Yohanes 7:6

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

Yohanes 7:8

7:8 You go up ⁵  to the feast yourselves. I am not going up to this feast ⁶  because my time ⁷  has not yet fully arrived.” ⁸ 

Yohanes 7:44-46

7:44 Some of them were wanting to seize him, but no one laid a hand on him. ⁹ 

Lack of Belief

7:45 Then the officers ¹⁰  returned ¹¹  to the chief priests and Pharisees, ¹²  who said to them, “Why didn’t you bring him back with you?” ¹³  7:46 The officers replied, “No one ever spoke like this man!”

Yohanes 8:20

8:20 (Jesus ¹⁴  spoke these words near the offering box ¹⁵  while he was teaching in the temple courts. ¹⁶  No one seized him because his time ¹⁷  had not yet come.) ¹⁸ 

Yohanes 9:4

9:4 We must perform the deeds ¹⁹  of the one who sent me ²⁰  as long as ²¹  it is daytime. Night is coming when no one can work.

Yohanes 11:9-10

11:9 Jesus replied, ²²  “Are there not twelve hours in a day? If anyone walks around in the daytime, he does not stumble, ²³  because he sees the light of this world. ²⁴  11:10 But if anyone walks around at night, ²⁵  he stumbles, ²⁶  because the light is not in him.”

Mazmur 76:10

76:10 Certainly ²⁷  your angry judgment upon men will bring you praise; ²⁸ 

you reveal your anger in full measure. ²⁹ 

Yesaya 46:10

46:10 who announces the end from the beginning

and reveals beforehand ³⁰  what has not yet occurred,

who says, ‘My plan will be realized,

I will accomplish what I desire,’

Lukas 13:32-33

13:32 But ³¹  he said to them, “Go ³²  and tell that fox, ³³  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day ³⁴  I will complete my work. ³⁵  13:33 Nevertheless I must ³⁶  go on my way today and tomorrow and the next day, because it is impossible ³⁷  that a prophet should be killed ³⁸  outside Jerusalem.’ ³⁹ 

Lukas 22:53

22:53 Day after day when I was with you in the temple courts, ⁴⁰  you did not arrest me. ⁴¹  But this is your hour, ⁴²  and that of the power ⁴³  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.”

[7:8]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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.”

[7:44]  ⁹ sn Compare John 7:30 regarding the attempt to seize Jesus.

[7:45]  ¹⁰ tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin, their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing ‘police’ duties such as here, their “officers” are doing so only as part of their general tasks (See K. H. Rengstorf, TDNT 8:540).

[7:45]  ¹¹ tn Grk “came.”

[7:45]  ¹² sn See the note on Pharisees in 1:24.

[7:45]  ¹³ tn Grk “Why did you not bring him?” The words “back with you” are implied.

[8:20]  ¹⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:20]  ¹⁵ 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]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; Luke 21:1).

[8:20]  ¹⁶ tn Grk “the temple.”

[8:20]  ¹⁷ tn Grk “his hour.”

[8:20]  ¹⁸ sn This is a parenthetical note by the author.

[9:4]  ¹⁹ tn Grk “We must work the works.”

[9:4]  ²⁰ tn Or “of him who sent me” (God).

[9:4]  ²¹ tn Or “while.”

[11:9]  ²² tn Grk “Jesus answered.”

[11:9]  ²³ tn Or “he does not trip.”

[11:9]  ²⁴ 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]  ²⁵ tn Grk “in the night.”

[11:10]  ²⁶ tn Or “he trips.”

[76:10]  ²⁷ tn Or “for.”

[76:10]  ²⁸ tn Heb “the anger of men will praise you.” This could mean that men’s anger (subjective genitive), when punished by God, will bring him praise, but this interpretation does not harmonize well with the next line. The translation assumes that God’s anger is in view here (see v. 7) and that “men” is an objective genitive. God’s angry judgment against men brings him praise because it reveals his power and majesty (see vv. 1-4).

[76:10]  ²⁹ tn Heb “the rest of anger you put on.” The meaning of the statement is not entirely clear. Perhaps the idea is that God, as he prepares for battle, girds himself with every last ounce of his anger, as if it were a weapon.

[46:10]  ³⁰ tn Or “from long ago”; KJV, NASB, NIV, NRSV “from ancient times.”

[13:32]  ³¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

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

[13:32]  ³³ 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]  ³⁴ 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]  ³⁵ 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]  ³⁶ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33]  ³⁷ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33]  ³⁸ tn Or “should perish away from.”

[13:33]  ³⁹ 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.

[13:33]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[22:53]  ⁴⁰ tn Grk “in the temple.”

[22:53]  ⁴¹ tn Grk “lay hands on me.”

[22:53]  ⁴² tn Or “your time.”

[22:53]  ⁴³ tn Or “authority,” “domain.”