John 7:6

7:6 So Jesus replied, ¹  “My time ²  has not yet arrived, ³  but you are ready at any opportunity! ⁴ 

John 7:30

7:30 So then they tried to seize Jesus, ⁵  but no one laid a hand on him, because his time ⁶  had not yet come.

John 8:20

8:20 (Jesus ⁷  spoke these words near the offering box ⁸  while he was teaching in the temple courts. ⁹  No one seized him because his time ¹⁰  had not yet come.) ¹¹ 

John 11:9-10

11:9 Jesus replied, ¹²  “Are there not twelve hours in a day? If anyone walks around in the daytime, he does not stumble, ¹³  because he sees the light of this world. ¹⁴  11:10 But if anyone walks around at night, ¹⁵  he stumbles, ¹⁶  because the light is not in him.”

John 12:23

12:23 Jesus replied, ¹⁷  “The time ¹⁸  has come for the Son of Man to be glorified. 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 –

John 17:11

17:11 I ²⁴  am no longer in the world, but ²⁵  they are in the world, and I am coming to you. Holy Father, keep them safe ²⁶  in your name ²⁷  that you have given me, so that they may be one just as we are one. ²⁸ 

John 18:4

18:4 Then Jesus, because he knew everything that was going to happen to him, ²⁹  came and asked them, “Who are you looking for?” ³⁰ 

Matthew 26:45

26:45 Then he came to the disciples and said to them, “Are you still sleeping and resting? Look, the hour is approaching, and the Son of Man is betrayed into the hands of sinners.

Luke 9:51

Rejection in Samaria

9:51 Now when ³¹  the days drew near ³²  for him to be taken up, ³³  Jesus ³⁴  set out resolutely ³⁵  to go to Jerusalem. ³⁶ 

Luke 13:32-33

13:32 But ³⁷  he said to them, “Go ³⁸  and tell that fox, ³⁹  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day ⁴⁰  I will complete my work. ⁴¹  13:33 Nevertheless I must ⁴²  go on my way today and tomorrow and the next day, because it is impossible ⁴³  that a prophet should be killed ⁴⁴  outside Jerusalem.’ ⁴⁵ 

Luke 22:53

22:53 Day after day when I was with you in the temple courts, ⁴⁶  you did not arrest me. ⁴⁷  But this is your hour, ⁴⁸  and that of the power ⁴⁹  of darkness!”

[7:6]  ¹ tn Grk “Then Jesus said to them.”

[7:6]  ² tn Or “my opportunity.”

[7:6]  ³ tn Or “is not yet here.”

[7:6]  ⁴ tn Grk “your time is always ready.”

[7:30]  ⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:30]  ⁶ tn Grk “his hour.”

[8:20]  ⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:20]  ⁸ 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]  ⁹ tn Grk “the temple.”

[8:20]  ¹⁰ tn Grk “his hour.”

[8:20]  ¹¹ sn This is a parenthetical note by the author.

[11:9]  ¹² tn Grk “Jesus answered.”

[11:9]  ¹³ tn Or “he does not trip.”

[11:9]  ¹⁴ sn What is the light of this world? On one level, of course, it refers to the sun, but the reader of John’s Gospel would recall 8:12 and understand Jesus’ symbolic reference to himself as the light of the world. There is only a limited time left (Are there not twelve hours in a day?) until the Light will be withdrawn (until Jesus returns to the Father) and the one who walks around in the dark will trip and fall (compare the departure of Judas by night in 13:30).

[11:10]  ¹⁵ tn Grk “in the night.”

[11:10]  ¹⁶ tn Or “he trips.”

[12:23]  ¹⁷ tn Grk “Jesus answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:23]  ¹⁸ tn Grk “the hour.”

[12:23]  ¹⁹ 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.

[17:1]  ²⁰ tn Grk “he raised his eyes” (an idiom).

[17:1]  ²¹ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ²² tn Grk “the hour.”

[17:1]  ²³ 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.

[17:11]  ²⁴ tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:11]  ²⁵ tn The context indicates that this should be translated as an adversative or contrastive conjunction.

[17:11]  ²⁶ tn Or “protect them”; Grk “keep them.”

[17:11]  ²⁷ tn Or “by your name.”

[17:11]  ²⁸ tn The second repetition of “one” is implied, and is supplied here for clarity.

[18:4]  ²⁹ tn Grk “knowing all things that were coming upon him.”

[18:4]  ³⁰ tn Grk “Whom do you seek?”

[9:51]  ³¹ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[9:51]  ³² tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).

[9:51]  ³³ sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.

[9:51]  ³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:51]  ³⁵ tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).

[9:51]  ³⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:32]  ³⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:32]  ³⁸ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[13:32]  ³⁹ sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).

[13:32]  ⁴⁰ sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.

[13:32]  ⁴¹ tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[13:33]  ⁴² tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33]  ⁴³ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33]  ⁴⁴ tn Or “should perish away from.”

[13:33]  ⁴⁵ sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.

[22:53]  ⁴⁶ tn Grk “in the temple.”

[22:53]  ⁴⁷ tn Grk “lay hands on me.”

[22:53]  ⁴⁸ tn Or “your time.”

[22:53]  ⁴⁹ tn Or “authority,” “domain.”