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 3:10

3:10 Jesus answered, ⁶  “Are you the teacher of Israel and yet you don’t understand these things? ⁷ 

Yohanes 5:22

5:22 Furthermore, the Father does not judge ⁸  anyone, but has assigned ⁹  all judgment to the Son,

Yohanes 11:6

11:6 So when he heard that Lazarus ¹⁰  was sick, he remained in the place where he was for two more days.

Yohanes 11:30

11:30 (Now Jesus had not yet entered the village, but was still in the place where Martha had come out to meet him.)

Yohanes 12:37

The Outcome of Jesus’ Public Ministry Foretold

12:37 Although Jesus ¹¹  had performed ¹²  so many miraculous signs before them, they still refused to believe in him,

Yohanes 16:16

16:16 In a little while you ¹³  will see me no longer; again after a little while, you ¹⁴  will see me.” ¹⁵ 

Yohanes 18:40

18:40 Then they shouted back, ¹⁶  “Not this man, ¹⁷  but Barabbas!” ¹⁸  (Now Barabbas was a revolutionary. ¹⁹ ) ²⁰ 

Yohanes 21:22

21:22 Jesus replied, ²¹  “If I want him to live ²²  until I come back, ²³  what concern is that of yours? You follow me!”

[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).

[3:10]  ⁶ tn Grk “Jesus answered and said to him.”

[3:10]  ⁷ sn Jesus’ question “Are you the teacher of Israel and yet you don’t understand these things?” implies that Nicodemus had enough information at his disposal from the OT scriptures to have understood Jesus’ statements about the necessity of being born from above by the regenerating work of the Spirit. Isa 44:3-5 and Ezek 37:9-10 are passages Nicodemus might have known which would have given him insight into Jesus’ words. Another significant passage which contains many of these concepts is Prov 30:4-5.

[5:22]  ⁸ tn Or “condemn.”

[5:22]  ⁹ tn Or “given,” or “handed over.”

[11:6]  ¹⁰ tn Grk “that he”; the referent (Lazarus) has been specified in the translation for clarity.

[12:37]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:37]  ¹² tn Or “done.”

[16:16]  ¹³ tn Grk “A little while, and you.”

[16:16]  ¹⁴ tn Grk “and again a little while, and you.”

[16:16]  ¹⁵ sn The phrase after a little while, you will see me is sometimes taken to refer to the coming of the Holy Spirit after Jesus departs, but (as at 14:19) it is much more probable that it refers to the postresurrection appearances of Jesus to the disciples. There is no indication in the context that the disciples will see Jesus only with “spiritual” sight, as would be the case if the coming of the Spirit is in view.

[18:40]  ¹⁶ tn Or “they shouted again,” or “they shouted in turn.” On the difficulty of translating πάλιν (palin) see BDAG 753 s.v. 5. It is simplest in the context of John’s Gospel to understand the phrase to mean “they shouted back” as a reply to Pilate’s question.

[18:40]  ¹⁷ tn Grk “this one.”

[18:40]  ¹⁸ sn The name Barabbas in Aramaic means “son of abba,” that is, “son of the father,” and presumably the man in question had another name (it may also have been Jesus, according to the textual variant in Matt 27:16, although this is uncertain). For the author this name held ironic significance: The crowd was asking for the release of a man called Barabbas, “son of the father,” while Jesus, who was truly the Son of the Father, was condemned to die instead.

[18:40]  ¹⁹ tn Or “robber.” It is possible that Barabbas was merely a robber or highwayman, but more likely, given the use of the term ληστής (lhsth") in Josephus and other early sources, that he was a guerrilla warrior or revolutionary leader. See both R. E. Brown (John [AB], 2:857) and K. H. Rengstorf (TDNT 4:258) for more information. The word λῃστής was used a number of times by Josephus (J. W. 2.13.2-3 [2.253-254]) to describe the revolutionaries or guerrilla fighters who, from mixed motives of nationalism and greed, kept the rural districts of Judea in constant turmoil.

[18:40]  ²⁰ sn This is a parenthetical note by the author.

[21:22]  ²¹ tn Grk “Jesus said to him.”

[21:22]  ²² tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.

[21:22]  ²³ tn The word “back” is supplied to clarify the meaning.