Yohanes 1:4
Konteks1:4 In him was life, 1 and the life was the light of mankind. 2
Yohanes 4:10
Konteks4:10 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 7:37-38
Konteks7:37 On the last day of the feast, the greatest day, 7 Jesus stood up and shouted out, 8 “If anyone is thirsty, let him come to me, and 7:38 let the one who believes in me drink. 9 Just as the scripture says, ‘From within him 10 will flow rivers of living water.’” 11
Yohanes 8:51
Konteks8:51 I tell you the solemn truth, 12 if anyone obeys 13 my teaching, 14 he will never see death.” 15
Yohanes 11:26
Konteks11:26 and the one who lives and believes in me will never die. 16 Do you believe this?”
Yohanes 14:6
Konteks14:6 Jesus replied, 17 “I am the way, and the truth, and the life. 18 No one comes to the Father except through me.
Yohanes 14:19
Konteks14:19 In a little while 19 the world will not see me any longer, but you will see me; because I live, you will live too.
Yohanes 17:2-3
Konteks17:2 just as you have given him authority over all humanity, 20 so that he may give eternal life to everyone you have given him. 21 17:3 Now this 22 is eternal life 23 – that they know you, the only true God, and Jesus Christ, 24 whom you sent.
Yohanes 17:1
Konteks17:1 When Jesus had finished saying these things, he looked upward 25 to heaven 26 and said, “Father, the time 27 has come. Glorify your Son, so that your 28 Son may glorify you –
Kolose 1:1
Konteks1:1 From Paul, 29 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Kolose 3:3-4
Konteks3:3 for you have died and your life is hidden with Christ in God. 3:4 When Christ (who is your 30 life) appears, then you too will be revealed in glory with him.
Kolose 3:1
Konteks3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.
Yohanes 1:1-3
Konteks1:1 In the beginning 31 was the Word, and the Word was with God, 32 and the Word was fully God. 33 1:2 The Word 34 was with God in the beginning. 1:3 All things were created 35 by him, and apart from him not one thing was created 36 that has been created. 37
Wahyu 7:17
Konteks7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” 38
Wahyu 21:6
Konteks21:6 He also said to me, “It is done! 39 I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water 40 free of charge 41 from the spring of the water of life.
Wahyu 22:1
Konteks22:1 Then 42 the angel 43 showed me the river of the water of life – water as clear as crystal – pouring out 44 from the throne of God and of the Lamb,
Wahyu 22:17
Konteks22:17 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] 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.
[7:37] 7 sn There is a problem with the identification of this reference to the last day of the feast, the greatest day: It appears from Deut 16:13 that the feast went for seven days. Lev 23:36, however, makes it plain that there was an eighth day, though it was mentioned separately from the seven. It is not completely clear whether the seventh or eighth day was the climax of the feast, called here by the author the “last great day of the feast.” Since according to the Mishnah (m. Sukkah 4.1) the ceremonies with water and lights did not continue after the seventh day, it seems more probable that this is the day the author mentions.
[7:37] 8 tn Grk “Jesus stood up and cried out, saying.”
[7:38] 9 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
[7:38] 10 tn Or “out of the innermost part of his person”; Grk “out of his belly.”
[7:38] 11 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.
[8:51] 12 tn Grk “Truly, truly, I say to you.”
[8:51] 13 tn Grk “If anyone keeps.”
[8:51] 15 tn Grk “he will never see death forever.” The Greek negative here is emphatic.
[8:51] sn Those who keep Jesus’ words will not see death because they have already passed from death to life (cf. 5:24). In Johannine theology eternal life begins in the present rather than in the world to come.
[11:26] 16 tn Grk “will never die forever.”
[14:6] 17 tn Grk “Jesus said to him.”
[14:6] 18 tn Or “I am the way, even the truth and the life.”
[14:19] 19 tn Grk “Yet a little while, and.”
[17:2] 20 tn Or “all people”; Grk “all flesh.”
[17:2] 21 tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”
[17:3] 22 tn Using αὕτη δέ (Jauth de) to introduce an explanation is typical Johannine style; it was used before in John 1:19, 3:19, and 15:12.
[17:3] 23 sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Cristos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginwskw) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.
[17:3] 24 tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[17:1] 25 tn Grk “he raised his eyes” (an idiom).
[17:1] sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.
[17:1] 26 tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
[17:1] sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.
[17:1] 28 tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C3 L Ψ Ë13 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.
[17:1] tn Grk “the Son”; “your” has been added here for English stylistic reasons.
[1:1] 29 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] 30 tc Certain
[1:1] 31 sn In the beginning. The search for the basic “stuff” out of which things are made was the earliest one in Greek philosophy. It was attended by the related question of “What is the process by which the secondary things came out of the primary one (or ones)?,” or in Aristotelian terminology, “What is the ‘beginning’ (same Greek word as beginning, John 1:1) and what is the origin of the things that are made?” In the New Testament the word usually has a temporal sense, but even BDAG 138 s.v. ἀρχή 3 lists a major category of meaning as “the first cause.” For John, the words “In the beginning” are most likely a conscious allusion to the opening words of Genesis – “In the beginning.” Other concepts which occur prominently in Gen 1 are also found in John’s prologue: “life” (1:4) “light” (1:4) and “darkness” (1:5). Gen 1 describes the first (physical) creation; John 1 describes the new (spiritual) creation. But this is not to play off a false dichotomy between “physical” and “spiritual”; the first creation was both physical and spiritual. The new creation is really a re-creation, of the spiritual (first) but also the physical. (In spite of the common understanding of John’s “spiritual” emphasis, the “physical” re-creation should not be overlooked; this occurs in John 2 with the changing of water into wine, in John 11 with the resurrection of Lazarus, and the emphasis of John 20-21 on the aftermath of Jesus’ own resurrection.)
[1:1] 32 tn The preposition πρός (pros) implies not just proximity, but intimate personal relationship. M. Dods stated, “Πρός …means more than μετά or παρά, and is regularly employed in expressing the presence of one person with another” (“The Gospel of St. John,” The Expositor’s Greek Testament, 1:684). See also Mark 6:3, Matt 13:56, Mark 9:19, Gal 1:18, 2 John 12.
[1:1] 33 tn Or “and what God was the Word was.” Colwell’s Rule is often invoked to support the translation of θεός (qeos) as definite (“God”) rather than indefinite (“a god”) here. However, Colwell’s Rule merely permits, but does not demand, that a predicate nominative ahead of an equative verb be translated as definite rather than indefinite. Furthermore, Colwell’s Rule did not deal with a third possibility, that the anarthrous predicate noun may have more of a qualitative nuance when placed ahead of the verb. A definite meaning for the term is reflected in the traditional rendering “the word was God.” From a technical standpoint, though, it is preferable to see a qualitative aspect to anarthrous θεός in John 1:1c (ExSyn 266-69). Translations like the NEB, REB, and Moffatt are helpful in capturing the sense in John 1:1c, that the Word was fully deity in essence (just as much God as God the Father). However, in contemporary English “the Word was divine” (Moffatt) does not quite catch the meaning since “divine” as a descriptive term is not used in contemporary English exclusively of God. The translation “what God was the Word was” is perhaps the most nuanced rendering, conveying that everything God was in essence, the Word was too. This points to unity of essence between the Father and the Son without equating the persons. However, in surveying a number of native speakers of English, some of whom had formal theological training and some of whom did not, the editors concluded that the fine distinctions indicated by “what God was the Word was” would not be understood by many contemporary readers. Thus the translation “the Word was fully God” was chosen because it is more likely to convey the meaning to the average English reader that the Logos (which “became flesh and took up residence among us” in John 1:14 and is thereafter identified in the Fourth Gospel as Jesus) is one in essence with God the Father. The previous phrase, “the Word was with God,” shows that the Logos is distinct in person from God the Father.
[1:1] sn And the Word was fully God. John’s theology consistently drives toward the conclusion that Jesus, the incarnate Word, is just as much God as God the Father. This can be seen, for example, in texts like John 10:30 (“The Father and I are one”), 17:11 (“so that they may be one just as we are one”), and 8:58 (“before Abraham came into existence, I am”). The construction in John 1:1c does not equate the Word with the person of God (this is ruled out by 1:1b, “the Word was with God”); rather it affirms that the Word and God are one in essence.
[1:2] 34 tn Grk “He”; the referent (the Word) has been specified in the translation for clarity.
[1:3] 35 tn Or “made”; Grk “came into existence.”
[1:3] 36 tn Or “made”; Grk “nothing came into existence.”
[1:3] 37 tc There is a major punctuation problem here: Should this relative clause go with v. 3 or v. 4? The earliest
[1:3] tn Or “made”; Grk “that has come into existence.”
[7:17] 38 sn An allusion to Isa 25:8.
[21:6] 39 tn Or “It has happened.”
[21:6] 40 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] 41 tn Or “as a free gift” (see L&N 57.85).
[22:1] 42 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[22:1] 43 tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.
[22:1] 44 tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.