Kejadian 24:13

24:13 Here I am, standing by the spring, ¹  and the daughters of the people ²  who live in the town are coming out to draw water.

Kejadian 29:2

29:2 He saw ³  in the field a well with ⁴  three flocks of sheep lying beside it, because the flocks were watered from that well. Now ⁵  a large stone covered the mouth of the well.

Kejadian 29:9-10

29:9 While he was still speaking with them, Rachel arrived with her father’s sheep, for she was tending them. ⁶  29:10 When Jacob saw Rachel, the daughter of his uncle Laban, ⁷  and the sheep of his uncle Laban, he ⁸  went over ⁹  and rolled the stone off the mouth of the well and watered the sheep of his uncle Laban. ¹⁰ 

Keluaran 2:16

2:16 Now a priest of Midian had seven daughters, and they came and began to draw ¹¹  water ¹²  and fill ¹³  the troughs in order to water their father’s flock.

Keluaran 2:1

The Birth of the Deliverer

2:1 ¹⁴ A man from the household ¹⁵  of Levi married ¹⁶  a woman who was a descendant of Levi. ¹⁷ 

1 Samuel 9:11

9:11 As they were going up the ascent to the town, they met some girls coming out to draw water. They said to them, “Is this where the seer is?”

Yohanes 4:7

4:7 A Samaritan woman ¹⁸  came to draw water. Jesus said to her, “Give me some water ¹⁹  to drink.”

[24:13]  ¹ tn Heb “the spring of water.”

[24:13]  ² tn Heb “the men.”

[29:2]  ³ tn Heb “and he saw, and look.” As in Gen 28:12-15, the narrator uses the particle הִנֵּה (hinneh, “look”) here and in the next clause to draw the reader into the story.

[29:2]  ⁴ tn Heb “and look, there.”

[29:2]  ⁵ tn The disjunctive clause (introduced by the noun with the prefixed conjunction) provides supplemental information that is important to the story.

[29:9]  ⁶ tn Heb “was a shepherdess.”

[29:10]  ⁷ tn Heb “Laban, the brother of his mother” (twice in this verse).

[29:10]  ⁸ tn Heb “Jacob.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[29:10]  ⁹ tn Heb “drew near, approached.”

[29:10]  ¹⁰ tn Heb “Laban, the brother of his mother.” The text says nothing initially about the beauty of Rachel. But the reader is struck by the repetition of “Laban the brother of his mother.” G. J. Wenham is no doubt correct when he observes that Jacob’s primary motive at this stage is to ingratiate himself with Laban (Genesis [WBC], 2:231).

[2:16]  ¹¹ tn The preterites describing their actions must be taken in an ingressive sense, since they did not actually complete the job. Shepherds drove them away, and Moses watered the flocks.

[2:16]  ¹² tn The object “water” is not in the Hebrew text, but is implied.

[2:16]  ¹³ tn This also has the ingressive sense, “began to fill,” but for stylistic reasons is translated simply “fill” here.

[2:1]  ¹⁴ sn The chapter records the exceptional survival of Moses under the decree of death by Pharaoh (vv. 1-10), the flight of Moses from Pharaoh after killing the Egyptian (vv. 11-15), the marriage of Moses (vv. 16-22), and finally a note about the Lord’s hearing the sighing of the people in bondage (vv. 23-25). The first part is the birth. The Bible has several stories about miraculous or special births and deliverances of those destined to lead Israel. Their impact is essentially to authenticate the individual’s ministry. If the person’s beginning was providentially provided and protected by the Lord, then the mission must be of divine origin too. In this chapter the plot works around the decree for the death of the children – a decree undone by the women. The second part of the chapter records Moses’ flight and marriage. Having introduced the deliverer Moses in such an auspicious way, the chapter then records how this deliverer acted presumptuously and had to flee for his life. Any deliverance God desired had to be supernatural, as the chapter’s final note about answering prayer shows.

[2:1]  ¹⁵ tn Heb “house.” In other words, the tribe of Levi.

[2:1]  ¹⁶ tn Heb “went and took”; NASB “went and married.”

[2:1]  ¹⁷ tn Heb “a daughter of Levi.” The word “daughter” is used in the sense of “descendant” and connects the new account with Pharaoh’s command in 1:22. The words “a woman who was” are added for clarity in English.

[2:1]  sn The first part of this section is the account of hiding the infant (vv. 1-4). The marriage, the birth, the hiding of the child, and the positioning of Miriam, are all faith operations that ignore the decree of Pharaoh or work around it to preserve the life of the child.

[4:7]  ¹⁸ tn Grk “a woman from Samaria.” According to BDAG 912 s.v. Σαμάρεια, the prepositional phrase is to be translated as a simple attributive: “γυνὴ ἐκ τῆς Σαμαρείας a Samaritan woman J 4:7.”

[4:7]  ¹⁹ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).