Keluaran 9:29

9:29 Moses said to him, “When I leave the city ¹  I will spread my hands to the Lord, the thunder will cease, and there will be no more hail, so that you may know that the earth belongs to the Lord. ² 

Keluaran 9:33

9:33 So Moses left Pharaoh, went out of the city, and spread out his hands to the Lord, and the thunder and the hail ceased, and the rain stopped pouring on the earth.

Keluaran 9:1

The Fifth Blow: Disease

9:1 ³ Then the Lord said to Moses, “Go to Pharaoh and tell him, ‘Thus says the Lord, the God of the Hebrews, “Release my people that they may serve me!

Kisah Para Rasul 8:22

8:22 Therefore repent of this wickedness of yours, and pray to the Lord ⁴  that he may perhaps forgive you for the intent of your heart. ⁵ 

Kisah Para Rasul 8:38

8:38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, ⁶  and Philip baptized ⁷  him.

Kisah Para Rasul 8:1

8:1 And Saul agreed completely with killing ⁸  him.

Saul Begins to Persecute the Church

Now on that day a great ⁹  persecution began ¹⁰  against the church in Jerusalem, ¹¹  and all ¹²  except the apostles were forced to scatter throughout the regions ¹³  of Judea and Samaria.

Mazmur 141:2

141:2 May you accept my prayer like incense,

my uplifted hands like the evening offering! ¹⁴ 

Mazmur 143:6

143:6 I spread my hands out to you in prayer; ¹⁵ 

my soul thirsts for you in a parched ¹⁶  land. ¹⁷ 

Yesaya 1:15

1:15 When you spread out your hands in prayer,

I look the other way; ¹⁸ 

when you offer your many prayers,

I do not listen,

because your hands are covered with blood. ¹⁹ 

[9:29]  ¹ tn כְּצֵאתִי (kÿtse’ti) is the Qal infinitive construct of יָצָא (yatsa’); it functions here as the temporal clause before the statement about prayer.

[9:29]  sn There has been a good deal of speculation about why Moses would leave the city before praying. Rashi said he did not want to pray where there were so many idols. It may also be as the midrash in Exodus Rabbah 12:5 says that most of the devastation of this plague had been outside in the fields, and that was where Moses wished to go.

[9:29]  ² sn This clause provides the purpose/result of Moses’ intention: he will pray to Yahweh and the storms will cease “that you might know….” It was not enough to pray and have the plague stop. Pharaoh must “know” that Yahweh is the sovereign Lord over the earth. Here was that purpose of knowing through experience. This clause provides the key for the exposition of this plague: God demonstrated his power over the forces of nature to show his sovereignty – the earth is Yahweh’s. He can destroy it. He can preserve it. If people sin by ignoring his word and not fearing him, he can bring judgment on them. If any fear Yahweh and obey his instructions, they will be spared. A positive way to express the expositional point of the chapter is to say that those who fear Yahweh and obey his word will escape the powerful destruction he has prepared for those who sinfully disregard his word.

[9:1]  ³ sn This plague demonstrates that Yahweh has power over the livestock of Egypt. He is able to strike the animals with disease and death, thus delivering a blow to the economic as well as the religious life of the land. By the former plagues many of the Egyptian religious ceremonies would have been interrupted and objects of veneration defiled or destroyed. Now some of the important deities will be attacked. In Goshen, where the cattle are merely cattle, no disease hits, but in the rest of Egypt it is a different matter. Osiris, the savior, cannot even save the brute in which his own soul is supposed to reside. Apis and Mnevis, the ram of Ammon, the sheep of Sais, and the goat of Mendes, perish together. Hence, Moses reminds Israel afterward, “On their gods also Yahweh executed judgments” (Num 33:4). When Jethro heard of all these events, he said, “Now I know that Yahweh is greater than all the gods” (Exod 18:11).

[8:22]  ⁴ tn Or “and implore the Lord.”

[8:22]  ⁵ tn Grk “that if possible the intent of your heart may be forgiven you.” The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.

[8:38]  ⁶ tn Grk “and they both went down into the water, both Philip and the eunuch.” Since this is somewhat redundant in English, it was simplified to “and both Philip and the eunuch went down into the water.”

[8:38]  ⁷ sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.

[8:1]  ⁸ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ⁹ tn Or “severe.”

[8:1]  ¹⁰ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ¹² sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ¹³ tn Or “countryside.”

[141:2]  ¹⁴ tn Heb “may my prayer be established [like] incense before you, the uplifting of my hands [like] an evening offering.”

[143:6]  ¹⁵ tn The words “in prayer” are supplied in the translation to clarify that the psalmist is referring to a posture of prayer.

[143:6]  ¹⁶ tn Heb “faint” or “weary.” See Ps 63:1.

[143:6]  ¹⁷ tc Heb “my soul like a faint land for you.” A verb (perhaps “thirsts”) is implied (see Ps 63:1). The translation assumes an emendation of the preposition -כְּ (kÿ, “like”) to -בְּ (bÿ, “in,” see Ps 63:1; cf. NEB “athirst for thee in a thirsty land”). If the MT is retained, one might translate, “my soul thirsts for you, as a parched land does for water/rain” (cf. NIV, NRSV).

[1:15]  ¹⁸ tn Heb “I close my eyes from you.”

[1:15]  ¹⁹ sn This does not just refer to the blood of sacrificial animals, but also the blood, as it were, of their innocent victims. By depriving the poor and destitute of proper legal recourse and adequate access to the economic system, the oppressors have, for all intents and purposes, “killed” their victims.