Kejadian 33:13-14

33:13 But Jacob ¹  said to him, “My lord knows that the children are young, ²  and that I have to look after the sheep and cattle that are nursing their young. ³  If they are driven too hard for even a single day, all the animals will die. 33:14 Let my lord go on ahead of his servant. I will travel more slowly, at the pace of the herds and the children, ⁴  until I come to my lord at Seir.”

Bilangan 22:28-32

22:28 Then the Lord opened the mouth of the donkey, and she said to Balaam, “What have I done to you that you have beaten me these three times?” 22:29 And Balaam said to the donkey, “You have made me look stupid; I wish ⁵  there were a sword in my hand, for I would kill you right now.” 22:30 The donkey said to Balaam, “Am not I your donkey that you have ridden ever since I was yours until this day? Have I ever attempted ⁶  to treat you this way?” ⁷  And he said, “No.” 22:31 Then the Lord opened Balaam’s eyes, and he saw the angel of the Lord standing in the way with his sword drawn in his hand; so he bowed his head and threw himself down with his face to the ground. ⁸  22:32 The angel of the Lord said to him, “Why have you beaten your donkey these three times? Look, I came out to oppose you because what you are doing ⁹  is perverse before me. ¹⁰ 

Ulangan 25:4

25:4 You must not muzzle your ¹¹  ox when it is treading grain.

Yohanes 4:11

4:11 “Sir,” ¹²  the woman ¹³  said to him, “you have no bucket and the well ¹⁴  is deep; where then do you get this ¹⁵  living water? ¹⁶ 

[33:13]  ¹ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[33:13]  ² tn Heb “weak.”

[33:13]  ³ tn Heb “and the sheep and the cattle nursing [are] upon me.”

[33:14]  ⁴ tn Heb “and I, I will move along according to my leisure at the foot of the property which is before me and at the foot of the children.”

[22:29]  ⁵ tn The optative clause is introduced with the particle לוּ (lu).

[22:30]  ⁶ tn Here the Hiphil perfect is preceded by the Hiphil infinitive absolute for emphasis in the sentence.

[22:30]  ⁷ tn Heb “to do thus to you.”

[22:31]  ⁸ tn The Hishtaphel verb חָוָה (khavah) – שָׁחָה (shakhah) with metathesis – has a basic idea of “bow oneself low to the ground,” and perhaps in some cases the idea of “coil up.” This is the normal posture of prayer and of deep humility in the ancient religious world.

[22:32]  ⁹ tn Heb “your way.”

[22:32]  ¹⁰ tn The verb יָרַט (yarat) occurs only here and in Job 16:11. Balaam is embarking on a foolish mission with base motives. The old rendering “perverse” is still acceptable.

[25:4]  ¹¹ tn Heb “an.” By implication this is one’s own animal.

[4:11]  ¹² tn Or “Lord.” The Greek term κύριος (kurios) means both “Sir” and “Lord.” In this passage there is probably a gradual transition from one to the other as the woman’s respect for Jesus grows throughout the conversation (4:11, 15, 19).

[4:11]  ¹³ tc ‡ Two early and important Greek mss along with two versional witnesses (Ì⁷⁵ B sy^s ac²) lack ἡ γυνή (Jh gunh, “the woman”) here; א* has ἐκείνη (ekeinh, “that one” or possibly “she”) instead of ἡ γυνή. It is possible that no explicit subject was in the original text and scribes added either ἡ γυνή or ἐκείνη to make the meaning clear. It is also possible that the archetype of Ì⁷⁵ א B expunged the subject because it was not altogether necessary, with the scribe of א later adding the pronoun. However, ἡ γυνή is not in doubt in any other introduction to the woman’s words in this chapter (cf. vv. 9, 15, 17, 19, 25), suggesting that intentional deletion was not the motive for the shorter reading in v. 11 (or else why would they delete the words only here?). Thus, the fact that virtually all witnesses (Ì⁶⁶ א² A C D L W^s Θ Ψ 050 083 086 Ë^1,13 Ï latt sy^c,p,h sa bo) have ἡ γυνή here may suggest that it is a motivated reading, conforming this verse to the rest of the pericope. Although a decision is difficult, it is probably best to regard the shorter reading as authentic. NA²⁷ has ἡ γυνή in brackets, indicating doubts as to their authenticity. For English stylistic reasons, the translation also includes “the woman” here.

[4:11]  ¹⁴ tn The word for “well” has now shifted to φρέαρ (frear, “cistern”); earlier in the passage it was πηγή (phgh).

[4:11]  ¹⁵ tn The anaphoric article has been translated “this.”

[4:11]  ¹⁶ sn Where then do you get this living water? The woman’s reply is an example of the “misunderstood statement,” a technique appearing frequently in John’s Gospel. Jesus was speaking of living water which was spiritual (ultimately a Johannine figure for the Holy Spirit, see John 7:38-39), but the woman thought he was speaking of flowing (fresh drinkable) water. Her misunderstanding gave Jesus the opportunity to explain what he really meant.