Keluaran 5:2

5:2 But Pharaoh said, “Who is the Lord ¹  that ²  I should obey him ³  by releasing ⁴  Israel? I do not know the Lord, ⁵  and I will not release Israel!”

Keluaran 9:28

9:28 Pray to the Lord, for the mighty ⁶  thunderings and hail are too much! ⁷  I will release you and you will stay no longer.” ⁸ 

Keluaran 10:17

10:17 So now, forgive my sin this time only, and pray to the Lord your God that he would only ⁹  take this death ¹⁰  away from me.”

Bilangan 21:7

21:7 Then the people came to Moses and said, “We have sinned, for we have spoken against the Lord and against you. Pray to the Lord that he would take away ¹¹  the snakes from us.” So Moses prayed for the people.

Bilangan 21:1

Victory at Hormah

21:1 ¹² When the Canaanite king of Arad ¹³  who lived in the Negev ¹⁴  heard that Israel was approaching along the road to Atharim, he fought against Israel and took some of them prisoner.

1 Samuel 12:19

12:19 All the people said to Samuel, “Pray to the Lord your God on behalf of us – your servants – so we won’t die, for we have added to all our sins by asking for a king.” ¹⁵ 

1 Samuel 12:1

12:1 Samuel said to all Israel, “I have done ¹⁶  everything you requested. ¹⁷  I have given you a king. ¹⁸ 

Kisah Para Rasul 13:6

13:6 When they had crossed over ¹⁹  the whole island as far as Paphos, ²⁰  they found a magician, a Jewish false prophet named Bar-Jesus, ²¹ 

Kisah Para Rasul 8:24

8:24 But Simon replied, ²²  “You pray to the Lord for me so that nothing of what you have said may happen to ²³  me.”

[5:2]  ¹ tn Heb “Yahweh.” This is a rhetorical question, expressing doubt or indignation or simply a negative thought that Yahweh is nothing (see erotesis in E. W. Bullinger, Figures of Speech, 944-45). Pharaoh is not asking for information (cf. 1 Sam 25:5-10).

[5:2]  ² tn The relative pronoun introduces the consecutive clause that depends on the interrogative clause (see GKC 318-19 §107.u).

[5:2]  ³ tn The imperfect tense here receives the classification of obligatory imperfect. The verb שָׁמַע (shama’) followed by “in the voice of” is idiomatic; rather than referring to simple audition – “that I should hear his voice” – it conveys the thought of listening that issues in action – “that I should obey him.”

[5:2]  sn The construction of these clauses is similar to (ironically) the words of Moses: “Who am I that I should go?” (3:11).

[5:2]  ⁴ tn The Piel infinitive construct here has the epexegetical usage with lamed (ל); it explains the verb “obey.”

[5:2]  ⁵ sn This absolute statement of Pharaoh is part of a motif that will develop throughout the conflict. For Pharaoh, the Lord (Yahweh) did not exist. So he said “I do not know the Lord [i.e., Yahweh].” The point of the plagues and the exodus will be “that he might know.” Pharaoh will come to know this Yahweh, but not in any pleasant way.

[9:28]  ⁶ sn The text has Heb “the voices of God.” The divine epithet can be used to express the superlative (cf. Jonah 3:3).

[9:28]  ⁷ tn The expression וְרַב מִהְיֹת (vÿrav mihyot, “[the mighty thunder and hail] is much from being”) means essentially “more than enough.” This indicates that the storm was too much, or, as one might say, “It is enough.”

[9:28]  ⁸ tn The last clause uses a verbal hendiadys: “you will not add to stand,” meaning “you will no longer stay.”

[10:17]  ⁹ sn Pharaoh’s double emphasis on “only” uses two different words and was meant to deceive. He was trying to give Moses the impression that he had finally come to his senses, and that he would let the people go. But he had no intention of letting them out.

[10:17]  ¹⁰ sn “Death” is a metonymy that names the effect for the cause. If the locusts are left in the land it will be death to everything that grows.

[21:7]  ¹¹ tn The verb is the Hiphil jussive with a vav (ו) consecutive from the verb סוּר (sur); after the imperative this form may be subordinated to become a purpose clause.

[21:1]  ¹² sn This chapter has several events in it: the victory over Arad (vv. 1-3), the plague of serpents (vv. 4-9), the approach to Moab (vv. 10-20), and the victory over Sihon and Og (vv. 21-35). For information, see D. M. Gunn, “The ‘Battle Report’: Oral or Scribal Convention.” JBL 93 (1974): 513-18; and of the extensive literature on the archaeological site, see EAEHL 1:74-89.

[21:1]  ¹³ sn The name Arad probably refers to a place a number of miles away from Tel Arad in southern Israel. The name could also refer to the whole region (like Edom).

[21:1]  ¹⁴ tn Or “the south”; “Negev” has become a technical name for the southern desert region and is still in use in modern times.

[12:19]  ¹⁵ tn Heb “for we have added to all our sins an evil [thing] by asking for ourselves a king.”

[12:1]  ¹⁶ tn Heb “Look, I have listened to your voice.”

[12:1]  ¹⁷ tn Heb “to all which you said to me.”

[12:1]  ¹⁸ tn Heb “and I have installed a king over you.”

[13:6]  ¹⁹ tn Or “had passed through,” “had traveled through.”

[13:6]  ²⁰ sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

[13:6]  ²¹ sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.

[8:24]  ²² tn Grk “Simon answered and said.”

[8:24]  sn Given that Simon does not follow Peter’s call for repentance, many interpreters read this reply as flippant rather than sincere. But the exact nature of Simon’s reply is not entirely clear.

[8:24]  ²³ tn Grk “may come upon.”