Yohanes 3:29

3:29 The one who has the bride is the bridegroom. The friend of the bridegroom, who stands by and listens for him, rejoices greatly ¹  when he hears the bridegroom’s voice. This then is my joy, and it is complete. ² 

Yohanes 6:27

6:27 Do not work for the food that disappears, ³  but for the food that remains to eternal life – the food ⁴  which the Son of Man will give to you. For God the Father has put his seal of approval on him.” ⁵ 

Yohanes 14:17

14:17 the Spirit of truth, whom the world cannot accept, ⁶  because it does not see him or know him. But you know him, because he resides ⁷  with you and will be ⁸  in you.

Yohanes 21:3

21:3 Simon Peter told them, “I am going fishing.” “We will go with you,” they replied. ⁹  They went out and got into the boat, but that night they caught nothing.

Yohanes 21:20

Peter and the Disciple Jesus Loved

21:20 Peter turned around and saw the disciple whom Jesus loved following them. ¹⁰  (This was the disciple ¹¹  who had leaned back against Jesus’ ¹²  chest at the meal and asked, ¹³  “Lord, who is the one who is going to betray you?”) ¹⁴ 

[3:29]  ¹ tn Grk “rejoices with joy” (an idiom).

[3:29]  ² tn Grk “Therefore this my joy is fulfilled.”

[6:27]  ³ tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).

[6:27]  sn Do not work for the food that disappears. Note the wordplay on “work” here. This does not imply “working” for salvation, since the “work” is later explained (in John 6:29) as “to believe in the one whom he (the Father) sent.”

[6:27]  ⁴ tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.

[6:27]  ⁵ tn Grk “on this one.”

[14:17]  ⁶ tn Or “cannot receive.”

[14:17]  ⁷ tn Or “he remains.”

[14:17]  ⁸ 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.

[21:3]  ⁹ tn Grk “they said to him.”

[21:20]  ¹⁰ tn The word “them” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[21:20]  ¹¹ tn The words “This was the disciple” are not in the Greek text, but are supplied for clarity.

[21:20]  ¹² tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[21:20]  ¹³ tn Grk “and said.”

[21:20]  ¹⁴ sn This is a parenthetical note by the author.