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.”
8:28 Pharaoh said, “I will release you 6 so that you may sacrifice 7 to the Lord your God in the desert. Only you must not go very far. 8 Do 9 pray for me.”
1 tn The verb קָרָא (qara’) followed by the lamed (ל) preposition has the meaning “to summon.”
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.
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.
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.”
5 tn Here also the imperfect tense with the vav (ו) shows the purpose of the release: “that they may sacrifice.”
6 sn By changing from “the people” to “you” (plural) the speech of Pharaoh was becoming more personal.
7 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 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.
9 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).
11 sn The text has Heb “the voices of God.” The divine epithet can be used to express the superlative (cf. Jonah 3:3).
12 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.”
13 tn The last clause uses a verbal hendiadys: “you will not add to stand,” meaning “you will no longer stay.”