Yohanes 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

Yohanes 3:11

3:11 I tell you the solemn truth, ²  we speak about what we know and testify about what we have seen, but ³  you people ⁴  do not accept our testimony. ⁵ 

Yohanes 4:23

4:23 But a time ⁶  is coming – and now is here ⁷  – when the true worshipers will worship the Father in spirit and truth, for the Father seeks ⁸  such people to be ⁹  his worshipers. ¹⁰ 

Yohanes 7:22-23

7:22 However, because Moses gave you the practice of circumcision ¹¹  (not that it came from Moses, but from the forefathers), you circumcise a male child ¹²  on the Sabbath. 7:23 But if a male child ¹³  is circumcised ¹⁴  on the Sabbath so that the law of Moses is not broken, ¹⁵  why are you angry with me because I made a man completely well ¹⁶  on the Sabbath?

Yohanes 8:31

Abraham’s Children and the Devil’s Children

8:31 Then Jesus said to those Judeans ¹⁷  who had believed him, “If you continue to follow my teaching, ¹⁸  you are really ¹⁹  my disciples

Yohanes 10:14

10:14 “I am the good shepherd. I ²⁰  know my own ²¹  and my own know me –

Yohanes 10:36

10:36 do you say about the one whom the Father set apart ²²  and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?

[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).

[3:11]  ² tn Grk “Truly, truly, I say to you.”

[3:11]  ³ tn Here καί (kai) has been translated as “but” to show the contrast present in the context.

[3:11]  ⁴ tn The word “people” is not in the Greek text, but is supplied in the translation to indicate that the verb is second person plural (referring to more than Nicodemus alone).

[3:11]  ⁵ sn Note the remarkable similarity of Jesus’ testimony to the later testimony of the Apostle John himself in 1 John 1:2: “And we have seen and testify and report to you the eternal life which was with the Father and was revealed to us.” This is only one example of how thoroughly the author’s own thoughts were saturated with the words of Jesus (and also how difficult it is to distinguish the words of Jesus from the words of the author in the Fourth Gospel).

[4:23]  ⁶ tn Grk “an hour.”

[4:23]  ⁷ tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.

[4:23]  ⁸ sn See also John 4:27.

[4:23]  ⁹ tn Or “as.” The object-complement construction implies either “as” or “to be.”

[4:23]  ¹⁰ tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunounta") as the complement.

[4:23]  sn The Father wants such people as his worshipers. Note how the woman has been concerned about where people ought to worship, while Jesus is concerned about who people ought to worship.

[7:22]  ¹¹ tn Grk “gave you circumcision.”

[7:22]  ¹² tn Grk “a man.” While the text literally reads “circumcise a man” in actual fact the practice of circumcising male infants on the eighth day after birth (see Phil 3:5) is primarily what is in view here.

[7:23]  ¹³ tn Grk “a man.” See the note on “male child” in the previous verse.

[7:23]  ¹⁴ tn Grk “receives circumcision.”

[7:23]  ¹⁵ sn If a male child is circumcised on the Sabbath so that the law of Moses is not broken. The Rabbis counted 248 parts to a man’s body. In the Talmud (b. Yoma 85b) R. Eleazar ben Azariah (ca. a.d. 100) states: “If circumcision, which attaches to one only of the 248 members of the human body, suspends the Sabbath, how much more shall the saving of the whole body suspend the Sabbath?” So absolutely binding did rabbinic Judaism regard the command of Lev 12:3 to circumcise on the eighth day, that in the Mishnah m. Shabbat 18.3; 19.1, 2; and m. Nedarim 3.11 all hold that the command to circumcise overrides the command to observe the Sabbath.

[7:23]  ¹⁶ tn Or “made an entire man well.”

[8:31]  ¹⁷ tn Grk “to the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (i.e., “Judeans”), the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9; also BDAG 479 s.v. ᾿Ιουδαῖος 2.e.) Here the phrase refers to the Jewish people in Jerusalem who had been listening to Jesus’ teaching in the temple and had believed his claim to be the Messiah, hence, “those Judeans who had believed him.” The term “Judeans” is preferred here to the more general “people” because the debate concerns descent from Abraham (v. 33).

[8:31]  ¹⁸ tn Grk “If you continue in my word.”

[8:31]  ¹⁹ tn Or “truly.”

[10:14]  ²⁰ tn Grk “And I.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:14]  ²¹ tn The direct object is frequently omitted in Greek and must be supplied from the context. Here it could be “sheep,” but Jesus was ultimately talking about “people.”

[10:36]  ²² tn Or “dedicated.”