1 Samuel 15:11

15:11 “I regret that I have made Saul king, for he has turned away from me and has not done what I told him to do.” Samuel became angry and he cried out to the Lord all that night.

Exodus 32:21

32:21 Moses said to Aaron, “What did this people do to you, that you have brought on them so great a sin?”

Exodus 32:32

32:32 But now, if you will forgive their sin…, ¹  but if not, wipe me out ²  from your book that you have written.” ³ 

Numbers 16:15

16:15 Moses was very angry, and he said to the Lord, “Have no respect ⁴  for their offering! I have not taken so much as one donkey from them, nor have I harmed any one of them!”

Numbers 16:22

16:22 Then they threw themselves down with their faces to the ground ⁵  and said, “O God, the God of the spirits of all people, ⁶  will you be angry with the whole community when only one man sins?” ⁷ 

Numbers 16:46

16:46 Then Moses said to Aaron, “Take the censer, put burning coals from the altar in it, place incense on it, and go quickly into the assembly and make atonement for them, for wrath has gone out from the Lord – the plague has begun!”

Ezra 9:3-5

9:3 When I heard this report, I tore my tunic and my robe and ripped out some of the hair from my head and beard. Then I sat down, quite devastated. 9:4 Everyone who held the words of the God of Israel in awe ⁸  gathered around me because of the unfaithful acts of the people of the exile. ⁹  Devastated, I continued to sit there until the evening offering.

9:5 At the time of the evening offering I got up from my self-abasement, ¹⁰  with my tunic and robe torn, and then dropped to my knees and spread my hands to the Lord my God.

Psalms 109:4

109:4 They repay my love with accusations, ¹¹ 

but I continue to pray. ¹² 

Luke 6:11-12

6:11 But they were filled with mindless rage ¹³  and began debating with one another what they would do ¹⁴  to Jesus.

Choosing the Twelve Apostles

6:12 Now ¹⁵  it was during this time that Jesus ¹⁶  went out to the mountain ¹⁷  to pray, and he spent all night ¹⁸  in prayer to God. ¹⁹ 

Philippians 4:6

4:6 Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God.

James 1:5

1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him.

[32:32]  ¹ tn The apodosis is not expressed; it would be understood as “good.” It is not stated because of the intensity of the expression (the figure is aposiopesis, a sudden silence). It is also possible to take this first clause as a desire and not a conditional clause, rendering it “Oh that you would forgive!”

[32:32]  ² tn The word “wipe” is a figure of speech indicating “remove me” (meaning he wants to die). The translation “blot” is traditional, but not very satisfactory, since it does not convey complete removal.

[32:32]  ³ sn The book that is referred to here should not be interpreted as the NT “book of life” which is portrayed (figuratively) as a register of all the names of the saints who are redeemed and will inherit eternal life. Here it refers to the names of those who are living and serving in this life, whose names, it was imagined, were on the roster in the heavenly courts as belonging to the chosen. Moses would rather die than live if these people are not forgiven (S. R. Driver, Exodus, 356).

[16:15]  ⁴ tn The verb means “to turn toward”; it is a figurative expression that means “to pay attention to” or “to have regard for.” So this is a prayer against Dathan and Abiram.

[16:22]  ⁵ sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.

[16:22]  ⁶ tn The expression “the God of the spirits of all humanity [flesh]” is somewhat difficult. The Hebrew text says אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר (’elohey harukhot lÿkhol-basar). This expression occurs in Num 27:16 again. It also occurs in some postbiblical texts, a fact which has prompted some scholars to conclude that it is a late addition. The words clearly show that Moses is interceding for the congregation. The appeal in the verse is that it is better for one man to die for the whole nation than the whole nation for one man (see also John 11:50).

[16:22]  ⁷ tn The verb is the Qal imperfect יֶחֱטָא (yekheta’); it refers to the sinful rebellion of Korah, but Moses is stating something of a principle: “One man sins, and will you be angry….” A past tense translation would assume that this is a preterite use of the imperfect (without vav [ו] consecutive).

[9:4]  ⁸ tn Heb “who trembled at the words of the God of Israel.”

[9:4]  ⁹ tn Heb “the exile”; the words “the people” are not in the Hebrew text, but are supplied in the translation for clarity.

[9:5]  ¹⁰ tn The Hebrew word used here is a hapax legomenon. It refers to the self-abasement that accompanies religious sorrow and fasting.

[109:4]  ¹¹ tn Heb “in place of my love they oppose me.”

[109:4]  ¹² tn Heb “and I, prayer.”

[6:11]  ¹³ tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.

[6:11]  ¹⁴ tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).

[6:12]  ¹⁵ tn Grk “Now it happened that in.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[6:12]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:12]  ¹⁷ tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").

[6:12]  ¹⁸ sn This is the only time all night prayer is mentioned in the NT.

[6:12]  ¹⁹ tn This is an objective genitive, so prayer “to God.”