Discovery BoxJohn 1:12 
Context1:12 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 4:5
Context4:5 Now he came to a Samaritan town 2 called Sychar, 3 near the plot of land that Jacob had given to his son Joseph. 4
John 6:23
Context6:23 But some boats from Tiberias 5 came to shore 6 near the place where they had eaten the bread after the Lord had given thanks. 7
John 7:19
Context7:19 Hasn’t Moses given you the law? Yet not one of you keeps 8 the law! Why do you want 9 to kill me?”
John 10:29
Context10:29 My Father, who has given them to me, is greater than all, 10 and no one can snatch 11 them from my Father’s hand.
John 11:57
Context11:57 (Now the chief priests and the Pharisees 12 had given orders that anyone who knew where Jesus 13 was should report it, so that they could arrest 14 him.) 15
John 17:22
Context17:22 The glory 16 you gave to me I have given to them, that they may be one just as we are one –
John 18:11
Context18:11 But Jesus said to Peter, “Put your sword back into its sheath! Am I not to drink the cup that the Father has given me?” 17
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 tn Grk “town of Samaria.” The noun Σαμαρείας (Samareias) has been translated as an attributive genitive.
3 sn Sychar was somewhere in the vicinity of Shechem, possibly the village of Askar, 1.5 km northeast of Jacob’s well.
4 sn Perhaps referred to in Gen 48:22.
5 map For location see Map1 E2; Map2 C2; Map3 C3; Map4 D1; Map5 G4.
6 tn Or “boats from Tiberias landed”; Grk “came.”
7 tc D 091 a e sys,c lack the phrase “after the Lord had given thanks” (εὐχαριστήσαντος τοῦ κυρίου, eucaristhsanto" tou kuriou), while almost all the rest of the witnesses ({Ì75 א A B L W Θ Ψ 0141 [Ë1] Ë13 33 Ï as well as several versions and fathers}) have the words (though {l672 l950 syp pbo} read ᾿Ιησοῦ [Ihsou, “Jesus”] instead of κυρίου). Although the shorter reading has minimal support, it is significant that this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions only in 11:2; 20:18, 20; 21:12; and possibly 4:1 (but see tc note on “Jesus” there). There is thus but one undisputed preresurrection text in which the narrator calls Jesus “Lord.” This fact can be utilized on behalf of either reading: The participial phrase could be seen as a scribal addition harking back to 6:11 but which does not fit Johannine style, or it could be viewed as truly authentic and in line with what John indisputably does elsewhere even if rarely. On balance, in light of the overwhelming support for these words it is probably best to retain them in the text.
8 tn Or “accomplishes”; Grk “does.”
9 tn Grk “seek.”
10 tn Or “is superior to all.”
11 tn Or “no one can seize.”
12 tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.
13 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
14 tn Or “could seize.”
15 sn This is a parenthetical note by the author.
16 tn Grk And the glory.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
17 tn Grk “The cup that the Father has given me to drink, shall I not drink it?” The order of the clauses has been rearranged to reflect contemporary English style.
sn Jesus continues with what most would take to be a rhetorical question expecting a positive reply: “Shall I not drink the cup that the Father has given me?” The cup is also mentioned in Gethsemane in the synoptics (Matt 26:39, Mark 14:36, and Luke 22:42). In connection with the synoptic accounts it is mentioned in Jesus’ prayer; this occurrence certainly complements the synoptic accounts if Jesus had only shortly before finished praying about this. Only here in the Fourth Gospel is it specifically said that the cup is given to Jesus to drink by the Father, but again this is consistent with the synoptic mention of the cup in Jesus’ prayer: It is the cup of suffering which Jesus is about to undergo.
