The Bythos — The Deep or Aeon of Depth
Introduction
The Greek word βυθός (bythos) provides the foundation for understanding the Valentinian concept of Bythos, the Deep or Depth. The term is associated with depth, the deep sea, profoundness, and that which lies beyond ordinary human perception. In Valentinian theology, this imagery becomes a designation for the supreme divine source: the Depth, the Ineffable, and the First Father.
1037. βυθός — buthos
1037. βυθός (buthos, boo-thos’); a variation of 899; depth, i.e. (by implication) the sea: — deep.
The word βυθός is derived from:
1037. βυθός from 899 βάθος (bathos, bath’-os).
The related Greek term is:
899. βάθος (bathos, bath’-os); from the same as 901; profundity, i.e. (by implication) extent; (figuratively) mystery: — deep(-ness, things), depth.
Its recorded English renderings include:
depth — 5
deep — 1
deep + 2596 — 1
deepness — 1
deep thing — 1
The basic meanings include:
1) depth, height
1a) of “the deep” sea
1b) metaphorically
1b1) deep, extreme, poverty
1b2) of the deep things of God
The word is also connected with the Septuagint usage in Exodus 15:5, Nehemiah 9:11, Psalm 68:22, Psalm 69:2, and Psalm 107:24.
The primary meanings include:
The bottom.
The depth of the sea, the deep sea.
The New Testament itself uses this terminology in contexts involving profound or immeasurable realities. Thus, when Valentinian theology employs Bythos, “Depth,” the term carries an established biblical and Greek conceptual background.
Bythos in Valentinian Theology
The Valentinian tradition understands the Aeons as aspects, attributes, expressions, or emanations of the divine fullness. Within the particular hierarchy considered here, four Aeons emanate from the Father, while the other twenty-six proceed through the Son. Bythos is therefore situated among the primordial Aeonic realities associated directly with the Father.
The Valentinian tradition draws a sharp distinction between the human Jesus and the divine Christ, the Logos. Within this theological framework, the divine reality possesses both masculine and feminine dimensions.
The masculine aspect of God, which gives the universe form, is called by names such as Ineffable, Depth, and First Father.
Depth represents the profoundly incomprehensible and all-encompassing aspect of deity. According to some Valentinian descriptions, this ultimate Father is essentially passive. He does not immediately manifest the divine order through independent action. Instead, he is associated with his feminine counterpart, Thought or Silence, through whom the hidden divine potential becomes expressed and manifested.
The Father dyad can therefore be represented as:
Depth — Silence
or:
Bythos — Ennoia
The symbolism should not be understood merely in biological terms. The masculine and feminine imagery describes complementary aspects of divine reality. Depth represents the hidden source, while Thought or Silence represents the divine capacity through which that hidden reality becomes expressed.
Thus, Bythos is the profound divine Depth, while Thought is associated with the movement from hidden potential toward manifestation.
Bythos and the Pleroma
The word Pleroma means “fullness.” In Valentinian theology, it refers to the totality of the spiritual Aeons and the divine realm beyond the visible universe.
The Parent, the Mother-Father, the Uncreated Eternal Spirit existed prior to the emanation of the Pleroma. Consequently, Bythos, understood as the Uncreated Eternal Spirit or ultimate Father, is the spiritual source of the Pleroma.
The distinction can therefore be expressed:
Bythos → Source
Pleroma → Fullness
Aeons → Emanations of that Fullness
The Pleroma is both the abode of the divine Aeons and the manifestation of divine fullness. Bythos, however, is the transcendent source from which that fullness proceeds.
This provides an important distinction. The Pleroma is not necessarily identical to the ultimate Depth in the same sense. Rather, it is the realm in which the divine fullness is manifested through the Aeons, while Bythos represents the ultimate source of that manifestation.
This conception can be placed alongside the biblical statement of Isaiah 57:15, which presents God as exalted and transcendent while nevertheless dwelling with the humble.
The Incomprehensible Depth
One of the most important descriptions of the supreme divine reality appears in the Tripartite Tractate:
“Not one of the names which are conceived or spoken, seen or grasped - not one of them applies to him, even though they are exceedingly glorious, magnifying and honored. However, it is possible to utter these names for his glory and honor, in accordance with the capacity of each of those who give him glory. Yet as for him, in his own existence, being and form, it is impossible for mind to conceive him, nor can any speech convey him, nor can any eye see him, nor can any body grasp him, because of his inscrutable greatness, and his incomprehensible depth, and his immeasurable height, and his illimitable will.”
The language of incomprehensible depth is central to the concept of Bythos.
The divine source cannot be reduced to a name, image, physical form, or finite concept. Human language can speak about God, but language cannot exhaust God.
The passage continues:
“This is the nature of the unbegotten one, which does not touch anything else; nor is it joined (to anything) in the manner of something which is limited. Rather, he possesses this constitution, without having a face or a form, things which are understood through perception, whence also comes (the epithet) ‘the incomprehensible.’”
The title Bythos therefore expresses transcendence. The divine Depth is beyond physical form and beyond the limitations imposed upon created things.
The text continues:
“If he is incomprehensible, then it follows that he is unknowable, that he is the one who is inconceivable by any thought, invisible by any thing, ineffable by any word, untouchable by any hand.”
Yet this unknowability does not mean that the Father is ignorant of himself.
The passage immediately makes an extraordinary statement:
“He alone is the one who knows himself as he is, along with his form and his greatness and his magnitude.”
The ultimate source therefore possesses perfect self-knowledge.
The text elaborates:
“And since he has the ability to conceive of himself, to see himself, to name himself, to comprehend himself, he alone is the one who is his own mind, his own eye, his own mouth, his own form, and he is what he thinks, what he sees, what he speaks, what he grasps, himself, the one who is inconceivable, ineffable, incomprehensible, immutable, while sustaining, joyous, true, delightful, and restful is that which he conceives, that which he sees, that about which he speaks, that which he has as thought.”
Finally, the text places the divine Depth beyond every category of measurement:
“He transcends all wisdom, and is above all intellect, and is above all glory, and is above all beauty, and all sweetness, and all greatness, and any depth and any height.”
This is the essence of the Valentinian conception of Bythos: the Depth that transcends even the concept of depth itself.
Bythos as the Source of the Aeons
The Tripartite Tractate describes the relationship between the Father and the Aeons:
“All those who came forth from him are the aeons of the aeons, being emanations and offspring of procreative nature, they too, in their procreative nature, have glory to the Father, as he was the cause of their establishment.”
The Aeons therefore come forth from the Father as emanations and offspring.
The text continues:
“This is what we said previously, namely that he creates the aeons as roots and springs and fathers, and that he is the one to whom they give glory.”
The imagery of roots and springs is particularly appropriate.
A spring is the source of flowing water. A root is the hidden source of nourishment for a tree. Both images describe something that produces without necessarily being visible itself.
Likewise, Bythos is the hidden source from which the Aeons emerge.
The text continues:
“They have begotten, for he has knowledge and wisdom and the Totalities knew that it is from knowledge and wisdom that they have come forth.”
Divine emanation therefore proceeds from knowledge and wisdom, rather than from ignorance or chaos.
The Aeons collectively glorify the Father:
“Therefore, in the song of glorification and in the power of the unity of him from whom they have come, they were drawn into a mingling and a combination and a unity with one another.”
The many Aeons therefore participate in the unity of their ultimate source.
The Pleroma is described as:
“a single representation although many”
This is one of the central principles of the Valentinian system: the many exist within the unity of the One.
The Father as an Inexhaustible Spring
Another passage from the Tripartite Tractate provides an especially powerful image:
“But since he is as he is, he is a spring, which is not diminished by the water which abundantly flows from it.”
This is an excellent metaphor for Bythos.
A normal physical source may be exhausted by continual use. The Valentinian Father, however, is inexhaustible. The divine source can generate the Aeons without losing anything of itself.
The Father remains full while producing fullness.
The text then explains:
“While they were in the Father's thought, that is, in the hidden depth, the depth knew them, but they were unable to know the depth in which they were; nor was it possible for them to know themselves, nor for them to know anything else.”
This describes the Aeons as existing within the hidden Depth before possessing complete self-awareness.
They were with the Father but did not yet exist independently in the fully developed sense.
The text says:
“That is, they were with the Father; they did not exist for themselves. Rather, they only had existence in the manner of a seed, so that it has been discovered that they existed like a fetus.”
The seed metaphor expresses hidden potential.
The Aeons exist within the Father's thought before their complete manifestation.
The passage continues:
“Like the word he begot them, subsisting spermatically, and the ones whom he was to beget had not yet come into being from him.”
The Father therefore contains the Aeons in a hidden, generative state.
The text then describes the Father's purpose:
“The one who first thought of them, the Father, - not only so that they might exist for him, but also that they might exist for themselves as well, that they might then exist in his thought as mental substance and that they might exist for themselves too, - sowed a thought like a spermatic seed.”
The hidden Depth therefore becomes the source of conscious existence.
Depth and the Biblical Scriptures
The Valentinian designation Bythos gains additional significance when considered alongside the biblical use of the word bathos.
Romans 8:39 states:
“Nor height, nor depth <899>, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.”
The word translated depth is bathos.
Depth and height together represent the extremes of existence. Nothing, whether above or below, can separate humanity from divine love.
The accompanying interpretation emphasizes that both exaltation and humiliation can challenge faith:
“Nor depth” — Whilst pride may lift us up, destroying our humility before God and dependence upon Him, so a feeling of humiliating depression, which may result from failure or defeat, can have a similarly destructive effect, if permitted to influence us. We may feel that God has failed us, that He does not care for us. We may question the goodness of God, or experience degrading ridicule or rejection by our fellows. Faith and hope provide the antidote to either “height” or “depth.” Even the dreadful affliction which befell the faithful Job was not able to “separate him from the love of God” (cp. Job 19:25).
Romans 11:33 provides an even closer parallel:
“O the depth <899> of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!”
Here depth directly describes the immeasurable nature of divine wisdom and knowledge.
God's judgments are described elsewhere as a “great deep”:
“Thy judgments are a great deep.”
And Psalm 92:5 declares:
“O LORD, how great are thy works! and thy thoughts are very deep.”
The imagery consistently associates depth with divine wisdom, divine thought, divine judgment, and divine mystery.
The Depth of Divine Love
Ephesians 3:18 similarly states:
“May be able to comprehend with all saints what is the breadth, and length, and depth <899>, and height;”
Another rendering states:
“in order that YOU may be thoroughly able to grasp mentally with all the holy ones what is the breadth and length and height and depth, 19 and to know the love of the Christ which surpasses knowledge, that YOU may be filled with all the fullness that God gives.”
The four dimensions—breadth, length, height, and depth—describe an immeasurable reality.
The depth of divine love therefore becomes something that surpasses ordinary knowledge.
This provides an important theological principle for understanding Bythos:
The divine can be known without being exhausted by knowledge.
The Depth can be approached, contemplated, and revealed, but cannot be reduced to a finite concept.
As the biblical explanation states:
“The word depth is applied in the Scriptures to anything vast and incomprehensible. As the abyss or the ocean is unfathomable, so the word comes to denote that which words cannot express, or that which we cannot comprehend.”
This is precisely the imagery contained in the name Bythos.
The Deep and the Heavenly Waters
The biblical concept of the deep is also connected with primordial and heavenly waters.
Genesis 1:7 states:
“And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.”
Psalm 148:4 declares:
“Praise him, ye heavens of heavens, and ye waters that be above the heavens.”
Psalm 104:3 says:
“Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind:”
The deep is therefore associated with waters extending beyond ordinary human experience.
Psalm 107:24 declares:
“These see the works of the LORD, and his wonders in the deep.”
Here the deep becomes a place where the greatness of God is revealed.
The Holy Spirit as Water
The imagery of water is particularly important because Scripture also uses water to represent the Holy Spirit.
John 7:37–39 states:
“Now on the last day, the great day of the feast, Jesus stood and cried out, saying, ‘If anyone is thirsty, let him come to Me and drink.’ ‘He who believes in Me, as the Scripture said, “From his innermost being will flow rivers of living water.”’ But this He spoke of the Spirit, whom those who believed in Him were to receive; for the Spirit was not yet given, because Jesus was not yet glorified.”
Isaiah 44:3 similarly declares:
“‘For I will pour out water on the thirsty land And streams on the dry ground; I will pour out My Spirit on your offspring And My blessing on your descendants;’”
John 4:14 states:
“but whoever drinks of the water that I will give him shall never thirst; but the water that I will give him will become in him a well of water springing up to eternal life.”
And 1 Corinthians 12:13 declares:
“For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit.”
The connection between Spirit and water provides another useful image for Valentinian emanation.
Water flows from a source.
A spring produces streams.
The source is not exhausted because the streams flow from it.
Likewise, the divine fullness proceeds from the ultimate Depth without diminishing the source.
Conclusion
Bythos, the Deep or Depth, is one of the most profound concepts within Valentinian theology.
The Greek βυθός (bythos), related to βάθος (bathos), carries the imagery of the deep sea, profoundness, mystery, immeasurability, and the inaccessible depths of divine reality.
Valentinian theology applies this imagery to the ultimate Father.
Bythos is Depth.
Bythos is the Ineffable.
Bythos is the First Father.
Bythos is the hidden source of the Aeons.
The Pleroma is the fullness that proceeds from this source, while the Aeons constitute the spiritual manifestations of that fullness.
The Tripartite Tractate describes the Father as a spring:
“a spring, which is not diminished by the water which abundantly flows from it.”
This becomes the perfect metaphor for the Valentinian doctrine of emanation.
The Father remains inexhaustible while producing the Aeons.
The hidden becomes manifest.
The One gives rise to the Many.
The Depth becomes the source of the Fullness.
Yet the Depth itself remains beyond complete comprehension.
As the Tripartite Tractate says:
“because of his inscrutable greatness, and his incomprehensible depth, and his immeasurable height”
And:
“he is the one who is inconceivable by any thought, invisible by any thing, ineffable by any word, untouchable by any hand.”
The biblical language of depth provides a remarkable parallel. God's judgments are a “great deep.” His thoughts are “very deep.” Paul speaks of “the depth of the riches” of God's wisdom and knowledge and of the “depth” of divine love that surpasses knowledge.
Thus, Depth is not simply a location beneath something else. It is a metaphor for that which cannot be exhausted.
The ocean can be observed from its surface while its bottom remains hidden.
Likewise, divine reality can be contemplated while its ultimate magnitude remains beyond human comprehension.
This is the theological significance of Bythos.
The Depth is the hidden divine source from which the Pleroma proceeds, the inexhaustible spring from which the Aeons emerge, the transcendent Father whose wisdom and being cannot be measured, and the ultimate mystery toward which all genuine knowledge of the divine points.
Bythos is therefore not merely “deep.” Bythos is the Divine Depth—the incomprehensible source, the hidden Father, and the inexhaustible origin of the Valentinian Pleroma..
Greek meaning
1037. βυθός
The Deep or Depth Bythos
1037. βυθός buthos boo-thos’; a variation of 899; depth, i.e. (by implication) the sea: — deep.
1037. βυθός from 899 βάθος bathos bath’-os
899 βάθος from the same as 901; n n; TDNT-1:517,89; {See TDNT 118 }
AV-depth 5, deep 1, deep + 2596 1, deepness 1, deep thing 1; 9
1) depth, height
1a) of "the deep" sea
1b) metaph.
1b1) deep, extreme, poverty
1b2) of the deep things of God
899. βάθος bathos bath’-os; from the same as 901; profundity, i.e. (by implication) extent; (figuratively) mystery: — deep(-ness, things), depth.
[in LXX: Exodus 15:5, Nehemiah 9:11 (H4688), Psalms 68:22; Psalms 69:2; Psalms 107:24 (H4688)*;]
1. the bottom.
2. the depth of the sea, the deep sea: 2 Corinthians 11:25.†
Valentinian understanding
aeons are aspects or attributes 4 aeons emanate from the father the other 26 aeons emanate from the son Bythos is one of the 4 Aeons emanating from the Father
The Valentinian tradition draws a sharp distinction between the human Jesus and the divine Christ the Logos.
The masculine aspect of God which gives the universe form is called by the names Ineffable, Depth and First Father. Depth is the profoundly incomprehensible, all-encompassing aspect of the deity. According to some sources, he is essentially passive. Only when moved to action by his feminine Thought, does he gives the universe form. (cf. Epiphanius Panarion 5:3
The Father dyads (i.e. Depth, Silence,
The masculine aspect of God is Depth, also called Ineffable and First Father. Depth is the profoundly incomprehensible, all-encompassing aspect of the deity. He is essentially passive, yet when moved to action by his feminine Thought, he gives the universe form.
The word Pleroma means "fullness". It refers to all existence beyond visible universe. The Parent, the Mother-Father, the Uncreated Eternal Spirit existed prior to the creation or emanation of the Pleroma. Therefore Bythos or the Uncreated Eternal Spirit is beyond the Pleroma. In other words the Pleroma is the world of the Aeons, the heaven of heavens or spiritual universe. Bythos is the spiritual source of everything that emanates the pleroma.
The Pleroma is both the abode of God and the essential nature of the True Ultimate God Isaiah 57:15
Not one of the names which are conceived or spoken, seen or grasped - not one of them applies to him, even though they are exceedingly glorious, magnifying and honored. However, it is possible to utter these names for his glory and honor, in accordance with the capacity of each of those who give him glory. Yet as for him, in his own existence, being and form, it is impossible for mind to conceive him, nor can any speech convey him, nor can any eye see him, nor can any body grasp him, because of his inscrutable greatness, and his incomprehensible depth, and his immeasurable height, and his illimitable will. This is the nature of the unbegotten one, which does not touch anything else; nor is it joined (to anything) in the manner of something which is limited. Rather, he possesses this constitution, without having a face or a form, things which are understood through perception, whence also comes (the epithet) "the incomprehensible. If he is incomprehensible, then it follows that he is unknowable, that he is the one who is inconceivable by any thought, invisible by any thing, ineffable by any word, untouchable by any hand. He alone is the one who knows himself as he is, along with his form and his greatness and his magnitude. And since he has the ability to conceive of himself, to see himself, to name himself, to comprehend himself, he alone is the one who is his own mind, his own eye, his own mouth, his own form, and he is what he thinks, what he sees, what he speaks, what he grasps, himself, the one who is inconceivable, ineffable, incomprehensible, immutable, while sustaining, joyous, true, delightful, and restful is that which he conceives, that which he sees, that about which he speaks, that which he has as thought. He transcends all wisdom, and is above all intellect, and is above all glory, and is above all beauty, and all sweetness, and all greatness, and any depth and any height. (The Tripartite Tractate)
All those who came forth from him <who> are the aeons of the aeons, being emanations and offspring of <his> procreative nature, they too, in their procreative nature, have <given> glory to the Father, as he was the cause of their establishment. This is what we said previously, namely that he creates the aeons as roots and springs and fathers, and that he is the one to whom they give glory. They have begotten, for he has knowledge and wisdom and the Totalities knew that it is from knowledge and wisdom that they have come forth. They would have brought forth a seeming honor: "The Father is the one who is the Totalities," if the aeons had risen up to give honor individually. Therefore, in the song of glorification and in the power of the unity of him from whom they have come, they were drawn into a mingling and a combination and a unity with one another. They offered glory worthy of the Father from the pleromatic congregation, which is a single representation although many, because it was brought forth as a glory for the single one and because they came forth toward the one who is himself the Totalities. Now, this was a praise [...] the one who brought forth the Totalities, being a first-fruit of the immortals and an eternal one, because, having come forth from the living aeons, being perfect and full because of the one who is perfect and full, it left full and perfect those who have given glory in a perfect way because of the fellowship. For, like the faultless Father, when he is glorified he also hears the glory which glorifies him, so as to make them manifest as that which he is.(The Tripartite Tractate)
They were forever in thought, for the Father was like a thought and a place for them. When their generations had been established, the one who is completely in control wished to lay hold of and to bring forth that which was deficient in the [...] and he brought forth those [...] him. But since he is as he is, he is a spring, which is not diminished by the water which abundantly flows from it. While they were in the Father's thought, that is, in the hidden depth, the depth knew them, but they were unable to know the depth in which they were; nor was it possible for them to know themselves, nor for them to know anything else. That is, they were with the Father; they did not exist for themselves. Rather, they only had existence in the manner of a seed, so that it has been discovered that they existed like a fetus. Like the word he begot them, subsisting spermatically, and the ones whom he was to beget had not yet come into being from him. The one who first thought of them, the Father, - not only so that they might exist for him, but also that they might exist for themselves as well, that they might then exist in his thought as mental substance and that they might exist for themselves too, - sowed a thought like a spermatic seed. Now, in order that they might know what exists for them, he graciously granted the initial form, while in order that they might recognize who is the Father who exists for them, he gave them the name "Father" by means of a voice proclaiming to them that what exists, exists through that name, which they have by virtue of the fact that they came into being, because the exaltation, which has escaped their notice, is in the name. (The Tripartite Tractate)
Rom 8:39 Nor height, nor depth <899>, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.
"Nor depth" — Whilst pride may lift us up, destroying our humility before God and dependence upon Him, so a feeling of humiliating depression, which may result from failure or defeat, can have a similarly destructive effect, if permitted to influence us. We may feel that God has failed us, that He does not care for us. We may question the goodness οϊ God, or experience degrading ridicule or rejection by our fellows. Faith and hope provide the antidote to either "height" or "depth". Even the dreadful affliction which befell the faithful Job was not able to "separate him from the love of God" (cp. Job 19:25)
Rom 11:33 O the depth <899> of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!
God's judgments are a "great deep" (Psa 36:6). His "riches" refer to His abounding grace (Rom 9:23; 10:12). Cp also Eph 3:18,19: "...How wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge -- that you may be filled to the measure of all the fullness of God."
Yahweh's children must manifest the same characteristic, revealing a depth of wisdom of such matters lodged in the heart (Deut. 10:16-19; Joel 2:12-13), not judging the issues of life through the "face" of the flesh
These are seen by a very careful examination of the divine excellence. The word "depth" (Gr. bathos signifies that which is profound; mysterious) indicates that which is vast and incomprehensible (see Psa. 36:6; ICor. 2:20). Mortal man cannot exhaust the greatness of the Almighty, as Job was reminded: ch. 38. The physical evidence of this majesty is seen as much in the vast expanse of the universe, as in the exquisite beauty of the tiniest flower petal.
1Cor 2:10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things <899> of God.
Psa 92:5 O LORD, how great are thy works! and thy thoughts are very deep.
Eph 3:18 May be able to comprehend with all saints what is the breadth, and length, and depth <899>, and height;
Eph 3:18 in order that YOU may be thoroughly able to grasp mentally with all the holy ones what is the breadth and length and height and depth, 19 and to know the love of the Christ which surpasses knowledge, that YOU may be filled with all the fullness that God gives.
The word depth is applied in the Scriptures to anything vast and incomprehensible. As the abyss or the ocean is unfathomable, so the word comes to denote that which words cannot express, or that which we cannot comprehend. #Ps 36:6, “Thy judgments are a great deep.” #1Co 2:10, “The Spirit searcheth — the deep things of God.”
The deep or depth is the waters above the Heavens
Ge 1:7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.
Psa 148:4 Praise him, ye heavens of heavens, and ye waters that be above the heavens.
Ps 104:3 Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind:
The deep or depth is also used to describe the deity
Psa 92:5 O LORD, how great are thy works! and thy thoughts are very deep.
Psa 107:24 These see the works of the LORD, and his wonders in the deep.
The Holy Spirit Described As Water
John 7:37-39
Now on the last day, the great day of the feast, Jesus stood and cried out, saying, "If anyone is thirsty, let him come to Me and drink. "He who believes in Me, as the Scripture said, 'From his innermost being will flow rivers of living water.'" But this He spoke of the Spirit, whom those who believed in Him were to receive; for the Spirit was not yet given, because Jesus was not yet glorified.
Isaiah 44:3
'For I will pour out water on the thirsty land And streams on the dry ground; I will pour out My Spirit on your offspring And My blessing on your descendants;
John 4:14
but whoever drinks of the water that I will give him shall never thirst; but the water that I will give him will become in him a well of water springing up to eternal life."
1 Corinthians 12:13
For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit.
