John 1:12
New International Version
Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God--

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

English Standard Version
But to all who did receive him, who believed in his name, he gave the right to become children of God,

Berean Study Bible
But to all who did receive Him, to those who believed in His name, He gave the right to become children of God—

Berean Literal Bible
But as many as received Him, He gave to them authority to be children of God--to those believing in His name,

New American Standard Bible
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,

King James Bible
But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:

Christian Standard Bible
But to all who did receive him, he gave them the right to be children of God, to those who believe in his name,

Contemporary English Version
Yet some people accepted him and put their faith in him. So he gave them the right to be the children of God.

Good News Translation
Some, however, did receive him and believed in him; so he gave them the right to become God's children.

Holman Christian Standard Bible
But to all who did receive Him, He gave them the right to be children of God, to those who believe in His name,

International Standard Version
However, to all who received him, those believing in his name, he gave authority to become God's children,

NET Bible
But to all who have received him--those who believe in his name--he has given the right to become God's children

New Heart English Bible
But as many as received him, to them he gave the right to become God's children, to those who believe in his name,

Aramaic Bible in Plain English
But those that received him, to them he gave authority to become the sons of God, even to them that believe on his Name,

GOD'S WORD® Translation
However, he gave the right to become God's children to everyone who believed in him.

New American Standard 1977
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,

Jubilee Bible 2000
But as many as received him, to them gave he power to become sons of God, even to them that believe on his name,

King James 2000 Bible
But as many as received him, to them gave he power to become the children of God, even to them that believe on his name:

American King James Version
But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:

American Standard Version
But as many as received him, to them gave he the right to become children of God, even to them that believe on his name:

Douay-Rheims Bible
But as many as received him, he gave them power to be made the sons of God, to them that believe in his name.

Darby Bible Translation
but as many as received him, to them gave he [the] right to be children of God, to those that believe on his name;

English Revised Version
But as many as received him, to them gave he the right to become children of God, even to them that believe on his name:

Webster's Bible Translation
But as many as received him, to them he gave power to become the sons of God, even to them that believe on his name:

Weymouth New Testament
But all who have received Him, to them--that is, to those who trust in His name--He has given the privilege of becoming children of God;

World English Bible
But as many as received him, to them he gave the right to become God's children, to those who believe in his name:

Young's Literal Translation
but as many as did receive him to them he gave authority to become sons of God -- to those believing in his name,
Study Bible
The Witness of John
11He came to His own, and His own did not receive Him. 12But to all who did receive Him, to those who believed in His name, He gave the right to become children of God— 13children born not of blood, nor of the desire or will of man, but born of God.…
Cross References
Hosea 1:10
Yet the number of the Israelites will be like the sand of the sea, which cannot be measured or numbered. And in the place where it was said to them, 'You are not My people,' they will be called 'sons of the living God.'

John 1:7
He came as a witness to testify about the Light, so that through him everyone might believe.

John 1:11
He came to His own, and His own did not receive Him.

John 3:18
Whoever believes in Him is not condemned, but whoever does not believe has already been condemned, because he has not believed in the name of God's one and only Son.

John 11:52
and not only for the nation, but also for the scattered children of God, to gather them together into one.

Romans 8:14
For all who are led by the Spirit of God are sons of God.

Romans 8:16
The Spirit Himself testifies with our spirit that we are God's children.

Romans 8:19
The creation waits in eager expectation for the revelation of the sons of God.

Galatians 3:26
You are all sons of God through faith in Christ Jesus.

1 John 3:1
Behold what manner of love the Father has given to us, that we should be called children of God. And that is what we are! The reason the world does not know us is that it did not know Him.

1 John 3:2
Beloved, we are now children of God, and what we will be has not yet been revealed. We know that when Christ appears, we will be like Him, for we will see Him as He is.

1 John 3:10
By this the children of God are distinguished from the children of the devil: Anyone who does not practice righteousness is not of God, nor is anyone who does not love his brother.

1 John 3:23
And this is His commandment: that we should believe in the name of His Son, Jesus Christ, and we should love one another just as He commanded us.

1 John 5:13
I have written these things to you who believe in the name of the Son of God, so that you may know that you have eternal life.

Treasury of Scripture

But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:

received.

Matthew 10:40
He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.

Matthew 18:5
And whoso shall receive one such little child in my name receiveth me.

Colossians 2:6
As ye have therefore received Christ Jesus the Lord, so walk ye in him:

to them.

Isaiah 56:5
Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off.

Jeremiah 3:19
But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of nations? and I said, Thou shalt call me, My father; and shalt not turn away from me.

Hosea 1:10
Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.

power.

John 2:23
Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did.

John 3:18
He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.

John 20:31
But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.







Lexicon
But
δὲ (de)
Conjunction
Strong's Greek 1161: A primary particle; but, and, etc.

to
αὐτοῖς (autois)
Personal / Possessive Pronoun - Dative Masculine 3rd Person Plural
Strong's Greek 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

all who
ὅσοι (hosoi)
Personal / Relative Pronoun - Nominative Masculine Plural
Strong's Greek 3745: How much, how great, how many, as great as, as much. By reduplication from hos; as As.

did receive
ἔλαβον (elabon)
Verb - Aorist Indicative Active - 3rd Person Plural
Strong's Greek 2983: (a) I receive, get, (b) I take, lay hold of.

Him,
αὐτόν (auton)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular
Strong's Greek 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

to those
τοῖς (tois)
Article - Dative Masculine Plural
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

who believed
πιστεύουσιν (pisteuousin)
Verb - Present Participle Active - Dative Masculine Plural
Strong's Greek 4100: From pistis; to have faith, i.e. Credit; by implication, to entrust.

in
εἰς (eis)
Preposition
Strong's Greek 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's Greek 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

name,
ὄνομα (onoma)
Noun - Accusative Neuter Singular
Strong's Greek 3686: Name, character, fame, reputation. From a presumed derivative of the base of ginosko; a 'name'.

He gave
ἔδωκεν (edōken)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's Greek 1325: To offer, give; I put, place. A prolonged form of a primary verb; to give.

the right
ἐξουσίαν (exousian)
Noun - Accusative Feminine Singular
Strong's Greek 1849: From exesti; privilege, i.e. force, capacity, competency, freedom, or mastery, delegated influence.

to become
γενέσθαι (genesthai)
Verb - Aorist Infinitive Middle
Strong's Greek 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.

children
τέκνα (tekna)
Noun - Accusative Neuter Plural
Strong's Greek 5043: A child, descendent, inhabitant. From the base of timoria; a child.

of God—
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's Greek 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.
(12) Yet the light ever shineth, and the better things lie hidden.

As many as received him.--The words are less wide and yet more wide than "His own." The nation as such rejected Him; individuals in it accepted Him; but not individuals of that nation only. All who according to their light and means accept Him, receive from Him an authority and in Him a moral power, which constitutes them members of the true none to which He came, and the true children of God. They receive in acceptance the right which others lost in rejection. (Comp. Romans 9-11) The word rendered "received" is not quite the same as the word so rendered in John 1:11. The latter is the welcome which may be expected as due from His own home. This is the reception given without a claim.

To them that believe on his name repeats the width of the condition, and at the same time explains what receiving Him means. It seems natural to understand the "name" of the only name which meets us in this context, that is, of the Logos or Word, the representation of the will, character, nature of God. (See on John 1:18.) To "believe on" is one of St. John's characteristic words of fuller meaning. To believe is to accept as true; "devils believe and tremble" (James 2:19). To believe in is to trust in, confide in. To believe on, has the idea of motion to and rest upon: it is here the going forth of the soul upon, and its rest upon, the firm basis of the eternal love of the eternal Spirit revealed in the Word. (Comp. Pearson On the Creed, Art. 1, p. 16.)

Verses 12, 13. - But before the apostle advances to the central statement of the entire proem, he stops to show that, though the whole world, though man as an organized mass, though Israel as a favoured and selected theocracy, have refused to know and confess his supreme claims, yet there has always been an election of grace. All have not perished in their unbelief. Some have received him. The twelfth and thirteenth verses do, indeed, in their full meaning, refer unmistakably to the entire ministry of the living Christ to the end of time; but surely every word of it applies primarily (though not exclusively) to the whole previous pleadings of the Light and Life - to the ministry of the pre-existing and eternal Logos, and to the privileges and possibilities consequent thereupon. As many as received him. This phrase is subsequently explained as being identical with "believed in his Name." The simple verb ἔλαβον, is less definite than are its compounds with κάτα and παρά, used in the previous verses (5, 11). The acceptance is a positive idea, is broader, more manifold, less restricted as to manner of operation, than the negative rejection which took sharp and decisive form. The construction is irregular. We have a nominativus pendens followed by a clause in the dative; as much as if he had written, "There are, notwithstanding all the rejections, those who received him." To these, the evangelist says, however many or few they may be, who believe in his Name, he - the subject of the previous sentence - gave the authority and capability of becoming children of God. Believing in his Name is discriminated from believing him. The construction occurs thirty-five times in the Gospel, and three times in the First Epistle - and the Name here especially present to the writer is the Logos, the full revelation of the essence, character, and activity, of God. John, writing in the close of his life, surveys a glorious company of individuals who, by realizing as true the sum of all the perfections of the manifested Word, by believing in his Name, have also received as a gift the sense of such union to the Son of God that they become alive to the fact that they too are the offspring of God. This realization of the Divine fatherhood, which had been so obscure before, is itself the origination within them of filial feeling. Thus a new life is begotten and supervenes upon the old life. This new life is a new humanity within the bosom or womb of the old, and so it corresponds with the Pauline doctrine of new creation and of resurrection. Ἐξοσία is more than opportunity, and less than (δύναμις) power; it is rightful claim (which is itself the gift of God) to become what they were not before, seeing that a Divine generation has begotten them again. They are born from above. The Spirit of the Son has passed into them, and they cry, "Abba, Father." This Divine begetting is still further explained and differentiated from ordinary human life. The writer distinctly repudiates the idea that the condition he speaks of is a consequence of simple birth into this world. This is done in a very emphatic manner (οἵ here in the masculine, is the well known constructio ad sensum, and refers to τέκνα Θεοῦ). Who were begotten from God, not from (or, of) blood. (The plural word αἱμάτων has been variously rendered by expositors: Augustine regarding it as a reference to the blending of the blood of both sexes in ordinary generation; Meyer, as not different from the singular in meaning, giving numerous passages in the classics where this or an equivalent usage of the plural for the singular occurs. The suggestion of Moulton is more satisfactory - that it points to pride of race, common enough in Israel, but not peculiar to Jews.) John repudiates for this "generation" any connection with mere hereditary privilege. No twice-born Brahmin, no dignified race, no descendant of Abraham, can claim it as such, and the writer further discriminates it, as though he would leave no loophole for escape: Nor yet from the will of the flesh, nor even from the will of the man (ἀνδρὸς not ἀνθρώπου). Some, very erroneously, have supposed that "the flesh" here refers to "woman" in contradistinction to "man," and numerous efforts have been made to point out the threefold distinction. The simplest and most obvious interpretation is that "the will of the flesh" here means the human process of generation on its lower side, and "the will of the man" the higher purposes of the nobler side of human nature, which lead to the same end. Special dignity is conferred by being the son of a special father; but however honoured such might be, as in the case of an Abraham, a David, a Zacharias, such paternity has nothing to do with the sonship of which the evangelist is thinking. Doubtless this triumphant new beginning of humanity can only be found in the full revelation of the name of the incarnate Logos; but surely the primary application of the passage is to the fact that, notwithstanding the stiff-necked rejection of the Logos by the peculiar possession and people of his love, there were, from Abraham to Malachi and to John the Baptist, those who did recognize the Light and live in the love of God. The author of Psalm 16, 17, 23, 25, 103, 119, and a multitude beyond calculation, discerned and received him, walked in the light of the Lord, were kept in perfect peace, found in the Lord their most exceeding joy. "Like as a father pitieth his chihlren, so the Lord pitied them." He nourished and brought up children, and to the extent to which they appreciated his holy Name they therein received as a gift the capability and claim to call him their Father. This was not a question of human fatherhood or hereditary privilege at all, but of gracious exchanges of affection between these children of his love and the Eternal, who had fashioned them in his image and regenerated them by his Holy Spirit. To restrict any element of this passage to conscious faith in the Christ is to repudiate the activity of the Logos and Spirit before the Incarnation, and almost compels a Sabellian interpretation of the Godhead. Even now the grandeur of the biblical doctrine of the Trinity - a doctrine which treats these relations as eternal and universal - compels us to believe that whenever among the sons of men there is a soul which receives the Logos in this light, i.e. apart from the special revelation of the Logos in the flesh, to such a one he gives the capacity and claim of sonship. John certainly could not mean to imply that there had never been a regenerated soul until he and his fellow disciples accepted their Lord. Up to this point in his argument he has been disclosing the universal and the special operations of the Logos who in the beginning was with God and was God, the Source of all life, the Giver of all light, the veritable Light which shines upon every man, which does more even than that - which made a long continued series of approaches to his own specially instructed and prepared people. Prophecy all through the ages has had a wondrous function to bear witness to the reality of this Light, that all might believe in it, that all might become sons by faith; but, alas darkness, prejudice, depravity, corruption - "darkness" did not apprehend the nature, name, or mystery, of love. And so he proceeds to describe the greatest, the most surprising, supreme energy of the Eternal Logos - that which illustrates, confirms, brings into the most forcible relief, the nature of his personality, and the extent of the obligation under which he has placed the human race; and proves in the most irresistible way, not only the character and nature of God, but the actual condition of humanity. The great extent of the literature and the imposing controversies which have accumulated over the entirely unique sentence that here fellows render any treatment of it difficult. A volume rather than a page or two is required to exhibit the significance of a verse which is probably the most important collocation of words ever made. 1:6-14 John the Baptist came to bear witness concerning Jesus. Nothing more fully shows the darkness of men's minds, than that when the Light had appeared, there needed a witness to call attention to it. Christ was the true Light; that great Light which deserves to be called so. By his Spirit and grace he enlightens all that are enlightened to salvation; and those that are not enlightened by him, perish in darkness. Christ was in the world when he took our nature upon him, and dwelt among us. The Son of the Highest was here in this lower world. He was in the world, but not of it. He came to save a lost world, because it was a world of his own making. Yet the world knew him not. When he comes as a Judge, the world shall know him. Many say that they are Christ's own, yet do not receive him, because they will not part with their sins, nor have him to reign over them. All the children of God are born again. This new birth is through the word of God as the means, 1Pe 1:23, and by the Spirit of God as the Author. By his Divine presence Christ always was in the world. But now that the fulness of time was come, he was, after another manner, God manifested in the flesh. But observe the beams of his Divine glory, which darted through this veil of flesh. Men discover their weaknesses to those most familiar with them, but it was not so with Christ; those most intimate with him saw most of his glory. Although he was in the form of a servant, as to outward circumstances, yet, in respect of graces, his form was like the Son of God His Divine glory appeared in the holiness of his doctrine, and in his miracles. He was full of grace, fully acceptable to his Father, therefore qualified to plead for us; and full of truth, fully aware of the things he was to reveal.
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Alphabetical: all as become believe believed But children even gave God he him his in many name of received right the them those to who Yet

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