Yohanes 6:56

6:56 The one who eats ¹  my flesh and drinks my blood resides in me, and I in him. ² 

Yohanes 14:17

14:17 the Spirit of truth, whom the world cannot accept, ³  because it does not see him or know him. But you know him, because he resides ⁴  with you and will be ⁵  in you.

Yohanes 14:23

14:23 Jesus replied, ⁶  “If anyone loves me, he will obey ⁷  my word, and my Father will love him, and we will come to him and take up residence with him. ⁸ 

Yohanes 17:23

17:23 I in them and you in me – that they may be completely one, ⁹  so that the world will know that you sent me, and you have loved them just as you have loved me.

[6:56]  ¹ tn Or “who chews.” On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[6:56]  ² sn Resides in me, and I in him. Note how in John 6:54 eating Jesus’ flesh and drinking his blood produces eternal life and the promise of resurrection at the last day. Here the same process of eating Jesus’ flesh and drinking his blood leads to a relationship of mutual indwelling (resides in me, and I in him). This suggests strongly that for the author (and for Jesus) the concepts of ‘possessing eternal life’ and of ‘residing in Jesus’ are virtually interchangeable.

[14:17]  ³ tn Or “cannot receive.”

[14:17]  ⁴ tn Or “he remains.”

[14:17]  ⁵ 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.

[14:23]  ⁶ tn Grk “answered and said to him.”

[14:23]  ⁷ tn Or “will keep.”

[14:23]  ⁸ tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.

[17:23]  ⁹ tn Or “completely unified.”