Yohanes 1:4

1:4 In him was life, ¹  and the life was the light of mankind. ² 

Yohanes 4:10

4:10 Jesus answered ³  her, “If you had known ⁴  the gift of God and who it is who said to you, ‘Give me some water ⁵  to drink,’ you would have asked him, and he would have given you living water.” ⁶ 

Yohanes 4:14

4:14 But whoever drinks some of the water that I will give him will never be thirsty again, ⁷  but the water that I will give him will become in him a fountain ⁸  of water springing up ⁹  to eternal life.”

Yohanes 5:26

5:26 For just as the Father has life in himself, thus he has granted the Son to have life in himself,

Yohanes 10:28

10:28 I give ¹⁰  them eternal life, and they will never perish; ¹¹  no one will snatch ¹²  them from my hand.

Yohanes 11:25-26

11:25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live ¹³  even if he dies, 11:26 and the one who lives and believes in me will never die. ¹⁴  Do you believe this?”

Yohanes 14:6

14:6 Jesus replied, ¹⁵  “I am the way, and the truth, and the life. ¹⁶  No one comes to the Father except through me.

Yohanes 17:2

17:2 just as you have given him authority over all humanity, ¹⁷  so that he may give eternal life to everyone you have given him. ¹⁸ 

Roma 8:1-2

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ¹⁹  8:2 For the law of the life-giving Spirit ²⁰  in Christ Jesus has set you ²¹  free from the law of sin and death.

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ²² 

Kolose 1:1

Salutation

1:1 From Paul, ²³  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 3:3-4

3:3 for you have died and your life is hidden with Christ in God. 3:4 When Christ (who is your ²⁴  life) appears, then you too will be revealed in glory with him.

Ibrani 2:10

2:10 For it was fitting for him, for whom and through whom all things exist, ²⁵  in bringing many sons to glory, to make the pioneer ²⁶  of their salvation perfect through sufferings.

Ibrani 5:9

5:9 And by being perfected in this way, he became the source of eternal salvation to all who obey him,

Ibrani 5:1

5:1 For every high priest is taken from among the people ²⁷  and appointed ²⁸  to represent them before God, ²⁹  to offer both gifts and sacrifices for sins.

Yohanes 5:11-12

5:11 But he answered them, “The man who made me well said to me, ‘Pick up your mat ³⁰  and walk.’” 5:12 They asked him, “Who is the man who said to you, ‘Pick up your mat ³¹  and walk’?” ³² 

Yohanes 5:20

5:20 For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed.

Wahyu 21:6

21:6 He also said to me, “It is done! ³³  I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water ³⁴  free of charge ³⁵  from the spring of the water of life.

Wahyu 22:1

22:1 Then ³⁶  the angel ³⁷  showed me the river of the water of life – water as clear as crystal – pouring out ³⁸  from the throne of God and of the Lamb,

Wahyu 22:17

22:17 And the Spirit and the bride say, “Come!” And let the one who hears say: “Come!” And let the one who is thirsty come; let the one who wants it take the water of life free of charge.

[1:4]  ¹ tn John uses ζωή (zwh) 37 times: 17 times it occurs with αἰώνιος (aiwnios), and in the remaining occurrences outside the prologue it is clear from context that “eternal” life is meant. The two uses in 1:4, if they do not refer to “eternal” life, would be the only exceptions. (Also 1 John uses ζωή 13 times, always of “eternal” life.)

[1:4]  sn An allusion to Ps 36:9, which gives significant OT background: “For with you is the fountain of life; In your light we see light.” In later Judaism, Bar 4:2 expresses a similar idea. Life, especially eternal life, will become one of the major themes of John’s Gospel.

[1:4]  ² tn Or “humanity”; Grk “of men” (but ἄνθρωπος [anqrwpo"] is used in a generic sense here, not restricted to males only, thus “mankind,” “humanity”).

[4:10]  ³ tn Grk “answered and said to her.”

[4:10]  ⁴ tn Or “if you knew.”

[4:10]  ⁵ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:10]  ⁶ tn This is a second class conditional sentence in Greek.

[4:10]  sn The word translated living is used in Greek of flowing water, which leads to the woman’s misunderstanding in the following verse. She thought Jesus was referring to some unknown source of drinkable water.

[4:14]  ⁷ tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  ⁸ tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.

[4:14]  ⁹ tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).

[10:28]  ¹⁰ tn Grk “And I give.”

[10:28]  ¹¹ tn Or “will never die” or “will never be lost.”

[10:28]  ¹² tn Or “no one will seize.”

[11:25]  ¹³ tn That is, will come to life.

[11:26]  ¹⁴ tn Grk “will never die forever.”

[14:6]  ¹⁵ tn Grk “Jesus said to him.”

[14:6]  ¹⁶ tn Or “I am the way, even the truth and the life.”

[17:2]  ¹⁷ tn Or “all people”; Grk “all flesh.”

[17:2]  ¹⁸ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[8:1]  ¹⁹ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[8:2]  ²⁰ tn Grk “for the law of the Spirit of life.”

[8:2]  ²¹ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[8:1]  ²² tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[1:1]  ²³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:4]  ²⁴ tc Certain mss (B^[*^] D¹ H 0278 1739 Ï sy sa) read ἡμῶν (Jhmwn, “our”), while others (Ì⁴⁶ א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν (Jumwn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (i.e., ὑμῶν) and following in v. 4 (ὑμεῖς, Jumeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557.

[2:10]  ²⁵ tn Grk “for whom are all things and through whom are all things.”

[2:10]  ²⁶ sn The Greek word translated pioneer is used of a “prince” or leader, the representative head of a family. It also carries nuances of “trailblazer,” one who breaks through to new ground for those who follow him. It is used some thirty-five times in the Greek OT and four times in the NT, always of Christ (Acts 3:15; 5:31; Heb 2:10; 12:2).

[5:1]  ²⁷ tn Grk “from among men,” but since the point in context is shared humanity (rather than shared maleness), the plural Greek term ἀνθρώπων (anqrwpwn) has been translated “people.”

[5:1]  ²⁸ tn Grk “who is taken from among people is appointed.”

[5:1]  ²⁹ tn Grk “appointed on behalf of people in reference to things relating to God.”

[5:11]  ³⁰ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

[5:12]  ³¹ tc While a number of mss, especially the later ones (A^c C³ D Θ Ψ Ë^1,13 33 Ï latt sy), include the words τον κραβ(β)ατ(τ)ον σου (ton krab(b)at(t)on sou, “your mat”) here, the earliest and best (Ì^66,75 א B C* L) do not. Nevertheless, in the translation, it is necessary to supply the words due to the demands of English style, which does not typically allow for understood or implied direct objects as Greek does.

[5:12]  ³² tn Grk “Pick up and walk”; the object (the mat) is implied but not repeated.

[21:6]  ³³ tn Or “It has happened.”

[21:6]  ³⁴ tn The word “water” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[21:6]  ³⁵ tn Or “as a free gift” (see L&N 57.85).

[22:1]  ³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:1]  ³⁷ tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.

[22:1]  ³⁸ tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.