Keluaran 8:8

8:8 Then Pharaoh summoned ¹  Moses and Aaron and said, “Pray ²  to the Lord that he may take the frogs away ³  from me and my people, and I will release ⁴  the people that they may sacrifice ⁵  to the Lord.”

Keluaran 8:1

8:1 (7:26) ⁶  Then the Lord said to Moses, “Go to Pharaoh and tell him, ‘Thus says the Lord: “Release my people in order that they may serve me!

1 Samuel 7:8

7:8 The Israelites said to Samuel, “Keep ⁷  crying out to the Lord our ⁸  God so that he may save us ⁹  from the hand of the Philistines!”

Yeremia 37:3

The Lord Responds to Zedekiah’s Hope for Help

37:3 King Zedekiah sent ¹⁰  Jehucal ¹¹  son of Shelemiah and the priest Zephaniah ¹²  son of Maaseiah to the prophet Jeremiah. He told them to say, “Please pray to the Lord our God on our behalf.”

Yakobus 5:18

5:18 Then ¹³  he prayed again, and the sky gave rain and the land sprouted with a harvest.

Yakobus 5:1

Warning to the Rich

5:1 Come now, you rich! Weep and cry aloud ¹⁴  over the miseries that are coming on you.

Yohanes 5:16

Responding to Jewish Leaders

5:16 Now because Jesus was doing these things ¹⁵  on the Sabbath, the Jewish leaders ¹⁶  began persecuting ¹⁷  him.

[8:8]  ¹ tn The verb קָרָא (qara’) followed by the lamed (ל) preposition has the meaning “to summon.”

[8:8]  ² 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]  ³ 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]  ⁴ 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]  ⁵ tn Here also the imperfect tense with the vav (ו) shows the purpose of the release: “that they may sacrifice.”

[8:1]  ⁶ sn Beginning with 8:1, the verse numbers through 8:32 in English Bibles differ from the verse numbers in the Hebrew text (BHS), with 8:1 ET = 7:26 HT, 8:2 ET = 7:27 HT, 8:3 ET = 7:28 HT, 8:4 ET = 7:29 HT, 8:5 ET = 8:1 HT, etc., through 8:32 ET = 8:28 HT. Thus in English Bibles chapter 8 has 32 verses, while in the Hebrew Bible it has 28 verses, with the four extra verses attached to chapter 7.

[7:8]  ⁷ tn Heb “don’t stop.”

[7:8]  ⁸ tc The LXX reads “your God” rather than the MT’s “our God.”

[7:8]  ⁹ tn After the negated jussive, the prefixed verbal form with the prefixed conjunction indicates purpose/result.

[37:3]  ¹⁰ sn This is the second of two delegations that Zedekiah sent to Jeremiah to ask him to pray for a miraculous deliverance. Both of them are against the background of the siege of Jerusalem which was instigated by Zedekiah’s rebelling against Nebuchadnezzar and sending to Egypt for help (cf. Ezek 17:15). The earlier delegation (21:1-2) was sent before Nebuchadnezzar had clamped down on Jerusalem because the Judean forces at that time were still fighting against the Babylonian forces in the open field (see 21:4 and the translator’s note there). Here the siege has been lifted because the Babylonian troops had heard a report that the Egyptian army was on the way into Palestine to give the Judeans the promised aid (vv. 5, 7). The request is briefer here than in 21:2 but the intent is no doubt the same (see also the study note on 21:2).

[37:3]  ¹¹ sn Jehucal was one of the officials who later sought to have Jeremiah put to death for what they considered treason (38:1-4).

[37:3]  ¹² sn The priest Zephaniah son of Maaseiah was a member of the earlier delegation (21:2) and the chief of security in the temple to whom the Babylonian false prophet wrote a letter complaining that Jeremiah should be locked up for his treasonous prophecies (29:25-26). See the study notes on 21:2 and 29:25 for further details.

[5:18]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events.

[5:1]  ¹⁴ tn Or “wail”; Grk “crying aloud.”

[5:16]  ¹⁵ sn Note the plural phrase these things which seems to indicate that Jesus healed on the Sabbath more than once (cf. John 20:30). The synoptic gospels show this to be true; the incident in 5:1-15 has thus been chosen by the author as representative.

[5:16]  ¹⁶ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[5:16]  ¹⁷ tn Or “harassing.”