^2:14²⁹ He found in the temple courts³⁰ those who were selling oxen and sheep and doves, and the money changers sitting at tables.³¹^2:15So he made a whip of cords³² and drove them all out of the temple courts,³³ with the sheep and the oxen. He scattered the coins of the money changers³⁴ and overturned their tables. ^2:16To those who sold the doves he said, “Take these things away from here! Do not make³⁵ my Father’s house a marketplace!”³⁶^2:17His disciples remembered that it was written, “Zeal³⁷ for your house will devour me.”³⁸

^2:18So then the Jewish leaders³⁹ responded,⁴⁰ “What sign can you show us, since you are doing these things?”⁴¹^2:19Jesus replied,⁴² “Destroy⁴³ this temple and in three days I will raise it up again.” ^2:20Then the Jewish leaders⁴⁴ said to him, “This temple has been under construction⁴⁵ for forty-six years,⁴⁶ and are you going to raise it up in three days?”

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John 2:19: Jesus answered them, “Destroy this temple, and in three days I will raise it up.”

Footnotes

27 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.
28 For location see ; ; ; ; ; ; ; ; .
29 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 [], ). 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…
30 Grk “in the temple.” The merchants (those who were selling) would have been located in the Court of the Gentiles.
31 Grk “the money changers sitting”; the words “at tables” are not in the Greek text, but are implied.
32 Several witnesses, two of which are quite ancient (𝔓66, 75 L N f1 33 565 892 1241 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 f13 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.”
33 Grk “the temple.”
34 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.
35 Or (perhaps) “Stop making.”
36 Or “a house of merchants” (an allusion to Zech 14:21). 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.
37 Or “Fervent devotion to your house.”
38 A quotation from Ps 69:9.
39 Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term Ἰουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. Here the author refers to the authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “ ‘The Jews’ in the Gospel of John,” 26 [1975]: 401–9.)
40 Grk “answered and said to him.”
41 The request “What sign can you show us” by Jesus’ adversaries was a request for a defense of his actions—a mark of divine authentication. Whether this was a request for a miracle is not entirely clear. Jesus never obliged such a request. Yet, ironically, the only sign the Jewish leadership will get is that predicted by Jesus in 2:19—his crucifixion and resurrection. Cf. the “sign of Jonah” in the synoptics (Matt 12:39, 40; Luke 11:29–32).
42 Grk “answered and said to them.”
43 The imperative here is really more than a simple conditional imperative (= “if you destroy”); its semantic force here is more like the ironical imperative found in the prophets (Amos 4:4, Isa 8:9) = “Go ahead and do this and see what happens.”
44 See the note on this phrase in v. .
45 A close parallel to the aorist οἰκοδομήθη (oikodomēthē) can be found in Ezra 5:16 (), where it is clear from the following verb that the construction had not yet been completed. Thus the phrase has been translated “This temple has been under construction for forty-six years.” Some, however, see the term ναός (naos) here as referring only to the sanctuary and the aorist verb as consummative, so that the meaning would be “this temple was built forty-six years ago” (so ). Ultimately in context the logic of the authorities’ reply appears to fit more naturally if it compares length of time for original construction with length of time to reconstruct it.
46 According to Josephus ( 15.11.1 [15.380]), work on this temple was begun in the 18th year of Herod the Great’s reign, which would have been 19 b.c. (The reference in the is probably more accurate than the date given in 1.21.1 [1.401]). Forty-six years later would be around the Passover of a.d. 27/28.

In other versions

ESVEnglish Standard Version

The Passover of the Jews was at hand, and Jesus went up to Jerusalem. In the temple he found those who were selling oxen and sheep and pigeons, and the money-changers sitting there. 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. And he told those who sold the pigeons, “Take these things away; do not make my Father’s house a house of trade.” His disciples remembered that it was written, “Zeal for your house will consume me.”

So the Jews said to him, “What sign do you show us for doing these things?” Jesus answered them, “Destroy this temple, and in three days I will raise it up.” The Jews then said, “It has taken forty-six years to build this temple, and will you raise it up in three days?”

NIVNew International Version (2011)

When it was almost time for the Jewish Passover, Jesus went up to Jerusalem. In the temple courts he found people selling cattle, sheep and doves, and others sitting at tables exchanging money. 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. To those who sold doves he said, “Get these out of here! Stop turning my Father’s house into a market!” His disciples remembered that it is written: “Zeal for your house will consume me.”

The Jews then responded to him, “What sign can you show us to prove your authority to do all this?”

Jesus answered them, “Destroy this temple, and I will raise it again in three days.”

They replied, “It has taken forty-six years to build this temple, and you are going to raise it in three days?”

CSBChristian Standard Bible

The Jewish Passover was near, and so Jesus went up to Jerusalem. In the temple he found people selling oxen, sheep, and doves, and he also found the money changers sitting there. After making a whip out of cords, he drove everyone out of the temple with their sheep and oxen. He also poured out the money changers’ coins and overturned the tables. He told those who were selling doves, “Get these things out of here! Stop turning my Father’s house into a marketplace!”

And his disciples remembered that it is written: Zeal for your house will consume me.

So the Jews replied to him, “What sign will you show us for doing these things?”

Jesus answered, “Destroy this temple, and I will raise it up in three days.”

Therefore the Jews said, “This temple took forty-six years to build, and will you raise it up in three days?”

NLTNew Living Translation

It was nearly time for the Jewish Passover celebration, so Jesus went to Jerusalem. In the Temple area he saw merchants selling cattle, sheep, and doves for sacrifices; he also saw dealers at tables exchanging foreign money. Jesus made a whip from some ropes and chased them all out of the Temple. He drove out the sheep and cattle, scattered the money changers’ coins over the floor, and turned over their tables. Then, going over to the people who sold doves, he told them, “Get these things out of here. Stop turning my Father’s house into a marketplace!”

Then his disciples remembered this prophecy from the Scriptures: “Passion for God’s house will consume me.”

But the Jewish leaders demanded, “What are you doing? If God gave you authority to do this, show us a miraculous sign to prove it.”

“All right,” Jesus replied. “Destroy this temple, and in three days I will raise it up.”

“What!” they exclaimed. “It has taken forty-six years to build this Temple, and you can rebuild it in three days?”

LEBThe Lexham English Bible

And the Passover of the Jews was near, and Jesus went up to Jerusalem.

And he found in the temple courts those who were selling oxen and sheep and doves, and the money changers seated. And he made a whip of cords and drove them all out of the temple courts, both the sheep and the oxen, and he poured out the coins of the money changers and overturned their tables. And to the ones selling the doves he said, “Take these things away from here! Do not make my Father’s house a marketplace!” His disciples remembered that it is written, “Zeal for your house will consume me.”

So the Jews answered and said to him, “What sign do you show to us, because you are doing these things?” Jesus answered and said to them, “Destroy this temple, and in three days I will raise it up!” Then the Jews said, “This temple has been under construction forty-six years, and will you raise it up in three days?”

KJV 1900King James Version

And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: 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; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up.

Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days?

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