Yehezkiel 47:1-12

Water from the Temple

47:1 Then he brought me back to the entrance of the temple. I noticed ¹  that water was flowing from under the threshold of the temple toward the east (for the temple faced east). The water was flowing down from under the right side of the temple, from south of the altar. 47:2 He led me out by way of the north gate and brought me around the outside of the outer gate that faces toward the east; I noticed ²  that the water was trickling out from the south side.

47:3 When the man went out toward the east with a measuring line in his hand, he measured 1,750 feet, ³  and then he led me through water, which was ankle deep. 47:4 Again he measured 1,750 feet and led me through the water, which was now knee deep. Once more he measured 1,750 feet and led me through the water, which was waist deep. 47:5 Again he measured 1,750 feet and it was a river I could not cross, for the water had risen; it was deep enough to swim in, a river that could not be crossed. 47:6 He said to me, “Son of man, have you seen this?”

Then he led me back to the bank of the river. 47:7 When I had returned, I noticed ⁴  a vast number of trees on the banks of the river, on both sides. 47:8 He said to me, “These waters go out toward the eastern region and flow down into the Arabah; when they enter the Dead Sea, ⁵  where the sea is stagnant, ⁶  the waters become fresh. ⁷  47:9 Every living creature which swarms where the river ⁸  flows will live; there will be many fish, for these waters flow there. It will become fresh ⁹  and everything will live where the river flows. 47:10 Fishermen will stand beside it; from Engedi to En-eglaim they will spread nets. They will catch many kinds of fish, like the fish of the Great Sea. ¹⁰  47:11 But its swamps and its marshes will not become fresh; they will remain salty. 47:12 On both sides of the river’s banks, every kind of tree will grow for food. Their leaves will not wither nor will their fruit fail, but they will bear fruit every month, because their water source flows from the sanctuary. Their fruit will be for food and their leaves for healing.” ¹¹ 

Yoel 3:18

3:18 On that day ¹²  the mountains will drip with sweet wine, ¹³ 

and the hills will flow with milk. ¹⁴ 

All the dry stream beds ¹⁵  of Judah will flow with water.

A spring will flow out from the temple ¹⁶  of the Lord,

watering the Valley of Acacia Trees. ¹⁷ 

Lukas 24:47

24:47 and repentance ¹⁸  for the forgiveness of sins would be proclaimed ¹⁹  in his name to all nations, ²⁰  beginning from Jerusalem. ²¹ 

Yohanes 4:10

4:10 Jesus answered ²²  her, “If you had known ²³  the gift of God and who it is who said to you, ‘Give me some water ²⁴  to drink,’ you would have asked him, and he would have given you living water.” ²⁵ 

Yohanes 4:14

4:14 But whoever drinks some of the water that I will give him will never be thirsty again, ²⁶  but the water that I will give him will become in him a fountain ²⁷  of water springing up ²⁸  to eternal life.”

Yohanes 7:38

7:38 let the one who believes in me drink. ²⁹  Just as the scripture says, ‘From within him ³⁰  will flow rivers of living water.’” ³¹ 

Wahyu 22:1-2

22:1 Then ³²  the angel ³³  showed me the river of the water of life – water as clear as crystal – pouring out ³⁴  from the throne of God and of the Lamb, 22:2 flowing down the middle of the city’s ³⁵  main street. ³⁶  On each side ³⁷  of the river is the tree of life producing twelve kinds ³⁸  of fruit, yielding its fruit every month of the year. ³⁹  Its leaves are for the healing of the nations.

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.

[47:1]  ¹ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[47:2]  ² tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[47:3]  ³ tn Heb “one thousand cubits” (i.e., 525 meters); this phrase occurs three times in the next two verses.

[47:7]  ⁴ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[47:8]  ⁵ tn Heb “the sea,” referring to the Dead Sea. This has been specified in the translation for clarity.

[47:8]  ⁶ tn Heb “to the sea, those which are brought out.” The reading makes no sense. The text is best emended to read “filthy” (i.e., stagnant). See L. C. Allen, Ezekiel (WBC), 2:273.

[47:8]  ⁷ tn Heb “the waters become healed.”

[47:9]  ⁸ tn Heb “two rivers,” perhaps under the influence of Zech 14:8. The translation follows the LXX and other ancient versions in reading the singular, which is demanded by the context (see vv. 5-7, 9b, 12).

[47:9]  ⁹ tn Heb “will be healed.”

[47:10]  ¹⁰ sn The Great Sea refers to the Mediterranean Sea (also in vv. 15, 19, 20).

[47:12]  ¹¹ sn See Rev 22:1-2.

[3:18]  ¹² tn Heb “and it will come about in that day.”

[3:18]  ¹³ tn Many English translations read “new wine” or “sweet wine,” meaning unfermented wine, i.e., grape juice.

[3:18]  ¹⁴ sn The language used here is a hyperbolic way of describing both a bountiful grape harvest (“the mountains will drip with juice”) and an abundance of cattle (“the hills will flow with milk”). In addition to being hyperbolic, the language is also metonymical (effect for cause).

[3:18]  ¹⁵ tn Or “seasonal streams.”

[3:18]  ¹⁶ tn Heb “house.”

[3:18]  ¹⁷ tn Heb “valley of Shittim.” The exact location of the Valley of Acacia Trees is uncertain. The Hebrew word שִׁטִּים (shittim) refers to a place where the acacia trees grow, which would be a very arid and dry place. The acacia tree can survive in such locations, whereas most other trees require more advantageous conditions. Joel’s point is that the stream that has been mentioned will proceed to the most dry and barren of locations in the vicinity of Jerusalem.

[24:47]  ¹⁸ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ¹⁹ tn Or “preached,” “announced.”

[24:47]  ²⁰ sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47]  ²¹ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[24:47]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:10]  ²² tn Grk “answered and said to her.”

[4:10]  ²³ tn Or “if you knew.”

[4:10]  ²⁴ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:10]  ²⁵ 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]  ²⁶ tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  ²⁷ 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]  ²⁸ 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).

[7:38]  ²⁹ tn An alternate way of punctuating the Greek text of vv. 37-38 results in this translation: “If anyone is thirsty, let him come to me and drink. The one who believes in me, just as the scripture says, ‘From within him will flow rivers of living water.’” John 7:37-38 has been the subject of considerable scholarly debate. Certainly Jesus picks up on the literal water used in the ceremony and uses it figuratively. But what does the figure mean? According to popular understanding, it refers to the coming of the Holy Spirit to dwell in the believer. There is some difficulty in locating an OT text which speaks of rivers of water flowing from within such a person, but Isa 58:11 is often suggested: “The Lord will continually lead you, he will feed you even in parched regions. He will give you renewed strength, and you will be like a well-watered garden, like a spring that continually produces water.” Other passages which have been suggested are Prov 4:23 and 5:15; Isa 44:3 and 55:1; Ezek 47:1 ff.; Joel 3:18; and Zech 13:1 and 14:8. The meaning in this case is that when anyone comes to believe in Jesus the scriptures referring to the activity of the Holy Spirit in a person’s life are fulfilled. “When the believer comes to Christ and drinks he not only slakes his thirst but receives such an abundant supply that veritable rivers flow from him” (L. Morris, John [NICNT], 424-25). In other words, with this view, the believer himself becomes the source of the living water. This is the traditional understanding of the passage, often called the “Eastern interpretation” following Origen, Athanasius, and the Greek Fathers. It is supported by such modern scholars as Barrett, Behm, Bernard, Cadman, Carson, R. H. Lightfoot, Lindars, Michaelis, Morris, Odeberg, Schlatter, Schweizer, C. H. Turner, M. M. B. Turner, Westcott, and Zahn. In addition it is represented by the following Greek texts and translations: KJV, RSV, NASB, NA²⁷, and UBS⁴. D. A. Carson, John, 322-29, has a thorough discussion of the issues and evidence although he opts for the previous interpretation. There is another interpretation possible, however, called the “Western interpretation” because of patristic support by Justin, Hippolytus, Tertullian, and Irenaeus. Modern scholars who favor this view are Abbott, Beasley-Murray, Bishop, Boismard, Braun, Brown, Bullinger, Bultmann, Burney, Dodd, Dunn, Guilding, R. Harris, Hoskyns, Jeremias, Loisy, D. M. Stanley, Thüsing, N. Turner, and Zerwick. This view is represented by the translation in the RSV margin and by the NEB. It is also sometimes called the “christological interpretation” because it makes Jesus himself the source of the living water in v. 38, by punctuating as follows: (37b) ἐάν τι διψᾷ ἐρχέσθω πρός με, καὶ πινέτω (38) ὁ πιστεύων εἰς ἐμέ. Καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος. Three crucial questions are involved in the solution of this problem: (1) punctuation; (2) determining the antecedent of αὐτοῦ (autou); and (3) the source of the scripture quotation. With regard to (1) Ì⁶⁶ does place a full stop after πινέτω (pinetw), but this may be theologically motivated and could have been added later. Grammatical and stylistic arguments are inconclusive. More important is (2) the determination of the antecedent of αὐτοῦ. Can any other Johannine parallels be found which make the believer the source of the living water? John 4:14 is often mentioned in this regard, but unlike 4:14 the water here becomes a source for others also. Neither does 14:12 provide a parallel. Furthermore, such an interpretation becomes even more problematic in light of the explanation given in v. 39 that the water refers to the Holy Spirit, since it is extremely difficult to see the individual believer becoming the ‘source’ of the Spirit for others. On the other hand, the Gospel of John repeatedly places Jesus himself in this role as source of the living water: 4:10, of course, for the water itself; but according to 20:22 Jesus provides the Spirit (cf. 14:16). Furthermore, the symbolism of 19:34 is difficult to explain as anything other than a deliberate allusion to what is predicted here. This also explains why the Spirit cannot come to the disciples unless Jesus “departs” (16:7). As to (3) the source of the scripture quotation, M. E. Boismard has argued that John is using a targumic rendering of Ps 78:15-16 which describes the water brought forth from the rock in the wilderness by Moses (“Les citations targumiques dans le quatrième évangile,” RB 66 [1959]: 374-78). The frequency of Exodus motifs in the Fourth Gospel (paschal lamb, bronze serpent, manna from heaven) leads quite naturally to the supposition that the author is here drawing on the account of Moses striking the rock in the wilderness to bring forth water (Num 20:8 ff.). That such imagery was readily identified with Jesus in the early church is demonstrated by Paul’s understanding of the event in 1 Cor 10:4. Jesus is the Rock from which the living water – the Spirit – will flow. Carson (see note above) discusses this imagery although he favors the traditional or “Eastern” interpretation. In summary, the latter or “Western” interpretation is to be preferred.

[7:38]  ³⁰ tn Or “out of the innermost part of his person”; Grk “out of his belly.”

[7:38]  ³¹ sn An OT quotation whose source is difficult to determine; Isa 44:3, 55:1, 58:11, and Zech 14:8 have all been suggested.

[22:1]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:1]  ³³ tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.

[22:1]  ³⁴ tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.

[22:2]  ³⁵ tn Grk “its”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:2]  ³⁶ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

[22:2]  ³⁷ tn Grk “From here and from there.”

[22:2]  ³⁸ tn Or “twelve crops” (one for each month of the year).

[22:2]  ³⁹ tn The words “of the year” are implied.