Yohanes 1:13

1:13 – children not born ¹  by human parents ²  or by human desire ³  or a husband’s ⁴  decision, ⁵  but by God.

Yohanes 11:22

11:22 But even now I know that whatever you ask from God, God will grant ⁶  you.” ⁷ 

Yohanes 12:23

12:23 Jesus replied, ⁸  “The time ⁹  has come for the Son of Man to be glorified. ¹⁰ 

Yohanes 13:37

13:37 Peter said to him, “Lord, why can’t I follow you now? I will lay down my life for you!” ¹¹ 

Yohanes 19:3

19:3 They ¹²  came up to him again and again ¹³  and said, “Hail, king of the Jews!” ¹⁴  And they struck him repeatedly ¹⁵  in the face.

Yohanes 20:9

20:9 (For they did not yet understand ¹⁶  the scripture that Jesus ¹⁷  must rise from the dead.) ¹⁸ 

Yohanes 21:14

21:14 This was now the third time Jesus was revealed to the disciples after he was raised from the dead.

[1:13]  ¹ tn The Greek term translated “born” here also involves conception.

[1:13]  ² tn Grk “of blood(s).” The plural αἱμάτων (Jaimatwn) has seemed a problem to many interpreters. At least some sources in antiquity imply that blood was thought of as being important in the development of the fetus during its time in the womb: thus Wis 7:1: “in the womb of a mother I was molded into flesh, within the period of 10 months, compacted with blood, from the seed of a man and the pleasure of marriage.” In John 1:13, the plural αἱμάτων may imply the action of both parents. It may also refer to the “genetic” contribution of both parents, and so be equivalent to “human descent” (see BDAG 26 s.v. αἷμα 1.a). E. C. Hoskyns thinks John could not have used the singular here because Christians are in fact ‘begotten’ by the blood of Christ (The Fourth Gospel, 143), although the context would seem to make it clear that the blood in question is something other than the blood of Christ.

[1:13]  ³ tn Or “of the will of the flesh.” The phrase οὐδὲ ἐκ θελήματος σαρκός (oude ek qelhmato" sarko") is more clearly a reference to sexual desire, but it should be noted that σάρξ (sarx) in John does not convey the evil sense common in Pauline usage. For John it refers to the physical nature in its weakness rather than in its sinfulness. There is no clearer confirmation of this than the immediately following verse, where the λόγος (logos) became σάρξ.

[1:13]  ⁴ tn Or “man’s.”

[1:13]  ⁵ tn The third phrase, οὐδὲ ἐκ θελήματος ἀνδρός (oude ek qelhmato" andros), means much the same as the second one. The word here (ἀνηρ, anhr) is often used for a husband, resulting in the translation “or a husband’s decision,” or more generally, “or of any human volition whatsoever.” L. Morris may be right when he sees here an emphasis directed at the Jewish pride in race and patriarchal ancestry, although such a specific reference is difficult to prove (John [NICNT], 101).

[11:22]  ⁶ tn Or “give.”

[11:22]  ⁷ sn The statement “whatever you ask from God, God will grant you” by Martha presents something of a dilemma, because she seems to be suggesting here (implicitly at least) the possibility of a resurrection for her brother. However, Martha’s statement in 11:39 makes it clear that she had no idea that a resurrection was still possible. How then are her words in 11:22 to be understood? It seems best to take them as a confession of Martha’s continuing faith in Jesus even though he was not there in time to help her brother. She means, in effect, “Even though you weren’t here in time to help, I still believe that God grants your requests.”

[12:23]  ⁸ tn Grk “Jesus answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:23]  ⁹ tn Grk “the hour.”

[12:23]  ¹⁰ 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.

[13:37]  ¹¹ tn Or “I will die willingly for you.”

[19:3]  ¹² tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:3]  ¹³ tn The words “again and again” are implied by the (iterative) imperfect verb ἤρχοντο (hrconto).

[19:3]  ¹⁴ tn Or “Long live the King of the Jews!”

[19:3]  sn The greeting used by the soldiers, “Hail, King of the Jews!”, is a mockery based on the standard salutation for the Roman emperor, “Ave, Caesar!” (“Hail to Caesar!”).

[19:3]  ¹⁵ tn The word “repeatedly” is implied by the (iterative) imperfect verb ἐδιδοσαν (edidosan).

[20:9]  ¹⁶ tn Or “yet know.”

[20:9]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:9]  ¹⁸ sn Verse 9 is a parenthetical note by the author. The author does not explicitly mention what OT scripture is involved (neither does Paul in 1 Cor 15:4, for that matter). The resurrection of the Messiah in general terms may have been seen in Isa 53:10-12 and Ps 16:10. Specific references may have been understood in Jonah 1:17 and Hos 6:2 because of the mention of “the third day.” Beyond this it is not possible to be more specific.