John 7:30

7:30 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

8:20 (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

12:23 Jesus replied, ⁸  “The time ⁹  has come for the Son of Man to be glorified. ¹⁰ 

John 12:27

12:27 “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 

John 13:1

Washing the Disciples’ Feet

13:1 Just before the Passover feast, Jesus knew that his time ¹⁴  had come to depart ¹⁵  from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. ¹⁶ 

John 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ¹⁷  to heaven ¹⁸  and said, “Father, the time ¹⁹  has come. Glorify your Son, so that your ²⁰  Son may glorify you –

[7:30]  ¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:30]  ² tn Grk “his hour.”

[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]  ⁵ tn Grk “the temple.”

[8:20]  ⁶ tn Grk “his hour.”

[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]  ⁹ tn Grk “the hour.”

[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]  ¹¹ tn Or “save me.”

[12:27]  ¹² tn Or “this occasion.”

[12:27]  ¹³ tn Or “this occasion.”

[13:1]  ¹⁴ tn Grk “his hour.”

[13:1]  ¹⁵ 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]  ¹⁶ 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”).

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

[17:1]  ¹⁸ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ¹⁹ tn Grk “the hour.”

[17:1]  ²⁰ 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.