Exodus 10:18

10:18 Moses ¹  went out ²  from Pharaoh and prayed to the Lord,

Exodus 8:30

8:30 So Moses went out from Pharaoh and prayed to the Lord,

Exodus 8:8-9

8:8 Then Pharaoh summoned ³  Moses and Aaron and said, “Pray ⁴  to the Lord that he may take the frogs away ⁵  from me and my people, and I will release ⁶  the people that they may sacrifice ⁷  to the Lord.” 8:9 Moses said to Pharaoh, “You may have the honor over me ⁸  – when shall I pray for you, your servants, and your people, for the frogs to be removed ⁹  from you and your houses, so that ¹⁰  they will be left ¹¹  only in the Nile?”

Exodus 8:28

8:28 Pharaoh said, “I will release you ¹²  so that you may sacrifice ¹³  to the Lord your God in the desert. Only you must not go very far. ¹⁴  Do ¹⁵  pray for me.”

Exodus 9:28

9:28 Pray to the Lord, for the mighty ¹⁶  thunderings and hail are too much! ¹⁷  I will release you and you will stay no longer.” ¹⁸ 

Exodus 10:17

10:17 So now, forgive my sin this time only, and pray to the Lord your God that he would only ¹⁹  take this death ²⁰  away from me.”

Exodus 8:29

8:29 Moses said, “I am going to go out ²¹  from you and pray to the Lord, and the swarms of flies will go away from Pharaoh, from his servants, and from his people tomorrow. Only do not let Pharaoh deal falsely again ²²  by not releasing ²³  the people to sacrifice to the Lord.”

[10:18]  ¹ tn Heb “and he”; the referent (Moses) has been specified in the translation for clarity.

[10:18]  ² tn Heb “and he went out.”

[8:8]  ³ tn The verb קָרָא (qara’) followed by the lamed (ל) preposition has the meaning “to summon.”

[8:8]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ tn Here also the imperfect tense with the vav (ו) shows the purpose of the release: “that they may sacrifice.”

[8:9]  ⁵ tn The expression הִתְפָּאֵר עָלַי (hitpa’er ’alay) is problematic. The verb would be simply translated “honor yourself” or “deck yourself with honor.” It can be used in the bad sense of self-exaltation. But here it seems to mean “have the honor or advantage over me” in choosing when to remove the frogs. The LXX has “appoint for me.” Moses is doing more than extending a courtesy to Pharaoh; he is giving him the upper hand in choosing the time. But it is also a test, for if Pharaoh picked the time it would appear less likely that Moses was manipulating things. As U. Cassuto puts it, Moses is saying “my trust in God is so strong you may have the honor of choosing the time” (Exodus, 103).

[8:9]  ⁶ tn Or “destroyed”; Heb “to cut off the frogs.”

[8:9]  ⁷ tn The phrase “so that” is implied.

[8:9]  ⁸ tn Or “survive, remain.”

[8:28]  ⁷ sn By changing from “the people” to “you” (plural) the speech of Pharaoh was becoming more personal.

[8:28]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn The last clause uses a verbal hendiadys: “you will not add to stand,” meaning “you will no longer stay.”

[10:17]  ¹¹ 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]  ¹² 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.

[8:29]  ¹³ tn The deictic particle with the participle usually indicates the futur instans nuance: “I am about to…,” or “I am going to….” The clause could also be subordinated as a temporal clause.

[8:29]  ¹⁴ tn The verb תָּלַל (talal) means “to mock, deceive, trifle with.” The construction in this verse forms a verbal hendiadys. The Hiphil jussive אַל־יֹסֵף (’al-yosef, “let not [Pharaoh] add”) is joined with the Hiphil infinitive הָתֵל (hatel, “to deceive”). It means: “Let not Pharaoh deceive again.” Changing to the third person in this warning to Pharaoh is more decisive, more powerful.

[8:29]  ¹⁵ tn The Piel infinitive construct after lamed (ל) and the negative functions epexegetically, explaining how Pharaoh would deal falsely – “by not releasing.”