Exodus 9
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Exodus 9
The Plague on the Livestock
1Then the LORD said unto Moses, Go in unto Pharaoh, and tell him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me.
The Pulpit Commentary
Excepting in the designation of Jehovah as "the Lord God of the Hebrews," this verse is an almost exact repetition of the first verse of Exo_8:1-32. Such repetitious are very characteristic of the most ancient writings.
Excepting in the designation of Jehovah as "the Lord God of the Hebrews," this verse is an almost exact repetition of the first verse of Exo_8:1-32. Such repetitious are very characteristic of the most ancient writings.
2For if thou refuse to let them go, and wilt hold them still,
3Behold, the hand of the LORD is upon thy cattle which is in the field, upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheep: there shall be a very grievous murrain.
Jamieson-Fausset-Brown
CHAPTER 9
Ex 9:1-7. Murrain of Beasts.
3-5. Behold, the hand of the Lord is upon thy cattle--A fifth application was made to Pharaoh in behalf of the Israelites by Moses, who was instructed to tell him that, if he persisted in opposing their departure, a pestilence would be sent among all the flocks and herds of the Egyptians, while those of the Israelites would be spared. As he showed no intention of keeping his promise, he was still a mark for the arrows of the Almighty's quiver, and the threatened plague of which he was forewarned was executed. But it is observable that in this instance it was not inflicted through the instrumentality or waving of Aaron's rod, but directly by the hand of the Lord, and the fixing of the precise time tended still further to determine the true character of the calamity (Jr 12:4).
CHAPTER 9
Ex 9:1-7. Murrain of Beasts.
3-5. Behold, the hand of the Lord is upon thy cattle--A fifth application was made to Pharaoh in behalf of the Israelites by Moses, who was instructed to tell him that, if he persisted in opposing their departure, a pestilence would be sent among all the flocks and herds of the Egyptians, while those of the Israelites would be spared. As he showed no intention of keeping his promise, he was still a mark for the arrows of the Almighty's quiver, and the threatened plague of which he was forewarned was executed. But it is observable that in this instance it was not inflicted through the instrumentality or waving of Aaron's rod, but directly by the hand of the Lord, and the fixing of the precise time tended still further to determine the true character of the calamity (Jr 12:4).
The Pulpit Commentary
Thy cattle which is in the field. The word "cattle" here is to be taken generally, as including under it the various kinds particularised. The cattle are mentioned as being at this time "in the field," because during the inundation all of them were brought in and housed, while, after the waters had retired, and the land had dried, most of them were turned out to graze. This is always the time at which epidemics break out. The horses, the asses, etc. Horses, which had been unknown prior to the Hyksos invasion, and which consequently do not appear in the list of animals presented to Abraham (Gen_12:16), first became common under the eighteenth dynasty, when they seem to have been employed exclusively in war. Their use for agricultural purposes, which is perhaps here indicated, was not till later. The ass was employed in great numbers at all times in Egypt. Women and children rode on them, men sometimes in a sort of litter between two of them. They were chiefly used for carrying burthens, which were sometimes of enormous size (Lepsius, Denkmaler, Part 2. pls. 42a, 47, 56, 80c, etc.). The camels. Camels are not represented on any Egyptian monument; but they are occasionally mentioned in the inscriptions. They are called kauri or kamaru. There is no doubt of their employment by the Egyptians as beasts of burthen in the traffic with Syria and with the Sinaitic peninsula.
Thy cattle which is in the field. The word "cattle" here is to be taken generally, as including under it the various kinds particularised. The cattle are mentioned as being at this time "in the field," because during the inundation all of them were brought in and housed, while, after the waters had retired, and the land had dried, most of them were turned out to graze. This is always the time at which epidemics break out. The horses, the asses, etc. Horses, which had been unknown prior to the Hyksos invasion, and which consequently do not appear in the list of animals presented to Abraham (Gen_12:16), first became common under the eighteenth dynasty, when they seem to have been employed exclusively in war. Their use for agricultural purposes, which is perhaps here indicated, was not till later. The ass was employed in great numbers at all times in Egypt. Women and children rode on them, men sometimes in a sort of litter between two of them. They were chiefly used for carrying burthens, which were sometimes of enormous size (Lepsius, Denkmaler, Part 2. pls. 42a, 47, 56, 80c, etc.). The camels. Camels are not represented on any Egyptian monument; but they are occasionally mentioned in the inscriptions. They are called kauri or kamaru. There is no doubt of their employment by the Egyptians as beasts of burthen in the traffic with Syria and with the Sinaitic peninsula.
4And the LORD shall sever between the cattle of Israel and the cattle of Egypt: and there shall nothing die of all that is the children’s of Israel.
The Pulpit Commentary
The Lord shall sever. Compare Exo_8:22. There shall nothing die, etc The original is more emphatic, and might be rendered literally—" There shall not die of all that is the children's of Israel a thing."
The Lord shall sever. Compare Exo_8:22. There shall nothing die, etc The original is more emphatic, and might be rendered literally—" There shall not die of all that is the children's of Israel a thing."
5And the LORD appointed a set time, saying, To morrow the LORD shall do this thing in the land.
The Pulpit Commentary
To-morrow. God may have interposed the interval in order that such as believed the announcement might save their animals by bringing them in out of the fields. All the cattle died—i.e, all that were "in the field" (Exo_9:3).
To-morrow. God may have interposed the interval in order that such as believed the announcement might save their animals by bringing them in out of the fields. All the cattle died—i.e, all that were "in the field" (Exo_9:3).
6And the LORD did that thing on the morrow, and all the cattle of Egypt died: but of the cattle of the children of Israel died not one.
Jamieson-Fausset-Brown
6. all the cattle of Egypt died--not absolutely every beast, for we find (Ex 9:19, 21) that there were still some left; but a great many died of each herd--the mortality was frequent and widespread. The adaptation of this judgment consisted in Egyptians venerating the more useful animals such as the ox, the cow, and the ram; in all parts of the country temples were reared and divine honors paid to these domesticated beasts, and thus while the pestilence caused a great loss in money, it also struck a heavy blow at their superstition.
6. all the cattle of Egypt died--not absolutely every beast, for we find (Ex 9:19, 21) that there were still some left; but a great many died of each herd--the mortality was frequent and widespread. The adaptation of this judgment consisted in Egyptians venerating the more useful animals such as the ox, the cow, and the ram; in all parts of the country temples were reared and divine honors paid to these domesticated beasts, and thus while the pestilence caused a great loss in money, it also struck a heavy blow at their superstition.
7And Pharaoh sent, and, behold, there was not one of the cattle of the Israelites dead. And the heart of Pharaoh was hardened, and he did not let the people go.
Jamieson-Fausset-Brown
7. Pharaoh sent ... there was not one of the cattle of the Israelites dead--The despatch of confidential messengers indicates that he would not give credit to vague reports, and we may conclude that some impression had been made on his mind by that extraordinary exemption, but it was neither a good nor a permanent impression. His pride and obstinacy were in no degree subdued.
7. Pharaoh sent ... there was not one of the cattle of the Israelites dead--The despatch of confidential messengers indicates that he would not give credit to vague reports, and we may conclude that some impression had been made on his mind by that extraordinary exemption, but it was neither a good nor a permanent impression. His pride and obstinacy were in no degree subdued.
The Pulpit Commentary
And Pharaoh sent. This time the king had the curiosity to send out and see whether the Israelites had been spared. Though he found the fact correspond to the announcement, he was not seriously impressed. Perhaps he thought the Israelites took better care of their cattle and were better cattle doctors than his own people. Or he may have attributed the escape of their animals to the more healthy air of Goshen. Pharaoh's heart was hardened. The plague affected him less than others had done, rather than more. He was so rich that an affliction which touched nothing but property seemed a trivial matter What cared he for the sufferings of the poor beasts, or the ruin of those who depended upon the breeding and feeding of cattle
THE SIXTH PLAGUE. The sixth plague was sent, like the third, without notice given. It was also, like the third, a plague which inflicted direct injury upon the person. There was a very solemn warning in it; for the same power that could afflict the body with "boils and blains," i.e; with a severe cutaneous disease accompanied by pustulous ulcers—could also (it must have been felt) smite it with death. It is uncertain what exactly the malady was. Some have supposed elephantiasis, some "black leprosy," some merely an eruptive disease such as is even now common m Egypt during the autumn. But it is, at any rate, evident that the malady was exceedingly severe—"the magicians could not stand before Moses" because of it (Exo_9:11). If it was "the botch of Egypt" (Deu_28:27), as seems probable, since the name in the Hebrew is the same, it was incurable. Pharaoh and his people were warned by it that God's power would be shown on themselves, not in the way of mere annoyance—as with the earlier plagues—but of serious injury—and if so, why not of death? Thus, the sixth plague heralded the tenth, and, except the tenth, was the most severe of all.
And Pharaoh sent. This time the king had the curiosity to send out and see whether the Israelites had been spared. Though he found the fact correspond to the announcement, he was not seriously impressed. Perhaps he thought the Israelites took better care of their cattle and were better cattle doctors than his own people. Or he may have attributed the escape of their animals to the more healthy air of Goshen. Pharaoh's heart was hardened. The plague affected him less than others had done, rather than more. He was so rich that an affliction which touched nothing but property seemed a trivial matter What cared he for the sufferings of the poor beasts, or the ruin of those who depended upon the breeding and feeding of cattle
THE SIXTH PLAGUE. The sixth plague was sent, like the third, without notice given. It was also, like the third, a plague which inflicted direct injury upon the person. There was a very solemn warning in it; for the same power that could afflict the body with "boils and blains," i.e; with a severe cutaneous disease accompanied by pustulous ulcers—could also (it must have been felt) smite it with death. It is uncertain what exactly the malady was. Some have supposed elephantiasis, some "black leprosy," some merely an eruptive disease such as is even now common m Egypt during the autumn. But it is, at any rate, evident that the malady was exceedingly severe—"the magicians could not stand before Moses" because of it (Exo_9:11). If it was "the botch of Egypt" (Deu_28:27), as seems probable, since the name in the Hebrew is the same, it was incurable. Pharaoh and his people were warned by it that God's power would be shown on themselves, not in the way of mere annoyance—as with the earlier plagues—but of serious injury—and if so, why not of death? Thus, the sixth plague heralded the tenth, and, except the tenth, was the most severe of all.
The Plague of Boils
8And the LORD said unto Moses and unto Aaron, Take to you handfuls of ashes of the furnace, and let Moses sprinkle it toward the heaven in the sight of Pharaoh.
Jamieson-Fausset-Brown
Ex 9:8-17. Plague of Boils.
8. Take to you handfuls of ashes, &c.--The next plague assailed the persons of the Egyptians, and it appeared in the form of ulcerous eruptions upon the skin and flesh (Le 13:20; 2Ki 20:7; Job 2:7). That this epidemic did not arise from natural causes was evident from its taking effect from the particular action of Moses done in the sight of Pharaoh. The attitude he assumed was similar to that of Eastern magicians, who, "when they pronounce an imprecation on an individual, a village, or a country, take the ashes of cows' dung (that is, from a common fire) and throw them in the air, saying to the objects of their displeasure, such a sickness or such a curse shall come upon you" [Roberts].
Ex 9:8-17. Plague of Boils.
8. Take to you handfuls of ashes, &c.--The next plague assailed the persons of the Egyptians, and it appeared in the form of ulcerous eruptions upon the skin and flesh (Le 13:20; 2Ki 20:7; Job 2:7). That this epidemic did not arise from natural causes was evident from its taking effect from the particular action of Moses done in the sight of Pharaoh. The attitude he assumed was similar to that of Eastern magicians, who, "when they pronounce an imprecation on an individual, a village, or a country, take the ashes of cows' dung (that is, from a common fire) and throw them in the air, saying to the objects of their displeasure, such a sickness or such a curse shall come upon you" [Roberts].
The Pulpit Commentary
Ashes of the furnace. Rather "soot from the furnace." The word commonly used in Hebrew for "ashes" is different. Many recondite reasons have been brought forward for the directions here given. But perhaps the object was simply to show that as water, and earth (Exo_8:13) and air (Exo_10:13) could be turned into plagues, so fire could be. The "soot of the furnace" might well represent fire, and was peculiarly appropriate for the preduction of a disease which was in the main an "inflammation." It is not likely that Moses imitated any superstitious practice of the priests of Egypt. Toward the heaven. The act indicated that the plague would come from heaven—i.e. from God. In the sight of Pharaoh. Compare Exo_7:20 It is probable that the symbolic act which brought the plague was performed "in the sight of Pharaoh" in every case, except where the plague was unannounced, though the fact is not always recorded.
Ashes of the furnace. Rather "soot from the furnace." The word commonly used in Hebrew for "ashes" is different. Many recondite reasons have been brought forward for the directions here given. But perhaps the object was simply to show that as water, and earth (Exo_8:13) and air (Exo_10:13) could be turned into plagues, so fire could be. The "soot of the furnace" might well represent fire, and was peculiarly appropriate for the preduction of a disease which was in the main an "inflammation." It is not likely that Moses imitated any superstitious practice of the priests of Egypt. Toward the heaven. The act indicated that the plague would come from heaven—i.e. from God. In the sight of Pharaoh. Compare Exo_7:20 It is probable that the symbolic act which brought the plague was performed "in the sight of Pharaoh" in every case, except where the plague was unannounced, though the fact is not always recorded.
9And it shall become small dust in all the land of Egypt, and shall be a boil breaking forth with blains upon man, and upon beast, throughout all the land of Egypt.
The Pulpit Commentary
It shall become small dust. Rather, "It shall be as dust." No physical change is intended by the expression used, but simply that the "soot" or "ash" should be spread by the air throughout all Egypt, as dust was wont to be spread. And shall be a boil breaking forth with blains. Literally, "an inflammation, begetting pustules." The description would apply to almost any eruptive disease. The attempts definitely to determine what exactly the malady was, seem to be futile—more especially as diseases are continually changing their forms, and a malady which belongs to the fourteenth or fifteenth century before our era is almost certain to have been different from any now prevalent. The word "blains"—now obsolete as a separate word—appears in "chilblains."
It shall become small dust. Rather, "It shall be as dust." No physical change is intended by the expression used, but simply that the "soot" or "ash" should be spread by the air throughout all Egypt, as dust was wont to be spread. And shall be a boil breaking forth with blains. Literally, "an inflammation, begetting pustules." The description would apply to almost any eruptive disease. The attempts definitely to determine what exactly the malady was, seem to be futile—more especially as diseases are continually changing their forms, and a malady which belongs to the fourteenth or fifteenth century before our era is almost certain to have been different from any now prevalent. The word "blains"—now obsolete as a separate word—appears in "chilblains."
10And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth with blains upon man, and upon beast.
Jamieson-Fausset-Brown
10. Moses took ashes from the furnace--Hebrew, "brick-kiln." The magicians, being sufferers in their own persons, could do nothing, though they had been called; and as the brick-kiln was one of the principal instruments of oppression to the Israelites [De 4:20; 1Ki 8:51; Jr 11:4], it was now converted into a means of chastisement to the Egyptians, who were made to read their sin in their punishment.
10. Moses took ashes from the furnace--Hebrew, "brick-kiln." The magicians, being sufferers in their own persons, could do nothing, though they had been called; and as the brick-kiln was one of the principal instruments of oppression to the Israelites [De 4:20; 1Ki 8:51; Jr 11:4], it was now converted into a means of chastisement to the Egyptians, who were made to read their sin in their punishment.
The Pulpit Commentary
The furnace. It is perhaps not very important what kind of "furnace" is meant. But the point has been seriously debated. Some suppose a furnace for the consumption of victims, human or other; some a baking oven, or cooking stove; others a furnace for smelting metal; others again a limekiln. The ordinary meaning of the word used, kibshon, is a "brick-kiln;" but bricks were not often baked in Egypt. Nor is it at all clear that any victims were ever consumed in furnaces. Probably either a brick-kiln or a furnace for the smelting of metals is meant.
The furnace. It is perhaps not very important what kind of "furnace" is meant. But the point has been seriously debated. Some suppose a furnace for the consumption of victims, human or other; some a baking oven, or cooking stove; others a furnace for smelting metal; others again a limekiln. The ordinary meaning of the word used, kibshon, is a "brick-kiln;" but bricks were not often baked in Egypt. Nor is it at all clear that any victims were ever consumed in furnaces. Probably either a brick-kiln or a furnace for the smelting of metals is meant.
11And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians.
The Pulpit Commentary
The magicians could not stand. It is gathered from this that the magicians had, up to this time, been always in attendance when the miracles were wrought, though they had now for some time failed to produce any counterfeits of them. On this occasion their persistency was punished by the sudden falling of the pestilence upon themselves with such severity that they were forced to quit the royal presence and hasten to their homes to be nursed.
The magicians could not stand. It is gathered from this that the magicians had, up to this time, been always in attendance when the miracles were wrought, though they had now for some time failed to produce any counterfeits of them. On this occasion their persistency was punished by the sudden falling of the pestilence upon themselves with such severity that they were forced to quit the royal presence and hasten to their homes to be nursed.
12And the LORD hardened the heart of Pharaoh, and he hearkened not unto them; as the LORD had spoken unto Moses.
The Pulpit Commentary
And the Lord hardened Pharaoh's heart. Up to this time the hardening of Pharaoh's heart has been ascribed to himself, or expressed indefinitely as a process that was continually going on—now for the first time it is positively stated that God hardened his heart, as he had threatened that he would (Exo_4:21). On the general law of God's dealings with wicked men, see the comment on the above passage
THE SEVENTH PLAGUE. The sixth plague had had no effect at all upon the hard heart of the Pharaoh, who cared nothing for the physical sufferings of his subjects, and apparently was not himself afflicted by the malady. Moses was therefore ordered to appear before him once more, and warn him of further and yet more terrible visitations which were impending. The long message (Exo_9:13-19) is without any previous parallel, and contains matter calculated to make an impression even upon the most callous of mortals. First there is an announcement that God is about to send "all his plagues" upon king and people (Exo_9:14); then a solemn warning that a pestilence might have been sent which would have swept both king and people from the face of the earth (Exo_9:15); and finally (Exo_9:18) an announcement of the actual judgment immediately impending, which is to be a hailstorm of a severity never previously known in Egypt, and but rarely experienced elsewhere. Pharaoh is moreover told that the whole object of his having been allowed by God to continue in existence is the glory about to accrue to his name from the exhibition of his power in the deliverance of his people (Exo_9:16). A peculiar feature of the plague is the warning (Exo_9:19) whereby those who believed the words of Moses, were enabled to escape a great part of the ill effects of the storm. It is a remarkable indication of the impression made by the previous plagues, that the warning was taken by a considerable number of the Egyptians, who by this means saved their cattle and their slaves (Exo_9:20). The injury caused by the plague was very great. The flax and barley crops, which were the most advanced suffered complete destruction. Men and beasts were wounded by the hail-stones, which might have been—as hail-stones sometimes are—jagged pieces of ice; and some were even killed, either by the hail (see Jos_10:11), or by the lightning which accompanied it. Even trees were damaged by the force of the storm, which destroyed the foliage and broke the branches.
And the Lord hardened Pharaoh's heart. Up to this time the hardening of Pharaoh's heart has been ascribed to himself, or expressed indefinitely as a process that was continually going on—now for the first time it is positively stated that God hardened his heart, as he had threatened that he would (Exo_4:21). On the general law of God's dealings with wicked men, see the comment on the above passage
THE SEVENTH PLAGUE. The sixth plague had had no effect at all upon the hard heart of the Pharaoh, who cared nothing for the physical sufferings of his subjects, and apparently was not himself afflicted by the malady. Moses was therefore ordered to appear before him once more, and warn him of further and yet more terrible visitations which were impending. The long message (Exo_9:13-19) is without any previous parallel, and contains matter calculated to make an impression even upon the most callous of mortals. First there is an announcement that God is about to send "all his plagues" upon king and people (Exo_9:14); then a solemn warning that a pestilence might have been sent which would have swept both king and people from the face of the earth (Exo_9:15); and finally (Exo_9:18) an announcement of the actual judgment immediately impending, which is to be a hailstorm of a severity never previously known in Egypt, and but rarely experienced elsewhere. Pharaoh is moreover told that the whole object of his having been allowed by God to continue in existence is the glory about to accrue to his name from the exhibition of his power in the deliverance of his people (Exo_9:16). A peculiar feature of the plague is the warning (Exo_9:19) whereby those who believed the words of Moses, were enabled to escape a great part of the ill effects of the storm. It is a remarkable indication of the impression made by the previous plagues, that the warning was taken by a considerable number of the Egyptians, who by this means saved their cattle and their slaves (Exo_9:20). The injury caused by the plague was very great. The flax and barley crops, which were the most advanced suffered complete destruction. Men and beasts were wounded by the hail-stones, which might have been—as hail-stones sometimes are—jagged pieces of ice; and some were even killed, either by the hail (see Jos_10:11), or by the lightning which accompanied it. Even trees were damaged by the force of the storm, which destroyed the foliage and broke the branches.
The Plague of Hail Announced
13And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me.
The Pulpit Commentary
Rise up early. Compare Exo_7:15, and Exo_8:20. The practice of the Egyptian kings to rise early and proceed at once to the dispatch of business is noted by Herodotus. It is a common practice of oriental monarchs. And say unto him. The same message is constantly repeated in the same words as a token of God's unchangingness. See Exo_8:1-20; Exo_9:1; Exo_10:3; etc.
Rise up early. Compare Exo_7:15, and Exo_8:20. The practice of the Egyptian kings to rise early and proceed at once to the dispatch of business is noted by Herodotus. It is a common practice of oriental monarchs. And say unto him. The same message is constantly repeated in the same words as a token of God's unchangingness. See Exo_8:1-20; Exo_9:1; Exo_10:3; etc.
14For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth.
The Pulpit Commentary
I will at this time send all my plagues upon thine heart. A very emphatic announcement. At this time contrasts the immediate future with the past, and tells Pharaoh that the hour of mild warnings and slight plagues is gone by. Now he is to expect something far more terrible God will send all his plagues—every worst form of evil—in rapid succession; and will send them against his heart. Each will strike a blow on that perverse and obdurate heart—each will stir his nature to its inmost depths. Conscience will wake up and insist on being heard. All the numerous brood of selfish fears and alarms will bestir themselves. He will tremble, and be amazed and perplexed. He will forego his pride and humble himself, and beg the Israelites to be gone, and even intreat that, ere they depart, the leaders whom he has so long opposed, will give him their blessing (Exo_12:32). That thou mayest know. Pharaoh was himself to be convinced that the Lord God of Israel was, at any rate, the greatest of all gods. He was not likely to desert at once and altogether the religion in which he had been brought up, or to regard its gods as nonexistent. But he might be persuaded of one thing—that Jehovah was far above them. And this he practically acknowledges in Exo_9:27 and Exo_9:28.
I will at this time send all my plagues upon thine heart. A very emphatic announcement. At this time contrasts the immediate future with the past, and tells Pharaoh that the hour of mild warnings and slight plagues is gone by. Now he is to expect something far more terrible God will send all his plagues—every worst form of evil—in rapid succession; and will send them against his heart. Each will strike a blow on that perverse and obdurate heart—each will stir his nature to its inmost depths. Conscience will wake up and insist on being heard. All the numerous brood of selfish fears and alarms will bestir themselves. He will tremble, and be amazed and perplexed. He will forego his pride and humble himself, and beg the Israelites to be gone, and even intreat that, ere they depart, the leaders whom he has so long opposed, will give him their blessing (Exo_12:32). That thou mayest know. Pharaoh was himself to be convinced that the Lord God of Israel was, at any rate, the greatest of all gods. He was not likely to desert at once and altogether the religion in which he had been brought up, or to regard its gods as nonexistent. But he might be persuaded of one thing—that Jehovah was far above them. And this he practically acknowledges in Exo_9:27 and Exo_9:28.
15For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth.
The Pulpit Commentary
For now I will stretch out my hand. It is generally agreed by modern writers that this translation fails to give the true sense of the original God does not here announce what he is going to do, but what he might have done, and would have done, but for certain considerations. Translate, "For now might I have stretched out my hand, and smitten thee and thy people with pestilence; and then thou hadst been cut off from the earth." Scripture shows that pestilence is always in God's power, and may at any time be let loose to scourge his foes, and sweep them into the pit of destruction. (See Le Exo_26:25; Num_11:33; Num_14:12; Num_16:46; 2Sa_24:13-15, etc.) He had not done now what he might have done, and what Pharaoh's obstinacy might well have provoked him to do; and why? On account of the considerations contained in the next verse.
For now I will stretch out my hand. It is generally agreed by modern writers that this translation fails to give the true sense of the original God does not here announce what he is going to do, but what he might have done, and would have done, but for certain considerations. Translate, "For now might I have stretched out my hand, and smitten thee and thy people with pestilence; and then thou hadst been cut off from the earth." Scripture shows that pestilence is always in God's power, and may at any time be let loose to scourge his foes, and sweep them into the pit of destruction. (See Le Exo_26:25; Num_11:33; Num_14:12; Num_16:46; 2Sa_24:13-15, etc.) He had not done now what he might have done, and what Pharaoh's obstinacy might well have provoked him to do; and why? On account of the considerations contained in the next verse.
16And in very deed for this cause have I raised thee up, for to shew in thee my power; and that my name may be declared throughout all the earth.
The Pulpit Commentary
And in very deed, etc. Rather, "But truly for this cause have I caused thee to stand," i.e; "kept thee alive and sustained thee in the position thou occupiest" for to shew to thee my power—i.e; to impress thee, if it is possible that thou canst be impressed, with the greatness of my power, and the foolishness of any attempt to resist it, and also that my name may be declared throughout all the earth—i.e; that attention may be called widely among the neighbouring nations to the great truth that there is really but one God, who alone can deliver, and whom it is impossible to resist.
And in very deed, etc. Rather, "But truly for this cause have I caused thee to stand," i.e; "kept thee alive and sustained thee in the position thou occupiest" for to shew to thee my power—i.e; to impress thee, if it is possible that thou canst be impressed, with the greatness of my power, and the foolishness of any attempt to resist it, and also that my name may be declared throughout all the earth—i.e; that attention may be called widely among the neighbouring nations to the great truth that there is really but one God, who alone can deliver, and whom it is impossible to resist.
17As yet exaltest thou thyself against my people, that thou wilt not let them go?
The Pulpit Commentary
As yet. Rather "still." And the whole verse should be rendered—"Dost thou still oppose thyself against my people, so as not to let them go." The verb translated "oppose"—("exalt" in the A.V.)—is strictly "to raise a mound, or bank," thence "to obstruct," "oppose."
As yet. Rather "still." And the whole verse should be rendered—"Dost thou still oppose thyself against my people, so as not to let them go." The verb translated "oppose"—("exalt" in the A.V.)—is strictly "to raise a mound, or bank," thence "to obstruct," "oppose."
18Behold, to morrow about this time I will cause it to rain a very grievous hail, such as hath not been in Egypt since the foundation thereof even until now.
Jamieson-Fausset-Brown
Ex 9:18-35. Plague of Hail.
18. I will cause it to rain a very grievous hail, &c.--The seventh plague which Pharaoh's hardened heart provoked was that of hail, a phenomenon which must have produced the greatest astonishment and consternation in Egypt as rain and hailstones, accompanied by thunder and lightning, were very rare occurrences.
such as hath not been in Egypt--In the Delta, or lower Egypt, where the scene is laid, rain occasionally falls between January and March--hail is not unknown, and thunder sometimes heard. But a storm, not only exhibiting all these elements, but so terrific that hailstones of immense size fell, thunder pealed in awful volleys, and lightning swept the ground like fire, was an unexampled calamity.
Ex 9:18-35. Plague of Hail.
18. I will cause it to rain a very grievous hail, &c.--The seventh plague which Pharaoh's hardened heart provoked was that of hail, a phenomenon which must have produced the greatest astonishment and consternation in Egypt as rain and hailstones, accompanied by thunder and lightning, were very rare occurrences.
such as hath not been in Egypt--In the Delta, or lower Egypt, where the scene is laid, rain occasionally falls between January and March--hail is not unknown, and thunder sometimes heard. But a storm, not only exhibiting all these elements, but so terrific that hailstones of immense size fell, thunder pealed in awful volleys, and lightning swept the ground like fire, was an unexampled calamity.
The Pulpit Commentary
To-morrow about this time. As it might have been thought that Moses had done nothing very extraordinary in predicting a storm for the next day, a more exact note of time than usual was here given. Compare Exo_8:23; Exo_9:5. I will cause it to rain a very grievous hail. Rain, and, still more, hail are comparatively rare in Egypt, though not so rare as stated by some ancient authors (Herod, 3.10; Pomp. Mela, De Situ Orbis, 1.9). A good deal of rain falls in the Lower Country, where the north wind brings air loaded with vapour from the Mediterranean; particularly in the winter months from December to March. Snow, and hail, and thunder are during those months not very uncommon, having been witnessed by many modern travellers, as Pococke, Wansleben, Seetzen, Perry, Tooke, and others. They are seldom, however, of any great severity. Such a storm as here described (see especially Exo_9:23, Exo_9:24) would be quite strange and abnormal; no Egyptian would have experienced anything approaching to it, and hence the deep impression that it made (Exo_9:27). Since the foundation thereof. Not "since the original formation of the country" at the Creation, or by subsequent alluvial deposits, as Herodotus thought (2.5-11), but "since Egypt became a nation" (see Exo_9:24). Modern Egyptologists, or at any rate a large number of them, carry back this event to a date completely irreconcilable with the Biblical chronology—Bockh to b.c. 5702, Unger to b.c. 5613, Mariette and Lenormant to b.c. 5004, Brugsch to b.c. 4455, Lepsius to b.c. 3852, and Bunsen (in one place) to b.c. 3623. The early Egyptian chronology is, however, altogether uncertain, as the variety in these dates sufficiently intimates. Of the dynasties before the (so-called) eighteenth, only seven are proved to be historical, and the time that the Old and Middle Empires lasted is exceedingly doubtful. All the known facts are sufficiently met by such a date as b.c. 2500-2400 for the Pyramid Kings, before whose time we have nothing authentic. This is a date which comes well within the period allowed for the formation of nations by the chronology of the Septuagint and Samaritan versions.
To-morrow about this time. As it might have been thought that Moses had done nothing very extraordinary in predicting a storm for the next day, a more exact note of time than usual was here given. Compare Exo_8:23; Exo_9:5. I will cause it to rain a very grievous hail. Rain, and, still more, hail are comparatively rare in Egypt, though not so rare as stated by some ancient authors (Herod, 3.10; Pomp. Mela, De Situ Orbis, 1.9). A good deal of rain falls in the Lower Country, where the north wind brings air loaded with vapour from the Mediterranean; particularly in the winter months from December to March. Snow, and hail, and thunder are during those months not very uncommon, having been witnessed by many modern travellers, as Pococke, Wansleben, Seetzen, Perry, Tooke, and others. They are seldom, however, of any great severity. Such a storm as here described (see especially Exo_9:23, Exo_9:24) would be quite strange and abnormal; no Egyptian would have experienced anything approaching to it, and hence the deep impression that it made (Exo_9:27). Since the foundation thereof. Not "since the original formation of the country" at the Creation, or by subsequent alluvial deposits, as Herodotus thought (2.5-11), but "since Egypt became a nation" (see Exo_9:24). Modern Egyptologists, or at any rate a large number of them, carry back this event to a date completely irreconcilable with the Biblical chronology—Bockh to b.c. 5702, Unger to b.c. 5613, Mariette and Lenormant to b.c. 5004, Brugsch to b.c. 4455, Lepsius to b.c. 3852, and Bunsen (in one place) to b.c. 3623. The early Egyptian chronology is, however, altogether uncertain, as the variety in these dates sufficiently intimates. Of the dynasties before the (so-called) eighteenth, only seven are proved to be historical, and the time that the Old and Middle Empires lasted is exceedingly doubtful. All the known facts are sufficiently met by such a date as b.c. 2500-2400 for the Pyramid Kings, before whose time we have nothing authentic. This is a date which comes well within the period allowed for the formation of nations by the chronology of the Septuagint and Samaritan versions.
19Send therefore now, and gather thy cattle, and all that thou hast in the field; for upon every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die.
The Pulpit Commentary
Thy cattle, and all that thou hast in the field. During winter and early spring, the Egyptians kept their cattle "in the field," as other nations commonly do. When the inundation began, they were obliged to bring them into the cities and enclosed villages, and house them. The time of the "Plague of Hail" appears by all the indications w have been the middle of February. They shall die. Human life was now for the first time threatened. Any herdsmen that remained with the cattle in the open field and did not seek the shelter of houses or sheds would be smitten by the huge jagged hailstones with such force that they would be killed outright, or else die of their wounds.
Thy cattle, and all that thou hast in the field. During winter and early spring, the Egyptians kept their cattle "in the field," as other nations commonly do. When the inundation began, they were obliged to bring them into the cities and enclosed villages, and house them. The time of the "Plague of Hail" appears by all the indications w have been the middle of February. They shall die. Human life was now for the first time threatened. Any herdsmen that remained with the cattle in the open field and did not seek the shelter of houses or sheds would be smitten by the huge jagged hailstones with such force that they would be killed outright, or else die of their wounds.
20He that feared the word of the LORD among the servants of Pharaoh made his servants and his cattle flee into the houses:
Jamieson-Fausset-Brown
20-21. He that feared the word of the Lord ... regarded not, &c.--Due premonition, it appears, had been publicly given of the impending tempest--the cattle seem to have been sent out to graze, which is from January to April, when alone pasturage can be obtained, and accordingly the cattle were in the fields. This storm occurring at that season, not only struck universal terror into the minds of the people, but occasioned the destruction of all--people and cattle--which, in neglect of the warning, had been left in the fields, as well as of all vegetation [Ex 9:25]. It was the more appalling because hailstones in Egypt are small and of little force; lightning also is scarcely ever known to produce fatal effects; and to enhance the wonder, not a trace of any storm was found in Goshen [Ex 9:26].
20-21. He that feared the word of the Lord ... regarded not, &c.--Due premonition, it appears, had been publicly given of the impending tempest--the cattle seem to have been sent out to graze, which is from January to April, when alone pasturage can be obtained, and accordingly the cattle were in the fields. This storm occurring at that season, not only struck universal terror into the minds of the people, but occasioned the destruction of all--people and cattle--which, in neglect of the warning, had been left in the fields, as well as of all vegetation [Ex 9:25]. It was the more appalling because hailstones in Egypt are small and of little force; lightning also is scarcely ever known to produce fatal effects; and to enhance the wonder, not a trace of any storm was found in Goshen [Ex 9:26].
The Pulpit Commentary
He that feared the word of the Lord among the servants of Pharaoh. It is a new fact that any of the Egyptians had been brought to "fear the word of Jehovah." Probably, the effect of the plagues had been gradually to convince a considerable number, not so much that Jehovah was the one True God as that he was a great and powerful god, whose chastisements were to be feared. Consequently there were now a certain number among the "servants of Pharaoh" who pro-fired by the warning given (Exo_9:19), and housed their cattle and herdsmen, in anticipation of the coming storm.
He that feared the word of the Lord among the servants of Pharaoh. It is a new fact that any of the Egyptians had been brought to "fear the word of Jehovah." Probably, the effect of the plagues had been gradually to convince a considerable number, not so much that Jehovah was the one True God as that he was a great and powerful god, whose chastisements were to be feared. Consequently there were now a certain number among the "servants of Pharaoh" who pro-fired by the warning given (Exo_9:19), and housed their cattle and herdsmen, in anticipation of the coming storm.
21And he that regarded not the word of the LORD left his servants and his cattle in the field.
The Pulpit Commentary
He that regarded not. If there were men who believed in the power and truthfulness of Jehovah, there were probably more who did not believe. As Lot "seemed as one that mocked unto his sons-in-law" (Gen_19:14), so Moses and Aaron appeared to the great mass of the Egyptians. As observed above, a hail-storm that could endanger life, either of man or beast, was beyond all Egyptian experience, and must have seemed almost impossible.
He that regarded not. If there were men who believed in the power and truthfulness of Jehovah, there were probably more who did not believe. As Lot "seemed as one that mocked unto his sons-in-law" (Gen_19:14), so Moses and Aaron appeared to the great mass of the Egyptians. As observed above, a hail-storm that could endanger life, either of man or beast, was beyond all Egyptian experience, and must have seemed almost impossible.
The Hail Falls on Egypt
22And the LORD said unto Moses, Stretch forth thine hand toward heaven, that there may be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of Egypt.
The Pulpit Commentary
Stretch forth thine hand toward heaven. The action was appropriate, as the plague was to come from the heaven. Similarly, in the first and second plagues, Aaron's hand had been stretched out upon the waters (Exo_7:19, Exo_7:20; Exo_8:6); and in the third upon "the dust of the ground" (Exo_8:17). And upon every herb of the field—i.e; upon all forms of vegetable life. (Compare Gen_1:30; Gen_9:3.)
Stretch forth thine hand toward heaven. The action was appropriate, as the plague was to come from the heaven. Similarly, in the first and second plagues, Aaron's hand had been stretched out upon the waters (Exo_7:19, Exo_7:20; Exo_8:6); and in the third upon "the dust of the ground" (Exo_8:17). And upon every herb of the field—i.e; upon all forms of vegetable life. (Compare Gen_1:30; Gen_9:3.)
23And Moses stretched forth his rod toward heaven: and the LORD sent thunder and hail, and the fire ran along upon the ground; and the LORD rained hail upon the land of Egypt.
The Pulpit Commentary
Moses stretched forth his rod. In the last set of three plagues, the earthly agent was Moses (Exo_9:10; Exo_10:13, Exo_10:22), whose diffidence seems to have worn off as time went on, and he became accustomed to put himself forward. Thunder and hail. Thunder had not been predicted; but it is a common accompaniment of a hail-storm, the change of temperature produced by the discharge of electricity no doubt conducing to the formation of hailstones. The fire ran along upon the ground. Some very peculiar electrical display seems to be intended—something corresponding to the phenomena called "fireballs," where the electric fluid does not merely flash momentarily, but remains for several seconds, or even minutes, before it disappears.
Moses stretched forth his rod. In the last set of three plagues, the earthly agent was Moses (Exo_9:10; Exo_10:13, Exo_10:22), whose diffidence seems to have worn off as time went on, and he became accustomed to put himself forward. Thunder and hail. Thunder had not been predicted; but it is a common accompaniment of a hail-storm, the change of temperature produced by the discharge of electricity no doubt conducing to the formation of hailstones. The fire ran along upon the ground. Some very peculiar electrical display seems to be intended—something corresponding to the phenomena called "fireballs," where the electric fluid does not merely flash momentarily, but remains for several seconds, or even minutes, before it disappears.
24So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Egypt since it became a nation.
The Pulpit Commentary
Fire mingled with the hail. Rather, "There was hail, and in the midst of the hail a fire infolding itself." The expression used is the same which occurs in Eze_1:4. It seems to mean a fire that was not a mere flash, but collected itself into a mass and was seen for some considerable time.
Fire mingled with the hail. Rather, "There was hail, and in the midst of the hail a fire infolding itself." The expression used is the same which occurs in Eze_1:4. It seems to mean a fire that was not a mere flash, but collected itself into a mass and was seen for some considerable time.
25And the hail smote throughout all the land of Egypt all that was in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field.
The Pulpit Commentary
The hall smote. It is to the hail and not to the lightning that the great destruction of men and beasts is attributed. Such lightning, however, as is spoken of, would probably kill some. All that was in the field. According to the warning given (Exo_9:19), the herdsmen and cattle left in the open air and not brought into the sheds were killed. The hail emote every herb of the field. Even in our own temperate climate, which is free from all atmospheric extremes, hailstorms occasionally do so much damage to crops that it has been found desirable to organise a special insurance against loss from this cause. Such hail as that described in the text would greatly injure every crop that was many inches above the soil, and entirely destroy such as had gone to ear. (See below, Exo_9:31.) Broke every tree—i.e; damaged the smaller branches and twigs, thus destroying the prospect of fruit.
The hall smote. It is to the hail and not to the lightning that the great destruction of men and beasts is attributed. Such lightning, however, as is spoken of, would probably kill some. All that was in the field. According to the warning given (Exo_9:19), the herdsmen and cattle left in the open air and not brought into the sheds were killed. The hail emote every herb of the field. Even in our own temperate climate, which is free from all atmospheric extremes, hailstorms occasionally do so much damage to crops that it has been found desirable to organise a special insurance against loss from this cause. Such hail as that described in the text would greatly injure every crop that was many inches above the soil, and entirely destroy such as had gone to ear. (See below, Exo_9:31.) Broke every tree—i.e; damaged the smaller branches and twigs, thus destroying the prospect of fruit.
26Only in the land of Goshen, where the children of Israel were, was there no hail.
The Pulpit Commentary
Only in the land of Goshen, etc. Compare Exo_8:22; Exo_9:4; Exo_10:23.
The plague of hail impressed the Pharaoh more than any previous one. It was the first which had inflicted death on men. It was a most striking and terrible manifestation. It was quite unlike anything which the Egyptians had ever experienced before (Exo_9:18, Exo_9:24). It was, by manifest miracle, made to fall on the Egyptians only (Exo_9:26). Pharaoh was therefore more humbled than ever previously. He acknowledged that he "had sinned" (Exo_9:27); he added a confession that "Jehovah [alone] was righteous, he and his people wicked" (ibid.). And, as twice before, he expressed his willingness to let the Israelites take their departure if the plague were removed (Exo_9:28). The ultimate results, however, were not any better than before. No sooner had Moses prayed to God, and procured the cessation of the plague, than the king repented of his repentance, "hardened his heart;" and, once more casting his promise to the winds, refused to permit the Israelites to depart (Exo_9:33-35). His people joined him in this act of obduracy (Exo_9:34), perhaps thinking that they had now suffered the worst that could befall them.
Only in the land of Goshen, etc. Compare Exo_8:22; Exo_9:4; Exo_10:23.
The plague of hail impressed the Pharaoh more than any previous one. It was the first which had inflicted death on men. It was a most striking and terrible manifestation. It was quite unlike anything which the Egyptians had ever experienced before (Exo_9:18, Exo_9:24). It was, by manifest miracle, made to fall on the Egyptians only (Exo_9:26). Pharaoh was therefore more humbled than ever previously. He acknowledged that he "had sinned" (Exo_9:27); he added a confession that "Jehovah [alone] was righteous, he and his people wicked" (ibid.). And, as twice before, he expressed his willingness to let the Israelites take their departure if the plague were removed (Exo_9:28). The ultimate results, however, were not any better than before. No sooner had Moses prayed to God, and procured the cessation of the plague, than the king repented of his repentance, "hardened his heart;" and, once more casting his promise to the winds, refused to permit the Israelites to depart (Exo_9:33-35). His people joined him in this act of obduracy (Exo_9:34), perhaps thinking that they had now suffered the worst that could befall them.
27And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the LORD is righteous, and I and my people are wicked.
Jamieson-Fausset-Brown
27-35. Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned--This awful display of divine displeasure did seriously impress the mind of Pharaoh, and, under the weight of his convictions, he humbles himself to confess he has done wrong in opposing the divine will. At the same time he calls for Moses to intercede for cessation of the calamity. Moses accedes to his earnest wishes, and this most awful visitation ended. But his repentance proved a transient feeling, and his obduracy soon became as great as before.
27-35. Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned--This awful display of divine displeasure did seriously impress the mind of Pharaoh, and, under the weight of his convictions, he humbles himself to confess he has done wrong in opposing the divine will. At the same time he calls for Moses to intercede for cessation of the calamity. Moses accedes to his earnest wishes, and this most awful visitation ended. But his repentance proved a transient feeling, and his obduracy soon became as great as before.
The Pulpit Commentary
And Pharaoh sent. Compare Exo_8:8, and Exo_8:25-28. Pharaoh had been driven to entreat only twice before. I have sinned this time. The meaning is, "I acknowledge this time that I have sinned" (Kaliseh, Cook). "I do not any longer maintain that my conduct has been right." The confession is made for the first time, and seems to have been extorted by the terrible nature of the plague, which, instead of passing off, like most storms, continued. The Lord is righteous, etc. Literally, "Jehovah is the Just One; and I and my people are the sinners." The confession seems, at first sight, ample and satisfactory; but there is perhaps some shifting of sin, that was all his own, upon the Egyptian "people," which indicates disingenuousness.
And Pharaoh sent. Compare Exo_8:8, and Exo_8:25-28. Pharaoh had been driven to entreat only twice before. I have sinned this time. The meaning is, "I acknowledge this time that I have sinned" (Kaliseh, Cook). "I do not any longer maintain that my conduct has been right." The confession is made for the first time, and seems to have been extorted by the terrible nature of the plague, which, instead of passing off, like most storms, continued. The Lord is righteous, etc. Literally, "Jehovah is the Just One; and I and my people are the sinners." The confession seems, at first sight, ample and satisfactory; but there is perhaps some shifting of sin, that was all his own, upon the Egyptian "people," which indicates disingenuousness.
28Intreat the LORD (for it is enough) that there be no more mighty thunderings and hail; and I will let you go, and ye shall stay no longer.
The Pulpit Commentary
Mighty thunderings. Literally, as in the margin, "voices of God." Thunder was regarded by many nations of antiquity as the actual voice of a god. In the Vedic theology, Indra spoke in thunder. The Egyptian view on the subject has not been ascertained.
Mighty thunderings. Literally, as in the margin, "voices of God." Thunder was regarded by many nations of antiquity as the actual voice of a god. In the Vedic theology, Indra spoke in thunder. The Egyptian view on the subject has not been ascertained.
29And Moses said unto him, As soon as I am gone out of the city, I will spread abroad my hands unto the LORD; and the thunder shall cease, neither shall there be any more hail; that thou mayest know how that the earth is the LORD’s.
The Pulpit Commentary
As soon as I am gone out of the city. "The city" is probably Tanis (Zoan). We may gather from the expression of this verse, and again of Exo_9:33, that Moses and Aaron did not live in the city, but in the country with the other Israelites. When it was necessary for them to have an interview with the king, they sought the city: when their interview was over they quitted it. To obtain for Pharaoh a speedy accomplishment of his wish, Moses undertakes to pray for the removal of the plague as soon as he is outside the city walls. That thou mayest know that the earth is the Lord's. The phrase used is ambiguous. It may mean either "that the earth is Jehovah's," or "that the land (of Egypt) is his." On the whole, perhaps the former rendering is the best. The other plagues sufficiently showed that Egypt was Jehovah's; this, which came from the open heaven that surrounds and embraces the whole world, indicated that the entire earth was his. (Comp. Psa_24:1 : "The earth is the Lord's and the fulness thereof: the world, and they that dwell therein.")
As soon as I am gone out of the city. "The city" is probably Tanis (Zoan). We may gather from the expression of this verse, and again of Exo_9:33, that Moses and Aaron did not live in the city, but in the country with the other Israelites. When it was necessary for them to have an interview with the king, they sought the city: when their interview was over they quitted it. To obtain for Pharaoh a speedy accomplishment of his wish, Moses undertakes to pray for the removal of the plague as soon as he is outside the city walls. That thou mayest know that the earth is the Lord's. The phrase used is ambiguous. It may mean either "that the earth is Jehovah's," or "that the land (of Egypt) is his." On the whole, perhaps the former rendering is the best. The other plagues sufficiently showed that Egypt was Jehovah's; this, which came from the open heaven that surrounds and embraces the whole world, indicated that the entire earth was his. (Comp. Psa_24:1 : "The earth is the Lord's and the fulness thereof: the world, and they that dwell therein.")
30But as for thee and thy servants, I know that ye will not yet fear the LORD God.
The Pulpit Commentary
I know that ye will not yet fear the Lord. True fear of God is shown by obedience to his commands. Pharaoh and his servants had the sort of fear which devils have—" they believed and trembled." But they had not yet that real reverential fear which is joined with love, and has, as its fruit, obedience. So the event showed. (See Exo_9:34, Exo_9:35.)
Exo_9:31, Exo_9:32
These verses seem out of place, containing, as they do, an account of the damage done by the hail, and being thus exegetical of Exo_9:25. They are a sort of afterthought, inserted parenthetically, and prepare the way for the understanding of the next plague; since, if the damage done by the hail had extended to all the crops, there would have been nothing left for the locusts to devour.
I know that ye will not yet fear the Lord. True fear of God is shown by obedience to his commands. Pharaoh and his servants had the sort of fear which devils have—" they believed and trembled." But they had not yet that real reverential fear which is joined with love, and has, as its fruit, obedience. So the event showed. (See Exo_9:34, Exo_9:35.)
Exo_9:31, Exo_9:32
These verses seem out of place, containing, as they do, an account of the damage done by the hail, and being thus exegetical of Exo_9:25. They are a sort of afterthought, inserted parenthetically, and prepare the way for the understanding of the next plague; since, if the damage done by the hail had extended to all the crops, there would have been nothing left for the locusts to devour.
31And the flax and the barley was smitten: for the barley was in the ear, and the flax was bolled.
The Pulpit Commentary
The flax and the barley was smitten. Flax was largely cultivated by the Egyptians, who preferred linen garments to any other (Herod. 2:37), and allowed the priests to wear nothing but linen. Several kinds of flax are mentioned as grown in Egypt (Plin. H. N. 19.1); and the neighbourhood of Tanis is expressly said to have been one of the places where the flax was produced. The flax is boiled, i.e. blossoms towards the end of January or beginning of February, and the barley comes into ear about the same time, being commonly cut in March. Barley was employed largely as the food of horses, and was used also for the manufacture of beer, which was a common Egyptian beverage. A certain quantity was made by the poorer classes into bread.
The flax and the barley was smitten. Flax was largely cultivated by the Egyptians, who preferred linen garments to any other (Herod. 2:37), and allowed the priests to wear nothing but linen. Several kinds of flax are mentioned as grown in Egypt (Plin. H. N. 19.1); and the neighbourhood of Tanis is expressly said to have been one of the places where the flax was produced. The flax is boiled, i.e. blossoms towards the end of January or beginning of February, and the barley comes into ear about the same time, being commonly cut in March. Barley was employed largely as the food of horses, and was used also for the manufacture of beer, which was a common Egyptian beverage. A certain quantity was made by the poorer classes into bread.
32But the wheat and the rie were not smitten: for they were not grown up.
The Pulpit Commentary
The wheat and the rie were not smitten, for they were not grown up. In Egypt the wheat harvest is at least a month later than the barley harvest, coming in April, whereas the barley harvest is finished by the end of March. Rye was not grown in Egypt; and it is generally agreed that the Hebrew word here translated "rie" means the Holcus sorghum, or doora, which is the only grain besides wheat and barley represented on the Egyptian monuments. The doora is now raised commonly as an after-crop; but, if sown late in the autumn, it would ripen about the same time as the wheat.
The wheat and the rie were not smitten, for they were not grown up. In Egypt the wheat harvest is at least a month later than the barley harvest, coming in April, whereas the barley harvest is finished by the end of March. Rye was not grown in Egypt; and it is generally agreed that the Hebrew word here translated "rie" means the Holcus sorghum, or doora, which is the only grain besides wheat and barley represented on the Egyptian monuments. The doora is now raised commonly as an after-crop; but, if sown late in the autumn, it would ripen about the same time as the wheat.
33And Moses went out of the city from Pharaoh, and spread abroad his hands unto the LORD: and the thunders and hail ceased, and the rain was not poured upon the earth.
The Pulpit Commentary
The rain was not poured upon the earth. Rain had not been previously mentioned, as it was no part of the plague, that is, it caused no damage. But Moses, recording the cessation as an eye-witness, recollects that rain was mingled with the hail, and that, at his prayer, the thunder, the hail, and the rain all ceased. The touch is one which no later writer would have introduced.
The rain was not poured upon the earth. Rain had not been previously mentioned, as it was no part of the plague, that is, it caused no damage. But Moses, recording the cessation as an eye-witness, recollects that rain was mingled with the hail, and that, at his prayer, the thunder, the hail, and the rain all ceased. The touch is one which no later writer would have introduced.
34And when Pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet more, and hardened his heart, he and his servants.
The Pulpit Commentary
He sinned yet more, and hardened his heart. Altogether there are three different Hebrew verbs, which our translators have rendered by "harden," or "hardened"—kabad, qashah, and khazaq. The first of these, which occurs in Exo_7:14; Exo_8:15, Exo_8:32; Exo_9:7 and Exo_9:34, is the weakest of the three, and means to be "dull" or "heavy," rather than "to be hard." The second, which appears in Exo_7:3, and Exo_13:15, is a stronger term, and means "to be hard," or, in the Hiphil, "to make hard." But the third has the most intensive sense, implying fixed and stubborn resolution. It occurs in Exo_4:21; Exo_7:22; Exo_8:19; Exo_9:35; and elsewhere. He and his servants. Pharaoh's "servants," i.e. the officers of his court, still, it would seem, upheld the king in his impious and mad course, either out of complaisance, or because they were really not yet convinced of the resistless might of Jehovah. After the eighth plague, we shall find their tone change (Exo_10:7).
He sinned yet more, and hardened his heart. Altogether there are three different Hebrew verbs, which our translators have rendered by "harden," or "hardened"—kabad, qashah, and khazaq. The first of these, which occurs in Exo_7:14; Exo_8:15, Exo_8:32; Exo_9:7 and Exo_9:34, is the weakest of the three, and means to be "dull" or "heavy," rather than "to be hard." The second, which appears in Exo_7:3, and Exo_13:15, is a stronger term, and means "to be hard," or, in the Hiphil, "to make hard." But the third has the most intensive sense, implying fixed and stubborn resolution. It occurs in Exo_4:21; Exo_7:22; Exo_8:19; Exo_9:35; and elsewhere. He and his servants. Pharaoh's "servants," i.e. the officers of his court, still, it would seem, upheld the king in his impious and mad course, either out of complaisance, or because they were really not yet convinced of the resistless might of Jehovah. After the eighth plague, we shall find their tone change (Exo_10:7).
35And the heart of Pharaoh was hardened, neither would he let the children of Israel go; as the LORD had spoken by Moses.
The Pulpit Commentary
As the Lord had spoken by Moses. Compare Exo_3:19; Exo_4:21; and Exo_7:3, Exo_7:4
As the Lord had spoken by Moses. Compare Exo_3:19; Exo_4:21; and Exo_7:3, Exo_7:4
THE HOLY BIBLE
Exodus
Chapter 9
Translated out of the original tongues, and with the former translations diligently compared and revised.
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