Yeremia 2:27

2:27 They say to a wooden idol, ¹  ‘You are my father.’

They say to a stone image, ‘You gave birth to me.’ ² 

Yes, they have turned away from me instead of turning to me. ³ 

Yet when they are in trouble, they say, ‘Come and save us!’

Yeremia 21:1-2

The Lord Will Hand Jerusalem over to Enemies

21:1 The Lord spoke to Jeremiah ⁴  when King Zedekiah ⁵  sent to him Pashhur son of Malkijah and the priest Zephaniah son of Maaseiah. ⁶  Zedekiah sent them to Jeremiah to ask, ⁷  21:2 “Please ask the Lord to come and help us, ⁸  because King Nebuchadnezzar ⁹  of Babylon is attacking us. Maybe the Lord will perform one of his miracles as in times past and make him stop attacking us and leave.” ¹⁰ 

Yeremia 42:2-4

42:2 They said to him, “Please grant our request ¹¹  and pray to the Lord your God for all those of us who are still left alive here. ¹²  For, as you yourself can see, there are only a few of us left out of the many there were before. ¹³  42:3 Pray that the Lord your God will tell us where we should go and what we should do.” 42:4 The prophet Jeremiah answered them, “Agreed! ¹⁴  I will indeed pray to the Lord your God as you have asked. I will tell you everything the Lord replies in response to you. ¹⁵  I will not keep anything back from you.”

Yeremia 42:20

42:20 You are making a fatal mistake. ¹⁶  For you sent me to the Lord your God and asked me, ‘Pray to the Lord our God for us. Tell us what the Lord our God says and we will do it.’ ¹⁷ 

Keluaran 8:8

8:8 Then Pharaoh summoned ¹⁸  Moses and Aaron and said, “Pray ¹⁹  to the Lord that he may take the frogs away ²⁰  from me and my people, and I will release ²¹  the people that they may sacrifice ²²  to the Lord.”

Keluaran 8:28

8:28 Pharaoh said, “I will release you ²³  so that you may sacrifice ²⁴  to the Lord your God in the desert. Only you must not go very far. ²⁵  Do ²⁶  pray for me.”

Keluaran 9:28

9:28 Pray to the Lord, for the mighty ²⁷  thunderings and hail are too much! ²⁸  I will release you and you will stay no longer.” ²⁹ 

Keluaran 10:17

10:17 So now, forgive my sin this time only, and pray to the Lord your God that he would only ³⁰  take this death ³¹  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 ³²  the snakes from us.” So Moses prayed for the people.

Bilangan 21:1

Victory at Hormah

21:1 ³³ When the Canaanite king of Arad ³⁴  who lived in the Negev ³⁵  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.” ³⁶ 

1 Samuel 12:1

12:1 Samuel said to all Israel, “I have done ³⁷  everything you requested. ³⁸  I have given you a king. ³⁹ 

Kisah Para Rasul 13:6

13:6 When they had crossed over ⁴⁰  the whole island as far as Paphos, ⁴¹  they found a magician, a Jewish false prophet named Bar-Jesus, ⁴² 

Kisah Para Rasul 8:24

8:24 But Simon replied, ⁴³  “You pray to the Lord for me so that nothing of what you have said may happen to ⁴⁴  me.”

[2:27]  ¹ tn Heb “wood…stone…”

[2:27]  ² sn The reference to wood and stone is, of course, a pejorative reference to idols made by human hands. See the next verse where reference is made to “the gods you have made.”

[2:27]  ³ tn Heb “they have turned [their] backs to me, not [their] faces.”

[21:1]  ⁴ tn Heb “The word which came to Jeremiah from the Lord.”

[21:1]  ⁵ sn Zedekiah was the last king of Judah. He ruled from 597 b.c. when he was placed on the throne by Nebuchadnezzar (2 Kgs 24:17) until the fall of Jerusalem in 587/6 b.c. He acquiesced to some of his anti-Babylonian counselors, rebelled against Nebuchadnezzar, and sought help from the Egyptians (Ezek 17:12-15). This brought Nebuchadnezzar against the city in 588 b.c. This is the first of two delegations to Jeremiah. The later one was sent after Nebuchadnezzar withdrew to take care of the Egyptian threat (cf. Jer 37:1-9).

[21:1]  ⁶ sn The Pashhur son of Malkijah referred to here is not the same as the Pashhur referred to in 20:1-6 who was the son of Immer. This Pashhur is referred to later in 38:1. The Zephaniah referred to here was the chief of security referred to later in Jer 29:25-26. He appears to have been favorably disposed toward Jeremiah.

[21:1]  ⁷ tn Heb “sent to him…Maaseiah, saying,….”

[21:2]  ⁸ tn The verb used here is often used of seeking information through a prophet (e.g., 2 Kgs 1:16; 8:8) and hence many translate “inquire of the Lord for us.” However, it is obvious from the following that they were not seeking information but help. The word is also used for that in Pss 34:4 (34:5 HT); 77:2 (77:3 HT).

[21:2]  ⁹ tn The dominant spelling of this name is actually Nebuchadrezzar which is closer to his Babylonian name Nebu kudduri uzzur. An alternate spelling which is found 6 times in the book of Jeremiah and 17 times elsewhere is Nebuchadnezzar which is the form of the name that is usually used in English versions.

[21:2]  sn Nebuchadnezzar was the second and greatest king of Babylon. He is known in the Bible both for his two conquests of Jerusalem in 597 b.c. (2 Kgs 24:10-17) and 587 b.c. (2 Kgs 25:1-7) and for his having built Babylon the Great (Dan 4:28-30).

[21:2]  ¹⁰ tn Heb “Perhaps the Lord will do according to his miracles that he may go up from against us.”

[21:2]  sn The miracles that they may have had in mind would have included the Exodus, the conquest of Jericho, the deliverance of Jehoshaphat (2 Chr 20:1-30), etc., but predominant in their minds was probably the deliverance of Jerusalem from Sennacherib in the times of Hezekiah (Isa 37:33-38).

[42:2]  ¹¹ tn Heb “please let our petition fall before you.” For the idiom here see 37:20 and the translator’s note there.

[42:2]  ¹² tn Heb “on behalf of us, [that is] on behalf of all this remnant.”

[42:2]  sn This refers to the small remnant of people who were left of those from Mizpah who had been taken captive by Ishmael after he had killed Gedaliah and who had been rescued from him at Gibeon. There were other Judeans still left in the land of Judah who had not been killed or deported by the Babylonians.

[42:2]  ¹³ tn Heb “For we are left a few from the many as your eyes are seeing us.” The words “used to be” are not in the text but are implicit. These words are supplied in the translation for clarity and smoothness of English style.

[42:4]  ¹⁴ tn Heb “I have heard” = “I agree.” For this nuance of the verb see BDB 1034 s.v. שָׁמַע Qal.1.j and compare the usage in Gen 37:27 and Judg 11:17 listed there.

[42:4]  ¹⁵ tn Heb “all the word which the Lord will answer you.

[42:20]  ¹⁶ tn Heb “you are erring at the cost of your own lives” (BDB 1073 s.v. תָּעָה Hiph.3 and HALOT 1626 s.v. תָּעָה Hif 4, and cf. BDB 90 s.v. בְּ 3 and see parallels in 1 Kgs 2:23; 2 Sam 23:17 for the nuance of “at the cost of your lives”). This fits the context better than “you are deceiving yourselves” (KBL 1035 s.v. תָּעָה Hif 4). The reading here follows the Qere הִתְעֵיתֶם (hit’etem) rather than the Kethib which has a metathesis of י (yod) and ת (tav), i.e., הִתְעֵתֶים. The Greek text presupposes הֲרֵעֹתֶם (hare’otem, “you have done evil”), but that reading is generally rejected as secondary.

[42:20]  ¹⁷ tn Heb “According to all which the Lord our God says so tell us and we will do.” The restructuring of the sentence is intended to better reflect contemporary English style.

[8:8]  ¹⁸ tn The verb קָרָא (qara’) followed by the lamed (ל) preposition has the meaning “to summon.”

[8:8]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² tn Here also the imperfect tense with the vav (ו) shows the purpose of the release: “that they may sacrifice.”

[8:28]  ²³ sn By changing from “the people” to “you” (plural) the speech of Pharaoh was becoming more personal.

[8:28]  ²⁴ tn This form, a perfect tense with vav (ו) consecutive, is equivalent to the imperfect tense that precedes it. However, it must be subordinate to the preceding verb to express the purpose. He is not saying “I will release…and you will sacrifice,” but rather “I will release…that you may sacrifice” or even “to sacrifice.”

[8:28]  ²⁵ tn The construction is very emphatic. First, it uses a verbal hendiadys with a Hiphil imperfect and the Qal infinitive construct: לֹא־תַרְחִיקוּ לָלֶכֶת (lo’ tarkhiqu lalekhet, “you will not make far to go”), meaning “you will not go far.” But this prohibition is then emphasized with the additional infinitive absolute הַרְחֵק (harkheq) – “you will in no wise go too far.” The point is very strong to safeguard the concession.

[8:28]  ²⁶ tn “Do” has been supplied here to convey that this somewhat unexpected command is tacked onto Pharaoh’s instructions as his ultimate concern, which Moses seems to understand as such, since he speaks about it immediately (v. 29).

[9:28]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn The last clause uses a verbal hendiadys: “you will not add to stand,” meaning “you will no longer stay.”

[10:17]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ 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]  ³⁴ 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]  ³⁵ 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]  ³⁶ tn Heb “for we have added to all our sins an evil [thing] by asking for ourselves a king.”

[12:1]  ³⁷ tn Heb “Look, I have listened to your voice.”

[12:1]  ³⁸ tn Heb “to all which you said to me.”

[12:1]  ³⁹ tn Heb “and I have installed a king over you.”

[13:6]  ⁴⁰ tn Or “had passed through,” “had traveled through.”

[13:6]  ⁴¹ sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

[13:6]  ⁴² 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]  ⁴³ 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]  ⁴⁴ tn Grk “may come upon.”