Yohanes 14:17

14:17 the Spirit of truth, whom the world cannot accept, ¹  because it does not see him or know him. But you know him, because he resides ²  with you and will be ³  in you.

Yohanes 14:27

14:27 “Peace I leave with you; ⁴  my peace I give to you; I do not give it ⁵  to you as the world does. ⁶  Do not let your hearts be distressed or lacking in courage. ⁷ 

Yohanes 16:20

16:20 I tell you the solemn truth, ⁸  you will weep ⁹  and wail, ¹⁰  but the world will rejoice; you will be sad, ¹¹  but your sadness will turn into ¹²  joy.

Yohanes 17:14

17:14 I have given them your word, ¹³  and the world has hated them, because they do not belong to the world, ¹⁴  just as I do not belong to the world. ¹⁵ 

Yohanes 17:21

17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray ¹⁶  that they will be in us, so that the world will believe that you sent me.

Yohanes 17:23

17:23 I in them and you in me – that they may be completely one, ¹⁷  so that the world will know that you sent me, and you have loved them just as you have loved me.

[14:17]  ¹ tn Or “cannot receive.”

[14:17]  ² tn Or “he remains.”

[14:17]  ³ tc Some early and important witnesses (Ì^66* B D* W 1 565 it) have ἐστιν (estin, “he is”) instead of ἔσται (estai, “he will be”) here, while other weighty witnesses ({Ì^66c,75vid א A D¹ L Θ Ψ Ë¹³ 33^vid Ï as well as several versions and fathers}), read the future tense. When one considers transcriptional evidence, ἐστιν is the more difficult reading and better explains the rise of the future tense reading, but it must be noted that both Ì⁶⁶ and D were corrected from the present tense to the future. If ἐστιν were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case. When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., “He Is with You and He Will Be in You” (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20.

[14:27]  ⁴ sn Peace I leave with you. In spite of appearances, this verse does not introduce a new subject (peace). Jesus will use the phrase as a greeting to his disciples after his resurrection (20:19, 21, 26). It is here a reflection of the Hebrew shalom as a farewell. But Jesus says he leaves peace with his disciples. This should probably be understood ultimately in terms of the indwelling of the Paraclete, the Holy Spirit, who has been the topic of the preceding verses. It is his presence, after Jesus has left the disciples and finally returned to the Father, which will remain with them and comfort them.

[14:27]  ⁵ tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.

[14:27]  ⁶ tn Grk “not as the world gives do I give to you.”

[14:27]  ⁷ tn Or “distressed or fearful and cowardly.”

[16:20]  ⁸ tn Grk “Truly, truly, I say to you.”

[16:20]  ⁹ tn Or “wail,” “cry.”

[16:20]  ¹⁰ tn Or “lament.”

[16:20]  ¹¹ tn Or “sorrowful.”

[16:20]  ¹² tn Grk “will become.”

[17:14]  ¹³ tn Or “your message.”

[17:14]  ¹⁴ tn Grk “because they are not of the world.”

[17:14]  ¹⁵ tn Grk “just as I am not of the world.”

[17:21]  ¹⁶ tn The words “I pray” are repeated from the first part of v. 20 for clarity.

[17:23]  ¹⁷ tn Or “completely unified.”