John 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.”

Galatians 5:21

5:21 envying, ⁴  murder, ⁵  drunkenness, carousing, ⁶  and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!

Galatians 5:1

Freedom of the Believer

5:1 For freedom ⁷  Christ has set us free. Stand firm, then, and do not be subject again to the yoke ⁸  of slavery.

Galatians 1:23

1:23 They were only hearing, “The one who once persecuted us is now proclaiming the good news ⁹  of the faith he once tried to destroy.”

Revelation 21:8

21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, ¹⁰  idol worshipers, ¹¹  and all those who lie, their place ¹²  will be in the lake that burns with fire and sulfur. ¹³  That ¹⁴  is the second death.”

[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).

[5:21]  ⁴ tn This term is plural in Greek (as is “murder” and “carousing”), but for clarity these abstract nouns have been translated as singular.

[5:21]  ⁵ tc ‡ φόνοι (fonoi, “murders”) is absent in such important mss as Ì⁴⁶ א B 33 81 323 945 pc sa, while the majority of mss (A C D F G Ψ 0122 0278 1739 1881 Ï lat) have the word. Although the pedigree of the mss which lack the term is of the highest degree, homoioteleuton may well explain the shorter reading. The preceding word has merely one letter difference, making it quite possible to overlook this term (φθόνοι φόνοι, fqonoi fonoi).

[5:21]  ⁶ tn Or “revelings,” “orgies” (L&N 88.287).

[5:1]  ⁷ tn Translating the dative as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.

[5:1]  ⁸ sn Here the yoke figuratively represents the burdensome nature of slavery.

[1:23]  ⁹ tn The Greek verb here is εὐαγγελίζεται (euangelizetai).

[21:8]  ¹⁰ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

[21:8]  ¹¹ tn Grk “idolaters.”

[21:8]  ¹² tn Grk “their share.”

[21:8]  ¹³ tn Traditionally, “brimstone.”

[21:8]  ¹⁴ tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”