Discovery BoxGenesis 20:7
Context20:7 But now give back the man’s wife. Indeed 1 he is a prophet 2 and he will pray for you; thus you will live. 3 But if you don’t give her back, 4 know that you will surely die 5 along with all who belong to you.”
Genesis 20:17
Context20:17 Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children.
Exodus 8:8
Context8:8 Then Pharaoh summoned 6 Moses and Aaron and said, “Pray 7 to the Lord that he may take the frogs away 8 from me and my people, and I will release 9 the people that they may sacrifice 10 to the Lord.”
Exodus 10:17
Context10:17 So now, forgive my sin this time only, and pray to the Lord your God that he would only 11 take this death 12 away from me.”
Exodus 12:32
Context12:32 Also, take your flocks and your herds, just as you have requested, and leave. But bless me also.” 13
Numbers 21:7
Context21:7 Then the people came to Moses and said, “We have sinned, for we have spoken against the Lord and against you. Pray to the Lord that he would take away 14 the snakes from us.” So Moses prayed for the people.
Numbers 21:1
Context21:1 15 When the Canaanite king of Arad 16 who lived in the Negev 17 heard that Israel was approaching along the road to Atharim, he fought against Israel and took some of them prisoner.
Numbers 12:1
Context12:1 18 Then Miriam and Aaron spoke against 19 Moses because of the Cushite 20 woman he had married 21 (for he had married an Ethiopian woman).
Numbers 12:1
Context12:1 22 Then Miriam and Aaron spoke against 23 Moses because of the Cushite 24 woman he had married 25 (for he had married an Ethiopian woman).
Numbers 12:1
Context12:1 26 Then Miriam and Aaron spoke against 27 Moses because of the Cushite 28 woman he had married 29 (for he had married an Ethiopian woman).
Numbers 13:6
Context13:6 from the tribe of Judah, Caleb son of Jephunneh;
Ezra 6:10
Context6:10 so that they may be offering incense to the God of heaven and may be praying for the good fortune of the king and his family. 30
Ezra 8:23
Context8:23 So we fasted and prayed to our God about this, and he answered us.
Job 42:8
Context42:8 So now take 31 seven bulls and seven rams and go to my servant Job and offer a burnt offering for yourselves. And my servant Job will intercede 32 for you, and I will respect him, 33 so that I do not deal with you 34 according to your folly, 35 because you have not spoken about me what is right, as my servant Job has.” 36
James 5:16
Context5:16 So confess your sins to one another and pray for one another so that you may be healed. The prayer of a righteous person has great effectiveness. 37
[20:7] 1 tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.
[20:7] 2 sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.
[20:7] 3 tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.
[20:7] 4 tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.
[20:7] 5 tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.
[8:8] 6 tn The verb קָרָא (qara’) followed by the lamed (ל) preposition has the meaning “to summon.”
[8:8] 7 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] 8 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] 9 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] 10 tn Here also the imperfect tense with the vav (ו) shows the purpose of the release: “that they may sacrifice.”
[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.
[12:32] 13 tn The form is the Piel perfect with a vav (ו) consecutive (וּבֵרַכְתֶּם, uverakhtem); coming in the sequence of imperatives this perfect tense would be volitional – probably a request rather than a command.
[21:7] 14 tn The verb is the Hiphil jussive with a vav (ו) consecutive from the verb סוּר (sur); after the imperative this form may be subordinated to become a purpose clause.
[21:1] 15 sn This chapter has several events in it: the victory over Arad (vv. 1-3), the plague of serpents (vv. 4-9), the approach to Moab (vv. 10-20), and the victory over Sihon and Og (vv. 21-35). For information, see D. M. Gunn, “The ‘Battle Report’: Oral or Scribal Convention.” JBL 93 (1974): 513-18; and of the extensive literature on the archaeological site, see EAEHL 1:74-89.
[21:1] 16 sn The name Arad probably refers to a place a number of miles away from Tel Arad in southern Israel. The name could also refer to the whole region (like Edom).
[21:1] 17 tn Or “the south”; “Negev” has become a technical name for the southern desert region and is still in use in modern times.
[12:1] 18 sn In this short chapter we find a prime example of jealousy among leaders and how God dealt with it. Miriam and Aaron are envious of Moses’ leadership, but they use an occasion – his marriage – to criticize him. Often the immediate criticism is simply a surface issue for a deeper matter. God indicates very clearly he will speak through many people, including them, but Moses is different. Moses is the mediator of the covenant. The chapter is a lesson of what not to do. They should have fulfilled their duties before God and not tried to compete or challenge the leader in this way. There is a touch of divine irony here, for Miriam is turned white with leprosy. The chapter falls easily into the sections of the story: the accusation (vv. 1-3), the
[12:1] 19 tn The preposition bet (בְּ) has the adversative sense here, “[speak] against” (see also its use for hostile speech in 21:5, 7). Speaking against is equal to the murmuring throughout the wilderness period. The verb of the sentence is וַתְּדַבֵּר (vattÿdabber), the feminine form of the verb. This indicates that Miriam was the main speaker for the two, the verb agreeing with the first of the compound subject.
[12:1] 20 tn The Hebrew text has הַכֻּשִׁית (hakkushit, “the Cushite”) as the modifier of “woman.” The Greek text interpreted this correctly as “Ethiopian.” The word Cush in the Bible can describe the Cassites, east of Babylon of the later period (Gen 10:18), or Ethiopia (Isa 20:3; Nah 3:5; et al). Another suggestion is that it would refer to Cushan of Hab 3:7, perhaps close to Midian, and so the area Moses had been. This would suggest it could be Zipporah – but the Bible does not identify the Cushite as Zipporah. The most natural understanding would be that it refers to an Egyptian/Ethiopian woman. The text does not say when Moses married this woman, or what Miriam’s problem with her was. It is clear that it was a racial issue, by virtue of the use of “Cushite.” Whether she was of darker skin than the Hebrews would be hard to say, since the Bible gives no further detail. Neither does it say if this is a second wife, or a woman Moses married since Zipporah went home (Exod 18:2). These do not seem to be the issues the text wishes to elaborate on; it is simply stating that this woman was the occasion for a deeper challenge.
[12:1] 22 sn In this short chapter we find a prime example of jealousy among leaders and how God dealt with it. Miriam and Aaron are envious of Moses’ leadership, but they use an occasion – his marriage – to criticize him. Often the immediate criticism is simply a surface issue for a deeper matter. God indicates very clearly he will speak through many people, including them, but Moses is different. Moses is the mediator of the covenant. The chapter is a lesson of what not to do. They should have fulfilled their duties before God and not tried to compete or challenge the leader in this way. There is a touch of divine irony here, for Miriam is turned white with leprosy. The chapter falls easily into the sections of the story: the accusation (vv. 1-3), the
[12:1] 23 tn The preposition bet (בְּ) has the adversative sense here, “[speak] against” (see also its use for hostile speech in 21:5, 7). Speaking against is equal to the murmuring throughout the wilderness period. The verb of the sentence is וַתְּדַבֵּר (vattÿdabber), the feminine form of the verb. This indicates that Miriam was the main speaker for the two, the verb agreeing with the first of the compound subject.
[12:1] 24 tn The Hebrew text has הַכֻּשִׁית (hakkushit, “the Cushite”) as the modifier of “woman.” The Greek text interpreted this correctly as “Ethiopian.” The word Cush in the Bible can describe the Cassites, east of Babylon of the later period (Gen 10:18), or Ethiopia (Isa 20:3; Nah 3:5; et al). Another suggestion is that it would refer to Cushan of Hab 3:7, perhaps close to Midian, and so the area Moses had been. This would suggest it could be Zipporah – but the Bible does not identify the Cushite as Zipporah. The most natural understanding would be that it refers to an Egyptian/Ethiopian woman. The text does not say when Moses married this woman, or what Miriam’s problem with her was. It is clear that it was a racial issue, by virtue of the use of “Cushite.” Whether she was of darker skin than the Hebrews would be hard to say, since the Bible gives no further detail. Neither does it say if this is a second wife, or a woman Moses married since Zipporah went home (Exod 18:2). These do not seem to be the issues the text wishes to elaborate on; it is simply stating that this woman was the occasion for a deeper challenge.
[12:1] 26 sn In this short chapter we find a prime example of jealousy among leaders and how God dealt with it. Miriam and Aaron are envious of Moses’ leadership, but they use an occasion – his marriage – to criticize him. Often the immediate criticism is simply a surface issue for a deeper matter. God indicates very clearly he will speak through many people, including them, but Moses is different. Moses is the mediator of the covenant. The chapter is a lesson of what not to do. They should have fulfilled their duties before God and not tried to compete or challenge the leader in this way. There is a touch of divine irony here, for Miriam is turned white with leprosy. The chapter falls easily into the sections of the story: the accusation (vv. 1-3), the
[12:1] 27 tn The preposition bet (בְּ) has the adversative sense here, “[speak] against” (see also its use for hostile speech in 21:5, 7). Speaking against is equal to the murmuring throughout the wilderness period. The verb of the sentence is וַתְּדַבֵּר (vattÿdabber), the feminine form of the verb. This indicates that Miriam was the main speaker for the two, the verb agreeing with the first of the compound subject.
[12:1] 28 tn The Hebrew text has הַכֻּשִׁית (hakkushit, “the Cushite”) as the modifier of “woman.” The Greek text interpreted this correctly as “Ethiopian.” The word Cush in the Bible can describe the Cassites, east of Babylon of the later period (Gen 10:18), or Ethiopia (Isa 20:3; Nah 3:5; et al). Another suggestion is that it would refer to Cushan of Hab 3:7, perhaps close to Midian, and so the area Moses had been. This would suggest it could be Zipporah – but the Bible does not identify the Cushite as Zipporah. The most natural understanding would be that it refers to an Egyptian/Ethiopian woman. The text does not say when Moses married this woman, or what Miriam’s problem with her was. It is clear that it was a racial issue, by virtue of the use of “Cushite.” Whether she was of darker skin than the Hebrews would be hard to say, since the Bible gives no further detail. Neither does it say if this is a second wife, or a woman Moses married since Zipporah went home (Exod 18:2). These do not seem to be the issues the text wishes to elaborate on; it is simply stating that this woman was the occasion for a deeper challenge.
[6:10] 30 tn Aram “for the life of the king and his sons.”
[42:8] 31 tn The imperatives in this verse are plural, so all three had to do this together.
[42:8] 32 tn The verb “pray” is the Hitpael from the root פָּלַל (palal). That root has the main idea of arbitration; so in this stem it means “to seek arbitration [for oneself],” or “to pray,” or “to intercede.”
[42:8] 33 tn Heb “I will lift up his face,” meaning, “I will regard him.”
[42:8] 34 tn This clause is a result clause, using the negated infinitive construct.
[42:8] 35 tn The word “folly” can also be taken in the sense of “disgrace.” If the latter is chosen, the word serves as the direct object. If the former, then it is an adverbial accusative.
[42:8] 36 sn The difference between what they said and what Job said, therefore, has to do with truth. Job was honest, spoke the truth, poured out his complaints, but never blasphemed God. For his words God said he told the truth. He did so with incomplete understanding, and with all the impatience and frustration one might expect. Now the friends, however, did not tell what was right about God. They were not honest; rather, they were self-righteous and condescending. They were saying what they thought should be said, but it was wrong.
[5:16] 37 tn Or “the fervent prayer of a righteous person is very powerful”; Grk “is very powerful in its working.”
