Exodus 12:14

12:14 This day will become ¹  a memorial ²  for you, and you will celebrate it as a festival ³  to the Lord – you will celebrate it perpetually as a lasting ordinance. ⁴ 

Leviticus 23:5

23:5 In the first month, on the fourteenth day of the month, at twilight, ⁵  is a Passover offering to the Lord.

Numbers 28:16

Passover and Unleavened Bread

28:16 “‘On the fourteenth day of the first month is the Lord’s Passover.

John 2:13

2:13 Now the Jewish feast of Passover ⁶  was near, so Jesus went up to Jerusalem. ⁷ 

John 6:4

6:4 (Now the Jewish feast of the Passover ⁸  was near.) ⁹ 

John 11:55

11:55 Now the Jewish feast of Passover ¹⁰  was near, and many people went up to Jerusalem ¹¹  from the rural areas before the Passover to cleanse themselves ritually. ¹² 

John 13:1

Washing the Disciples’ Feet

13:1 Just before the Passover feast, Jesus knew that his time ¹³  had come to depart ¹⁴  from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. ¹⁵ 

[12:14]  ¹ tn Heb “and this day will be.”

[12:14]  ² tn The expression “will be for a memorial” means “will become a memorial.”

[12:14]  ³ tn The verb וְחַגֹּתֶם (vÿkhaggotem), a perfect tense with the vav (ו) consecutive to continue the instruction, is followed by the cognate accusative חַג (khag), for emphasis. As the wording implies and the later legislation required, this would involve a pilgrimage to the sanctuary of Yahweh.

[12:14]  ⁴ tn Two expressions show that this celebration was to be kept perpetually: the line has “for your generations, [as] a statute forever.” “Generations” means successive generations (S. R. Driver, Exodus, 94). עוֹלָם (’olam) means “ever, forever, perpetual” – no end in sight.

[23:5]  ⁵ tn Heb “between the two evenings,” perhaps designating the time between the setting of the sun and the true darkness of night. Cf. KJV, ASV “at even”; NAB “at the evening twilight.”

[2:13]  ⁶ tn Grk “the Passover of the Jews.” This is first of at least three (and possibly four) Passovers mentioned in John’s Gospel. If it is assumed that the Passovers appear in the Gospel in their chronological order (and following a date of a.d. 33 for the crucifixion), this would be the Passover of the spring of a.d. 30, the first of Jesus’ public ministry. There is a clear reference to another Passover in 6:4, and another still in 11:55, 12:1, 13:1, 18:28, 39, and 19:14. The latter would be the Passover of a.d. 33. There is a possibility that 5:1 also refers to a Passover, in which case it would be the second of Jesus’ public ministry (a.d. 31), while 6:4 would refer to the third (a.d. 32) and the remaining references would refer to the final Passover at the time of the crucifixion. It is entirely possible, however, that the Passovers occurring in the Fourth Gospel are not intended to be understood as listed in chronological sequence. If the material of the Fourth Gospel originally existed in the form of homilies or sermons by the Apostle John on the life and ministry of Jesus, the present arrangement would not have to be in strict chronological order (it does not explicitly claim to be). In this case the Passover mentioned in 2:13, for example, might actually be later in Jesus’ public ministry than it might at first glance appear. This leads, however, to a discussion of an even greater problem in the passage, the relationship of the temple cleansing in John’s Gospel to the similar account in the synoptic gospels.

[2:13]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:4]  ⁸ sn Passover. According to John’s sequence of material, considerable time has elapsed since the feast of 5:1. If the feast in 5:1 was Pentecost of a.d. 31, then this feast would be the Passover of a.d. 32, just one year before Jesus’ crucifixion.

[6:4]  ⁹ sn This is a parenthetical note by the author.

[11:55]  ¹⁰ tn Grk “the Passover of the Jews.” This is the final Passover of Jesus’ ministry. The author is now on the eve of the week of the Passion. Some time prior to the feast itself, Jerusalem would be crowded with pilgrims from the surrounding districts (ἐκ τῆς χώρας, ek th" cwra") who had come to purify themselves ceremonially before the feast.

[11:55]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:55]  ¹² tn Or “to purify themselves” (to undergo or carry out ceremonial cleansing before participating in the Passover celebration).

[13:1]  ¹³ tn Grk “his hour.”

[13:1]  ¹⁴ tn Grk “that he should depart.” The ἵνα (Jina) clause in Koine Greek frequently encroached on the simple infinitive (for the sake of greater clarity).

[13:1]  ¹⁵ tn Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος (eis telos) was translated literally as “to the end” and the modern equivalents given in the note above, because there is an important lexical link between this passage and John 19:30, τετέλεσται (tetelestai, “It is ended”).