John 7:8

7:8 You go up ¹  to the feast yourselves. I am not going up to this feast ²  because my time ³  has not yet fully arrived.” ⁴ 

John 7:10

7:10 But when his brothers had gone up to the feast, then Jesus ⁵  himself also went up, not openly but in secret.

John 12:12

The Triumphal Entry

12:12 The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. ⁶ 

John 11:56

11:56 Thus they were looking for Jesus, ⁷  and saying to one another as they stood in the temple courts, ⁸  “What do you think? That he won’t come to the feast?”

John 4:45

4:45 So when he came to Galilee, the Galileans welcomed him because they had seen all the things he had done in Jerusalem ⁹  at the feast ¹⁰  (for they themselves had gone to the feast). ¹¹ 

John 13:29

13:29 Some thought that, because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast, ¹²  or to give something to the poor.) ¹³ 

[7:8]  ¹ sn One always speaks of “going up” to Jerusalem in Jewish idiom, even though in western thought it is more common to speak of south as “down” (Jerusalem lies south of Galilee). The reason for the idiom is that Jerusalem was identified with Mount Zion in the OT, so that altitude was the issue.

[7:8]  ² tc Most mss (Ì^66,75 B L T W Θ Ψ 070 0105 0250 Ë^1,13 Ï sa), including most of the better witnesses, have “not yet” (οὔπω, oupw) here. Those with the reading οὐκ are not as impressive (א D K 1241 al lat), but οὐκ is the more difficult reading here, especially because it stands in tension with v. 10. On the one hand, it is possible that οὐκ arose because of homoioarcton: A copyist who saw oupw wrote ouk. However, it is more likely that οὔπω was introduced early on to harmonize with what is said two verses later. As for Jesus’ refusal to go up to the feast in v. 8, the statement does not preclude action of a different kind at a later point. Jesus may simply have been refusing to accompany his brothers with the rest of the group of pilgrims, preferring to travel separately and “in secret” (v. 10) with his disciples.

[7:8]  ³ tn Although the word is καιρός (kairos) here, it parallels John’s use of ὥρα (Jwra) elsewhere as a reference to the time appointed for Jesus by the Father – the time of his return to the Father, characterized by his death, resurrection, and ascension (glorification). In the Johannine literature, synonyms are often interchanged for no apparent reason other than stylistic variation.

[7:8]  ⁴ tn Or “my time has not yet come to an end” (a possible hint of Jesus’ death at Jerusalem); Grk “my time is not yet fulfilled.”

[7:10]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:12]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:56]  ¹³ tn Grk “they were seeking Jesus.”

[11:56]  ¹⁴ tn Grk “in the temple.”

[4:45]  ¹⁷ sn All the things he had done in Jerusalem probably refers to the signs mentioned in John 2:23.

[4:45]  ¹⁸ sn See John 2:23-25.

[4:45]  ¹⁹ sn John 4:44-45. The last part of v. 45 is a parenthetical note by the author. The major problem in these verses concerns the contradiction between the proverb stated by Jesus in v. 44 and the reception of the Galileans in v. 45. Origen solved the problem by referring his own country to Judea (which Jesus had just left) and not Galilee. But this runs counter to the thrust of John’s Gospel, which takes pains to identify Jesus with Galilee (cf. 1:46) and does not even mention his Judean birth. R. E. Brown typifies the contemporary approach: He regards v. 44 as an addition by a later redactor who wanted to emphasize Jesus’ unsatisfactory reception in Galilee. Neither expedient is necessary, though, if honor is understood in its sense of attributing true worth to someone. The Galileans did welcome him, but their welcome was to prove a superficial response based on what they had seen him do at the feast. There is no indication that the signs they saw brought them to place their faith in Jesus any more than Nicodemus did on the basis of the signs. But a superficial welcome based on enthusiasm for miracles is no real honor at all.

[13:29]  ²¹ tn Grk “telling him, ‘Buy whatever we need for the feast.’” The first clause is direct discourse and the second clause indirect discourse. For smoothness of English style, the first clause has been converted to indirect discourse to parallel the second (the meaning is left unchanged).

[13:29]  ²² sn This is a parenthetical note by the author.