John 1:4

1:4 In him was life, ¹  and the life was the light of mankind. ² 

John 4:10

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 

John 4:14

4:14 But whoever drinks some of the water that I will give him will never be thirsty again, ⁷  but the water that I will give him will become in him a fountain ⁸  of water springing up ⁹  to eternal life.”

John 5:21

5:21 For just as the Father raises the dead and gives them life, ¹⁰  so also the Son gives life to whomever he wishes. ¹¹ 

John 5:25-29

5:25 I tell you the solemn truth, ¹²  a time ¹³  is coming – and is now here – when the dead will hear the voice of the Son of God, and those who hear will live. 5:26 For just as the Father has life in himself, thus he has granted the Son to have life in himself, 5:27 and he has granted the Son ¹⁴  authority to execute judgment, ¹⁵  because he is the Son of Man.

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 

John 6:33

6:33 For the bread of God is the one who ¹⁸  comes down from heaven and gives life to the world.”

John 6:39-40

6:39 Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up ¹⁹  at the last day. 6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up ²⁰  at the last day.” ²¹ 

John 6:54

6:54 The one who eats ²²  my flesh and drinks my blood has eternal life, and I will raise him up on the last day. ²³ 

John 6:57

6:57 Just as the living Father sent me, and I live because of the Father, so the one who consumes ²⁴  me will live because of me.

John 6:63

6:63 The Spirit is the one who gives life; human nature is of no help! ²⁵  The words that I have spoken to you are spirit and are life. ²⁶ 

John 6:68

6:68 Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life.

John 10:10

10:10 The thief comes only to steal and kill ²⁷  and destroy; I have come so that they may have life, and may have it abundantly. ²⁸ 

John 10:28

10:28 I give ²⁹  them eternal life, and they will never perish; ³⁰  no one will snatch ³¹  them from my hand.

John 11:25-26

11:25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live ³²  even if he dies, 11:26 and the one who lives and believes in me will never die. ³³  Do you believe this?”

John 14:6

14:6 Jesus replied, ³⁴  “I am the way, and the truth, and the life. ³⁵  No one comes to the Father except through me.

John 14:19

14:19 In a little while ³⁶  the world will not see me any longer, but you will see me; because I live, you will live too.

John 17:2-3

17:2 just as you have given him authority over all humanity, ³⁷  so that he may give eternal life to everyone you have given him. ³⁸  17:3 Now this ³⁹  is eternal life ⁴⁰  – that they know you, the only true God, and Jesus Christ, ⁴¹  whom you sent.

Acts 3:15

3:15 You killed ⁴²  the Originator ⁴³  of life, whom God raised ⁴⁴  from the dead. To this fact we are witnesses! ⁴⁵ 

Romans 5:17

5:17 For if, by the transgression of the one man, ⁴⁶  death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

Romans 5:21

5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Romans 8:2

8:2 For the law of the life-giving Spirit ⁴⁷  in Christ Jesus has set you ⁴⁸  free from the law of sin and death.

Romans 8:10-11

8:10 But if Christ is in you, your body is dead because of sin, but ⁴⁹  the Spirit is your life ⁵⁰  because of righteousness. 8:11 Moreover if the Spirit of the one ⁵¹  who raised Jesus from the dead lives in you, the one who raised Christ ⁵²  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ⁵³ 

Philippians 3:21

3:21 who will transform these humble bodies of ours ⁵⁴  into the likeness of his glorious body by means of that power by which he is able to subject all things to himself.

Colossians 3:4

3:4 When Christ (who is your ⁵⁵  life) appears, then you too will be revealed in glory with him.

Colossians 3:1

Exhortations to Seek the Things Above

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.

Colossians 1:1-3

Salutation

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 

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ⁶¹  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Colossians 1:11-12

1:11 being strengthened with all power according to his glorious might for the display of ⁶²  all patience and steadfastness, joyfully 1:12 giving thanks to the Father who has qualified you to share ⁶³  in the saints’ ⁶⁴  inheritance in the light.

Revelation 21:6

21:6 He also said to me, “It is done! ⁶⁵  I am the Alpha and the Omega, the beginning and the end. To the one who is thirsty I will give water ⁶⁶  free of charge ⁶⁷  from the spring of the water of life.

Revelation 22:1

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,

Revelation 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.

[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]  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]  ⁴ tn Or “if you knew.”

[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.

[4:14]  ⁷ tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  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.

[4:14]  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).

[5:21]  ¹⁰ tn Grk “and makes them live.”

[5:21]  ¹¹ tn Grk “the Son makes whomever he wants to live.”

[5:25]  ¹² tn Grk “Truly, truly, I say to you.”

[5:25]  ¹³ tn Grk “an hour.”

[5:27]  ¹⁴ tn Grk “him.”

[5:27]  ¹⁵ tn Grk “authority to judge.”

[5:28]  ¹⁶ tn Grk “an hour.”

[5:29]  ¹⁷ tn Or “a resurrection resulting in judgment.”

[6:33]  ¹⁸ tn Or “he who.”

[6:39]  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.

[6:40]  ²⁰ tn Or “resurrect him,” or “make him live again.”

[6:40]  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).

[6:54]  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”).

[6:54]  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).

[6:57]  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.

[6:63]  ²⁵ tn Grk “the flesh counts for nothing.”

[6:63]  ²⁶ tn Or “are spirit-giving and life-producing.”

[10:10]  ²⁷ tn That is, “to slaughter” (in reference to animals).

[10:10]  ²⁸ tn That is, more than one would normally expect or anticipate.

[10:28]  ²⁹ tn Grk “And I give.”

[10:28]  ³⁰ tn Or “will never die” or “will never be lost.”

[10:28]  ³¹ tn Or “no one will seize.”

[11:25]  ³² tn That is, will come to life.

[11:26]  ³³ tn Grk “will never die forever.”

[14:6]  ³⁴ tn Grk “Jesus said to him.”

[14:6]  ³⁵ tn Or “I am the way, even the truth and the life.”

[14:19]  ³⁶ tn Grk “Yet a little while, and.”

[17:2]  ³⁷ tn Or “all people”; Grk “all flesh.”

[17:2]  ³⁸ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[17:3]  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.

[17:3]  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.

[17:3]  ⁴¹ tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[3:15]  ⁴² tn Or “You put to death.”

[3:15]  ⁴³ tn Or “Founder,” “founding Leader.”

[3:15]  ⁴⁴ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  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.

[5:17]  ⁴⁶ sn Here the one man refers to Adam (cf. 5:14).

[8:2]  ⁴⁷ tn Grk “for the law of the Spirit of life.”

[8:2]  ⁴⁸ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[8:10]  ⁴⁹ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:10]  ⁵⁰ tn Or “life-giving.” Grk “the Spirit is life.”

[8:11]  ⁵¹ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ⁵² tc Several mss read ᾿Ιησοῦν (Ihsoun, “Jesus”) after Χριστόν (Criston, “Christ”; א* A D* 630 1506 1739 1881 pc bo); C 81 104 lat have ᾿Ιησοῦν Χριστόν. The shorter reading is more likely to be original, though, both because of external evidence (א² B D² F G Ψ 33 Ï sa) and internal evidence (scribes were much more likely to add the name “Jesus” if it were lacking than to remove it if it were already present in the text, especially to harmonize with the earlier mention of Jesus in the verse).

[8:11]  ⁵³ tc Most mss (B D F G Ψ 33 1739 1881 Ï lat) have διά (dia) followed by the accusative: “because of his Spirit who lives in you.” The genitive “through his Spirit” is supported by א A C⁽*⁾ 81 104 1505 1506 al, and is slightly preferred.

[3:21]  ⁵⁴ tn Grk “transform the body of our humility.”

[3:4]  ⁵⁵ tc Certain mss (B^[*^] D¹ H 0278 1739 Ï sy sa) read ἡμῶν (Jhmwn, “our”), while others (Ì⁴⁶ א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν (Jumwn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (i.e., ὑμῶν) and following in v. 4 (ὑμεῖς, Jumeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557.

[1:1]  ⁵⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  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.

[1:2]  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).

[1:2]  ⁵⁹ tn Or “Grace to you and peace.”

[1:2]  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 mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:3]  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).

[1:11]  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.

[1:12]  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.

[1:12]  ⁶⁴ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[21:6]  ⁶⁵ tn Or “It has happened.”

[21:6]  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.

[21:6]  ⁶⁷ tn Or “as a free gift” (see L&N 57.85).

[22:1]  ⁶⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:1]  ⁶⁹ tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.

[22:1]  ⁷⁰ tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.