheims 1899 DRV

And the pasch of the Jews was at hand, and Jesus went up to Jerusalem.

Translation for Translators T4T

Later, when it was almost time for the Jewish Passover celebration, Jesus and we his disciples went up to Jerusalem.

Plain English Version PEV

Later on, it was nearly time for the Jewish ceremony called Passover, so Jesus and his followers went to Jerusalem city for that ceremony.

Study Highlights

Key words in the translations above are automatically highlighted. Names of God and Jesus are marked in purple, the Holy Spirit in orange, divine action verbs are underlined, and repeated key words are highlighted in yellow.

Enable Study Highlights

God & Jesus

Holy Spirit

Divine Actions

Repeated Words

Berean Amplified Bible — John 2:13

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

John 2:13 Interlinear (Deep Study)

BIB

GRK και εγγυς ην το πασχα των ιουδαιων και ανεβη εις ιεροσολυμα ο ιησους

και kai G2532 and Conj

εγγυς engus G1451 near Adv

ην eimi G1510 to be Verb-IAI-3S

το ho G3588 the/this/who Art-NSN

πασχα pascha G3957 Passover lamb ARAM

των ho G3588 the/this/who Art-GPM

ιουδαιων Ioudaios G2453 Jew Adj-GPM

και kai G2532 and Conj

ανεβη anabainō G305 to ascend Verb-2AAI-3S

εις eis G1519 toward Prep

ιεροσολυμα Hierosoluma G2414 Jerusalem Noun-APN

ο ho G3588 the/this/who Art-NSM

ιησους Iēsous G2424 Joshua Noun-NSM

Greek Word Study

Select any word above to explore its original meaning, root, and usage across Scripture.

Use ← → arrow keys to navigate between words.

Greek Word Reference — John 2:13

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

εγγυς engus G1451 "near" Adv

Near or close to something, whether it's a place or a time, as in Jesus being near to those who need Him

Definition: ἐγγύς, adv., [in LXX chiefly for קָרוֹב ;] near; __1. of place: Jhn.19:20, 42; as prep. with genitive (M, Pr., 99), Luk.19:11, Jhn.3:23 6:19, 23 11:18, 54, Act.1:12; with dative, Act.9:38 27:8; superl., ἔγγιστα, Mrk.6:36, WH, mg.; metaphorically, ֹοἱ ἐ., opposite to οἱ μακράν, Eph.2:17; ἐ. γίνεσθαι, Eph.2:13; ἐ. σου τὸ ῥῆμα, Rom.10:8 (LXX). __2. Of time: Mat.24:32 26:18, Mrk.13:28, 29 Luk.21:30, 31 Jhn.2:13 6:4 7:2 11:55, Rev.1:3 22:10; ὁ κύριος ἐ., Php.4:5; before ἐπὶ θύραις, Mat.24:33; compar., ἐγγύτερον (neut. of adj. -ος, used adverbially), Rom.13:11 (cf. R, txt.); as prep. with genitive, ἐ. κατάρας, Heb.6:8; ἀφανισμοῦ, Heb.8:13 (cf. Cremer, 223).† (AS)

Usage: Occurs in 30 NT verses. KJV: from , at hand, near, nigh (at hand, unto), ready See also: Acts 1:12; John 11:55; Hebrews 6:8.

ην eimi G1510 "to be" Verb-IAI-3S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

το ho G3588 "the/this/who" Art-NSN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

πασχα pascha G3957 "Passover lamb" ARAM

The Passover refers to the Jewish festival commemorating the Israelites' escape from slavery in Egypt, as seen in Matthew 26:2 and John 2:13. It involves a special meal and sacrifices. The term is also used to describe the paschal lamb and the paschal supper.

Definition: πάσχα, τό indecl. (Aram. טַּסְחָא), [in LXX for פֶּסַח ;] __1. the festival of the Passover: Mat.26:2, Mrk.14:1, Luk.22:1, Jhn.2:13, 23 6:4 11:55 12:1 18:39 19:14, Act.12:4, Heb.11:28; .ἡ ἐορτὴ τοῦ π., Luk.2:41, Jhn.13:1. __2. By meton., __(a) the paschal supper: ἑτοιμάζειν τὸ π., Mat.26:19, Mrk.14:16, Luk.22:8, 13; ποιεῖν τό π., Mat.26:18; __(b) the pasohal lamb: θύειν τό π. (Exo.12:21), Mrk.14:12, Luk.22:7; of Christ, 1Co.5:7; φαγεῖν τὸ π. (lamb or supper), Mat.26:17, Mrk.14:12, 14, Luk.22:11, 15, Jhn.18:28 (cf. 2Ch.30:17).† (AS)

Usage: Occurs in 27 NT verses. KJV: Easter, Passover See also: 1 Corinthians 5:7; Luke 22:1; Hebrews 11:28.

των ho G3588 "the/this/who" Art-GPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ιουδαιων Ioudaios G2453 "Jew" Adj-GPM

This word means a person from Judah or a Jew, used in Acts 10:28 and John 4:9 to describe people of Jewish descent. It is also used to describe the land of Judah, as in Matthew 2:6.

Definition: Ἰουδαῖος, -αία, -αῖον (Ἰούδας), Jewish: ἀνήρ, Act.10:28 22:3; ἄνθρωπος, Act.21:39; ψευδοπροφήτης, 13:6; ἀσχιερεύς, 19:14; γυνή, 16:1 24:24; γῆ, Jhn.3:22; χώρα, Mrk.1:5. Substantively, __(a) Ἰουδαῖος, ὁ, a Jew: Jhn.4:9, Act.18:24, Rom.2:28; pl., Rev.2:9 3:9; οἱ Ἰ., Mat.2:2, Mrk.7:3, Jhn.2:6, al.; Ἰ. τε καὶ Ἕλληνες, Act.14:1, al.; κ. προσήλυτοι, Act.2:10; ἔθνη τε κ. Ἰ., Act.14:5; οἱ κατὰ τὰ ἔθνη, Act.21:21; of Jewish Christians, Gal.2:13; of the ruling class who opposed Jesus, Jhn.1:19 2:18 5:10 11:8 13:33, al.; __(b) Ἰουδαία, -ας, ἡ (sc. γῆ, χώρα, cf. Jhn.3:22, Mrk.1:5), (Heb. יְהוּדָה), Judæa: Mat.2:1, Luk.1:5, Jhn.4:3, al. (AS)

Usage: Occurs in 188 NT verses. KJV: Jew(-ess), of Judæa See also: 1 Corinthians 1:22; John 2:13; Revelation 2:9.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ανεβη anabainō G305 "to ascend" Verb-2AAI-3S

To ascend or go up, as in Matthew 20:17 and Luke 19:4. It can be physical, like climbing a tree, or metaphorical, like rising to a challenge. Ascending can also refer to spiritual growth or development.

Definition: ἀναβαίνω [in LXX chiefly for עָלָה ;] to go up, ascend, __(a) of persons: ἐπί συκομωρέαν, Luk.19:4; εἰς τ. πλοῖον, Mrk.6:51; εἰς Ἱεροσόλυμα, Mat.20:17; εἰς τ. ἱερόν, with inf. (M, Pr., 205), Luk.18:10; with mention of place of departure, Mat.3:16 (ἀπό), Act.8:39 (ἐκ); __(b) of things, to rise, spring up, come up: a fish, Mat.17:27; smoke, Rev.8:4; plants growing, Mat.13:7; metaphorically, of things coming up in one's mind (as Heb. לֵב אֵל עָלָה; 4Ki.12:4, al.), Luk.24:38, 1Co.2:9; of prayers, Act.10:4; messages, Act.21:31 (for late exx., see MM, VGT, see word) (AS)

Usage: Occurs in 76 NT verses. KJV: arise, ascend (up), climb (go, grow, rise, spring) up, come (up) See also: 1 Corinthians 2:9; Luke 2:4; Revelation 4:1.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

ιεροσολυμα Hierosoluma G2414 "Jerusalem" Noun-APN

Hierosolyma is the Greek name for Jerusalem, the capital of Palestine. It appears in Matthew 2:3 and other Bible verses, referring to the city.

Definition: Ἱεροσόλυμα (WH, Ἰερ-, see Intr., § 408), -ων, τά (on πᾶσα Ἱ., Mat.2:3, see WM, 794; M, Pr., 48, 244; Thayer, see word), and Ἱερουσαλήμ (WH, Ἰερ-), ἡ., indecl., as always in LXX exc. some parts of Apocr.. (Heb. יְרוּשָׁלִַם), the former always in FlJ, Mk, Jo EV. and Mt (except. Mat.27:37), and most frequently in Lk, the latter always in He, Re, and by St. Paul (except. Gal.1:17-18 2:1), Jerusalem: Mat.2:1, Mrk.3:8, Jhn.1:19, al.; its inhabitants, Mat.2:3 3:5 23:37, Luk.13:34, Symbolically, ἡ- ἄνω Ἱ., Gal.4:26, contrasted with ἡ νῦν Ἱ., Gal.4:25; Ἱ. ἐπουράνιος, Heb.12:22; ἡ καινὴ Ἱ., Rev.3:12 21:2, 10 (AS)

Usage: Occurs in 59 NT verses. KJV: Jerusalem See also: Acts 1:4; John 5:2; Matthew 21:10.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ιησους Iēsous G2424 "Joshua" Noun-NSM

Jesus is the Greek name for Joshua, which means God is salvation. It is used to refer to Jesus Christ, the son of God, as well as other Israelites with the same name. The name Jesus appears over 900 times in the New Testament.

Definition: Ἰωσή, see: Ἰωσῆς - -ῆ (Rec. -ή Luk.3:29; AV, Jose; see: Ἰησοῦς, 3), and -ῆτος (Mk, ll with), ὁ, Joses; __1. brother of our Lord: Mrk.6:3, Mat.13:55 (Rec., see: Ἰωσήφ). __2. Son of Mary: Mat.27:56 (-σήφ), WH, txt), Mrk.15:40, 47 __3. see: Βαρνάβας.† (AS)

Usage: Occurs in 932 NT verses. KJV: Jesus See also: 1 Corinthians 1:1; 2 Thessalonians 1:1; 1 Peter 1:1.

Study Notes — John 2:13

Show Verse Quote Highlights

Context
Cross References
John 2:13 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on John 2:13
Jamieson-Fausset-Brown on John 2:13
Matthew Poole's Commentary on John 2:13
Trapp's Commentary on John 2:13
Ellicott's Commentary on John 2:13
Adam Clarke's Commentary on John 2:13
Barnes' Notes on John 2:13
Whedon's Commentary on John 2:13
Sermons on John 2:13

Context — Jesus Cleanses the Temple

11Jesus performed this, the first of His signs, at Cana in Galilee. He thus revealed His glory, and His disciples believed in Him. 12After this, He went down to Capernaum with His mother and brothers and His disciples, and they stayed there a few days.

13When the Jewish Passover was near, Jesus went up to Jerusalem.

14In the temple courts He found men selling cattle, sheep, and doves, and money changers seated at their tables. 15So He made a whip out of cords and drove all from the temple courts, both sheep and cattle. He poured out the coins of the money changers and overturned their tables.

Cross References

	Reference	Text (BSB)
1	Luke 2:41	Every year His parents went to Jerusalem for the Feast of the Passover.
2	John 11:55	Now the Jewish Passover was near, and many people went up from the country to Jerusalem to purify themselves before the Passover.
3	John 2:23	While He was in Jerusalem at the Passover Feast, many people saw the signs He was doing and believed in His name.
4	Deuteronomy 16:1–8	Observe the month of Abib and celebrate the Passover to the LORD your God, because in the month of Abib the LORD your God brought you out of Egypt by night. You are to offer to the LORD your God the Passover sacrifice from the herd or flock in the place the LORD will choose as a dwelling for His Name. You must not eat leavened bread with it; for seven days you are to eat with it unleavened bread, the bread of affliction, because you left the land of Egypt in haste—so that you may remember for the rest of your life the day you left the land of Egypt. No leaven is to be found in all your land for seven days, and none of the meat you sacrifice in the evening of the first day shall remain until morning. You are not to sacrifice the Passover animal in any of the towns that the LORD your God is giving you. You must only offer the Passover sacrifice at the place the LORD your God will choose as a dwelling for His Name. Do this in the evening as the sun sets, at the same time you departed from Egypt. And you shall roast it and eat it in the place the LORD your God will choose, and in the morning you shall return to your tents. For six days you must eat unleavened bread, and on the seventh day you shall hold a solemn assembly to the LORD your God, and you must not do any work.
5	John 6:4	Now the Jewish Feast of the Passover was near.
6	John 5:1	Some time later there was a feast of the Jews, and Jesus went up to Jerusalem.
7	Exodus 12:6–14	You must keep it until the fourteenth day of the month, when the whole assembly of the congregation of Israel will slaughter the animals at twilight. They are to take some of the blood and put it on the sides and tops of the doorframes of the houses where they eat the lambs. They are to eat the meat that night, roasted over the fire, along with unleavened bread and bitter herbs. Do not eat any of the meat raw or cooked in boiling water, but only roasted over the fire—its head and legs and inner parts. Do not leave any of it until morning; before the morning you must burn up any part that is left over. This is how you are to eat it: You must be fully dressed for travel, with your sandals on your feet and your staff in your hand. You are to eat in haste; it is the LORD’s Passover. On that night I will pass through the land of Egypt and strike down every firstborn male, both man and beast, and I will execute judgment against all the gods of Egypt. I am the LORD. The blood on the houses where you are staying will distinguish them; when I see the blood, I will pass over you. No plague will fall on you to destroy you when I strike the land of Egypt. And this day will be a memorial for you, and you are to celebrate it as a feast to the LORD, as a permanent statute for the generations to come.
8	Numbers 28:16–25	The fourteenth day of the first month is the LORD’s Passover. On the fifteenth day of this month, there shall be a feast; for seven days unleavened bread is to be eaten. On the first day there is to be a sacred assembly; you must not do any regular work. Present to the LORD an offering made by fire, a burnt offering of two young bulls, one ram, and seven male lambs a year old, all unblemished. The grain offering shall consist of fine flour mixed with oil; offer three-tenths of an ephah with each bull, two-tenths of an ephah with the ram, and a tenth of an ephah with each of the seven lambs. Include one male goat as a sin offering to make atonement for you. You are to present these in addition to the regular morning burnt offering. Offer the same food each day for seven days as an offering made by fire, a pleasing aroma to the LORD. It is to be offered with its drink offering and the regular burnt offering. On the seventh day you shall hold a sacred assembly; you must not do any regular work.
9	Deuteronomy 16:16	Three times a year all your men are to appear before the LORD your God in the place He will choose: at the Feast of Unleavened Bread, the Feast of Weeks, and the Feast of Tabernacles. No one should appear before the LORD empty-handed.

John 2:13 Summary

Jesus went up to Jerusalem for the Jewish Passover because it was a special time for the Jewish people to remember how God had saved them from slavery in Egypt, as recorded in Exodus 12:1-30. By attending the Passover feast, Jesus was showing that He was part of the Jewish community and that He cared about their traditions and customs, as seen in Matthew 5:17-20. This event also points forward to the time when Jesus would give His life as a sacrifice for the sins of the world, as prophesied in Isaiah 53:1-12 and fulfilled in John 19:1-37. Just like Jesus, we can use our participation in cultural and religious traditions to point others to God's love and redemption, as encouraged in 1 Peter 3:15 and Matthew 5:16.

Frequently Asked Questions

Why did Jesus go up to Jerusalem for the Jewish Passover?

Jesus went up to Jerusalem for the Jewish Passover to fulfill the biblical requirement that all Jewish males attend the Passover feast, as stated in Deuteronomy 16:16, and to prepare for His ministry and ultimate sacrifice, as foretold in Isaiah 53:1-12 and fulfilled in John 19:1-37.

What is the significance of the Jewish Passover in the context of Jesus' life and ministry?

The Jewish Passover commemorates the Israelites' liberation from slavery in Egypt, as recorded in Exodus 12:1-30, and Jesus' attendance at the Passover feast highlights His connection to the Jewish people and the fulfillment of the Old Testament prophecies in His life and death, as seen in Luke 22:7-20 and 1 Corinthians 5:7-8.

How does Jesus' journey to Jerusalem for the Passover relate to His broader mission and purpose?

Jesus' journey to Jerusalem for the Passover is part of His larger mission to seek and save the lost, as stated in Luke 19:10, and to ultimately give His life as a ransom for many, as prophesied in Isaiah 53:10-12 and fulfilled in Matthew 20:28 and Mark 10:45.

What can we learn from Jesus' obedience to the Jewish law and tradition in attending the Passover feast?

Jesus' obedience to the Jewish law and tradition in attending the Passover feast demonstrates His commitment to honoring God's commands and respecting the cultural and religious heritage of the Jewish people, as seen in Matthew 5:17-20 and Romans 3:31, and serves as an example for believers to follow in their own lives, as encouraged in 1 Peter 2:12 and Colossians 3:17.

Reflection Questions

What does Jesus' willingness to travel to Jerusalem for the Passover reveal about His character and priorities?
How does Jesus' attendance at the Passover feast relate to the themes of liberation and redemption in the Bible, as seen in Exodus 12:1-30 and Revelation 5:9-10?
What can we learn from Jesus' example about the importance of participating in communal worship and celebration, as encouraged in Hebrews 10:24-25 and Psalm 95:1-7?
In what ways can we, like Jesus, use our participation in cultural and religious traditions to point others to God's love and redemption, as seen in 1 Peter 3:15 and Matthew 5:16?
How does Jesus' journey to Jerusalem for the Passover foreshadow His ultimate journey to the cross, as prophesied in Psalm 22:1-31 and fulfilled in John 19:1-37?

Gill's Exposition on John 2:13

And the Jews' passover was at hand,.... That feast which was kept on the fourteenth day of Nisan, in commemoration of the Lord's passing over, and by the houses of the Israelites, when he slew the

Jamieson-Fausset-Brown on John 2:13

And the Jews' passover was at hand, and Jesus went up to Jerusalem, And the Jews' Passover (as to which see the note at Mark 14:1), was at hand.

Matthew Poole's Commentary on John 2:13

Concerning the Jewish passover we have once and again spoken in our notes on the other evangelists. The institution of it was . It was to be solemnized yearly in the place which the Lord should choose, according to the law, . Christ, though he was not naturally subject to the law, yet to fulfil all righteousness, and to redeem his people from the curse of the law, , kept the passover yearly, taking also advantage from the conflux of the people to Jerusalem at that time, to make himself and his doctrine more known. None of the other evangelists make mention of more than one passover between the time of Christ’ s baptism and death: John plainly mentions three, one here, another in , the last, ; and some think that he mentions another, though more obscurely, . Our Lord was at them all.

Trapp's Commentary on John 2:13

13 And the Jews’ passover was at hand, and Jesus went up to Jerusalem, Ver. 13. And Jesus went up to Jerusalem] In obedience to the law, and to preach the gospel in the great congregation.

Ellicott's Commentary on John 2:13

(13) And the Jews’ passover was at hand.—Here, again, we are on common ground with the earlier Gospels. They place a cleansing of the Temple at the close of our Lord’s ministry at the only Passover which comes within the scope of their narrative. The subject has been dealt with in Notes on Matthew 21:12 et seq. (Comp. also Introduction: The Chronological Harmony of the Gospels, p. 35) The careful reader will not fail to observe the graphic touches peculiar to this narrative—the money-changers sitting, the sacrificial animals, the making of the scourge, the money poured out, the order to remove the doves which could not be driven out. We feel all through in the presence of an eye-witness. It is worth remembering that on the eve of the Passover the head of every family carefully collected all the leaven in the house, and there was a general cleansing. He was doing in His Father’s house, it may be, what was then being done in every house in Jerusalem. The remark will be seen to have an important bearing on the question of the repetition of the cleansing.

Adam Clarke's Commentary on John 2:13

Verse 13. And the Jews' passover was at hand] This was the reason why he stayed but a few days at Capernaum, John 2:12, as he wished to be present at the celebration of this feast at Jerusalem. This was the first passover after Christ's baptism. The second is mentioned, Lu 6:1. The third, John 6:4. And the fourth, which was that at which he was crucified, John 11:55. From which it appears, 1. That our blessed Lord continued his public ministry about three years and a half, according to the prophecy of Daniel, Daniel 9:27. And, 2. That, having been baptized about the beginning of his thirtieth year, he was crucified precisely in the middle of his thirty-third. See Martin.

Barnes' Notes on John 2:13

The Jews’ passover - The feast among the Jews called the Passover. See the notes at Mat. 26:2-17. And Jesus went up to Jerusalem - Every male among the Jews was required to appear at this feast.

Whedon's Commentary on John 2:13

13. Jews—See note on John 1:19. It is universally agreed among evangelical commentators that there were two cleansings of the temple; one at the beginning, the other at the close of Christ’s ministry.

Sermons on John 2:13

	Sermon	Description
	Anahiem Talk on Revival by Leonard Ravenhill	In this sermon, the preacher discusses the importance of having a three-fold vision. He shares a story about a Welshman named Stephen Jeffries who was able to elicit a response fro
	The Aroma of Prayer by Jim Cymbala	In this sermon, the speaker emphasizes the importance of prayer and its transformative power in people's lives. He shares his personal journey of learning about prayer and witnessi
	Fresh Wind, Fresh Fire by Jim Cymbala	In this sermon, the speaker reflects on the story of Jesus overturning tables in the temple. He emphasizes the importance of not only doing God's work, but also doing it in the rig
	(Europe 2008) Session 2 - Cleansing the Temple by B.H. Clendennen	In this sermon, the preacher emphasizes the importance of cleansing in the house of God. He draws a parallel between Jesus cleansing the temple at the beginning and end of his mini
	A Call for Intercessors by Carter Conlon	In this sermon, the preacher begins by acknowledging that all our learning is meaningless without God's guidance. He prays for God to touch his physical body, mind, and the hearts
	True Discipleship - Part 1 by William MacDonald	In this sermon, the speaker emphasizes the importance of maintaining zeal for God in the Christian life. He warns against getting caught up in worldly pursuits and living a life wi
	The Overcoming Saint by B.H. Clendennen	In this sermon, the preacher emphasizes the need for the church to rise up and be a representation of Christ in the world. He criticizes the idea of trying to produce something spi