John 1:12

1:12 But to all who have received him – those who believe in his name ¹  – he has given the right to become God’s children

John 2:12

Cleansing the Temple

2:12 After this he went down to Capernaum ²  with his mother and brothers ³  and his disciples, and they stayed there a few days.

John 4:52

4:52 So he asked them the time ⁴  when his condition began to improve, ⁵  and ⁶  they told him, “Yesterday at one o’clock in the afternoon ⁷  the fever left him.”

John 7:30

7:30 So then they tried to seize Jesus, ⁸  but no one laid a hand on him, because his time ⁹  had not yet come.

John 8:7

8:7 When they persisted in asking him, he stood up straight ¹⁰  and replied, ¹¹  “Whoever among you is guiltless ¹²  may be the first to throw a stone at her.”

John 9:2

9:2 His disciples asked him, ¹³  “Rabbi, who committed the sin that caused him to be born blind, this man ¹⁴  or his parents?” ¹⁵ 

John 10:4

10:4 When he has brought all his own sheep ¹⁶  out, he goes ahead of them, and the sheep follow him because they recognize ¹⁷  his voice.

John 17:26

17:26 I made known your name to them, and I will continue to make it known, ¹⁸  so that the love you have loved me with may be in them, and I may be in them.”

John 19:4

19:4 Again Pilate went out and said to the Jewish leaders, ¹⁹  “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation ²⁰  against him.”

John 20:13

20:13 They said ²¹  to her, “Woman, ²²  why are you weeping?” Mary replied, ²³  “They have taken my Lord away, and I do not know where they have put him!”

[1:12]  ¹ tn On the use of the πιστεύω + εἰς (pisteuw + ei") construction in John: The verb πιστεύω occurs 98 times in John (compared to 11 times in Matthew, 14 times in Mark [including the longer ending], and 9 times in Luke). One of the unsolved mysteries is why the corresponding noun form πίστις (pistis) is never used at all. Many have held the noun was in use in some pre-Gnostic sects and this rendered it suspect for John. It might also be that for John, faith was an activity, something that men do (cf. W. Turner, “Believing and Everlasting Life – A Johannine Inquiry,” ExpTim 64 [1952/53]: 50-52). John uses πιστεύω in 4 major ways: (1) of believing facts, reports, etc., 12 times; (2) of believing people (or the scriptures), 19 times; (3) of believing “in” Christ” (πιστεύω + εἰς + acc.), 36 times; (4) used absolutely without any person or object specified, 30 times (the one remaining passage is 2:24, where Jesus refused to “trust” himself to certain individuals). Of these, the most significant is the use of πιστεύω with εἰς + accusative. It is not unlike the Pauline ἐν Χριστῷ (en Cristw) formula. Some have argued that this points to a Hebrew (more likely Aramaic) original behind the Fourth Gospel. But it probably indicates something else, as C. H. Dodd observed: “πιστεύειν with the dative so inevitably connoted simple credence, in the sense of an intellectual judgment, that the moral element of personal trust or reliance inherent in the Hebrew or Aramaic phrase – an element integral to the primitive Christian conception of faith in Christ – needed to be otherwise expressed” (The Interpretation of the Fourth Gospel, 183).

[2:12]  ² sn Verse 12 is merely a transitional note in the narrative (although Capernaum does not lie on the direct route to Jerusalem from Cana). Nothing is mentioned in John’s Gospel at this point about anything Jesus said or did there (although later his teaching is mentioned, see 6:59). From the synoptics it is clear that Capernaum was a center of Jesus’ Galilean ministry and might even be called “his own town” (Matt 9:1). The royal official whose son Jesus healed (John 4:46-54) was from Capernaum. He may have heard Jesus speak there, or picked up the story about the miracle at Cana from one of Jesus’ disciples.

[2:12]  ³ sn With respect to Jesus’ brothers, the so-called Helvidian view is to be preferred (named after Helvidius, a 4th-century theologian). This view holds that the most natural way to understand the phrase is as a reference to children of Joseph and Mary after the birth of Jesus. Other views are that of Epiphanius (they were children of Joseph by a former marriage) or Jerome (they were cousins). The tradition of Mary’s perpetual virginity appeared in the 2nd century and is difficult to explain (as J. H. Bernard, St. John [ICC], 1:85, points out) if some of her other children were prominent members of the early church (e.g., James of Jerusalem). But this is outweighed by the natural sense of the words.

[4:52]  ³ tn Grk “the hour.”

[4:52]  ⁴ tn BDAG 558 s.v. κομψότερον translates the idiom κομψότερον ἔχειν (komyoteron ecein) as “begin to improve.”

[4:52]  ⁵ tn The second οὖν (oun) in 4:52 has been translated as “and” to improve English style by avoiding redundancy.

[4:52]  ⁶ tn Grk “at the seventh hour.”

[7:30]  ⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:30]  ⁵ tn Grk “his hour.”

[8:7]  ⁵ tn Or “he straightened up.”

[8:7]  ⁶ tn Grk “and said to them.”

[8:7]  ⁷ tn Or “sinless.”

[9:2]  ⁶ tn Grk “asked him, saying.”

[9:2]  ⁷ tn Grk “this one.”

[9:2]  ⁸ tn Grk “in order that he should be born blind.”

[10:4]  ⁷ tn The word “sheep” is not in the Greek text, but is implied.

[10:4]  ⁸ tn Grk “because they know.”

[17:26]  ⁸ tn The translation “will continue to make it known” is proposed by R. E. Brown (John [AB], 2:773).

[19:4]  ⁹ tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.

[19:4]  ¹⁰ tn Or “find no basis for an accusation”; Grk “find no cause.”

[20:13]  ¹⁰ tn The conjunction καί (kai, “and”) has not been translated here.

[20:13]  ¹¹ 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. This occurs again in v. 15.

[20:13]  ¹² tn Grk “She said to them.”