John 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

Yet to all who received him, to those who believed in his name, he gave the right to become children of God—

But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name,

But to all who believed him and accepted him, he gave the right to become children of God.

But whoever did want him, who believed he was who he claimed and would do what he said, He made to be their true selves, their child-of-God selves.

To all those who did so take him, however, he gave the right of becoming children of God—that is, to those who had faith in his name:

But to all who received him, who believed in his name, he gave power to become children of God,

But as many as received Him, to them He gave the right to become children of God, to those who believe in His name:

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

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).