1 Samuel 4:8

4:8 Too bad for us! Who can deliver us from the hand of these mighty gods? These are the gods who struck the Egyptians with all sorts of plagues in the desert!

Exodus 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.”

Exodus 8:28

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.”

Exodus 9:28

9:28 Pray to the Lord, for the mighty ¹⁰  thunderings and hail are too much! ¹¹  I will release you and you will stay no longer.” ¹² 

Exodus 10:7

10:7 Pharaoh’s servants said to him, “How long ¹³  will this man be a menace ¹⁴  to us? Release the people so that they may serve the Lord their God. Do you not know ¹⁵  that Egypt is destroyed?”

Exodus 12:33

12:33 The Egyptians were urging ¹⁶  the people on, in order to send them out of the land quickly, ¹⁷  for they were saying, “We are all dead!”

[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]  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.”

[8:28]  ⁶ sn By changing from “the people” to “you” (plural) the speech of Pharaoh was becoming more personal.

[8:28]  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.”

[8:28]  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.

[8:28]  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).

[9:28]  ¹⁰ 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]  ¹¹ 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]  ¹² tn The last clause uses a verbal hendiadys: “you will not add to stand,” meaning “you will no longer stay.”

[10:7]  ¹³ sn The question of Pharaoh’s servants echoes the question of Moses – “How long?” Now the servants of Pharaoh are demanding what Moses demanded – “Release the people.” They know that the land is destroyed, and they speak of it as Moses’ doing. That way they avoid acknowledging Yahweh or blaming Pharaoh.

[10:7]  ¹⁴ tn Heb “snare” (מוֹקֵשׁ, moqesh), a word used for a trap for catching birds. Here it is a figure for the cause of Egypt’s destruction.

[10:7]  ¹⁵ tn With the adverb טֶרֶם (terem), the imperfect tense receives a present sense: “Do you not know?” (See GKC 481 §152.r).

[12:33]  ¹⁶ tn The verb used here (חָזַק, khazaq) is the same verb used for Pharaoh’s heart being hardened. It conveys the idea of their being resolved or insistent in this – they were not going to change.

[12:33]  ¹⁷ tn The phrase uses two construct infinitives in a hendiadys, the first infinitive becoming the modifier.