Kejadian 20:7

20:7 But now give back the man’s wife. Indeed ¹  he is a prophet ²  and he will pray for you; thus you will live. ³  But if you don’t give her back, ⁴  know that you will surely die ⁵  along with all who belong to you.”

Kejadian 20:17

20:17 Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children.

Keluaran 8:8

8:8 Then Pharaoh summoned ⁶  Moses and Aaron and said, “Pray ⁷  to the Lord that he may take the frogs away ⁸  from me and my people, and I will release ⁹  the people that they may sacrifice ¹⁰  to the Lord.”

Keluaran 10:17

10:17 So now, forgive my sin this time only, and pray to the Lord your God that he would only ¹¹  take this death ¹²  away from me.”

Keluaran 12:32

12:32 Also, take your flocks and your herds, just as you have requested, and leave. But bless me also.” ¹³ 

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 ¹⁴  the snakes from us.” So Moses prayed for the people.

Bilangan 21:1

Victory at Hormah

21:1 ¹⁵ When the Canaanite king of Arad ¹⁶  who lived in the Negev ¹⁷  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.” ¹⁸ 

1 Samuel 12:23

12:23 As far as I am concerned, far be it from me to sin against the Lord by ceasing to pray for you! I will instruct you in the way that is good and upright.

1 Samuel 12:1

12:1 Samuel said to all Israel, “I have done ¹⁹  everything you requested. ²⁰  I have given you a king. ²¹ 

Kisah Para Rasul 13:6

13:6 When they had crossed over ²²  the whole island as far as Paphos, ²³  they found a magician, a Jewish false prophet named Bar-Jesus, ²⁴ 

Ezra 6:10

6:10 so that they may be offering incense to the God of heaven and may be praying for the good fortune of the king and his family. ²⁵ 

Ezra 8:23

8:23 So we fasted and prayed to our God about this, and he answered us.

Ayub 42:8

42:8 So now take ²⁶  seven bulls and seven rams and go to my servant Job and offer a burnt offering for yourselves. And my servant Job will intercede ²⁷  for you, and I will respect him, ²⁸  so that I do not deal with you ²⁹  according to your folly, ³⁰  because you have not spoken about me what is right, as my servant Job has.” ³¹ 

Yakobus 5:16

5:16 So confess your sins to one another and pray for one another so that you may be healed. The prayer of a righteous person has great effectiveness. ³² 

[20:7]  ¹ tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.

[20:7]  ² sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.

[20:7]  ³ tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.

[20:7]  sn He will pray for you that you may live. Abraham was known as a man of God whose prayer would be effectual. Ironically and sadly, he was also known as a liar.

[20:7]  ⁴ tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.

[20:7]  ⁵ tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.

[8:8]  ⁶ tn The verb קָרָא (qara’) followed by the lamed (ל) preposition has the meaning “to summon.”

[8:8]  ⁷ tn The verb הַעְתִּירוּ (ha’tiru) is the Hiphil imperative of the verb עָתַר (’atar). It means “to pray, supplicate,” or “make supplication” – always addressed to God. It is often translated “entreat” to reflect that it is a more urgent praying.

[8:8]  ⁸ tn This form is the jussive with a sequential vav that provides the purpose of the prayer: pray…that he may turn away the frogs.

[8:8]  sn This is the first time in the conflict that Pharaoh even acknowledged that Yahweh existed. Now he is asking for prayer to remove the frogs and is promising to release Israel. This result of the plague must have been an encouragement to Moses.

[8:8]  ⁹ tn The form is the Piel cohortative וַאֲשַׁלְּחָה (va’ashallÿkhah) with the vav (ו) continuing the sequence from the request and its purpose. The cohortative here stresses the resolve of the king: “and (then) I will release.”

[8:8]  ¹⁰ tn Here also the imperfect tense with the vav (ו) shows the purpose of the release: “that they may sacrifice.”

[10:17]  ¹¹ 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]  ¹² 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.

[12:32]  ¹³ tn The form is the Piel perfect with a vav (ו) consecutive (וּבֵרַכְתֶּם, uverakhtem); coming in the sequence of imperatives this perfect tense would be volitional – probably a request rather than a command.

[12:32]  sn Pharaoh probably meant that they should bless him also when they were sacrificing to Yahweh in their religious festival – after all, he might reason, he did let them go (after divine judgment). To bless him would mean to invoke good gifts from God for him.

[21:7]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Heb “for we have added to all our sins an evil [thing] by asking for ourselves a king.”

[12:1]  ¹⁹ tn Heb “Look, I have listened to your voice.”

[12:1]  ²⁰ tn Heb “to all which you said to me.”

[12:1]  ²¹ tn Heb “and I have installed a king over you.”

[13:6]  ²² tn Or “had passed through,” “had traveled through.”

[13:6]  ²³ sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

[13:6]  ²⁴ 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.

[6:10]  ²⁵ tn Aram “for the life of the king and his sons.”

[42:8]  ²⁶ tn The imperatives in this verse are plural, so all three had to do this together.

[42:8]  ²⁷ tn The verb “pray” is the Hitpael from the root פָּלַל (palal). That root has the main idea of arbitration; so in this stem it means “to seek arbitration [for oneself],” or “to pray,” or “to intercede.”

[42:8]  ²⁸ tn Heb “I will lift up his face,” meaning, “I will regard him.”

[42:8]  ²⁹ tn This clause is a result clause, using the negated infinitive construct.

[42:8]  ³⁰ tn The word “folly” can also be taken in the sense of “disgrace.” If the latter is chosen, the word serves as the direct object. If the former, then it is an adverbial accusative.

[42:8]  ³¹ sn The difference between what they said and what Job said, therefore, has to do with truth. Job was honest, spoke the truth, poured out his complaints, but never blasphemed God. For his words God said he told the truth. He did so with incomplete understanding, and with all the impatience and frustration one might expect. Now the friends, however, did not tell what was right about God. They were not honest; rather, they were self-righteous and condescending. They were saying what they thought should be said, but it was wrong.

[5:16]  ³² tn Or “the fervent prayer of a righteous person is very powerful”; Grk “is very powerful in its working.”