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
5:28 “Do not be amazed at this, because a time 16 is coming when all who are in the tombs will hear his voice 5:29 and will come out – the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation. 17
3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.
1:1 From Paul, 56 an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful 57 brothers and sisters 58 in Christ, at Colossae. Grace and peace to you 59 from God our Father! 60
1:3 We always 61 give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,
22:1 Then 68 the angel 69 showed me the river of the water of life – water as clear as crystal – pouring out 70 from the throne of God and of the Lamb,
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.)
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”).
3 tn Grk “answered and said to her.”
4 tn Or “if you knew.”
5 tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).
6 tn This is a second class conditional sentence in Greek.
7 tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.
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.
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 tn Grk “and makes them live.”
11 tn Grk “the Son makes whomever he wants to live.”
12 tn Grk “Truly, truly, I say to you.”
13 tn Grk “an hour.”
14 tn Grk “him.”
15 tn Grk “authority to judge.”
16 tn Grk “an hour.”
17 tn Or “a resurrection resulting in judgment.”
18 tn Or “he who.”
19 tn Or “resurrect them all,” or “make them all live again”; Grk “raise it up.” The word “all” is supplied to bring out the collective nature of the neuter singular pronoun αὐτό (auto) in Greek. The plural pronoun “them” is used rather than neuter singular “it” because this is clearer in English, which does not use neuter collective singulars in the same way Greek does.
20 tn Or “resurrect him,” or “make him live again.”
21 sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).
22 tn Or “who chews”; Grk ὁ τρώγων (Jo trwgwn). The alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) may simply reflect a preference for one form over the other on the author’s part, rather than an attempt to express a slightly more graphic meaning. If there is a difference, however, the word used here (τρώγω) is the more graphic and vivid of the two (“gnaw” or “chew”).
23 sn Notice that here the result (has eternal life and I will raise him up at the last day) is produced by eating (Jesus’) flesh and drinking his blood. Compare John 6:40 where the same result is produced by “looking on the Son and believing in him.” This suggests that the phrase here (eats my flesh and drinks my blood) is to be understood by the phrase in 6:40 (looks on the Son and believes in him).
24 tn Or “who chews”; Grk “who eats.” Here the translation “consumes” is more appropriate than simply “eats,” because it is the internalization of Jesus by the individual that is in view. 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.
25 tn Grk “the flesh counts for nothing.”
26 tn Or “are spirit-giving and life-producing.”
27 tn That is, “to slaughter” (in reference to animals).
28 tn That is, more than one would normally expect or anticipate.
29 tn Grk “And I give.”
30 tn Or “will never die” or “will never be lost.”
31 tn Or “no one will seize.”
32 tn That is, will come to life.
33 tn Grk “will never die forever.”
34 tn Grk “Jesus said to him.”
35 tn Or “I am the way, even the truth and the life.”
36 tn Grk “Yet a little while, and.”
37 tn Or “all people”; Grk “all flesh.”
38 tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”
39 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.
40 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.
41 tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
42 tn Or “You put to death.”
43 tn Or “Founder,” “founding Leader.”
44 sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.
45 tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.
46 sn Here the one man refers to Adam (cf. 5:14).
47 tn Grk “for the law of the Spirit of life.”
48 tc Most
49 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
50 tn Or “life-giving.” Grk “the Spirit is life.”
51 sn The one who raised Jesus from the dead refers to God (also in the following clause).
52 tc Several
53 tc Most
54 tn Grk “transform the body of our humility.”
55 tc Certain
56 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
57 tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.
58 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).
59 tn Or “Grace to you and peace.”
60 tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these
61 tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).
62 tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.
63 tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.
64 tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”
65 tn Or “It has happened.”
66 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.
67 tn Or “as a free gift” (see L&N 57.85).
68 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
69 tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.
70 tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.