Yohanes 4:14

4:14 But whoever drinks some of the water that I will give him will never be thirsty again, ¹  but the water that I will give him will become in him a fountain ²  of water springing up ³  to eternal life.”

Ayub 32:18-19

32:18 For I am full of words,

and the spirit within me ⁴  constrains me. ⁵ 

32:19 Inside I am like wine which has no outlet, ⁶ 

like new wineskins ⁷  ready to burst!

Amsal 10:11

10:11 The teaching ⁸  of the righteous is a fountain of life, ⁹ 

but the speech ¹⁰  of the wicked conceals ¹¹  violence. ¹² 

Amsal 18:4

18:4 The words of a person’s mouth are like ¹³  deep waters, ¹⁴ 

and ¹⁵  the fountain of wisdom ¹⁶  is like ¹⁷  a flowing brook. ¹⁸ 

Yesaya 12:3

12:3 Joyfully you will draw water

from the springs of deliverance. ¹⁹ 

Yesaya 44:3

44:3 For I will pour water on the parched ground ²⁰ 

and cause streams to flow ²¹  on the dry land.

I will pour my spirit on your offspring

and my blessing on your children.

Yesaya 58:11

58:11 The Lord will continually lead you;

he will feed you even in parched regions. ²² 

He will give you renewed strength, ²³ 

and you will be like a well-watered garden,

like a spring that continually produces water.

Yesaya 59:21

59:21 “As for me, this is my promise to ²⁴  them,” says the Lord. “My spirit, who is upon you, and my words, which I have placed in your mouth, will not depart from your mouth or from the mouths of your children and descendants from this time forward,” ²⁵  says the Lord.

Yehezkiel 47:1-12

Water from the Temple

47:1 Then he brought me back to the entrance of the temple. I noticed ²⁶  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 ²⁷  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, ²⁸  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 ²⁹  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, ³⁰  where the sea is stagnant, ³¹  the waters become fresh. ³²  47:9 Every living creature which swarms where the river ³³  flows will live; there will be many fish, for these waters flow there. It will become fresh ³⁴  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. ³⁵  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.” ³⁶ 

Zakharia 14:8

14:8 Moreover, on that day living waters will flow out from Jerusalem, ³⁷  half of them to the eastern sea ³⁸  and half of them to the western sea; ³⁹  it will happen both in summer and in winter.

Galatia 5:22-23

5:22 But the fruit of the Spirit ⁴⁰  is love, ⁴¹  joy, peace, patience, kindness, goodness, faithfulness, ⁴²  5:23 gentleness, and ⁴³  self-control. Against such things there is no law.

Efesus 5:9

5:9 for the fruit of the light ⁴⁴  consists in ⁴⁵  all goodness, righteousness, and truth –

[4:14]  ¹ tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  ² 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]  ³ 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).

[32:18]  ⁴ tn Heb “the spirit of my belly.”

[32:18]  ⁵ tn The verb צוּק (tsuq) means “to constrain; to urge; to press.” It is used in Judg 14:17; 16:16 with the sense of wearing someone down with repeated entreaties. Elihu cannot withhold himself any longer.

[32:19]  ⁶ tn Heb “in my belly I am like wine that is not opened” (a Niphal imperfect), meaning sealed up with no place to escape.

[32:19]  ⁷ tc The Hebrew text has כְּאֹבוֹת חֲדָשִׁים (kÿ’ovot khadashim), traditionally rendered “like new wineskins.” But only here does the phrase have this meaning. The LXX has “smiths” for “new,” thus “like smith’s bellows.” A. Guillaume connects the word with an Arabic word for a wide vessel for wine shaped like a cup (“Archaeological and philological note on Job 32:19,” PEQ 93 [1961]: 147-50). Some have been found in archaeological sites. The poor would use skins, the rich would use jars. The key to putting this together is the verb at the end of the line, יִבָּקֵעַ (yibbaqea’, “that are ready to burst”). The point of the statement is that Elihu is bursting to speak, and until now has not had the opening.

[10:11]  ⁸ tn Heb “mouth.” The word “mouth” is metonymy of cause, representing what the righteous say and teach.

[10:11]  ⁹ tn Heb “a fountain of life is the mouth of the righteous” (NAB similar). The subject (“a fountain of life”) and the predicate (“the mouth of the righteous”) in the Hebrew text are reversed in the present translation (as in most English versions) for the sake of clarity and smoothness. The idea of this metaphor, “the fountain of life,” may come from Ps 36:9 (e.g., also Prov 13:14; 14:27; 16:22). What the righteous say is beneficial to life or life-giving. Their words are life-giving but the words of the wicked are violent. See R. B. Y. Scott, “Wise and Foolish, Righteous and Wicked,” VT 29 (1972): 145-65.

[10:11]  ¹⁰ tn Heb “the mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.

[10:11]  ¹¹ tn Heb “covers.” Behind the speech of the wicked is aggressive violence (W. McKane, Proverbs [OTL], 422).

[10:11]  ¹² tn The syntax of this line is ambiguous. The translation takes “the mouth of the wicked” as the nominative subject and “violence” as the accusative direct object; however, the subject might be “violence,” hence: “violence covers the mouth of the wicked.”

[18:4]  ¹³ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

[18:4]  ¹⁴ sn The metaphor “deep waters” indicates either that the words have an inexhaustible supply or that they are profound.

[18:4]  ¹⁵ tn There is debate about the nature of the parallelism between lines 4a and 4b. The major options are: (1) synonymous parallelism, (2) antithetical parallelism (e.g., NAB, NIV, NCV) or (3) formal parallelism. Normally a vav (ו) would begin an antithetical clause; the structure and the ideas suggest that the second colon continues the idea of the first half, but in a parallel way rather than as additional predicates. The metaphors used in the proverb elsewhere describe the wise.

[18:4]  ¹⁶ sn This is an implied comparison (hypocatastasis), the fountain of wisdom being the person who speaks. The Greek version has “fountain of life” instead of “wisdom,” probably influenced from 10:11.

[18:4]  ¹⁷ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

[18:4]  ¹⁸ sn The point of this metaphor is that the wisdom is a continuous source of refreshing and beneficial ideas.

[12:3]  ¹⁹ tn Or “salvation” (so many English versions, e.g., KJV, NAB, NIV, NRSV, NLT); CEV “victory.”

[12:3]  sn Water is here a metaphor for renewed life; the springs symbolize the restoration of God’s favor.

[44:3]  ²⁰ tn Heb “the thirsty.” Parallelism suggests that dry ground is in view (see “dry land” in the next line.)

[44:3]  ²¹ tn Heb “and streams”; KJV “floods.” The verb “cause…to flow” is supplied in the second line for clarity and for stylistic reasons.

[58:11]  ²² tn Heb “he will satisfy in parched regions your appetite.”

[58:11]  ²³ tn Heb “and your bones he will strengthen.”

[59:21]  ²⁴ tn Or “my covenant with” (so many English versions); NCV “my agreement with.”

[59:21]  sn The Lord promises the repentant (note “to them”) that they and their offspring will possess his spirit and function as his spokesmen. In this regard they follow in the footsteps of the Lord’s special servant. See 42:1; 49:2; 51:16.

[59:21]  ²⁵ tn Heb “from now and on into the future.”

[47:1]  ²⁶ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[47:2]  ²⁷ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[47:3]  ²⁸ tn Heb “one thousand cubits” (i.e., 525 meters); this phrase occurs three times in the next two verses.

[47:7]  ²⁹ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[47:8]  ³⁰ tn Heb “the sea,” referring to the Dead Sea. This has been specified in the translation for clarity.

[47:8]  ³¹ 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]  ³² tn Heb “the waters become healed.”

[47:9]  ³³ 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]  ³⁴ tn Heb “will be healed.”

[47:10]  ³⁵ sn The Great Sea refers to the Mediterranean Sea (also in vv. 15, 19, 20).

[47:12]  ³⁶ sn See Rev 22:1-2.

[14:8]  ³⁷ sn Living waters will flow out from Jerusalem. Ezekiel sees this same phenomenon in conjunction with the inauguration of the messianic age (Ezek 47; cf. Rev 22:1-5; also John 7:38).

[14:8]  ³⁸ sn The eastern sea is a reference to the Dead Sea (cf. NCV, TEV, CEV, NLT).

[14:8]  ³⁹ sn The western sea is a reference to the Mediterranean Sea (cf. NCV, TEV, CEV, NLT).

[5:22]  ⁴⁰ tn That is, the fruit the Spirit produces.

[5:22]  ⁴¹ sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.

[5:22]  ⁴² tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[5:23]  ⁴³ tn “And” is supplied here as a matter of English style, which normally inserts “and” between the last two elements of a list or series.

[5:9]  ⁴⁴ tc Several mss (Ì⁴⁶ D² Ψ Ï) have πνεύματος (pneumatos, “Spirit”) instead of φωτός (fwtos, “light”). Although most today regard φωτός as obviously original (UBS⁴ gives it an “A” rating), a case could be made that πνεύματος is what the author wrote. First, although this is largely a Byzantine reading (D² often, if not normally, assimilates to the Byzantine text), Ì⁴⁶ gives the reading much greater credibility. Internally, the φωτός at the end of v. 8 could have lined up above the πνεύματος in v. 9 in a scribe’s exemplar, thus occasioning dittography. (It is interesting to note that in both Ì⁴⁹ and א the two instances of φωτός line up.) However, written in a contracted form, as a nomen sacrum (pMnMs) – a practice found even in the earliest mss – πνεύματος would not have been easily confused with fwtos (there being only the last letter to occasion homoioteleuton rather than the last three). Further, the external evidence for φωτός is quite compelling (Ì⁴⁹ א A B D* F G P 33 81 1739 1881 2464 pc latt co); it is rather doubtful that the early and widespread witnesses all mistook πνεύματος for φωτός. In addition, πνεύματος can be readily explained as harking back to Gal 5:22 (“the fruit of the Spirit”). Thus, on balance, φωτός appears to be original, giving rise to the reading πνεύματος.

[5:9]  ⁴⁵ tn Grk “in.” The idea is that the fruit of the light is “expressed in” or “consists of.”