Matius 26:2

26:2 “You know that after two days the Passover is coming, and the Son of Man will be handed over ¹  to be crucified.” ² 

Lukas 22:53

22:53 Day after day when I was with you in the temple courts, ³  you did not arrest me. ⁴  But this is your hour, ⁵  and that of the power ⁶  of darkness!”

Yohanes 7:6

7:6 So Jesus replied, ⁷  “My time ⁸  has not yet arrived, ⁹  but you are ready at any opportunity! ¹⁰ 

Yohanes 7:30

7:30 So then they tried to seize Jesus, ¹¹  but no one laid a hand on him, because his time ¹²  had not yet come.

Yohanes 12:23

12:23 Jesus replied, ¹³  “The time ¹⁴  has come for the Son of Man to be glorified. ¹⁵ 

Yohanes 13:1

Washing the Disciples’ Feet

13:1 Just before the Passover feast, Jesus knew that his time ¹⁶  had come to depart ¹⁷  from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. ¹⁸ 

Yohanes 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ¹⁹  to heaven ²⁰  and said, “Father, the time ²¹  has come. Glorify your Son, so that your ²²  Son may glorify you –

[26:2]  ¹ tn Or “will be delivered up.”

[26:2]  ² sn See the note on crucified in 20:19.

[22:53]  ³ tn Grk “in the temple.”

[22:53]  ⁴ tn Grk “lay hands on me.”

[22:53]  ⁵ tn Or “your time.”

[22:53]  ⁶ tn Or “authority,” “domain.”

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

[7:6]  ⁸ tn Or “my opportunity.”

[7:6]  ⁹ tn Or “is not yet here.”

[7:6]  ¹⁰ tn Grk “your time is always ready.”

[7:30]  ¹¹ 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]  ¹² tn Grk “his hour.”

[12:23]  ¹³ tn Grk “Jesus answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:23]  ¹⁴ tn Grk “the hour.”

[12:23]  ¹⁵ 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.

[13:1]  ¹⁶ tn Grk “his hour.”

[13:1]  ¹⁷ tn Grk “that he should depart.” The ἵνα (Jina) clause in Koine Greek frequently encroached on the simple infinitive (for the sake of greater clarity).

[13:1]  ¹⁸ tn Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος (eis telos) was translated literally as “to the end” and the modern equivalents given in the note above, because there is an important lexical link between this passage and John 19:30, τετέλεσται (tetelestai, “It is ended”).

[13:1]  sn The full extent of Jesus’ love for his disciples is not merely seen in his humble service to them in washing their feet (the most common interpretation of the passage). The full extent of his love for them is demonstrated in his sacrificial death for them on the cross. The footwashing episode which follows then becomes a prophetic act, or acting out beforehand, of his upcoming death on their behalf. The message for the disciples was that they were to love one another not just in humble, self-effacing service, but were to be willing to die for one another. At least one of them got this message eventually, though none understood it at the time (see 1 John 3:16).

[17:1]  ¹⁹ tn Grk “he raised his eyes” (an idiom).

[17:1]  sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.

[17:1]  ²⁰ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ²¹ tn Grk “the hour.”

[17:1]  sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.

[17:1]  ²² 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.

[17:1]  tn Grk “the Son”; “your” has been added here for English stylistic reasons.