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.”

Yohanes 6:58

6:58 This ⁴  is the bread that came down from heaven; it is not like the bread your ancestors ⁵  ate, but then later died. ⁶  The one who eats ⁷  this bread will live forever.”

Yohanes 10:28-30

10:28 I give ⁸  them eternal life, and they will never perish; ⁹  no one will snatch ¹⁰  them from my hand. 10:29 My Father, who has given them to me, is greater than all, ¹¹  and no one can snatch ¹²  them from my Father’s hand. 10:30 The Father and I ¹³  are one.” ¹⁴ 

[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).

[6:58]  ⁴ tn Or “This one.”

[6:58]  ⁵ tn Or “forefathers”; Grk “fathers.”

[6:58]  ⁶ tn Grk “This is the bread that came down from heaven, not just like your ancestors ate and died.” The cryptic Greek expression has been filled out in the translation for clarity.

[6:58]  ⁷ tn Or “who chews.” On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[10:28]  ⁸ tn Grk “And I give.”

[10:28]  ⁹ tn Or “will never die” or “will never be lost.”

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

[10:29]  ¹¹ tn Or “is superior to all.”

[10:29]  ¹² tn Or “no one can seize.”

[10:30]  ¹³ tn Grk “I and the Father.” The order has been reversed to reflect English style.

[10:30]  ¹⁴ tn The phrase ἕν ἐσμεν ({en esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).