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 7:30

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.

Yohanes 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 

Yohanes 8:30

8:30 While he was saying these things, many people ¹²  believed in him.

Yohanes 11:6-7

11:6 So when he heard that Lazarus ¹³  was sick, he remained in the place where he was for two more days. 11:7 Then after this, he said to his disciples, “Let us go to Judea again.” ¹⁴ 

Yohanes 11:1

The Death of Lazarus

11:1 Now a certain man named Lazarus was sick. He was from Bethany, the village where Mary and her sister Martha lived. ¹⁵ 

Kolose 2:15-16

2:15 Disarming ¹⁶  the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross. ¹⁷ 

2:16 Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days –

[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]  sn Here the response is on the part of the crowd, who tried to seize Jesus. This is apparently distinct from the attempted arrest by the authorities mentioned in 7:32.

[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]  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]  ⁹ tn Grk “the temple.”

[8:20]  ¹⁰ tn Grk “his hour.”

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

[8:30]  ¹² tn The word “people” is not in the Greek text, but is supplied for clarity and smoothness in the translation.

[11:6]  ¹³ tn Grk “that he”; the referent (Lazarus) has been specified in the translation for clarity.

[11:7]  ¹⁴ sn The village of Bethany, where Lazarus was, lies in Judea, less than 2 mi (3 km) from Jerusalem (see 11:18).

[11:1]  ¹⁵ tn Grk “from Bethany, the village of Mary and her sister Martha.”

[2:15]  ¹⁶ tn See BDAG 100 s.v. ἀπεκδύομαι 2.

[2:15]  ¹⁷ tn The antecedent of the Greek pronoun αὐτῷ (autw) could either be “Christ” or the “cross.” There are several reasons for choosing “the cross” as the antecedent for αὐτῷ in verse 15: (1) The nearest antecedent is τῷ σταυρῷ (tw staurw) in v. 14; (2) the idea of ἐδειγμάτισεν ἐν παρρησία (edeigmatisen en parrhsia, “made a public disgrace”) seems to be more in keeping with the idea of the cross; (3) a reference to Christ seems to miss the irony involved in the idea of triumph – the whole point is that where one would expect defeat, there came the victory; (4) if Christ is the subject of the participles in v. 15 then almost certainly the cross is the referent for αὐτῷ. Thus the best solution is to see αὐτῷ as a reference to the cross and the preposition ἐν (en) indicating “means” (i.e., by means of the cross) or possibly (though less likely) location (on the cross).