Yohanes 7:27

7:27 But we know where this man ¹  comes from. ²  Whenever the Christ ³  comes, no one will know where he comes from.” ⁴ 

Yohanes 7:41-42

7:41 Others said, “This is the Christ!” ⁵  But still others said, “No, ⁶  for the Christ doesn’t come from Galilee, does he? ⁷  7:42 Don’t the scriptures say that the Christ is a descendant ⁸  of David ⁹  and comes from Bethlehem, ¹⁰  the village where David lived?” ¹¹ 

Yohanes 8:14

8:14 Jesus answered, ¹²  “Even if I testify about myself, my testimony is true, because I know where I came from and where I am going. But you people ¹³  do not know where I came from or where I am going. ¹⁴ 

Mazmur 22:6

22:6 But I ¹⁵  am a worm, ¹⁶  not a man; ¹⁷ 

people insult me and despise me. ¹⁸ 

Yesaya 53:2-3

53:2 He sprouted up like a twig before God, ¹⁹ 

like a root out of parched soil; ²⁰ 

he had no stately form or majesty that might catch our attention, ²¹ 

no special appearance that we should want to follow him. ²² 

53:3 He was despised and rejected by people, ²³ 

one who experienced pain and was acquainted with illness;

people hid their faces from him; ²⁴ 

he was despised, and we considered him insignificant. ²⁵ 

[7:27]  ¹ tn Grk “this one.”

[7:27]  ² sn We know where this man comes from. The author apparently did not consider this objection worth answering. The true facts about Jesus’ origins were readily available for any reader who didn’t know already. Here is an instance where the author assumes knowledge about Jesus that is independent from the material he records.

[7:27]  ³ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:27]  sn See the note on Christ in 1:20.

[7:27]  ⁴ sn The view of these people regarding the Messiah that no one will know where he comes from reflects the idea that the origin of the Messiah is a mystery. In the Talmud (b. Sanhedrin 97a) Rabbi Zera taught: “Three come unawares: Messiah, a found article, and a scorpion.” Apparently OT prophetic passages like Mal 3:1 and Dan 9:25 were interpreted by some as indicating a sudden appearance of Messiah. It appears that this was not a universal view: The scribes summoned by Herod at the coming of the Magi in Matt 2 knew that the Messiah was to be born in Bethlehem. It is important to remember that Jewish messianic expectations in the early 1st century were not monolithic.

[7:41]  ⁵ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:41]  sn See the note on Christ in 1:20.

[7:41]  ⁶ tn An initial negative reply (“No”) is suggested by the causal or explanatory γάρ (gar) which begins the clause.

[7:41]  ⁷ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “does he?”).

[7:42]  ⁸ tn Grk “is from the seed” (an idiom for human descent).

[7:42]  ⁹ sn An allusion to Ps 89:4.

[7:42]  ¹⁰ sn An allusion to Mic 5:2.

[7:42]  map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[7:42]  ¹¹ tn Grk “the village where David was.”

[8:14]  ¹² tn Grk “Jesus answered and said to them.”

[8:14]  ¹³ tn The word “people” is supplied in the translation to indicate that the pronoun (“you”) and verb (“do not know”) in Greek are plural.

[8:14]  ¹⁴ sn You people do not know where I came from or where I am going. The ignorance of the religious authorities regarding Jesus’ origin works on two levels at once: First, they thought Jesus came from Galilee (although he really came from Bethlehem in Judea) and second, they did not know that he came from heaven (from the Father), and this is where he would return. See further John 7:52.

[22:6]  ¹⁵ tn The grammatical construction (conjunction + pronoun) highlights the contrast between the psalmist’s experience and that of his ancestors. When he considers God’s past reliability, it only heightens his despair and confusion, for God’s present silence stands in stark contrast to his past saving acts.

[22:6]  ¹⁶ tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).

[22:6]  ¹⁷ tn Or “not a human being.” The psalmist perceives himself as less than human.

[22:6]  ¹⁸ tn Heb “a reproach of man and despised by people.”

[53:2]  ¹⁹ tn Heb “before him.” Some suggest an emendation to “before us.” If the third singular suffix of the Hebrew text is retained, it probably refers to the Lord (see v. 1b). For a defense of this reading, see R. Whybray, Isaiah 40-66 (NCBC), 173-74.

[53:2]  ²⁰ sn The metaphor in this verse suggests insignificance.

[53:2]  ²¹ tn Heb “that we might see him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.

[53:2]  ²² tn Heb “that we should desire him.” The vav conjunctive prefixed to the imperfect introduces a result clause here. See GKC 504-5 §166.a.

[53:3]  ²³ tn Heb “lacking of men.” If the genitive is taken as specifying (“lacking with respect to men”), then the idea is that he lacked company because he was rejected by people. Another option is to take the genitive as indicating genus or larger class (i.e., “one lacking among men”). In this case one could translate, “he was a transient” (cf. the use of חָדֵל [khadel] in Ps 39:5 HT [39:4 ET]).

[53:3]  ²⁴ tn Heb “like a hiding of the face from him,” i.e., “like one before whom the face is hidden” (see BDB 712 s.v. מַסְתֵּר).

[53:3]  ²⁵ sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.