John 1:39

1:39 Jesus ¹  answered, ²  “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day. Now it was about four o’clock in the afternoon. ³ 

John 4:23

4:23 But a time ⁴  is coming – and now is here ⁵  – when the true worshipers will worship the Father in spirit and truth, for the Father seeks ⁶  such people to be ⁷  his worshipers. ⁸ 

John 4:53

4:53 Then the father realized that it was the very time ⁹  Jesus had said to him, “Your son will live,” and he himself believed along with his entire household.

John 5:25

5:25 I tell you the solemn truth, ¹⁰  a time ¹¹  is coming – and is now here – when the dead will hear the voice of the Son of God, and those who hear will live.

John 16:4

16:4 But I have told you these things ¹²  so that when their time ¹³  comes, you will remember that I told you about them. ¹⁴ 

“I did not tell you these things from the beginning because I was with you. ¹⁵ 

John 16:21

16:21 When a woman gives birth, she has distress ¹⁶  because her time ¹⁷  has come, but when her child is born, she no longer remembers the suffering because of her joy that a human being ¹⁸  has been born into the world. ¹⁹ 

John 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ²⁰  to heaven ²¹  and said, “Father, the time ²²  has come. Glorify your Son, so that your ²³  Son may glorify you –

[1:39]  ¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[1:39]  ² tn Grk “said to them.”

[1:39]  ³ tn Grk “about the tenth hour.”

[4:23]  ⁴ tn Grk “an hour.”

[4:23]  ⁵ tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.

[4:23]  ⁶ sn See also John 4:27.

[4:23]  ⁷ tn Or “as.” The object-complement construction implies either “as” or “to be.”

[4:23]  ⁸ tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunounta") as the complement.

[4:53]  ⁷ tn Grk “at that hour.”

[5:25]  ¹⁰ tn Grk “Truly, truly, I say to you.”

[5:25]  ¹¹ tn Grk “an hour.”

[16:4]  ¹³ tn The first half of v. 4 resumes the statement of 16:1, ταῦτα λελάληκα ὑμῖν (tauta lelalhka Jumin), in a somewhat more positive fashion, omitting the reference to the disciples being caused to stumble.

[16:4]  ¹⁴ tn Grk “their hour.”

[16:4]  ¹⁵ tn The words “about them” are not in the Greek text, but are implied.

[16:4]  ¹⁶ sn This verse serves as a transition between the preceding discussion of the persecutions the disciples will face in the world after the departure of Jesus, and the following discussion concerning the departure of Jesus and the coming of the Spirit-Paraclete. Jesus had not told the disciples these things from the beginning because he was with them.

[16:21]  ¹⁶ sn The same word translated distress here has been translated sadness in the previous verse (a wordplay that is not exactly reproducible in English).

[16:21]  ¹⁷ tn Grk “her hour.”

[16:21]  ¹⁸ tn Grk “that a man” (but in a generic sense, referring to a human being).

[16:21]  ¹⁹ sn Jesus now compares the situation of the disciples to a woman in childbirth. Just as the woman in the delivery of her child experiences real pain and anguish (has distress), so the disciples will also undergo real anguish at the crucifixion of Jesus. But once the child has been born, the mother’s anguish is turned into joy, and she forgets the past suffering. The same will be true of the disciples, who after Jesus’ resurrection and reappearance to them will forget the anguish they suffered at his death on account of their joy.

[17:1]  ¹⁹ tn Grk “he raised his eyes” (an idiom).

[17:1]  ²⁰ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ²¹ tn Grk “the hour.”

[17:1]  ²² tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C³ L Ψ Ë¹³ 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.