Yohanes 4:6

4:6 Jacob’s well was there, so Jesus, since he was tired from the journey, sat right down beside ¹  the well. It was about noon. ² 

Yohanes 4:21

4:21 Jesus said to her, “Believe me, woman, ³  a time ⁴  is coming when you will worship ⁵  the Father neither on this mountain nor in Jerusalem.

Yohanes 5:28

5:28 “Do not be amazed at this, because a time ⁶  is coming when all who are in the tombs will hear his voice

Yohanes 5:35

5:35 He was a lamp that was burning and shining, ⁷  and you wanted to rejoice greatly for a short time ⁸  in his light.

Yohanes 7:30

7:30 So then they tried to seize Jesus, ⁹  but no one laid a hand on him, because his time ¹⁰  had not yet come.

Yohanes 8:20

8:20 (Jesus ¹¹  spoke these words near the offering box ¹²  while he was teaching in the temple courts. ¹³  No one seized him because his time ¹⁴  had not yet come.) ¹⁵ 

Yohanes 16:2

16:2 They will put you out of ¹⁶  the synagogue, ¹⁷  yet a time ¹⁸  is coming when the one who kills you will think he is offering service to God. ¹⁹ 

Yohanes 16:25

16:25 “I have told you these things in obscure figures of speech; ²⁰  a time ²¹  is coming when I will no longer speak to you in obscure figures, but will tell you ²²  plainly ²³  about the Father.

Yohanes 19:14

19:14 (Now it was the day of preparation ²⁴  for the Passover, about noon. ²⁵ ) ²⁶  Pilate ²⁷  said to the Jewish leaders, ²⁸  “Look, here is your king!”

Yohanes 19:27

19:27 He then said to his disciple, “Look, here is your mother!” From that very time ²⁹  the disciple took her into his own home.

[4:6]  ¹ tn Grk “on (ἐπί, epi) the well.” There may have been a low stone rim encircling the well, or the reading of Ì⁶⁶ (“on the ground”) may be correct.

[4:6]  ² tn Grk “the sixth hour.”

[4:6]  sn It was about noon. The suggestion has been made by some that time should be reckoned from midnight rather than sunrise. This would make the time 6 a.m. rather than noon. That would fit in this passage but not in John 19:14 which places the time when Jesus is condemned to be crucified at “the sixth hour.”

[4:21]  ³ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[4:21]  ⁴ tn Grk “an hour.”

[4:21]  ⁵ tn The verb is plural.

[5:28]  ⁶ tn Grk “an hour.”

[5:35]  ⁷ sn He was a lamp that was burning and shining. Sir 48:1 states that the word of Elijah was “a flame like a torch.” Because of the connection of John the Baptist with Elijah (see John 1:21 and the note on John’s reply, “I am not”), it was natural for Jesus to apply this description to John.

[5:35]  ⁸ tn Grk “for an hour.”

[7:30]  ⁹ 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]  ¹⁰ tn Grk “his hour.”

[8:20]  ¹¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:20]  ¹² 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]  ¹³ tn Grk “the temple.”

[8:20]  ¹⁴ tn Grk “his hour.”

[8:20]  ¹⁵ sn This is a parenthetical note by the author.

[16:2]  ¹⁶ tn Or “expel you from.”

[16:2]  ¹⁷ sn See the note on synagogue in 6:59.

[16:2]  ¹⁸ tn Grk “an hour.”

[16:2]  ¹⁹ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

[16:25]  ²⁰ tn Or “in parables”; or “in metaphors.” There is some difficulty in defining παροιμίαις (paroimiai") precisely: A translation like “parables” does not convey accurately the meaning. BDAG 779-80 s.v. παροιμία suggests in general “proverb, saw, maxim,” but for Johannine usage “veiled saying, figure of speech, in which esp. lofty ideas are concealed.” In the preceding context of the Farewell Discourse, Jesus has certainly used obscure language and imagery at times: John 13:8-11; 13:16; 15:1-17; and 16:21 could all be given as examples. In the LXX this word is used to translate the Hebrew mashal which covers a wide range of figurative speech, often containing obscure or enigmatic elements.

[16:25]  ²¹ tn Grk “an hour.”

[16:25]  ²² tn Or “inform you.”

[16:25]  ²³ tn Or “openly.”

[19:14]  ²⁴ sn The term day of preparation (παρασκευή, paraskeuh) appears in all the gospels as a description of the day on which Jesus died. It could refer to any Friday as the day of preparation for the Sabbath (Saturday), and this is the way the synoptic gospels use the term (Matt 27:62, Mark 15:42, and Luke 23:54). John, however, specifies in addition that this was not only the day of preparation of the Sabbath, but also the day of preparation of the Passover, so that the Sabbath on the following day was the Passover (cf. 19:31).

[19:14]  ²⁵ tn Grk “about the sixth hour.”

[19:14]  sn For John, the time was especially important. When the note concerning the hour, about noon, is connected with the day, the day of preparation for the Passover, it becomes apparent that Jesus was going to die on the cross at the very time that the Passover lambs were being slain in the temple courts. Exod 12:6 required that the Passover lamb be kept alive until the 14th Nisan, the eve of the Passover, and then slaughtered by the head of the household at twilight (Grk “between the two evenings”). By this time the slaughtering was no longer done by the heads of households, but by the priests in the temple courts. But so many lambs were needed for the tens of thousands of pilgrims who came to Jerusalem to celebrate the feast (some estimates run in excess of 100,000 pilgrims) that the slaughter could not be completed during the evening, and so the rabbis redefined “between the two evenings” as beginning at noon, when the sun began to decline toward the horizon. Thus the priests had the entire afternoon of 14th Nisan in which to complete the slaughter of the Passover lambs. According to the Fourth Gospel, this is the time Jesus was dying on the cross.

[19:14]  ²⁶ sn This is a parenthetical note by the author.

[19:14]  ²⁷ tn Grk “And he”; the referent (Pilate) has been specified in the translation for clarity, and the conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:14]  ²⁸ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.

[19:27]  ²⁹ tn Grk “from that very hour.”