John 4:10
Context4:10 Jesus answered 1 her, “If you had known 2 the gift of God and who it is who said to you, ‘Give me some water 3 to drink,’ you would have asked him, and he would have given you living water.” 4
John 4:14
Context4:14 But whoever drinks some of the water that I will give him will never be thirsty again, 5 but the water that I will give him will become in him a fountain 6 of water springing up 7 to eternal life.”
John 7:38
Context7:38 let the one who believes in me drink. 8 Just as the scripture says, ‘From within him 9 will flow rivers of living water.’” 10
John 14:15-17
Context14:15 “If you love me, you will obey 11 my commandments. 12 14:16 Then 13 I will ask the Father, and he will give you another Advocate 14 to be with you forever – 14:17 the Spirit of truth, whom the world cannot accept, 15 because it does not see him or know him. But you know him, because he resides 16 with you and will be 17 in you.
Romans 8:9
Context8:9 You, however, are not in 18 the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him.
Romans 8:14-17
Context8:14 For all who are led by the Spirit of God are 19 the sons of God. 8:15 For you did not receive the spirit of slavery leading again to fear, 20 but you received the Spirit of adoption, 21 by whom 22 we cry, “Abba, Father.” 8:16 The Spirit himself bears witness to 23 our spirit that we are God’s children. 8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) 24 – if indeed we suffer with him so we may also be glorified with him.
Romans 8:1
Context8:1 There is therefore now no condemnation for those who are in Christ Jesus. 25
Colossians 3:16
Context3:16 Let the word of Christ 26 dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace 27 in your hearts to God.
Colossians 1:19
Context1:19 For God 28 was pleased to have all his 29 fullness dwell 30 in the Son 31
Colossians 1:13
Context1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, 32
Galatians 5:22
Context5:22 But the fruit of the Spirit 33 is love, 34 joy, peace, patience, kindness, goodness, faithfulness, 35
Ephesians 2:18
Context2:18 so that 36 through him we both have access in one Spirit to the Father.
Ephesians 2:22
Context2:22 in whom you also are being built together into a dwelling place of God in the Spirit.
Ephesians 5:9
Context5:9 for the fruit of the light 37 consists in 38 all goodness, righteousness, and truth –
Philippians 2:1
Context2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, 39 any affection or mercy, 40
Philippians 2:1
Context2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, 41 any affection or mercy, 42
Philippians 1:3
Context1:3 I thank my God every time I remember you. 43
Philippians 3:1
Context3:1 Finally, my brothers and sisters, 44 rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.
[4:10] 1 tn Grk “answered and said to her.”
[4:10] 3 tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).
[4:10] 4 tn This is a second class conditional sentence in Greek.
[4:14] 5 tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.
[4:14] 6 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] 7 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).
[7:38] 8 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] 9 tn Or “out of the innermost part of his person”; Grk “out of his belly.”
[7:38] 10 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.
[14:15] 12 sn Jesus’ statement If you love me, you will obey my commandments provides the transition between the promises of answered prayer which Jesus makes to his disciples in vv. 13-14 and the promise of the Holy Spirit which is introduced in v. 16. Obedience is the proof of genuine love.
[14:16] 13 tn Here καί (kai) has been translated as “Then” to reflect the implied sequence in the discourse.
[14:16] 14 tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). Finding an appropriate English translation for παράκλητος is a very difficult task. No single English word has exactly the same range of meaning as the Greek word. “Comforter,” used by some of the older English versions, appears to be as old as Wycliffe. But today it suggests a quilt or a sympathetic mourner at a funeral. “Counselor” is adequate, but too broad, in contexts like “marriage counselor” or “camp counselor.” “Helper” or “Assistant” could also be used, but could suggest a subordinate rank. “Advocate,” the word chosen for this translation, has more forensic overtones than the Greek word does, although in John 16:5-11 a forensic context is certainly present. Because an “advocate” is someone who “advocates” or supports a position or viewpoint and since this is what the Paraclete will do for the preaching of the disciples, it was selected in spite of the drawbacks.
[14:17] 15 tn Or “cannot receive.”
[14:17] 16 tn Or “he remains.”
[14:17] 17 tc Some early and important witnesses (Ì66* B D* W 1 565 it) have ἐστιν (estin, “he is”) instead of ἔσται (estai, “he will be”) here, while other weighty witnesses ({Ì66c,75vid א A D1 L Θ Ψ Ë13 33vid Ï as well as several versions and fathers}), read the future tense. When one considers transcriptional evidence, ἐστιν is the more difficult reading and better explains the rise of the future tense reading, but it must be noted that both Ì66 and D were corrected from the present tense to the future. If ἐστιν were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case. When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., “He Is with You and He Will Be in You” (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20.
[8:9] 18 tn Or “are not controlled by the flesh but by the Spirit.”
[8:14] 19 tn Grk “For as many as are being led by the Spirit of God, these are.”
[8:15] 20 tn Grk “slavery again to fear.”
[8:15] 21 tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).”
[8:16] 23 tn Or possibly “with.” ExSyn 160-61, however, notes the following: “At issue, grammatically, is whether the Spirit testifies alongside of our spirit (dat. of association), or whether he testifies to our spirit (indirect object) that we are God’s children. If the former, the one receiving this testimony is unstated (is it God? or believers?). If the latter, the believer receives the testimony and hence is assured of salvation via the inner witness of the Spirit. The first view has the advantage of a σύν- (sun-) prefixed verb, which might be expected to take an accompanying dat. of association (and is supported by NEB, JB, etc.). But there are three reasons why πνεύματι (pneumati) should not be taken as association: (1) Grammatically, a dat. with a σύν- prefixed verb does not necessarily indicate association. This, of course, does not preclude such here, but this fact at least opens up the alternatives in this text. (2) Lexically, though συμμαρτυρέω (summarturew) originally bore an associative idea, it developed in the direction of merely intensifying μαρτυρέω (marturew). This is surely the case in the only other NT text with a dat. (Rom 9:1). (3) Contextually, a dat. of association does not seem to support Paul’s argument: ‘What standing has our spirit in this matter? Of itself it surely has no right at all to testify to our being sons of God’ [C. E. B. Cranfield, Romans [ICC], 1:403]. In sum, Rom 8:16 seems to be secure as a text in which the believer’s assurance of salvation is based on the inner witness of the Spirit. The implications of this for one’s soteriology are profound: The objective data, as helpful as they are, cannot by themselves provide assurance of salvation; the believer also needs (and receives) an existential, ongoing encounter with God’s Spirit in order to gain that familial comfort.”
[8:17] 24 tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs – that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ (men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.
[8:1] 25 tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D1 Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א2 D2 33vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.
[3:16] 26 tc Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord”] in א* I 1175 pc bo; θεοῦ [qeou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Cristou, “of Christ”) is read by an excellent cross-section of witnesses (Ì46 א2 B C2 D F G Ψ 075 1739 1881 Ï lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.
[3:16] 27 tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.
[1:19] 28 tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).
[1:19] 29 tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.
[1:19] 30 tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.
[1:19] 31 tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.
[1:13] 32 tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).
[5:22] 33 tn That is, the fruit the Spirit produces.
[5:22] 34 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] 35 tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.
[2:18] 36 tn Or “for.” BDAG gives the consecutive ὅτι (Joti) as a possible category of NT usage (BDAG 732 s.v. 5.c).
[5:9] 37 tc Several
[5:9] 38 tn Grk “in.” The idea is that the fruit of the light is “expressed in” or “consists of.”
[2:1] 39 tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.
[2:1] 40 tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.
[2:1] 41 tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.
[2:1] 42 tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.
[1:3] 43 tn This could also be translated “for your every remembrance of me.” See discussion below.
[3:1] 44 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.