Mazmur 40:8

40:8 I want to do what pleases you, ¹  my God.

Your law dominates my thoughts.” ² 

Yohanes 4:34

4:34 Jesus said to them, “My food is to do the will of the one who sent me ³  and to complete ⁴  his work. ⁵ 

Yohanes 7:6-8

7:6 So Jesus replied, ⁶  “My time ⁷  has not yet arrived, ⁸  but you are ready at any opportunity! ⁹  7:7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil. 7:8 You go up ¹⁰  to the feast yourselves. I am not going up to this feast ¹¹  because my time ¹²  has not yet fully arrived.” ¹³ 

Yohanes 7:10

7:10 But when his brothers had gone up to the feast, then Jesus ¹⁴  himself also went up, not openly but in secret.

Yohanes 10:39-41

10:39 Then ¹⁵  they attempted ¹⁶  again to seize him, but he escaped their clutches. ¹⁷ 

10:40 Jesus ¹⁸  went back across the Jordan River ¹⁹  again to the place where John ²⁰  had been baptizing at an earlier time, ²¹  and he stayed there. 10:41 Many ²²  came to him and began to say, “John ²³  performed ²⁴  no miraculous sign, but everything John said about this man ²⁵  was true!”

Yohanes 12:27-28

12:27 “Now my soul is greatly distressed. And what should I say? ‘Father, deliver me ²⁶  from this hour’? ²⁷  No, but for this very reason I have come to this hour. ²⁸  12:28 Father, glorify your name.” Then a voice came from heaven, ²⁹  “I have glorified it, ³⁰  and I will glorify it ³¹  again.”

Yohanes 18:11

18:11 But Jesus said to Peter, “Put your sword back into its sheath! Am I not to drink the cup that the Father has given me?” ³² 

Yohanes 19:30

19:30 When ³³  he had received the sour wine, Jesus said, “It is completed!” ³⁴  Then he bowed his head and gave up his spirit. ³⁵ 

Kisah Para Rasul 20:22

20:22 And now, ³⁶  compelled ³⁷  by the Spirit, I am going to Jerusalem ³⁸  without knowing what will happen to me there, ³⁹ 

[40:8]  ¹ tn Or “your will.”

[40:8]  ² tn Heb “your law [is] in the midst of my inner parts.” The “inner parts” are viewed here as the seat of the psalmist’s thought life and moral decision making.

[4:34]  ³ sn The one who sent me refers to the Father.

[4:34]  ⁴ tn Or “to accomplish.”

[4:34]  ⁵ tn The substantival ἵνα (Jina) clause has been translated as an English infinitive clause.

[4:34]  sn No one brought him anything to eat, did they? In the discussion with the disciples which took place while the woman had gone into the city, note again the misunderstanding: The disciples thought Jesus referred to physical food, while he was really speaking figuratively and spiritually again. Thus Jesus was forced to explain what he meant, and the explanation that his food was his mission, to do the will of God and accomplish his work, leads naturally into the metaphor of the harvest. The fruit of his mission was represented by the Samaritans who were coming to him.

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

[7:6]  ⁷ tn Or “my opportunity.”

[7:6]  ⁸ tn Or “is not yet here.”

[7:6]  ⁹ tn Grk “your time is always ready.”

[7:8]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:39]  ¹⁵ tc It is difficult to decide between ἐζήτουν οὖν (ezhtoun oun, “then they were seeking”; Ì⁶⁶ א A L W Ψ Ë^1,13 33 pm lat), ἐζήτουν δέ (ezhtoun de, “now they were seeking”; Ì⁴⁵ and a few versional witnesses), καὶ ἐζήτουν (kai ezhtoun, “and they were seeking”; D), and ἐζήτουν (Ì^75vid B Γ Θ 700 pm). Externally, the most viable readings are ἐζήτουν οὖν and ἐζήτουν. Transcriptionally, the οὖν could have dropped out via haplography since the verb ends in the same three letters. On the other hand, it is difficult to explain the readings with δέ or καί if ἐζήτουν οὖν is original; such readings would more likely have arisen from the simple ἐζήτουν. Intrinsically, John is fond of οὖν, using it some 200 times. Further, this Gospel begins relatively few sentences without some conjunction. The minimal support for the δέ and καί readings suggests that they arose either from the lone verb reading (which would thus be prior to their respective Vorlagen but not necessarily the earliest reading) or through carelessness on the part of the scribes. Indeed, the ancestors of Ì⁴⁵ and D may have committed haplography, leaving later scribes in the chain to guess at the conjunction needed. In sum, the best reading appears to be ἐζήτουν οὖν.

[10:39]  ¹⁶ tn Grk “they were seeking.”

[10:39]  ¹⁷ tn Grk “he departed out of their hand.”

[10:39]  sn It is not clear whether the authorities simply sought to “arrest” him, or were renewing their attempt to stone him (cf. John 10:31) by seizing him and taking him out to be stoned. In either event, Jesus escaped their clutches. Nor is it clear whether Jesus’ escape is to be understood as a miracle. If so, the text gives little indication and even less description. What is clear is that until his “hour” comes, Jesus is completely safe from the hands of men: His enemies are powerless to touch him until they are permitted to do so.

[10:40]  ¹⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:40]  ¹⁹ tn The word “River” is not in the Greek text but is supplied for clarity.

[10:40]  ²⁰ sn John refers to John the Baptist.

[10:40]  ²¹ tn Grk “formerly.”

[10:40]  sn This refers to the city of Bethany across the Jordan River (see John 1:28).

[10:41]  ²² tn Grk “And many.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:41]  ²³ sn John refers to John the Baptist.

[10:41]  ²⁴ tn Grk “did.”

[10:41]  ²⁵ tn Grk “this one.”

[12:27]  ²⁶ tn Or “save me.”

[12:27]  ²⁷ tn Or “this occasion.”

[12:27]  sn Father, deliver me from this hour. It is now clear that Jesus’ hour has come – the hour of his return to the Father through crucifixion, death, resurrection, and ascension (see 12:23). This will be reiterated in 13:1 and 17:1. Jesus states (employing words similar to those of Ps 6:4) that his soul is troubled. What shall his response to his imminent death be? A prayer to the Father to deliver him from that hour? No, because it is on account of this very hour that Jesus has come. His sacrificial death has always remained the primary purpose of his mission into the world. Now, faced with the completion of that mission, shall he ask the Father to spare him from it? The expected answer is no.

[12:27]  ²⁸ tn Or “this occasion.”

[12:28]  ²⁹ tn Or “from the sky” (see note on 1:32).

[12:28]  ³⁰ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:28]  ³¹ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[18:11]  ³² tn Grk “The cup that the Father has given me to drink, shall I not drink it?” The order of the clauses has been rearranged to reflect contemporary English style.

[18:11]  sn Jesus continues with what most would take to be a rhetorical question expecting a positive reply: “Shall I not drink the cup that the Father has given me?” The cup is also mentioned in Gethsemane in the synoptics (Matt 26:39, Mark 14:36, and Luke 22:42). In connection with the synoptic accounts it is mentioned in Jesus’ prayer; this occurrence certainly complements the synoptic accounts if Jesus had only shortly before finished praying about this. Only here in the Fourth Gospel is it specifically said that the cup is given to Jesus to drink by the Father, but again this is consistent with the synoptic mention of the cup in Jesus’ prayer: It is the cup of suffering which Jesus is about to undergo.

[19:30]  ³³ tn Grk “Then when.” Here οὖν (oun) has not been translated for stylistic reasons.

[19:30]  ³⁴ tn Or “It is accomplished,” “It is finished,” or “It is ended.” See tn on John 13:1.

[19:30]  ³⁵ tn Or “he bowed his head and died”; Grk “he bowed his head and gave over the spirit.”

[20:22]  ³⁶ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:22]  ³⁷ tn Grk “bound.”

[20:22]  ³⁸ sn This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51-19:44).

[20:22]  ³⁹ tn BDAG 965 s.v. συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”