Discovery BoxJohn 7:30
Context7:30 So then they tried to seize Jesus, 1 but no one laid a hand on him, because his time 2 had not yet come.
John 8:20
Context8:20 (Jesus 3 spoke these words near the offering box 4 while he was teaching in the temple courts. 5 No one seized him because his time 6 had not yet come.) 7
John 12:23
Context12:23 Jesus replied, 8 “The time 9 has come for the Son of Man to be glorified. 10
John 12:27-28
Context12:27 “Now my soul is greatly distressed. And what should I say? ‘Father, deliver me 11 from this hour’? 12 No, but for this very reason I have come to this hour. 13 12:28 Father, glorify your name.” Then a voice came from heaven, 14 “I have glorified it, 15 and I will glorify it 16 again.”
John 13:1
Context13:1 Just before the Passover feast, Jesus knew that his time 17 had come to depart 18 from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. 19
John 16:32
Context16:32 Look, a time 20 is coming – and has come – when you will be scattered, each one to his own home, 21 and I will be left alone. 22 Yet 23 I am not alone, because my Father 24 is with me.
Mark 14:41
Context14:41 He came a third time and said to them, “Are you still sleeping and resting? 25 Enough of that! 26 The hour has come. Look, the Son of Man is betrayed into the hands of sinners.
Luke 22:53
Context22:53 Day after day when I was with you in the temple courts, 27 you did not arrest me. 28 But this is your hour, 29 and that of the power 30 of darkness!”
[7:30] 1 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[8:20] 3 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[8:20] 4 tn The term γαζοφυλάκιον (gazofulakion) can be translated “treasury” or “treasure room” in this context. BDAG 186 s.v. 1 notes, “It can be taken in this sense J 8:20 (sing.) in (or at) the treasury.” BDAG 186 s.v. 2 argues that the occurrences of this word in the synoptic gospels also refer to the treasury: “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.
[8:20] 7 sn This is a parenthetical note by the author.
[12:23] 8 tn Grk “Jesus answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.
[12:23] 10 sn Jesus’ reply, the time has come for the Son of Man to be glorified, is a bit puzzling. As far as the author’s account is concerned, Jesus totally ignores these Greeks and makes no further reference to them whatsoever. It appears that his words are addressed to Andrew and Philip, but in fact they must have had a wider audience, including possibly the Greeks who had wished to see him in the first place. The words the time has come recall all the previous references to “the hour” throughout the Fourth Gospel (see the note on time in 2:4). There is no doubt, in light of the following verse, that Jesus refers to his death here. On his pathway to glorification lies the cross, and it is just ahead.
[12:27] 12 tn Or “this occasion.”
[12:27] 13 tn Or “this occasion.”
[12:28] 14 tn Or “from the sky” (see note on 1:32).
[12:28] 15 tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
[12:28] 16 tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
[13:1] 18 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] 19 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”).
[16:32] 21 tn Grk “each one to his own”; the word “home” is not in the Greek text but is implied. The phrase “each one to his own” may be completed in a number of different ways: “each one to his own property”; “each one to his own family”; or “each one to his own home.” The last option seems to fit most easily into the context and so is used in the translation.
[16:32] 22 sn The proof of Jesus’ negative evaluation of the disciples’ faith is now given: Jesus foretells their abandonment of him at his arrest, trials, and crucifixion (I will be left alone). This parallels the synoptic accounts in Matt 26:31 and Mark 14:27 when Jesus, after the last supper and on the way to Gethsemane, foretold the desertion of the disciples as a fulfillment of Zech 13:7: “Strike the shepherd, and the sheep will be scattered.” Yet although the disciples would abandon Jesus, he reaffirmed that he was not alone, because the Father was still with him.
[16:32] 23 tn Grk “And” (but with some contrastive force).
[16:32] 24 tn Grk “the Father.”
[14:41] 25 tn Or “Sleep on, and get your rest.” This sentence can be taken either as a question or a sarcastic command.
[14:41] 26 tc Codex D (with some support with minor variation from W Θ Ë13 565 2542 pc it) reads, “Enough of that! It is the end and the hour has come.” Evidently, this addition highlights Jesus’ assertion that what he had predicted about his own death was now coming true (cf. Luke 22:37). Even though the addition highlights the accuracy of Jesus’ prediction, it should not be regarded as part of the text of Mark, since it receives little support from the rest of the witnesses and because D especially is prone to expand the wording of a text.
[22:53] 27 tn Grk “in the temple.”
