τέκνα θεοῦ and the three negations (1:12–13)

Says ὅσοι δὲ ἔλαβον αὐτόν is a pendent nominative ("as many as received him"), picked up again by αὐτοῖς. The dative τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ stands in apposition and identifies the receivers as believers. John typically writes πιστεύω εἰς.

Says ἐξουσίαν (exousia) means "right, authority": a granted status, not merely an ability. τέκνα θεοῦ (tekna theou, "children of God") with γενέσθαι means believers become children; they are not children by nature. John uses τέκνα for believers (11:52; 1 John 3:1–2, 10; 5:2) and keeps ὁ υἱός for Jesus. υἱοὶ φωτός in 12:36 is an idiom and not an exception to this pattern.

Says The three negations in 1:13: - οὐκ ἐξ αἱμάτων (ouk ex haimatōn, "not of bloods"). The plural probably refers to physical descent or lineage. The exact idiom is uncertain. - οὐδὲ ἐκ θελήματος σαρκός (thelēmatos sarkos), "nor of the will of the flesh": natural human impulse. - οὐδὲ ἐκ θελήματος ἀνδρός (andros), "nor of the will of a man/husband": human initiative.

The contrast ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν (egennēthēsan, aorist passive of γεννάω) means "but were born of God."

Implies Entry into God's family is not by ancestry (cf. 8:39–44) or human effort. It is God's work, which 3:3–8 develops.

Uncertain The grammar does not settle the logical order of faith and new birth. Traditions differ on this point, and the Exegete should handle it.

Textual note: the singular ὃς … ἐγεννήθη, which would refer to Christ's birth, is treated in var.John.1.13.hoi-egennethesan.