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Text -- Exodus 11:6-10 (NET)

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Context
11:6 There will be a great cry throughout the whole land of Egypt, such as there has never been, nor ever will be again. 11:7 But against any of the Israelites not even a dog will bark against either people or animals, so that you may know that the Lord distinguishes between Egypt and Israel.’ 11:8 All these your servants will come down to me and bow down to me, saying, ‘Go, you and all the people who follow you,’ and after that I will go out.” Then Moses went out from Pharaoh in great anger. 11:9 The Lord said to Moses, “Pharaoh will not listen to you, so that my wonders may be multiplied in the land of Egypt.” 11:10 So Moses and Aaron did all these wonders before Pharaoh, but the Lord hardened Pharaoh’s heart, and he did not release the Israelites from his land.
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Aaron a son of Amram; brother of Moses,son of Amram (Kohath Levi); patriarch of Israel's priests,the clan or priestly line founded by Aaron
 · Egypt descendants of Mizraim
 · Egyptians descendants of Mizraim
 · Israel a citizen of Israel.,a member of the nation of Israel
 · Moses a son of Amram; the Levite who led Israel out of Egypt and gave them The Law of Moses,a Levite who led Israel out of Egypt and gave them the law
 · Pharaoh the king who ruled Egypt when Moses was born,the title of the king who ruled Egypt in Abraham's time,the title of the king who ruled Egypt in Joseph's time,the title of the king who ruled Egypt when Moses was born,the title of the king who refused to let Israel leave Egypt,the title of the king of Egypt whose daughter Solomon married,the title of the king who ruled Egypt in the time of Isaiah,the title Egypt's ruler just before Moses' time


Dictionary Themes and Topics: WRATH, (ANGER) | WONDER; WONDERFUL | TONGUE | Sin | Rulers | Quotations and Allusions | PLAGUES OF EGYPT | Moses | Miracles | Lies and Deceits | Judgments | HEAT | HARDEN | GET; GETTING | GENESIS, 1-2 | First-born | FOLLOW | Egyptians | EZEKIEL, 2 | ATTITUDES | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , Maclaren , MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 11:8 - -- Thy courtiers and great officers:

Thy courtiers and great officers:

Wesley: Exo 11:8 - -- That are under thy conduct: and command. When Moses had thus delivered his message, he went out from Pharaoh in great anger, though he was the meekest...

That are under thy conduct: and command. When Moses had thus delivered his message, he went out from Pharaoh in great anger, though he was the meekest of all the men of the earth.

Wesley: Exo 11:8 - -- born should have wrought upon Pharaoh to comply; especially he having complied so far already, and having seen how exactly all Moses's predictions wer...

born should have wrought upon Pharaoh to comply; especially he having complied so far already, and having seen how exactly all Moses's predictions were fulfilled. But it had not that effect; his proud heart would not yield, no not to save all the first-born of his kingdom. Moses hereupon was provoked to a holy indignation, being grieved, as our Saviour afterwards, for the hardness of his heart, Mar 3:5.

JFB: Exo 11:6 - -- In the case of a death, people in the East set up loud wailings, and imagination may conceive what "a great cry" would be raised when death would inva...

In the case of a death, people in the East set up loud wailings, and imagination may conceive what "a great cry" would be raised when death would invade every family in the kingdom.

JFB: Exo 11:7 - -- No town or village in Egypt or in the East generally is free from the nuisance of dogs, who prowl about the streets and make the most hideous noise at...

No town or village in Egypt or in the East generally is free from the nuisance of dogs, who prowl about the streets and make the most hideous noise at any passers-by at night. What an emphatic significance does the knowledge of this circumstance give to this fact in the sacred record, that on the awful night that was coming, when the air should be rent with the piercing shrieks of mourners, so great and universal would be the panic inspired by the hand of God, that not a dog would move his tongue against the children of Israel!

JFB: Exo 11:8 - -- This would be the effect of the universal terror; the hearts of the proudest would be humbled and do reverential homage to God, in the person of His r...

This would be the effect of the universal terror; the hearts of the proudest would be humbled and do reverential homage to God, in the person of His representative.

JFB: Exo 11:8 - -- Holy and righteous indignation at the duplicity, repeated falsehood, and hardened impenitence of the king; and this strong emotion was stirred in the ...

Holy and righteous indignation at the duplicity, repeated falsehood, and hardened impenitence of the king; and this strong emotion was stirred in the bosom of Moses, not at the ill reception given to himself, but the dishonor done to God (Mat 19:8; Eph 4:26).

Clarke: Exo 11:6 - -- There shall be a great cry - Of the dying and for the dead. See more on this subject, Exo 12:30 (note).

There shall be a great cry - Of the dying and for the dead. See more on this subject, Exo 12:30 (note).

Clarke: Exo 11:7 - -- Not a dog move his tongue - This passage has been generally understood as a proverbial expression, intimating that the Israelites should not only be...

Not a dog move his tongue - This passage has been generally understood as a proverbial expression, intimating that the Israelites should not only be free from this death, but that they should depart without any kind of molestation. For though there must be much bustle and comparative confusion in the sudden removal of six hundred thousand persons with their wives, children, goods, cattle, etc., yet this should produce so little alarm that even the dogs should not bark at them, which it would be natural to expect, as the principal stir was to be about midnight

After giving this general explanation from others, I may be permitted to hazard a conjecture of my own. And

1.    Is it not probable that the allusion is here made to a well-known custom of dogs howling when any mortality is in a village, street, or even house, where such animals are? There are innumerable instances of the faithful house-dog howling when a death happens in a family, as if distressed on the account, feeling for the loss of his benefactor; but their apparent presaging such an event by their cries, as some will have it, may be attributed, not to any prescience, but to the exquisite keenness of their scent. If the words may be understood in this way, then the great cry through the whole land of Egypt may refer to this very circumstance: as dogs were sacred among them, and consequently religiously preserved, they must have existed in great multitudes

2.    We know that one of their principal deities was Osiris, whose son, worshipped under the form of a dog, or a man with a dog’ s head, was called Anubis latrator , the barking Anubis. May he not be represented as deploring a calamity which he had no power to prevent among his worshippers, nor influence to inflict punishment upon those who set his deity at naught? Hence while there was a great cry, צעקה גדלה tseakah gedolah , throughout all the land of Egypt, because of the mortality in every house, yet among the Israelites there was no death, consequently no dog moved his tongue to howl for their calamity; nor could the object of the Egyptians’ worship inflict any similar punishment on the worshippers of Jehovah

In honor of this dog-god there was a city called Anubis in Egypt, by the Greeks called Cynopolis, the city of the dog, the same that is now called Menich; in this he had a temple, and dogs, which were sacred to him, were here fed with consecrated victuals

Thus, as in the first plagues their magicians were confounded, so in this last their gods were put to flight. And may not this be referred to in Exo 12:12, when Jehovah says: Against all the gods of Egypt I will execute judgment? Should it be objected, that to consider the passage in this light would be to acknowledge the being and deity of the fictitious Anubis, it may be answered, that in the sacred writings it is not an uncommon thing to see the idol acknowledged in order to show its nullity, and the more forcibly to express contempt for it, for its worshippers, and for its worship. Thus Isaiah represents the Babylonish idols as being endued with sense, bowing down under the judgments of God, utterly unable to help themselves or their worshippers, and being a burden to the beasts that carried them

Bel boweth down, Nebo stoopeth; their idols were upon the beasts and upon the cattle: your carriages were heavy laden; they are a burden to the weary beast. They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity; Isa 46:1, Isa 46:2. The case of Elijah and the prophets of Baal should not be forgotten here; this prophet, by seeming to acknowledge the reality of Baal’ s being, though by a strong irony, poured the most sovereign contempt upon him, his worshippers, and his worship: And Elijah mocked them, and said, Cry aloud; For He Is A God: either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth and must be awaked; 1Ki 18:27. See the observations at the end of Exodus 12. See Clarke’ s note at Exo 12:51

Clarke: Exo 11:7 - -- The Lord doth put a difference - See on Exo 8:22 (note). And for the variations between the Hebrew and Samaritan Pentateuch in this place, see at th...

The Lord doth put a difference - See on Exo 8:22 (note). And for the variations between the Hebrew and Samaritan Pentateuch in this place, see at the end of the chapter. See Clarke’ s note at Exo 11:9.

Clarke: Exo 11:8 - -- And all these thy servants shall come - A prediction of what actually took place. See Exo 12:31-33.

And all these thy servants shall come - A prediction of what actually took place. See Exo 12:31-33.

Clarke: Exo 11:9 - -- Pharaoh shall not hearken unto you - Though shall and will are both reputed signs of the future tense, and by many indiscriminately used, yet they m...

Pharaoh shall not hearken unto you - Though shall and will are both reputed signs of the future tense, and by many indiscriminately used, yet they make a most essential difference in composition in a variety of cases. For instance, if we translate לא ישמע lo yishma , Pharaoh Shall not hearken, as in our text, the word shall strongly intimates that it was impossible for Pharaoh to hearken, and that God had placed him under that impossibility: but if we translate as we should do, Pharaoh Will not hearken, it alters the case most essentially, and agrees with the many passages in the preceding chapters, where he is said to have hardened his own heart; as this proves that he, without any impulsive necessity, obstinately refused to attend to what Moses said or threatened; and that God took the advantage of this obstinacy to work another miracle, and thus multiply his wonders in the land

Clarke: Exo 11:9 - -- Pharaoh Will not hearken unto you; and because he would not God hardened his heart - left him to his own obstinacy To most critics it is well known ...

Pharaoh Will not hearken unto you; and because he would not God hardened his heart - left him to his own obstinacy

To most critics it is well known that there are in several parts of the Pentateuch considerable differences between the Hebrew and Samaritan copies of this work. In this chapter the variations are of considerable importance, and competent critics have allowed that the Samaritan text, especially in this chapter, is fuller and better connected than that of the Hebrew

1.    It is evident that the eighth verse in the present Hebrew text has no natural connection with the seventh. For in the seventh verse Moses delivers to the Israelites what God had commanded him to say: and in the eighth he appears to continue a direct discourse unto Pharaoh, though it does not appear when this discourse was begun. This is quite contrary to the custom of Moses, Who always particularly notes the commencement of his discourses

2.    It is not likely that the Samaritans have added these portions, as they could have no private interest to serve by so doing; and therefore it is likely that these additions were originally parts of the sacred text, and might have been omitted, because an ancient copyist found the substance of them in other places. It must however be granted, that the principal additions in the Samaritan are repetitions of speeches which exist in the Hebrew text

3.    The principal part of these additions do not appear to have been borrowed from any other quarter. Interpolations in general are easily discerned from the confusion they introduce; but instead of deranging the sense, the additions here made it much more apparent; for should these not be admitted it is evident that something is wanting, without which the connection is incomplete - See Calmet. But the reader is still requested to observe, that the supplementary matter in the Samaritan is collected from other parts of the Hebrew text; and that the principal merit of the Samaritan is, that it preserves the words in a better arrangement

Dr. Kennicott has entered into this subject at large, and by printing the two texts in parallel columns, the supplementary matter in the Samaritan and the hiatus in the Hebrew text will be at once perceived. It is well known that he preferred the Samaritan to the Hebrew Pentateuch; and his reasons for that preference in this case I shall subjoin. As the work is extremely scarce from which I select them, one class of readers especially will be glad to meet with them in this place

"Within these five chapters. 7, 8, 9, 10, and 11, are seven very great differences between the Hebrew and Samaritan Pentateuchs, relating to the speeches which denounced seven out of the ten judgments upon the Egyptians, viz., waters into blood, frogs, flies, murrain, hail, locusts and destruction of the first-born. The Hebrew text gives the speeches concerning these judgments only once at each; but the Samaritan gives each speech Twice. In the Hebrew we have the speeches concerning the five first as in command from God to Moses, without reading that Moses delivered them; and concerning the two last, as delivered by Moses to Pharaoh, without reading that God had commanded them. Whereas in the Samaritan we find every speech Twice: God commands Moses to go and speak thus or thus before Pharaoh; Moses goes and denounces the judgment; Pharaoh disobeys, and the judgment takes place. All this is perfectly regular, and exactly agreeable to the double speeches of Homer in very ancient times. I have not the least doubt that the Hebrew text now wants many words in each of the seven following places: Exodus 7, between Exo 7:18 and Exo 7:19; end of Exodus 7; Exodus 8, between 19 and 20;; Exodus 10, between 2 and 3; Exo 11:1-10, at Exo 11:3 and Exo 11:4. The reader will permit me to refer him (for all the words thus omitted) to my own edition of the Hebrew Bible, (Oxford 1780, 2 vols. fol)., where the whole differences are most clearly described. As this is a matter of very extensive consequence, I cannot but observe here, that the present Hebrew text of Exo 11:1-10 did formerly, and does still appear to me to furnish a demonstration against itself, in proof of the double speech being formerly recorded there, as it is now in the Samaritan. And some very learned men have confessed the impossibility of explaining this chapter without the assistance of the Samaritan Pentateuch. I shall now give this important chapter as I presume it stood originally, distinguishing by italics all such words as are added to or differ from our present translation. And before this chapter must be placed the two last verses of the chapter preceding, Exo 10:28-29 : And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in that day thou seest my face thou shalt die. And Moses said, Thou hast well spoken, I will see thy face again no more

Calvin: Exo 11:8 - -- 8.And all these thy servants shall come down Thus far Moses had reported the words of God; he now begins to speak in his own person, and announces th...

8.And all these thy servants shall come down Thus far Moses had reported the words of God; he now begins to speak in his own person, and announces that, by Pharaoh’s command, messengers would come from his court, who would voluntarily and humbly crave for what he had refused respecting the dismissal of the Israelites. The great asperity of these words inflicted no slight; wound on the tyrant’s mind, for it was the same as if he had said — Thus far I have entreated you to allow God’s people to depart; now, whether you will or not, I will freely go, and not even without the request of yourself and your followers. What he then relates, that he went out “in the heat of anger,” 139 or “in a great anger,” shows us that the servants of God, even when they truly and faithfully perform their duty, are so disturbed with indignation against sin, that they are by no means restrained from being affected with anger. Nor is there any question that Moses was thus excited to wrath by the impulse of the Spirit. Yet, since we are naturally too prone to impetuous passions, we must diligently beware lest our indignation exceed due bounds. The Spirit awakened in the heart of Moses this zeal, which here is mentioned, but he at the same time moderated it, so that it should contain no admixture of unregulated passion. But since it may, and often does happen that the faithful, when influenced by pious zeal, still do not sufficiently restrain themselves, nor keep themselves within due bounds, the spirit of gentleness and propriety must be asked of God, which may prevent all excesses. Yet the anger of Moses is a proof to us that God would not have us lazily and coldly perform the duties which He entrusts to us; and, therefore, that nothing is more preposterous than for certain cynics, whilst they jokingly and ridiculously philosophize concerning the doctrines of religion, and sting God’s servants with their laughing and wanton witticisms, to deride their vehemence, which is rather worthy of the highest praise.

Calvin: Exo 11:9 - -- 9.And the Lord said unto Moses This seems to be a representation of the reason why Moses was so angry; viz., because he had been forewarned that he h...

9.And the Lord said unto Moses This seems to be a representation of the reason why Moses was so angry; viz., because he had been forewarned that he had to do with a lost and desperate man. When, therefore, after so many contests, he sees the dominion of God despised by the audacity and madness of the tyrant, deeper indignation bursts from him in their last struggle; especially because he sees before his eyes that detestable prodigy, viz., an earthen vessel so bold as to provoke God with indomitable obstinacy. But God had foretold to Moses (as we have already seen) the end of this his exceeding stubbornness, lest, having so often suffered repulse, he should faint at length. Otherwise, there might have crept in no trifling temptation, as to how it could please God to contend in vain with a mortal man. And it was absurd that the hardness of a human heart could not be either subdued, or corrected, or broken by the divine power. God, therefore, asserts that He was thus designing His own glory, which he desired to manifest by various miracles; and on this account he adds again in the next verse, that Pharaoh’s heart was again hardened by God Himself; whereby he signifies, that the tyrant thus pertinaciously resisted, not without the knowledge and will of God, in order that the deliverance might be more wonderful.

TSK: Exo 11:6 - -- Exo 3:7, Exo 12:30; Pro 21:13; Isa 15:4, Isa 15:5, Isa 15:8; Jer 31:15; Lam 3:8; Amo 5:17; Zep 1:10; Luk 13:28; Rev 6:16, Rev 6:17, Rev 18:18, Rev 18:...

TSK: Exo 11:7 - -- dog : Jos 10:21; Job 5:16 a difference : Exo 7:22, Exo 10:23; Mal 3:18; 1Co 4:7

TSK: Exo 11:8 - -- And all : Exo 12:31-33; Isa 49:23, Isa 49:26; Rev 3:9 follow thee : Heb. is at they feet, Jdg 4:10, Jdg 8:5; 1Ki 20:10; 2Ki 3:9 *marg. a great anger :...

And all : Exo 12:31-33; Isa 49:23, Isa 49:26; Rev 3:9

follow thee : Heb. is at they feet, Jdg 4:10, Jdg 8:5; 1Ki 20:10; 2Ki 3:9 *marg.

a great anger : Heb. heat of anger, Num 12:3; Deu 29:24, Deu 32:24; Psa 6:1; Eze 3:14; Dan 3:19; Mar 3:5

TSK: Exo 11:9 - -- Pharaoh : Exo 3:19, Exo 7:4, Exo 10:1; Rom 9:16-18 wonders : Exo 7:3

Pharaoh : Exo 3:19, Exo 7:4, Exo 10:1; Rom 9:16-18

wonders : Exo 7:3

TSK: Exo 11:10 - -- the Lord : Exo 4:21, Exo 7:13, Exo 7:14, Exo 10:20, Exo 10:27; Deu 2:30; 1Sa 6:6; Job 9:4; Rom 2:4, Rom 2:5, Rom 9:22

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 11:7 - -- Shall not a dog move his tongue - A proverb expressive of freedom from alarm and immunity front assault.

Shall not a dog move his tongue - A proverb expressive of freedom from alarm and immunity front assault.

Poole: Exo 11:7 - -- Instead of those loud cries of the Egyptian families, there shall be so great a tranquillity among the Israelites, that even the dogs, which are sen...

Instead of those loud cries of the Egyptian families, there shall be so great a tranquillity among the Israelites, that even the dogs, which are sensible of, and awaked, and provoked by, the least noise, shall not be stirred up by them.

Poole: Exo 11:8 - -- Thy courtiers and great officers, who now are so insolent and obstinate, shall come down unto me both by their own inclination and necessity, and ...

Thy courtiers and great officers, who now are so insolent and obstinate,

shall come down unto me both by their own inclination and necessity, and in thy name, and by thy command.

That follow thee that are under thy conduct and command; as this or the like expression is used Jud 4:10 1Ki 20:10 2Ki 3:9 Isa 41:2 .

In a great anger not so much for the affront offered to himself, as for his incurable rebellion against God. Compare Mar 3:5 .

Haydock: Exo 11:7 - -- Dog. They shall enjoy a profound peace, (Judith xi. 5,) while Egypt is in tears. Calmet here inserts the speech from the Samaritan copy, "And the m...

Dog. They shall enjoy a profound peace, (Judith xi. 5,) while Egypt is in tears. Calmet here inserts the speech from the Samaritan copy, "And the man Moses;" &c. (ver. 3, and seq.[following]) deeming it essential to the context, and very agreeable to the spirit of Moses, who has many repetitions. (Haydock)

Haydock: Exo 11:9 - -- Angry, at such obstinacy. (Menochius)

Angry, at such obstinacy. (Menochius)

Haydock: Exo 11:10 - -- The Lord hardened, &c. See the annotations above, chap. iv. 21, and chap. vii. 3.

The Lord hardened, &c. See the annotations above, chap. iv. 21, and chap. vii. 3.

Gill: Exo 11:6 - -- And there shall be a great cry throughout all the land of Egypt,.... Of parents for the loss of their firstborn sons, their heirs, the support and glo...

And there shall be a great cry throughout all the land of Egypt,.... Of parents for the loss of their firstborn sons, their heirs, the support and glory of their families; children for the loss of their elder brethren; and servants for the loss of the prime and principal in their masters' houses; and all in a dreadful fright, expecting instantly death themselves:

such as there was none like it, nor shall be like it any more; for though the later destruction of Pharaoh and his host in the Red sea might be a greater loss, yet not occasion greater mourning; since that was only a loss of military persons, and did not affect at least so many families as this; and though their king was lost also, it might not give them so much concern, since through his ill conduct, his hardness and obstinacy, he had been the means of so many plagues inflicted on them.

Gill: Exo 11:7 - -- But against any of the children of Israel shall not a dog move his tongue, against man or beast,.... That is, as no hurt should be done to man or beas...

But against any of the children of Israel shall not a dog move his tongue, against man or beast,.... That is, as no hurt should be done to man or beast among them, to the firstborn of either of them, so there would be no noise or cry in their dwellings, but the profoundest silence, stillness, and quietness among them; though this is generally understood of what would be their case when on their march departing out of Egypt, which was immediately upon the slaying of the firstborn; and, if literally understood, it was a very extraordinary thing that a dog, which barks at the least noise that is made, especially in the night, yet not one should move his tongue or bark, or rather "sharpen" u his tongue, snarl and grin, when 600,000 men, besides women and children, with their flocks and herds, set out on their journey, and must doubtless march through many places where dogs were, before they came to the Red sea; though it may also be interpreted figuratively, that not an Egyptian, though ever so spiteful and malicious, and ill disposed to the children of Israel, should offer to do any hurt either to the Israelites or their cattle, or exclaim against them on account of the slaughter of their firstborn, or say one word against their departure, or attempt to stop them, but on the contrary would hasten their going, and be urgent for it:

that ye may know how that the Lord doth put a difference between the Egyptians and Israel; by preserving them and theirs, when the firstborn of Egypt were destroyed, and by causing stillness and quietness among them when there was an hideous outcry and doleful lamentation among the Egyptians; and by bringing Israel quietly out from among them, none offering to give the least molestation.

Gill: Exo 11:8 - -- And all these thy servants,.... Pharaoh's nobles, ministers, courtiers and counsellors, who were then in his presence, and stood about him, to whom Mo...

And all these thy servants,.... Pharaoh's nobles, ministers, courtiers and counsellors, who were then in his presence, and stood about him, to whom Moses pointed:

shall come down unto me; from Pharaoh's palace, which might be built on an eminence, to the place where Moses had dwelt during the time he had been in Egypt, which might lie lower; or these should come from Zoan, or from Memphis, whichever of them was now the royal city, to the land of Goshen, which lay lower than the other part of Egypt; or it may only denote the submission of Pharaoh's, servants, that they should in the time of their distress be so humble and condescending as to come themselves to Moses, and as it follows:

and bow down themselves unto me; in the most obsequious manner, humbly entreating, and earnestly begging him:

saying, get thee out, and all the people that follow thee; or "are at thy feet" w, that were at his beck and command, and under his power, as Aben Ezra; or that followed his counsel and advice, as Jarchi, that did as he directed them, and went after him as their leader and commander, even everyone of them; they that brought up the rear, he, and all of them, would be desired to depart, and not a man remain behind: this was fulfilled, Exo 12:31,

and after that I will go out; out of the land of Egypt, Moses, and all the children of Israel:

and he went out from Pharaoh in a great anger; as soon as he had said the above words, because he had bid him be gone from him, and had threatened him with his life, if ever he saw his face more; and because he was so rebellious against God, whose zeal inspired the heart of Moses with indignation against him, though the meekest man on earth, and for whose glory he was concerned; though some understand this of Moses going out from Pharaoh, when he and not Moses was in great anger, because of what Moses had now threatened him with, and told him what would be the issue of things, the submission of him and his nobles, and the dismission of Israel; but this sense is not favoured by the accents.

Gill: Exo 11:9 - -- And the Lord said unto Moses,.... Not at this time when he went out from Pharaoh, but some time before this, for the words may be rendered, "the Lord ...

And the Lord said unto Moses,.... Not at this time when he went out from Pharaoh, but some time before this, for the words may be rendered, "the Lord had said" x, for so he had, as is related, Exo 7:3, but the historian makes mention of it here, to show that Moses was not ignorant of the event of things; he knew that Pharaoh's heart would be hardened from time to time, and that one plague after another must be inflicted, before he would let the people go; and therefore when he prayed for the removal of any, it was not in expectation that he would abide by his promise, but to do the will of God, and the duty of his calling:

Pharaoh shall not hearken unto you; to Moses and Aaron, and let the people of Israel go as required of him:

that my wonders may be multiplied in the land of Egypt; which Jarchi interprets of the smiting of the firstborn, dividing the waters of the Red sea, and the destruction of Pharaoh and his host in it; but since these words were said before any of the plagues, were inflicted, it may refer to them all.

Gill: Exo 11:10 - -- And Moses and Aaron did all these wonders before Pharaoh, Which are related in the preceding chapters: and the Lord hardened Pharaoh's heart: one ...

And Moses and Aaron did all these wonders before Pharaoh, Which are related in the preceding chapters:

and the Lord hardened Pharaoh's heart: one time after another, and yet more and more:

so that he would not let the children of Israel go out of his land; until the last plague, the slaying of the firstborn, was brought upon him and his people, related in the following chapter.

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Commentary -- Verse Notes / Footnotes

NET Notes: Exo 11:6 Heb “and like it it will not add.”

NET Notes: Exo 11:7 The verb פָּלָה (palah) in Hiphil means “to set apart, make separate, make distinct.” See also Exod 8:...

NET Notes: Exo 11:8 Heb “and he”; the referent (Moses) has been specified in the translation for clarity.

NET Notes: Exo 11:9 The thought is essentially the same as in Exod 7:3-4, but the wonders, or portents, here refer to what is yet to be done in Egypt.

Geneva Bible: Exo 11:8 And all these thy servants shall come down unto me, and bow down themselves unto me, saying, Get thee out, and all the people that ( c ) follow thee: ...

Geneva Bible: Exo 11:9 And the LORD said unto Moses, Pharaoh shall not hearken unto you; ( d ) that my wonders may be multiplied in the land of Egypt. ( d ) God hardens the...

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Commentary -- Verse Range Notes

TSK Synopsis: Exo 11:1-10 - --1 God's message to the Israelites to borrow jewels of their neighbours.4 Moses threatens Pharaoh with the death of the firstborn.

Maclaren: Exo 11:1-10 - --Exodus 11:1-10 The first point to be noted in this passage is that it interposes a solemn pause between the preceding ineffectual plagues and the last...

MHCC: Exo 11:4-10 - --The death of all the first-born in Egypt at once: this plague had been the first threatened, but is last executed. See how slow God is to wrath. The p...

Matthew Henry: Exo 11:4-10 - -- Warning is here given to Pharaoh of the last and conquering plague which was now to be inflicted. This was the death of all the first-born in Egyp...

Keil-Delitzsch: Exo 11:4-8 - -- Moses' address to Pharaoh forms the continuation of his brief answer in Exo 10:29. At midnight Jehovah would go out through the midst of Egypt. This...

Keil-Delitzsch: Exo 11:9-10 - -- In Exo 11:9 and Exo 11:10 the account of Moses' negotiations with Pharaoh, which commenced at Exo 7:8, is brought to a close. What God predicted to ...

Constable: Exo 1:1--15:22 - --I. THE LIBERATION OF ISRAEL 1:1--15:21 "The story of the first half of Exodus, in broad summary, is Rescue. The ...

Constable: Exo 5:1--11:10 - --B. God's demonstrations of His sovereignty chs. 5-11 God permitted the conflict between Moses and Pharao...

Constable: Exo 11:1-10 - --7. The proclamation of the tenth plague ch. 11 ". . . the slaying of the first-born is both the culmination of the plague narrative and the beginning ...

Guzik: Exo 11:1-10 - --Exodus 11 - God Announces the Death of the Firstborn A. God's instructions to Moses concerning the final calamity. 1. (1-3) Israel plunders the Egyp...

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Introduction / Outline

JFB: Exodus (Book Introduction) EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the i...

JFB: Exodus (Outline) INCREASE OF THE ISRAELITES. (Exo. 1:1-22) BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the hus...

TSK: Exodus (Book Introduction) The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, Ε...

TSK: Exodus 11 (Chapter Introduction) Overview Exo 11:1, God’s message to the Israelites to borrow jewels of their neighbours; Exo 11:4, Moses threatens Pharaoh with the death of the...

Poole: Exodus (Book Introduction) SECOND BOOK OF MOSES CALLED EXODUS. THE ARGUMENT. AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children o...

Poole: Exodus 11 (Chapter Introduction) CHAPTER 11 God commandeth the Israelites to borrow jewels of the Egyptians, Exo 11:2 . God giveth them favour among the Egyptians, Exo 11:3 . Moses...

MHCC: Exodus (Book Introduction) The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic lif...

MHCC: Exodus 11 (Chapter Introduction) (Exo 11:1-3) God's last instructions to Moses respecting Pharaoh and the Egyptians. (Exo 11:4-10) The death of the first-born threatened.

Matthew Henry: Exodus (Book Introduction) An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus Moses (the servant of the Lord in writing for him as well as ...

Matthew Henry: Exodus 11 (Chapter Introduction) Pharaoh had told Moses to get out of his presence (Exo 10:28), and Moses had promised this should be the last time he would trouble him, yet he res...

Constable: Exodus (Book Introduction) Introduction Title The Hebrew title of this book (we'elleh shemot) originated from the...

Constable: Exodus (Outline) Outline I. The liberation of Israel 1:1-15:21 A. God's preparation of Israel and Moses chs. ...

Constable: Exodus Exodus Bibliography Adams, Dwayne H. "The Building Program that Works (Exodus 25:4--36:7 [31:1-11])." Exegesis ...

Haydock: Exodus (Book Introduction) THE BOOK OF EXODUS. INTRODUCTION. The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; becaus...

Gill: Exodus (Book Introduction) INTRODUCTION TO EXODUS This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, an...

Gill: Exodus 11 (Chapter Introduction) INTRODUCTION TO EXODUS 11 Moses having an intimation from the Lord that one plague more would be brought on Pharaoh, and then he would let Israel g...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


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