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Text -- Exodus 9:17-35 (NET)

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9:17 You are still exalting yourself against my people by not releasing them. 9:18 I am going to cause very severe hail to rain down about this time tomorrow, such hail as has never occurred in Egypt from the day it was founded until now. 9:19 So now, send instructions to gather your livestock and all your possessions in the fields to a safe place. Every person or animal caught in the field and not brought into the house– the hail will come down on them, and they will die!”’” 9:20 Those of Pharaoh’s servants who feared the word of the Lord hurried to bring their servants and livestock into the houses, 9:21 but those who did not take the word of the Lord seriously left their servants and their cattle in the field. 9:22 Then the Lord said to Moses, “Extend your hand toward the sky that there may be hail in all the land of Egypt, on people and on animals, and on everything that grows in the field in the land of Egypt.” 9:23 When Moses extended his staff toward the sky, the Lord sent thunder and hail, and fire fell to the earth; so the Lord caused hail to rain down on the land of Egypt. 9:24 Hail fell and fire mingled with the hail; the hail was so severe that there had not been any like it in all the land of Egypt since it had become a nation. 9:25 The hail struck everything in the open fields, both people and animals, throughout all the land of Egypt. The hail struck everything that grows in the field, and it broke all the trees of the field to pieces. 9:26 Only in the land of Goshen, where the Israelites lived, was there no hail. 9:27 So Pharaoh sent and summoned Moses and Aaron and said to them, “I have sinned this time! The Lord is righteous, and I and my people are guilty. 9:28 Pray to the Lord, for the mighty thunderings and hail are too much! I will release you and you will stay no longer.” 9:29 Moses said to him, “When I leave the city I will spread my hands to the Lord, the thunder will cease, and there will be no more hail, so that you may know that the earth belongs to the Lord. 9:30 But as for you and your servants, I know that you do not yet fear the Lord God.” 9:31 (Now the flax and the barley were struck by the hail, for the barley had ripened and the flax was in bud. 9:32 But the wheat and the spelt were not struck, for they are later crops.) 9:33 So Moses left Pharaoh, went out of the city, and spread out his hands to the Lord, and the thunder and the hail ceased, and the rain stopped pouring on the earth. 9:34 When Pharaoh saw that the rain and hail and thunder ceased, he sinned again: both he and his servants hardened their hearts. 9:35 So Pharaoh’s heart remained hard, and he did not release the Israelites, as the Lord had predicted through Moses.
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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
 · Goshen a region in Egypt,a region of Egypt in the eastern part of the Nile delta,a town in the hill country of Judah
 · 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: WHEAT | Prophecy | Prayer | PLAGUES, THE TEN | PLAGUES OF EGYPT | Moses | Linen | Lies and Deceits | Judgments | HAIL (1) | GENESIS, 1-2 | Fitches | FAMINE | Egyptians | EZEKIEL, 2 | Beth-horon | BOLLED | Animals | ADORATION | ABIB | 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 , MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 9:17 - -- Wilt thou not yet submit?

Wilt thou not yet submit?

Wesley: Exo 9:18 - -- Since it was a kingdom.

Since it was a kingdom.

Wesley: Exo 9:29 - -- The world, the heaven and the earth.

The world, the heaven and the earth.

Wesley: Exo 9:30 - -- Grown up into a stalk.

Grown up into a stalk.

Wesley: Exo 9:33 - -- Not only for privacy in his communion with God, but to shew that he durst venture abroad into the field, notwithstanding the hail and lightning, knowi...

Not only for privacy in his communion with God, but to shew that he durst venture abroad into the field, notwithstanding the hail and lightning, knowing that every hail - stone had its direction from God.

Wesley: Exo 9:33 - -- proof, for it is the voice of their father.

proof, for it is the voice of their father.

Wesley: Exo 9:33 - -- An outward expression of earnest desire, and humble expectation. He prevailed with God; but he could not prevail with Pharaoh; he sinned yet more, and...

An outward expression of earnest desire, and humble expectation. He prevailed with God; but he could not prevail with Pharaoh; he sinned yet more, and hardened his heart - The prayer of Moses opened and shut heaven, like Elijah's. And such is the power of God's two witnesses, Rev 11:6. Yet neither Moses nor Elijah, nor those two witnesses, could subdue the hard hearts of men. Pharaoh was frighted into compliance by the judgment, but, when it was over, his convictions vanished.

JFB: Exo 9:18 - -- The seventh plague which Pharaoh's hardened heart provoked was that of hail, a phenomenon which must have produced the greatest astonishment and const...

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.

JFB: Exo 9:18 - -- 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 h...

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.

JFB: Exo 9:20-21 - -- 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 t...

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 [Exo 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 [Exo 9:26].

JFB: Exo 9:27-35 - -- This awful display of divine displeasure did seriously impress the mind of Pharaoh, and, under the weight of his convictions, he humbles himself to co...

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.

JFB: Exo 9:31-32 - -- The peculiarities that are mentioned in these cereal products arise from the climate and physical constitution of Egypt. In that country flax and barl...

The peculiarities that are mentioned in these cereal products arise from the climate and physical constitution of Egypt. In that country flax and barley are almost ripe when wheat and rye (spelt) are green. And hence the flax must have been "bolled"--that is, risen in stalk or podded in February, thus fixing the particular month when the event took place. Barley ripens about a month earlier than wheat. Flax and barley are generally ripe in March, wheat and rye (properly, spelt) in April.

Clarke: Exo 9:17 - -- As yet exaltest thou thyself against my people - So it appears that at this time he might have submitted, and thus prevented his own destruction

As yet exaltest thou thyself against my people - So it appears that at this time he might have submitted, and thus prevented his own destruction

Clarke: Exo 9:18 - -- To-morrow about this time - The time of this plague is marked thus circumstantially to show Pharaoh that Jehovah was Lord of heaven and earth, and t...

To-morrow about this time - The time of this plague is marked thus circumstantially to show Pharaoh that Jehovah was Lord of heaven and earth, and that the water, the fire, the earth, and the air, which were all objects of Egyptian idolatry, were the creatures of his power; and subservient to his will; and that, far from being able to help them, they were now, in the hands of God, instruments of their destruction

Clarke: Exo 9:18 - -- To rain a very grievous hail - To rain hail may appear to some superficial observers as an unphilosophical mode of expression, but nothing can be mo...

To rain a very grievous hail - To rain hail may appear to some superficial observers as an unphilosophical mode of expression, but nothing can be more correct. "Drops of rain falling through a cold region of the atmosphere are frozen and converted into hail;"and thus the hail is produced by rain. When it begins to fall it is rain; when it is falling it is converted into hail; thus it is literally true that it rains hail. The farther a hail-stone falls the larger it generally is, because in its descent it meets with innumerable particles of water, which, becoming attached to it, are also frozen, and thus its bulk is continually increasing till it reaches the earth. In the case in question, if natural means were at all used, we may suppose a highly electrified state of an atmosphere loaded with vapors, which, becoming condensed and frozen, and having a considerable space to fall through, were of an unusually large size. Though this was a supernatural storm, there have been many of a natural kind, that have been exceedingly dreadful. A storm of hail fell near Liverpool, in Lancashire, in the year 1795, which greatly damaged the vegetation, broke windows, etc., etc. Many of the stones measured five inches in circumference. Dr. Halley mentions a similar storm of hail in Lancashire, Cheshire, etc., in 1697, April 29, that for sixty miles in length and two miles in breadth did immense damage, by splitting trees, killing fowls and all small animals, knocking down men and horses, etc., etc. Mezeray, in his History of France, says "that in Italy, in 1510, there was for some time a horrible darkness, thicker than that of night, after which the clouds broke into thunder and lightning, and there fell a shower of hail-stones which destroyed all the beasts, birds, and even fish of the country. It was attended with a strong smell of sulphur, and the stones were of a bluish color, some of them weighing one hundred pounds’ weight."The Almighty says to Job: "Hast thou seen the treasures of the hail, which I have reserved against the time of trouble, against the day of battle and war?"Job 38:22, Job 38:23. While God has such artillery at his command, how soon may he desolate a country or a world! See the account of a remarkable hail-storm in Jos 10:11.

Clarke: Exo 9:19 - -- Send - now, and gather thy cattle - So in the midst of judgment, God remembered mercy. The miracle should be wrought that they might know he was the...

Send - now, and gather thy cattle - So in the midst of judgment, God remembered mercy. The miracle should be wrought that they might know he was the Lord; but all the lives both of men and beasts might have been saved, had Pharaoh and his servants taken the warning so mercifully given them. While some regarded not the word of the Lord, others feared it, and their cattle and their servants were saved, See Exo 9:20, Exo 9:21.

Clarke: Exo 9:23 - -- The Lord sent thunder - קלת koloth , voices; but loud, repeated peals of thunder are meant

The Lord sent thunder - קלת koloth , voices; but loud, repeated peals of thunder are meant

Clarke: Exo 9:23 - -- And the fire ran along upon the ground - ותהלך ×ש ×רצה vattihalac esh aretsah , and the fire walked upon the earth. It was not a sudden ...

And the fire ran along upon the ground - ותהלך ×ש ×רצה vattihalac esh aretsah , and the fire walked upon the earth. It was not a sudden flash of lightning, but a devouring fire, walking through every part, destroying both animals and vegetables; and its progress was irresistible.

Clarke: Exo 9:24 - -- Hail, and fire mingled with the hail - It is generally allowed that the electric fluid is essential to the formation of hail. On this occasion it wa...

Hail, and fire mingled with the hail - It is generally allowed that the electric fluid is essential to the formation of hail. On this occasion it was supplied in a supernatural abundance; for streams of fire seem to have accompanied the descending hail, so that herbs and trees, beasts and men, were all destroyed by them.

Clarke: Exo 9:26 - -- Only in the land of Goshen - was there no hail - What a signal proof of a most particular providence! Surely both the Hebrews and Egyptians profited...

Only in the land of Goshen - was there no hail - What a signal proof of a most particular providence! Surely both the Hebrews and Egyptians profited by this display of the goodness and severity of God.

Clarke: Exo 9:27 - -- The Lord is righteous, and I and my people are wicked - The original is very emphatic: The Lord is The Righteous One, ( הצדיק hatstaddik ), an...

The Lord is righteous, and I and my people are wicked - The original is very emphatic: The Lord is The Righteous One, ( הצדיק hatstaddik ), and I and my people are The Sinners, ( ×”×¨×©×¢×™× hareshaim ); i.e., He is alone righteous, and we alone are transgressors. Who could have imagined that after such an acknowledgment and confession, Pharaoh should have again hardened his heart?

Clarke: Exo 9:28 - -- It is enough - There is no need of any farther plague; I submit to the authority of Jehovah and will rebel no more

It is enough - There is no need of any farther plague; I submit to the authority of Jehovah and will rebel no more

Clarke: Exo 9:28 - -- Mighty thunderings - כלת ××œ×”×™× koloth Elohim , voices of God; - that is, superlatively loud thunder. So mountains of God (Psa 36:6) means e...

Mighty thunderings - כלת ××œ×”×™× koloth Elohim , voices of God; - that is, superlatively loud thunder. So mountains of God (Psa 36:6) means exceeding high mountains. So a prince of God (Gen 23:6) means a mighty prince. See a description of thunder, Psa 29:3-8 : "The Voice Of The Lord is upon the waters: the God of glory thundereth; the Lord is upon many waters. The voice of the Lord is powerful; the voice of the Lord is full of majesty. The voice of the Lord breaketh the cedars. The voice of the Lord divideth the flames of fire. The voice of the Lord shaketh the wilderness,"etc. The production of rain by the electric spark is alluded to in a very beautiful manner, Jer 10:13 : When he uttereth his voice, there is a multitude of waters in the heavens. See Clarke’ s note on Gen 7:11, and Gen 8:1 (note).

Clarke: Exo 9:29 - -- I will spread abroad my hands - That is, I will make supplication to God that he may remove this plague. This may not be an improper place to make s...

I will spread abroad my hands - That is, I will make supplication to God that he may remove this plague. This may not be an improper place to make some observations on the ancient manner of approaching the Divine Being in prayer. Kneeling down, stretching out the hands, and lifting them up to heaven, were in frequent use among the Hebrews in their religious worship. Solomon kneeled down on his knees, and spread forth his hands to heaven; 2Ch 6:13. So David, Psa 143:6 : I stretch forth my hands unto thee. So Ezra: I fell upon my knees, and spread out my hands unto the Lord my God; Ezr 9:5. See also Job Job 11:13 : If thou prepare thine heart, and stretch out thy hands towards him. Most nations who pretended to any kind of worship made use of the same means in approaching the objects of their adoration, viz., kneeling down and stretching out their hands; which custom it is very likely they borrowed from the people of God. Kneeling was ever considered to be the proper posture of supplication, as it expresses humility, contrition, and subjection. If the person to whom the supplication was addressed was within reach, the supplicant caught him by the knees; for as among the ancients the forehead was consecrated to genius, the ear to memory, and the right hand to faith, so the knees were consecrated to mercy. Hence those who entreated favor fell at and caught hold of the knees of the person whose kindness they supplicated. This mode of supplication is particularly referred to in the following passages in Homer: -

Των νυν μιν μνησασα παÏεζεο, και λαβε γουνων

Iliad i., ver. 407

Now therefore, of these things reminding Jove

Embrace his knees

Cowper

To which the following answer is made: -

Και τοτ επειτα τοι ειμι Διος ποτι χαλκοβατες δω

Και μιν γουνασομαι, και μιν πεισεσθαι οΐω

Iliad i., ver. 426

Then will I to Jove’ s brazen-floor’ d abode, That I may clasp his knees; and much misdeem Of my endeavor, or my prayer shall speed. Id. See the issue of thus addressing Jove, Ibid., ver. 500-502, and ver. 511, etc

In the same manner we find our Lord accosted, Mat 17:14 : There came to him a certain man, kneeling down to him γονυπετων αυτον, falling down at his knees

As to the lifting up or stretching out of the hands, (often joined to kneeling), of which we have seen already several instances, and of which we have a very remarkable one in this book, Exo 17:11, where the lifting up or stretching out of the hands of Moses was the means of Israel’ s prevailing over Amalek; we find many examples of both in ancient authors. Thus Homer: -

Εσθλον Î³Î±Ï Î”Ï… χειÏας ανασχεμεν, αι κ ελεησῃ

Iliad xxiv., ver. 301

For right it is to spread abroad the hands To Jove for mercy

Also Virgil: -

Corripio e stratis corpus,

Tendoque supinas ad coelu

cum voce manus, et munera libo

Aeneid iii., ver. 176

I started from my bed, and raised on hig

My hands and voice in rapture to the sky

And pour libations

Ptt

Dixerat: et Genua Amplexus,

genibusque volutans Haerebat

Ibid., ver. 607

Then kneel’ d the wretch, and suppliant clung aroun

My knees with tears, and grovell’ d on the ground

Id

- media inter numina divum Multa Jovem

Manibus Supplex orasse SUPINIS.

Ibid. iv., ver. 204

Amidst the statues of the gods he stands

And spreading forth to Jove his lifted hands

Id

Et Duplices cum voce Manus ad sidera

Tendit. Ibid. x., ver. 667

And lifted both his hands and voice to heaven

In some cases the person petitioning came forward, and either sat in the dust or kneeled on the ground, placing his left hand on the knee of him from whom he expected the favor, while he touched the person’ s chin with his right. We have an instance of this also in Homer

Και Ïα παÏοιθ αυτοιο καθεζετο, και λαβε γουνων

Σκαιῃ· δεξιτεÏῃ δ Î±Ï Ï…Ì”Ï€ ανθεÏεωνος ἑλουσα

Iliad i., ver. 500

Suppliant the goddess stood: one hand she place

Beneath his chin, and one his knee embraced

Pope

When the supplicant could not approach the person to whom he prayed, as where a deity was the object of the prayer, he washed his hands, made an offering, and kneeling down, either stretched out both his hands to heaven, or laid them upon the offering or sacrifice, or upon the altar. Thus Homer represents the priest of Apollo praying: -

ΧεÏνιψαντο δ επειτα, και ουλοχυτας ανελοντο

Τοισιν δε ΧÏυσης μεγαλ ευχετο, χειÏας ανασχων

Iliad i., ver. 449

With water purify their hands, and tak

The sacred offering of the salted cake

While thus, with arms devoutly raised in air

And solemn voice, the priest directs his prayer

Pope

How necessary ablutions of the whole body, and of the hands particularly, accompanied with offerings and sacrifices were, under the law, every reader of the Bible knows: see especially Exo 29:1-4, where Aaron and his sons were commanded to be washed, previously to their performing the priest’ s office; and Exo 30:19-21, where it is said: "Aaron and his sons shall wash their hands - that they die not."See also Lev 17:15. When the high priest among the Jews blessed the people, he lifted up his hands, Lev 9:22. And the Israelites, when they presented a sacrifice to God, lifted up their hands and placed them on the head of the victim: "If any man of you bring an offering unto the Lord - of the cattle of the herd, and of the flock - he shall put his hand upon the head of the burnt-offering, and it shall be accepted for him, to make atonement for him;"Lev 1:2-4. To these circumstances the apostle alludes, 1Ti 2:8 : "I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting."In the apostle’ s word επαιÏοντας, lifting up, there is a manifest reference to stretching out the hands to place them either on the altar or on the head of the victim. Four things were signified by this lifting up of the hands. 1. It was the posture of supplication, and expressed a strong invitation - Come to my help; 2. It expressed the earnest desire of the person to lay hold on the help he required, by bringing him who was the object of his prayer to his assistance; 3. It showed the ardor of the person to receive the blessings he expected; and 4. By this act he designated and consecrated his offering or sacrifice to his God

From a great number of evidences and coincidences it is not unreasonable to conclude that the heathens borrowed all that was pure and rational, even in their mode of worship, from the ancient people of God; and that the preceding quotations are proofs of this.

Clarke: Exo 9:31 - -- The flax and the barley was smitten - The word פשתה pishtah , flax, Mr. Parkhurst thinks, is derived from the root פשט pashat , to strip, b...

The flax and the barley was smitten - The word פשתה pishtah , flax, Mr. Parkhurst thinks, is derived from the root פשט pashat , to strip, because the substance which we term flax is properly the bark or rind of the vegetable, pilled or stripped off the stalks. From time immemorial Egypt was celebrated for the production and manufacture of flax: hence the linen and fine linen of Egypt, so often spoken of in ancient authors

Clarke: Exo 9:31 - -- Barley - שערה seorah , from שער saar , to stand on end, to be rough, bristly, etc.; hence שער sear , the hair of the head, and שעי×...

Barley - שערה seorah , from שער saar , to stand on end, to be rough, bristly, etc.; hence שער sear , the hair of the head, and שעיר sair , a he-goat, because of its shaggy hair; and hence also barley, because of the rough and prickly beard with which the ears are covered and defended

Dr. Pocock has observed that there is a double seed-time and harvest in Egypt: Rice, India wheat, and a grain called the corn of Damascus, and in Italian surgo rosso , are sown and reaped at a very different time from wheat, barley and flax. The first are sown in March, before the overflowing of the Nile, and reaped about October; whereas the wheat and barley are sown in November and December, as soon as the Nile is gone off, and are reaped before May

Pliny observes, Hist. Nat., lib. xviii., cap. 10, that in Egypt the barley is ready for reaping in six months after it is sown, and wheat in seven. In Aegypto Hordeum sexto a satu mense, Feumenta septimo metuntur

Clarke: Exo 9:31 - -- The flax was boiled - Meaning, I suppose, was grown up into a stalk: the original is גבעל gibol , podded or was in the pod The word well expres...

The flax was boiled - Meaning, I suppose, was grown up into a stalk: the original is גבעל gibol , podded or was in the pod

The word well expresses that globous pod on the top of the stalk of flax which succeeds the flower and contains the seed, very properly expressed by the Septuagint, το δε λινον σπεÏματιζον, but the flax was in seed or was seeding.

Clarke: Exo 9:32 - -- But the wheat and the rye were not smitten - Wheat, חטה chittah , which Mr. Parkhurst thinks should be derived from the Chaldee and Samaritan ×...

But the wheat and the rye were not smitten - Wheat, חטה chittah , which Mr. Parkhurst thinks should be derived from the Chaldee and Samaritan חטי chati , which signifies tender, delicious, delicate, because of the superiority of its flavor, etc., to every other kind of grain. But this term in Scripture appears to mean any kind of bread-corn. Rye, כסמת cussemeth , from ×›×¡× casam , to have long hair; and hence, though the particular species is not known, the word must mean some bearded grain. The Septuagint call it ολυÏα, the Vulgate for, and Aquila ζεα, which signify the grain called spelt; and some suppose that rice is meant

Mr. Harmer, referring to the double harvest in Egypt mentioned by Dr. Pocock, says that the circumstance of the wheat and the rye being ×פילת aphiloth , dark or hidden, as the margin renders it, (i.e., they were sown, but not grown up), shows that it was the Indian wheat or surgo rosso mentioned Exo 9:31, which, with the rye, escaped, while the barley and flax were smitten because they were at or nearly at a state of maturity. See Harmer’ s Obs., vol. iv., p. 11, edit 1808. But what is intended by the words in the Hebrew text we cannot positively say, as there is a great variety of opinions on this subject, both among the versions and the commentators. The Anglo-Saxon translator, probably from not knowing the meaning of the words, omits the whole verse.

Clarke: Exo 9:33 - -- Spread abroad his hands - Probably with the rod of God in them. See what has been said on the spreading out of the hands in prayer, Exo 9:29. See Cl...

Spread abroad his hands - Probably with the rod of God in them. See what has been said on the spreading out of the hands in prayer, Exo 9:29. See Clarke on Exo 9:29 (note).

Clarke: Exo 9:34 - -- He sinned yet more, and hardened his heart - These were merely acts of his own; "for who can deny,"says Mr. Psalmanazar, "that what God did on Phara...

He sinned yet more, and hardened his heart - These were merely acts of his own; "for who can deny,"says Mr. Psalmanazar, "that what God did on Pharaoh was much more proper to soften than to harden his heart; especially when it is observable that it was not till after seeing each miracle, and after the ceasing of each plague, that his heart is said to have been hardened? The verbs here used are in the conjugations pihel and hiphil, and often signify a bare permission, from which it is plain that the words should have been read, God suffered the heart of Pharaoh to be hardened."- Universal Hist., vol. i., p. 494. Note D.

Clarke: Exo 9:35 - -- And the heart of Pharaoh was hardened - In consequence of his sinning yet more, and hardening his own heart against both the judgments and mercies o...

And the heart of Pharaoh was hardened - In consequence of his sinning yet more, and hardening his own heart against both the judgments and mercies of God, we need not be surprised that, after God had given him the means of softening and repentance, and he had in every instance resisted and abused them, he should at last have been left to the hardness and darkness of his own obstinate heart, so as to fill up the measure of his iniquity, and rush headlong to his own destruction

In the fifth, sixth, and seventh plagues described in this chapter, we have additional proofs of the justice and mercy of God, as well as of the stupidity, rebellion, and wickedness of Pharaoh and his courtiers. As these continued to contradict and resist, it was just that God should continue to inflict those punishments which their iniquities deserved. Yet in the midst of judgment he remembers mercy; and therefore Moses and Aaron are sent to inform the Egyptians that such plagues would come if they continued obstinate. Here is mercy; the cattle only are destroyed, and the people saved! Is it not evident from all these messages, and the repeated expostulations of Moses and Aaron in the name and on the authority of God, that Pharaoh was bound by no fatal necessity to continue his obstinacy; that he might have humbled himself before God, and thus prevented the disasters that fell on the land, and saved himself and his people from destruction? But he would sin, and therefore he must be punished

In the sixth plague Pharaoh had advantages which he had not before. The magicians, by their successful imitations of the miracles wrought by Moses, made it doubtful to the Egyptians whether Moses himself was not a magician acting without any Divine authority; but the plague of the boils, which they could not imitate, by which they were themselves afflicted, and which they confessed to be the finger of God, decided the business

Pharaoh had no longer any excuse, and must know that he had now to contend, not with Moses and Aaron, mortals like himself, but with the living God. How strange, then, that he should continue to resist! Many affect to be astonished at this, and think it must be attributed only to a sovereign controlling influence of God, which rendered it impossible for him to repent or take warning. But the whole conduct of God shows the improbability of this opinion: and is not the conduct of Pharaoh and his courtiers copied and reacted by thousands who are never suspected to be under any such necessitating decree? Every sinner under heaven, who has the Bible in his hand, is acting the same part. God says to the swearer and the profane, Thou shalt not take the name of the Lord thy God in vain; and yet common swearing and profaneness are most scandalously common among multitudes who bear the Christian name, and who presume on the mercy of God to get at last to the kingdom of heaven! He says also, Remember the Sabbath day to keep it holy; thou shalt not kill; thou shalt not commit adultery; thou shalt not steal; thou shalt not bear false witness; thou shalt not covet; and sanctions all these commandments with the most awful penalties: and yet, with all these things before them, and the professed belief that they came from God, Sabbath-breakers, men-slayers, adulterers, fornicators, thieves, dishonest men, false witnesses, liars, slanderers, backbiters, covetous men, lovers of the world more than lovers of God, are found by hundreds and thousands! What were the crimes of the poor half-blind Egyptian king when compared with these! He sinned against a comparatively unknown God; these sin against the God of their fathers - against the God and Father of Him whom they call their Lord and Savior, Jesus Christ! They sin with the Bible in their hand, and a conviction of its Divine authority in their hearts. They sin against light and knowledge; against the checks of their consciences, the reproofs of their friends, the admonitions of the messengers of God; against Moses and Aaron in the law; against the testimony of all the prophets; against the evangelists, the apostles, the Maker of heaven and earth, the Judge of all men, and the Savior of the world! What were Pharaoh’ s crimes to the crimes of these? On comparison, his atom of moral turpitude is lost in their world of iniquity. And yet who supposes these to be under any necessitating decree to sin on, and go to perdition? Nor are they; nor was Pharaoh. In all things God has proved both his justice and mercy to be clear in this point. Pharaoh, through a principle of covetousness, refused to dismiss the Israelites, whose services he found profitable to the state: these are absorbed in the love of the world, the love of pleasure, and the love of gain; nor will they let one lust go, even in the presence of the thunders of Sinai, or in sight of the agony, bloody sweat, crucifixion, and death of Jesus Christ! Alas! how many are in the habit of considering Pharaoh the worst of human beings, inevitably cut off from the possibility of being saved because of his iniquities, who outdo him so far in the viciousness of their lives, that Pharaoh, hardening his heart against ten plagues, appears a saint when compared with those who are hardening their hearts against ten millions of mercies. Reader, art thou of this number? Proceed no farther! God’ s judgments linger not. Desperate as thy state is, thou mayest return; and thou, even thou, find mercy through the blood of the Lamb

See the observations at the conclusion of the next chapter. See Clarke at Exo 10:29 (note).

Calvin: Exo 9:17 - -- 17. As yet exaltest thou thyself. The expression which Moses uses 110 denotes the pride of Pharaoh; because he too insolently exalted himself by tra...

17. As yet exaltest thou thyself. The expression which Moses uses 110 denotes the pride of Pharaoh; because he too insolently exalted himself by trampling on the people. God therefore inquires, as if in astonishment, what this blinded fury meant, that the tyrant should hope that the injuries whereby he undeservedly afflicted God’s people, would be permitted with impunity? For he was already taught, by many miracles, that God had, as their protector, undertaken the cause of His people, so that He would be the avenger of all their unjust treatment. At the same time He ironically reproves the tyrant’s folly, in that he was not humbled by so many chastisements; as if He had said, that although, when intoxicated by prosperity, he might have raged against the wretched people with tyrannical and persevering arbitrariness, yet, after undergoing so many plagues, it was surely time to cease.

Calvin: Exo 9:18 - -- 18.Behold, tomorrow about this time God now indicates the kind of punishment which He was prepared to inflict, viz., that He would smite with hail bo...

18.Behold, tomorrow about this time God now indicates the kind of punishment which He was prepared to inflict, viz., that He would smite with hail both man and beast, and a part of the crops. It sometimes, indeed, happens that the corn is destroyed by hail, and occasionally that great injury is thus inflicted even on men and beasts; nay, it is regarded as an unusual blessing if ten or fifteen years pass by without such a calamity. But God makes it apparent by certain signs in the judgment, which he has determined to execute, that the hail did not arise from natural causes, but that the atmosphere was manifestly armed by Him for the battle. First, the morrow is fixed; nor is this enough, the hour also is added. But what astronomer or philosopher could thus measure the moments for storms and tempests? Then again, its unusual violence, such as had never been seen before, is appointed. Fourthly, its extent, from the extreme boundaries of Egypt, from the one side to the other, as well as its expansion over its whole breadth. Scarcely once in twenty years will a storm so widely prevail, flying, as this did, like an arrow; but, restrained within narrow limits, it; will not thus diffuse itself far and wide. Lastly, the distinction is added between Goshen and the rest of Egypt. Hence it is plain, that this hail was not produced by an accidental impulse, but made to fall by God’s hand; in a word, that it was not the drops of moisture frozen in mid air, but a portent which transcended the bounds of nature.

Calvin: Exo 9:19 - -- 19.Sealed therefore now He does not give this counsel as if he would spare His professed enemy, but he insults his mad confidence, because hitherto i...

19.Sealed therefore now He does not give this counsel as if he would spare His professed enemy, but he insults his mad confidence, because hitherto in his supine security he had despised whatever punishments had been denounced against him. He indirectly hints, therefore, that now is the time for fear. Secondly, that when God contends, the event is not a doubtful one; because He not only openly challenges him to the combat, but assures him that He shall have no difficulty in putting him to the rout. Finally, he shows him, that He has no need of deceit, or of any stratagems to overtake His enemy, but that, although he grants him a way of escape, still He should be victorious.

Calvin: Exo 9:20 - -- 20.He that feared the word of the Lord In these words Moses shows that there were some who were so far taught by experience as not altogether to desp...

20.He that feared the word of the Lord In these words Moses shows that there were some who were so far taught by experience as not altogether to despise what he had denounced; for hence arose their fear from the denunciation of the punishment, because they were persuaded that Moses was the servant of God, and a Prophet, as well as the herald of the Divine judgment. Although it likewise appears that they had not seriously repented so as to obey God, but were impelled to take these precautions by immediate and momentary terror. Thus, particular fear often makes the reprobate anxious either to deprecate or fly from the vengeance of God. Still Moses says, that their fear profited them, for they did not experience the same calamity as others, who were more insensible. In this way God bore witness, that in proportion as each one more obstinately despises His judgments, the more grievously and heavily is he afflicted; but that some unbelievers are in some degree spared from inconveniences, and more gently chastised, because they at least do not proudly exalt themselves to despise His power. Moreover, by this destruction the judgment of God more clearly shone forth, when among the Egyptians themselves, whosoever was most hardened received the sure reward of his contempt. Yet are we taught by this example, that it does not greatly profit unbelievers, though God may pardon them for a while when they are alarmed and humbled; because they ever remain under condemnation to eternal death.

Calvin: Exo 9:22 - -- 22.And the Lord said The rod of Moses is again employed to bring on the storm, not so much for Pharaoh’s sake, as that Moses may be the more encour...

22.And the Lord said The rod of Moses is again employed to bring on the storm, not so much for Pharaoh’s sake, as that Moses may be the more encouraged to the remaining contests, when he sees the proof of his vocation renewed. In the meanwhile, we may observe the trial of his faith, since before he had received the command to stretch forth his rod toward heaven, he had not hesitated to predict to Pharaoh the grievous and miraculous hall. But if any one thinks that this is an ὕστεÏον Ï€ÏότεÏον, and that what was first in order of time is related last, I will not debate it; but this seems more probable to me, and also to be rightly gathered from the text, that when the day had elapsed, Moses was commanded to execute that of which the means was before unknown to him. Hence, also, both Moses himself learnt, and we also ought now to learn, that all the elements, although without sense, are still ready to render any kind of obedience to their Maker; since, at the stretching forth of the rod the air was troubled in an incredible manner, so that it hurled down an abundance of hail for the destruction of beasts and men.

Calvin: Exo 9:27 - -- 27.And Pharaoh sent and called If this confession had proceeded from the heart, it would have betokened repentance; but Moses immediately perceived t...

27.And Pharaoh sent and called If this confession had proceeded from the heart, it would have betokened repentance; but Moses immediately perceived that fear in the heart of the wicked is not a principle which governs them in lasting duty; 111 and this was more manifest in the result.

Although we must, at the same time, recollect, what I have already touched upon, that Pharaoh did not lie designedly; for when seized by terror, he caught at every means to appease God, but soon after relapsed into his former state of mind. For although with fox-like cunning the wicked pretend submission, when they see themselves caught, in order to escape from the snare, still they do not mean to mock God by their soft words; but rather under the pressure of necessity they are ready to do anything, and therefore offer propitiation’s and satisfactions; but when their fear has departed, because whatever they promised was forcibly extorted from them, they directly break out afresh. A very similar circumstance is related of Saul. He confesses to his own disgrace the innocence of David, and yet, as soon as he has escaped from the danger, and is freed from fear, he does not cease to persecute him cruelly. (1Sa 24:18, and 1Sa 26:21.) But if we admit that this was mere dissimulation, Pharaoh had greater cause for fear, because, being experimentally convinced that God was his adversary, he was impelled by his fear to make any conditions whatever. But, first of all, he acknowledges that he had “sinned this time,†not to excuse the former cases, but. because, in such gross contempt, the crime of obstinacy was still more detestable. And this more fully appears in the following words, wherein he acknowledges the justice of God, and confesses the wickedness of himself and his people. It is just as if he had said, that he is deservedly punished, because he had too long provoked God, who is a just judge. Now since, as far as his words go, Pharaoh professes true repentance, we may gather from them, that, sinners do not attribute to God the honor due to His justice, unless they condemn themselves; and this must be more carefully observed, because there are few who think that, while they are endeavoring to rebut the accusations of guiltiness, they are dishonoring God. Yet, whosoever does not judge himself, and who does not frankly confess his sins, is assuredly murmuring against the judgment of God. Pharaoh, at length, has recourse to deprecation, in which he desires to have Moses and Aaron as his intercessors; not, I admit, without deception, (because hypocrites are always double-hearted;) yet it is certain, that because he was terrified by his troubles, he sought for peace with God, lest his rebellion should draw down upon him new and greater punishments; but as soon as, having obtained his desire, he ceased to be afraid, the secret wickedness which lay, as it were, stifled under the abundance of his miseries, burst forth out of the sense of security. What immediately follows is variously explained by the translators; some understand it negatively, “that there be not,†or “if there be not — thunderings;†and even these disagree among themselves; for some suppose that Pharaoh congratulates himself, because the thunders have ceased; but it is plain from the context that they are grossly mistaken. If, then, a negation is intended, the passage must necessarily refer to the future; as if Pharaoh had said, that he should be very graciously dealt with, if God should please to allay the thunderings. 112 But the various reading is equally probable; “It is much, or a great thing, that there are, or have been thunderings;†as though he said, that he had been punished enough, or more than enough for his folly; or (as best pleases myself) that he is now subdued by terror, whilst he is alarmed by the continual rollings of the thunder and the beating of the hail; for he seems to desire to prove the truth of his conversion, because he is conquered by the terrible power of God.

Calvin: Exo 9:29 - -- 29.And Moses said In this answer Moses indirectly hints, that he leaves the presence of Pharaoh, in order duly and purely to supplicate God; since by...

29.And Moses said In this answer Moses indirectly hints, that he leaves the presence of Pharaoh, in order duly and purely to supplicate God; since by his unbelief he would in a manner pollute the sacrifices. For, as he had already shown, that legitimate worship could not be offered by the people except away from Egypt, so now he seeks to be alone for prayer; and thus, by this change of place, he indicates that the place, in which Pharaoh dwells, is unholy. We have already said, that Moses promises nothing out of mere rash impulse, but that, taught either by the inspiration of the Spirit, or by sure revelation, he pronounces, with the authority of a prophet, what God is about to do. Moreover, it is not without reason that Moses exhorts Pharaoh to learn from the remission of the punishment, that the God of Israel is the Lord of Egypt also; for the word earth seems here to be limited to Egypt; although I do not deny that it may be properly understood of the whole world; but, whichever you may prefer, Moses rightly concludes, that the glory and dominion of God is perfectly manifested, not only when he appears as an avenger in the infliction of punishment, but that He also shows it in an opposite way, when all the elements are subservient to His mercy. Besides, His power is still more clearly shown forth, when He himself heals the wounds which He has inflicted; and, therefore, in Isa 41:23, and Isa 45:7, in order to prove His divinity, He joins the two together, viz., that it is His prerogative and attribute both to “do good, or to do evil.â€

Calvin: Exo 9:30 - -- 30.But as for thee and thy servants, I know Such freedom of reproof plainly proves with what magnanimity the holy Prophet was endued, who, without ta...

30.But as for thee and thy servants, I know Such freedom of reproof plainly proves with what magnanimity the holy Prophet was endued, who, without taking any account of the wrath of the imperious and cruel tyrant, does not hesitate to condemn the impiety of himself and his whole court. Nor can it indeed be questioned, that God miraculously restrained so many wild beasts to keep their hands off Moses; for it cannot be attributed either to their moderation or humanity, that men, otherwise worse than bloody-minded, did not kill him a hundred times over, when he so bitterly provoked them. But, from his firmness, it also appears how much he had profited by his novitiate; 113 because he, who had before fled far for refuge in fear of their darts, now has no alarm in the hottest conflict. But he justly affirms that the Egyptians do not “fear the Lord;†because alarm and terror do not always lead the mind to reverence and due obedience. For Moses speaks of true fear, which altogether attaches us to God, wherefore it is called “wisdom,†and “the beginning of wisdom†(Pro 1:7, and Psa 111:10.) But hypocrites, although they fear the name of God, are very far from willingly desiring to serve Him. Wherefore, lest we be deceived by empty imaginations, let us learn honestly to sift all our feelings, and diligently to examine into all those winding 114 recesses, wherewith human hearts are filled and incredibly entangled. A question arises, why Moses undertook the part of an intercessor, when he sees no repentance? my reply is, that he was not thus ready to spare, as if he had been persuaded; but that he gave a short intermission, until the king’s impiety should again betray itself, and thus God should fulfill what he had predicted respecting all the plagues. It is, then, absurd to gather, as some do, from this passage, that ministers of the word and pastors should be satisfied with a mere verbal confession; for Moses did not so much intend to pardon as to open a way for the remaining judgments of God.

Calvin: Exo 9:31 - -- 31.And the flax and the barley He relates the calamity which the hail inflicted; and shows that a part of the fruits of the earth was destroyed, viz....

31.And the flax and the barley He relates the calamity which the hail inflicted; and shows that a part of the fruits of the earth was destroyed, viz., that which had already grown into stalk; but that the seeds which grow more slowly were spared. For God desired to give a remnant of hope, which might invite the king and his people to repentance, if only their wickedness were curable.

Calvin: Exo 9:34 - -- 34.And when Pharaoh saw Again, as usual, Pharaoh gathers audacity from the mitigation of his punishment, as security arms the reprobate against God; ...

34.And when Pharaoh saw Again, as usual, Pharaoh gathers audacity from the mitigation of his punishment, as security arms the reprobate against God; for as soon as the scourges of God rest for awhile, they cherish the presumption that they will be unpunished, and construe the short truce into an abiding peace. Pharaoh, then, hardens anew his heart, which he seemed to have somewhat changed, as soon as he is delivered from this infliction; as though he had not been warned that others remained behind, nay, that the hand of God was already stretched out against him. Therefore, at the end of the chapter, Moses amplifies the crime when he adds, that this had been foretold 115 “by the hand of Moses.†We have sometimes seen already that the wicked king was hardened, as God had said to Moses; now, more! is expressed, viz., that Moses had been the proclaimer of his indomitable and desperate obstinacy.

TSK: Exo 9:17 - -- Job 9:4, Job 15:25, Job 15:26, Job 40:9; Isa 10:15, Isa 26:11, Isa 37:23, Isa 37:24, Isa 37:29, Isa 45:9; Act 12:23; 1Co 10:22

TSK: Exo 9:18 - -- to morrow : 1Ki 19:2, 1Ki 20:6; 2Ki 7:1, 2Ki 7:18 I will cause : This must have been a circumstance of all others the most incredible to an Egyptian; ...

to morrow : 1Ki 19:2, 1Ki 20:6; 2Ki 7:1, 2Ki 7:18

I will cause : This must have been a circumstance of all others the most incredible to an Egyptian; for in Egypt there fell no rain, the want of which was supplied by dews, and the overflowing of the Nile. The Egyptians must, therefore, have perceived themselves particularly aimed at in these fearful events, especially as they were very superstitious. There seems likewise a propriety in their being punished by fire and water, as they were guilty of the grossest idolatry towards these elements. Scarcely anything could have distressed the Egyptians more than the destruction of the flax, as the whole nation wore linen garments. The ruin of their barley was equally fatal, both to their trade and to their private advantage. See Bryant, pp. 108-117. Exo 9:22-25; Psa 83:15

TSK: Exo 9:19 - -- and gather : Hab 3:2 the hail : Exo 9:25

and gather : Hab 3:2

the hail : Exo 9:25

TSK: Exo 9:20 - -- Pro 16:16, Pro 22:3, Pro 22:23; Jon 3:5, Jon 3:6; Mar 13:14-16; Heb 11:7

TSK: Exo 9:21 - -- regarded not : Heb. set not his heart unto, Exo 7:23; 1Sa 4:20 *marg. 1Ch 22:19; Job 7:17, Job 34:14; Pro 24:32 *marg. Eze 40:4; Dan 10:12

regarded not : Heb. set not his heart unto, Exo 7:23; 1Sa 4:20 *marg. 1Ch 22:19; Job 7:17, Job 34:14; Pro 24:32 *marg. Eze 40:4; Dan 10:12

TSK: Exo 9:22 - -- Exo 7:19, Exo 8:5, Exo 8:16; Rev 16:21

TSK: Exo 9:23 - -- the Lord sent : Exo 19:16, Exo 20:18; 1Sa 12:17, 1Sa 12:18; Job 37:1-5; Psa 29:3, Psa 77:18; Rev 16:18, Rev 16:21 and hail : Jos 10:11; Job 38:22, Job...

TSK: Exo 9:24 - -- none like : Exo 9:23, Exo 10:6; Mat 24:21

none like : Exo 9:23, Exo 10:6; Mat 24:21

TSK: Exo 9:25 - -- smote every : Psa 105:33

smote every : Psa 105:33

TSK: Exo 9:26 - -- Exo 8:22-32, Exo 9:4, Exo 9:6, Exo 10:23, Exo 11:7, Exo 12:13; Isa 32:18, Isa 32:19

TSK: Exo 9:27 - -- I have : Exo 10:16; Num 22:34; 1Sa 15:24, 1Sa 15:30, 1Sa 26:21; Mat 27:4 the Lord : 2Ch 12:6; Psa 9:16, Psa 129:4, Psa 145:17; Lam 1:18; Dan 9:14; Rom...

TSK: Exo 9:28 - -- Entreat : Exo 8:8, Exo 8:28, Exo 10:17; Act 8:24 mighty thunderings : Heb. voices of God, Psa 29:3, Psa 29:4 ye shall : Exo 11:1

Entreat : Exo 8:8, Exo 8:28, Exo 10:17; Act 8:24

mighty thunderings : Heb. voices of God, Psa 29:3, Psa 29:4

ye shall : Exo 11:1

TSK: Exo 9:29 - -- spread : Exo 9:33; 1Ki 8:22, 1Ki 8:38; 2Ch 6:12, 2Ch 6:13; Ezr 9:5; Job 11:13; Psa 143:6; Isa 1:15 that the earth : Deu 10:14; Psa 24:1, Psa 24:2, Psa...

TSK: Exo 9:30 - -- Pro 16:6; Isa 26:10, Isa 63:17

TSK: Exo 9:31 - -- flax : The word pishteh , flax, Mr. Parkhurst thinks may be derived from pashat , to strip, because the substance which we call flax is properly t...

flax : The word pishteh , flax, Mr. Parkhurst thinks may be derived from pashat , to strip, because the substance which we call flax is properly the filaments of the bark or rind of the vegetable, stripped off the stalks. From time immemorial, Egypt was celebrated for the production and manufacture of flax; and hence the linen and fine linen of Egypt, so often spoken of in scripture and ancient authors.

the barley : The Hebrew seorah , barley, in Arabic shair , and shairat , is so called from its rough, bristly beard, with which the ears are covered and defended; from saâr , to stand on end as the hair of the headcaps1 . hcaps0 ence seâr , the hair of the head. So its Latin name hordeum is from horreo , to stand on end as the hair. Dr. Pococke has observed that there is a double seed time and harvest in Egypt; rice, India wheat, and a grain called the corn of Damascus, are sown and reaped at a very different time from wheat, barley, and flax. The first are sown in March, before the overflowing of the Nile, and reaped about October; whereas the wheat and barley are sown in November and December, as soon as the Nile has gone off, and reaped before May. Rth 1:22, Rth 2:23; Amo 4:9; Hab 3:17

TSK: Exo 9:32 - -- not grown up : Heb. hidden, or dark, Exo 10:22

not grown up : Heb. hidden, or dark, Exo 10:22

TSK: Exo 9:33 - -- spread : Exo 9:29, Exo 8:12 and the thunders : Exo 10:18, Exo 10:19; Jam 5:17, Jam 5:18

spread : Exo 9:29, Exo 8:12

and the thunders : Exo 10:18, Exo 10:19; Jam 5:17, Jam 5:18

TSK: Exo 9:34 - -- saw : Exo 8:15; Ecc 8:11 and hardened : Exo 4:21, Exo 7:14; 2Ch 28:22, 2Ch 33:23, 2Ch 36:13; Rom 2:4, Rom 2:5

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 9:13-34 - -- With the plague of hail begins the last series of plagues, which differ from the former both in their severity and their effects. Each produced a te...

With the plague of hail begins the last series of plagues, which differ from the former both in their severity and their effects. Each produced a temporary, but real, change in Pharaoh’ s feelings.

Exo 9:14

All my plagues - This applies to all the plagues which follow; the effect of each was foreseen and foretold. The words "at this time"point to a rapid and continuous succession of blows. The plagues which precede appear to have been spread over a considerable time; the first message of Moses was delivered after the early harvest of the year before, when the Israelites could gather stubble, i. e. in May and April: the second mission, when the plagues began, was probably toward the end of June, and they went on at intervals until the winter; this plague was in February; see Exo 9:31.

Exo 9:15

For now ... - Better, For now indeed, had I stretched forth my hand and smitten thee and thy people with the pestilence, then hadst thou been cut off from the earth. Exo 9:16 gives the reason why God had not thus inflicted a summary punishment once for all.

Exo 9:16

Have I raised thee up - See the margin. God kept Pharaoh "standing", i. e. permitted him to live and hold out until His own purpose was accomplished.

Exo 9:18

A very grievous hail - The miracle consisted in the magnitude of the infliction and in its immediate connection with the act of Moses.

Exo 9:19

In Egypt the cattle are sent to pasture in the open country from January to April, when the grass is abundant. They are kept in stalls for the rest of the year.

Exo 9:20

The word of the Lord - This gives the first indication that the warnings had a salutary effect upon the Egyptians.

Exo 9:27

The Lord - Thus, for the first time, Pharaoh explicitly recognizes Yahweh as God (compare Exo 5:2).

Exo 9:29

The earth is the Lord’ s - This declaration has a direct reference to Egyptian superstition. Each god was held to have special power within a given district; Pharaoh had learned that Yahweh was a god, he was now to admit that His power extended over the whole earth. The unity and universality of the divine power, though occasionally recognized in ancient Egyptian documents, were overlaid at a very early period by systems alternating between Polytheism and Pantheism.

Exo 9:31

The flax was bolled - i. e. in blossom. This marks the time. In the north of Egypt the barley ripens and flax blossoms about the middle of February, or at the latest early in March, and both are gathered in before April, when the wheat harvest begins. The cultivation of flax must have been of great importance; linen was preferred to any material, and exclusively used by the priests. It is frequently mentioned on Egyptian monuments.

Exo 9:32

Rie - Rather, "spelt,"the common food of the ancient Egyptians, now called "doora"by the natives, and the only grain represented on the sculptures: the name, however, occurs on the monuments very frequently in combination with other species.

Barnes: Exo 9:35 - -- Hardened - Different words in the Hebrew. In Exo 9:34 the word means "made heavy,"i. e. obtuse, incapable of forming a right judgment; in Exo 9...

Hardened - Different words in the Hebrew. In Exo 9:34 the word means "made heavy,"i. e. obtuse, incapable of forming a right judgment; in Exo 9:35 it is stronger, and implies a stubborn resolution.

Poole: Exo 9:17 - -- Against my people, i.e. against me acting for my people. The gracious God takes what is done to or against his people as done to or against himself....

Against my people, i.e. against me acting for my people. The gracious God takes what is done to or against his people as done to or against himself. See Zec 2:8 Mat 25:40,45 Ac 9:4,5 .

Poole: Exo 9:18 - -- Since they were a kingdom or a nation.

Since they were a kingdom or a nation.

Poole: Exo 9:19 - -- This forewarning God gives, partly, to initiate the severity of the judgment; partly, that a considerable number of horses might be reserved for Pha...

This forewarning God gives, partly, to initiate the severity of the judgment; partly, that a considerable number of horses might be reserved for Pharaoh’ s expedition, Ex 14 ; partly, to show the justice of God in punishing so wicked and obstinate people, as would take no warning neither from God’ s words, nor from his former works; and partly, to make a difference between the penitent and the incorrigible Egyptians.

Poole: Exo 9:22 - -- Upon man i.e. upon those men that presumed to continue in the field after this admonition.

Upon man i.e. upon those men that presumed to continue in the field after this admonition.

Poole: Exo 9:23 - -- The fire ran along upon the ground devouring both herbs and cattle which were upon it, Psa 78:47,48 105:32,33

The fire ran along upon the ground devouring both herbs and cattle which were upon it, Psa 78:47,48 105:32,33

Poole: Exo 9:24 - -- Which strange mixture much increased the miracle. That hail and rain did sometimes, though but seldom, fall in Egypt, is attested by divers eye-witn...

Which strange mixture much increased the miracle. That hail and rain did sometimes, though but seldom, fall in Egypt, is attested by divers eye-witnesses.

Poole: Exo 9:25 - -- i.e. Most of them; or herbs and trees of all sorts, as appears from Exo 10:12,15 . See Poole "Exo 9:6" .

i.e. Most of them; or herbs and trees of all sorts, as appears from Exo 10:12,15 . See Poole "Exo 9:6" .

Poole: Exo 9:26 - -- It seems the Egyptians that dwelt there were spared for the sake of their neighbours the Israelites; which great obligation probably made them more ...

It seems the Egyptians that dwelt there were spared for the sake of their neighbours the Israelites; which great obligation probably made them more willing to lend their jewels to them, Exo 12:35 .

Poole: Exo 9:27 - -- I now plainly see and freely acknowledge my sin in striving with God. He seems not to deny that he had sinned before, for even the light of nature w...

I now plainly see and freely acknowledge my sin in striving with God. He seems not to deny that he had sinned before, for even the light of nature would discover his sin, in breaking his faith, and the word of a King given to Moses for Israel’ s dismission.

Poole: Exo 9:28 - -- Or, and let it be enough , (let God content himself that he hath punished me so long, and that I have confessed my sin, and promised amendment,) ...

Or, and let it be enough , (let God content himself that he hath punished me so long, and that I have confessed my sin, and promised amendment,)

that there may be hereafter

no more

Poole: Exo 9:29 - -- Or, that this land is the Lord’ s , even his whom thou deniedst to have any jurisdiction in it, or over thee, Exo 5:2 . Or the earth is put ...

Or, that this land is the Lord’ s , even his whom thou deniedst to have any jurisdiction in it, or over thee, Exo 5:2 . Or the earth is put for the world, the heaven and the earth: q. d. That thou mayst see that he can either cause the heavens to send forth such thunders and hails, or restrain them as he pleaseth.

Poole: Exo 9:31 - -- The flax and the barley were not so necessary for human life as the wheat and rye. Thus God still sends smaller judgments to usher in the greater.

The flax and the barley were not so necessary for human life as the wheat and rye. Thus God still sends smaller judgments to usher in the greater.

Poole: Exo 9:32 - -- The Hebrew word may be rendered either dark or hid , to wit, under the ground, whereby it was secured from this stroke; or late , as divers of t...

The Hebrew word may be rendered either dark or hid , to wit, under the ground, whereby it was secured from this stroke; or late , as divers of the Hebrews and other interpreters render it. This kind of corn coming later up, was now tender and hidden, either in the ground or in the herb; whereby it was in some measure secured both from the fire by its greenness and moisture, and from the hail by its pliableness and yielding to it, whereas the stalks of barley were more dry and stiff, and therefore more liable to the hail and fire.

Poole: Exo 9:33 - -- Moses went out of the city that, being solitary, he might pour forth his heart in fervent prayers.

Moses went out of the city that, being solitary, he might pour forth his heart in fervent prayers.

Haydock: Exo 9:19 - -- Cattle. Some had escaped the former plague, or the Egyptians had purchased more from their neighbours, and in the land of Gessen. (Haydock) --- Go...

Cattle. Some had escaped the former plague, or the Egyptians had purchased more from their neighbours, and in the land of Gessen. (Haydock) ---

God tempers justice with mercy. (St. Augustine, q. 33.) ---

Die. This message was accordingly delivered to Pharao. (Samaritan copy) (Haydock)

Haydock: Exo 9:24 - -- In all the land of. So the Hebrew: but the Samaritan and some Hebrew manuscripts have simply in Egypt. (Kennicott) --- Founded, about 627 years b...

In all the land of. So the Hebrew: but the Samaritan and some Hebrew manuscripts have simply in Egypt. (Kennicott) ---

Founded, about 627 years before. Hence it appears, that the rain falls in some parts of Egypt, (Menochius) particularly about Tanis, ver. 18, 34. (Calmet) (Wisdom xvi. 17.)

Haydock: Exo 9:35 - -- Hard. Hebrew, "and he hardened his heart." (Worthington)

Hard. Hebrew, "and he hardened his heart." (Worthington)

Gill: Exo 9:17 - -- As yet exaltest thou thyself against my people, that thou wilt not let them go? And so against God himself, disobeying his commands, despising his mes...

As yet exaltest thou thyself against my people, that thou wilt not let them go? And so against God himself, disobeying his commands, despising his messengers, and slighting his miracles, and hardening his heart against him, and refusing to let Israel go, after all; thereby showing the most intolerable pride and insolence not only against the Lord's poor people, but against himself, for what is done to them he takes as done to himself; or "dost thou still tread upon my people?" e trample them under foot, and make an highway or causeway of them.

Gill: Exo 9:18 - -- Behold, tomorrow about this time,.... It was now the fourth day of the month Abib, and the fifth when the following was inflicted: I will cause it ...

Behold, tomorrow about this time,.... It was now the fourth day of the month Abib, and the fifth when the following was inflicted:

I will cause it to rain a very grievous hail; which should fall very thick, and the hailstones be very numerous and heavy, and the storm last long:

such as hath not been in Egypt since the foundation thereof, even until now; not since the earth or land itself was founded, for that was founded when the rest of the world was, and the sense then would be the same as since the foundation of the world; and so the Targum of Jonathan seems to understand it, paraphrasing the words,"from the day that men were made, even until now.''And a like expression is used of a storm of hail, thunder, and lightning, and earthquakes yet to come, which will be such as has not been since men were upon the earth, with which this plague may be compared, Rev 16:19, but here is meant since Egypt was inhabited, or rather formed into a kingdom, and founded as such, which had been many hundreds of years before this time; there was a king of Egypt in Abraham's time; the first founder of this empire, and king of it, was Mizraim, the son of Ham, from whom it had its name, by which it is usually called in Scripture. This supposes that it did sometimes rain in Egypt, contrary to a vulgar notion, or otherwise there would have been no room for the comparison; though it must be owned that rain is rare in Egypt, especially in some parts of it; See Gill on Zec 14:18.

Gill: Exo 9:19 - -- Send therefore now, and gather thy cattle, and all that thou hast in the field,.... The servants that were at work there: this is said to denote both ...

Send therefore now, and gather thy cattle, and all that thou hast in the field,.... The servants that were at work there: this is said to denote both the certainty of the plague, and the terribleness of it, that all, both men and beast, would perish by it, if care was not taken to get them home; and also to show the wonderful clemency and mercy of God to such rebellious, hardened, and undeserving creatures, as Pharaoh and his people were; in the midst of wrath and judgment God remembers mercy:

for upon every man and beast which shall be found in the field, and shall not be brought home; and there sheltered in houses, barns, and stables:

the hail shall come down upon them, and they shall die; the hailstones that would fall would be so large and so heavy as to kill both men and beasts, like those which fell from heaven upon the Canaanites in the days of Joshua, which killed more than the sword did, Jos 10:11.

Gill: Exo 9:20 - -- He that feared the word of the Lord among the servants of Pharaoh,.... Who, if they had not the true fear of God, and were not sincere proselytes, yet...

He that feared the word of the Lord among the servants of Pharaoh,.... Who, if they had not the true fear of God, and were not sincere proselytes, yet had a servile fear of him, and dreaded his word, his threatening, his denunciations of judgments and predictions of future punishments; of which they had had many instances wherein they were fulfilled, and therefore had reason to fear that this also would, even the word that had been just now spoken:

made his servants and cattle flee into the houses; called home his servants, and drove his cattle in great haste out of the fields, and brought them home as fast as he could, and housed them; in which he acted the wise and prudent part, and showed a concern for his servants and his cattle, as well as believed the word of the Lord.

Gill: Exo 9:21 - -- And he that regarded not the word of the Lord,.... Or "set not his heart" f "unto it", took no notice of it, but treated it with the utmost contempt; ...

And he that regarded not the word of the Lord,.... Or "set not his heart" f "unto it", took no notice of it, but treated it with the utmost contempt; and of this sort it may be thought there were the far greatest number: everyone of this cast

left his servants and cattle in the field; let them remain there, and took no care of them, nor thought about them, and so took no methods to preserve them; in which he acted a foolish part, to his own detriment and loss.

Gill: Exo 9:22 - -- And the Lord said unto Moses,.... When the morrow was come, the fifth day of the month Abib: stretch forth thine hand toward heaven; with his rod i...

And the Lord said unto Moses,.... When the morrow was come, the fifth day of the month Abib:

stretch forth thine hand toward heaven; with his rod in it, as appears from the next verse, to show that the following plague would come from the heaven, that is, the air, and from God, who dwells in the heaven of heavens:

that there may be hail in all the land of Egypt; not only in that spot, and near it, where Moses stood, and from that part of the heaven towards which he stretched forth his hand, but from the whole heaven all over the land of Egypt; which shows it to be an unusual and extraordinary hail, for a hail storm seldom reaches far, a mile it may be, or some such space; but never was such an one heard of as to reach through a whole country, and so large an one as Egypt:

upon man and upon beast; such as belonged to those who would take no warning, nor attend to the word of the Lord to fetch home their servants and cattle:

and upon every herb of the field throughout the land of Egypt; it should fall so thick, that scarce an herb would escape it.

Gill: Exo 9:23 - -- And Moses stretched forth his rod toward heaven,.... The same which Aaron had made use of before, but was now in the hand of Moses, and whose rod it p...

And Moses stretched forth his rod toward heaven,.... The same which Aaron had made use of before, but was now in the hand of Moses, and whose rod it properly was:

and the Lord sent thunder and hail, and the fire ran along upon the ground, hot thunderbolts, which struck their flocks, Psa 78:48 and hail which fell so thick and weighty as to destroy both men and cattle, and break trees in pieces, and spoil the corn, the grass, and the tender herb; and fire, that is lightning, which descended so low, and in such quantities, as ran along the ground, and consumed all it met with. Artapanus g, an Heathen writer, who speaks of this storm of hail, says, that Moses, besides the hail, caused earthquakes by night, so that those that escaped the earthquakes were taken away by the hail, and those that escaped the hail perished by the earthquakes, which he says overthrew all the houses, and most of the temples:

and the Lord rained hail upon the land of Egypt; upon Egypt, where rain was not common, and on all the land of Egypt, when in some parts of it it was scarce known, and hail as thick as rain; ice, snow, and hail, are most rarely if ever seen there, the air not being cold enough for the production of them h. This was the Lord's immediate doing, when there was no likelihood of it, nor any appearance of second causes concurring to produce it, and came at the exact time he had foretold it should; all which were very extraordinary.

Gill: Exo 9:24 - -- So there was hail, and fire mingled with the hail,.... Which was a miracle within a miracle, as Aben Ezra observes; and very wonderful indeed it was, ...

So there was hail, and fire mingled with the hail,.... Which was a miracle within a miracle, as Aben Ezra observes; and very wonderful indeed it was, that the hail did not quench the fire, nor the fire melt the hail, as Philo the Jew i remarks:

very grievous, such as there was none like it in all the land of Egypt, since it became a nation; See Gill on Exo 9:18.

Gill: Exo 9:25 - -- And the hail smote throughout all the land of Egypt,.... It was in all the land, and it smote and did mischief in all parts of it, only in Goshen, aft...

And the hail smote throughout all the land of Egypt,.... It was in all the land, and it smote and did mischief in all parts of it, only in Goshen, after excepted:

all that was in the field, both man and beast; which they that neglected the word of the Lord took no care to fetch home, these were all smitten and destroyed by the hail: and the hail smote every herb of the field; that is, the greatest part of them, for some were left, which the locusts afterwards ate, Exo 10:15, and brake every tree of the field; and the vines and fig trees, Psa 78:47.

Gill: Exo 9:26 - -- Only in the land of Goshen, where the children of Israel were, was there no hail. So that such Egyptians as might dwell among them, they, their serva...

Only in the land of Goshen, where the children of Israel were, was there no hail. So that such Egyptians as might dwell among them, they, their servants, their cattle, and their fruits, escaped this plague; and oftentimes do wicked men fare the better for the people of God that are among them.

Gill: Exo 9:27 - -- And Pharaoh sent,.... Not persons to observe whether there was any hail fell in the land of Goshen, though there are some k that so supply the words; ...

And Pharaoh sent,.... Not persons to observe whether there was any hail fell in the land of Goshen, though there are some k that so supply the words; but it cannot be thought that Pharaoh would send, or that any would go thither amidst such a storm of thunder and hail; but he sent messengers:

and called Moses and Aaron; who might be in his palace, at least not very far off:

and said unto them, I have sinned this time; not but that he had sinned before, and must be conscious of it, particularly in breaking his promise so often; but now he acknowledged his sin, which he had never done before: and this confession of sin did not arise from a true sense of it, from hatred of it, and sorrow for it as committed against God; but from the fright he was in, the horror of his mind, the dread of the present plague being continued; and the terror of death that seized him, the rebounding noise of the thunder in his ears, the flashes of lightning in his face, and the hailstones beating upon the top of his house, and against the windows and sides of it, frightened him exceedingly, and forced this confession from him:

the Lord is righteous, and I and my people are wicked; which was well spoken, had it been serious and from his heart; for God is righteous in his nature, and in all his works, and in all those judgments he had inflicted upon him; and he and his people were wicked in using the Israelites in such a cruel manner, and in detaining them when it had been promised them again and again that they should have leave to go, and especially in rebelling against God, and disobeying his commands.

Gill: Exo 9:28 - -- Entreat the Lord, for it is enough,.... Hail, thunder, and lightning enough; or pray that this may be enough, and thought sufficient, and that there m...

Entreat the Lord, for it is enough,.... Hail, thunder, and lightning enough; or pray that this may be enough, and thought sufficient, and that there may be no more; or "entreat the Lord, and much" l; pray, and pray much, pray earnestly and without intermission until the plague ceases:

that there be no more mighty thunderings and hail; or "voices of God" m; for thunder is the voice of God, and these thunderings or voices were very loud, the claps were very terrible to hear, and the hail was very grievous and heavy, and the whole was very amazing and frightful, and the more to Pharaoh, who perhaps had never heard the voice of thunder, or seen an hail storm before, even a common one, these being rare in the land of Egypt:

and I will let you go, and ye shall stay no longer; go the three days' journey into the wilderness, directly and immediately; he would not put it off, on any account, and much less refuse to let them go at all, as he had often done.

Gill: Exo 9:29 - -- And Moses said unto him, as soon as I am gone out of the city,.... Zoan or Tanis, for it was in the field of Zoan where these wonders were wrought, Ps...

And Moses said unto him, as soon as I am gone out of the city,.... Zoan or Tanis, for it was in the field of Zoan where these wonders were wrought, Psa 78:12, the reason why he went out of the city to pray, Jarchi says, was because it was full of idols; but the truer reason was, that he might be private and alone while he was praying to God; and perhaps he went out also to show that he was not frightened at the storm, or afraid of being destroyed by it, and was confident of preservation in the midst of it, in the open field, by the power of God, whom he served:

I will spread abroad my hands unto the Lord; which was a prayer gesture directed to by the light of nature, and was used very anciently, and by the Heathens, as well as others; of which the learned Rivet has given many instances in his comment on this text:

and the thunder shall cease, neither shall there be any more hail; this he had faith in, and full assurance of before he prayed for it; he knew the mind and will of God, and not only he knew what he could do, but what he would do, and which he tells Pharaoh of before hand; which was a full proof that he was a god to Pharaoh, as the Lord said he had made him, Exo 7:1.

that thou mayest know how that the earth is the Lord's; that the whole earth is his, and therefore he can do, and does in it whatever he pleases; as the heavens also are his, and therefore can cause thunder, lightning, hail, and rain, and stop them when he thinks fit; or that the land of Egypt particularly was his, and not Pharaoh's, and therefore could destroy, or save it at his pleasure; and particularly it being his, Pharaoh had no right to detain his people in it against his will, who was Lord of it.

Gill: Exo 9:30 - -- But as for thee, and thy servants,.... Notwithstanding the confession of sin he had made, and his earnest request that the Lord might be entreated to ...

But as for thee, and thy servants,.... Notwithstanding the confession of sin he had made, and his earnest request that the Lord might be entreated to remove this plague, and though he had been assured it would be removed:

I know that ye will not yet fear the Lord God: they had not feared him yet; the confession of sin made did not arise from the true fear of God, but from a dread of punishment, and when delivered from this plague, the goodness of God would have no such effect as to cause him and his servants to fear the Lord; or "I know, that before ye were afraid of the face of the Lord God" n, which Kimchi o and Ben Melech interpret thus,"I know that thou and thy servants, before I pray for you, are afraid of the face of the Lord God, but after I have prayed, and the thunders and rain are ceased, ye will sin again;''and so they did.

Gill: Exo 9:31 - -- And the flax and the barley was smitten,.... With the hail, thunder, and lightning, and were beat down, bruised, broken, and blasted, and destroyed; o...

And the flax and the barley was smitten,.... With the hail, thunder, and lightning, and were beat down, bruised, broken, and blasted, and destroyed; of the former there were great quantities produced in Egypt, which was famous for linen, much was made there, and there were many that wrought in fine flax, see Isa 19:9 and the latter were used not only to feed their cattle, but to make a drink of, as we do, ale and strong beer; and so the Egyptians use it to this day, as Dr. Shaw p says, both to feed their cattle, and after it is dried and parched, to make a fermented, intoxicating liquor, called "bonzah"; probably the same with the barley wine of the ancients, and a species of the "sicar", or strong drink of the Scriptures:

for the barley was in the ear, and the flax was bolled; or in the stalk, quite grown up, and so the ears of the one were beat off, and the stalks of the other battered with the hail, and broken and destroyed.

Gill: Exo 9:32 - -- But the wheat and the rye were not smitten,.... Bruised, broken, beat down, and destroyed by hail: the word by us rendered "rye", and by other "fitche...

But the wheat and the rye were not smitten,.... Bruised, broken, beat down, and destroyed by hail: the word by us rendered "rye", and by other "fitches" or "spelt", is thought by Dr. Shaw q to be "rice", of which there were and still are plantations in Egypt; whereas rye is little, if at all known in those countries, and besides is of the quickest growth; and he observes that rice was the "olyra" of the ancient Egyptians, by which word the Septuagint render the Hebrew word here; and from Pliny r we learn, that "olyra", and "oryza", or rice, are the same, and which with the Greeks is "zea", by which some translate the word here:

for they were not grown up; and so their leaves, as the same traveller observes, were at that time of so soft and yielding a nature, that the hail by meeting with no resistance, as from the flax and barley, did them no harm; and so the Septuagint and Vulgate Latin versions render it: "they were late"; and so the Targum of Jonathan and Jarchi interpret it: for the wheat harvest with the Jews, and so with the Egyptians, was later than the barley harvest, there being about a month's difference between them: some render the word "dark or hidden" s because, as Aben Ezra says, they were now under ground; and if this was the case, indeed the reason is clear why they were not smitten; but this was not the case, for, according to Pliny t, there was but one month's difference in Egypt between the barley and the wheat; but rather they are said to be so, because the ear was as yet hid, and was not come forth; it just began to spindle, or, as the above traveller explains it, they were of a dark green colour, as young corn generally is, as contradistinction to its being of a bright yellow or golden colour, when it is ripe; for, adds he, the context supposes the wheat and the rice not only to have been sown, but to have been likewise in some forwardness, as they well might be in the month of Abib, answering to our March.

Gill: Exo 9:33 - -- And Moses went out of the city from Pharaoh,.... Into the field, where, being retired from company, he could freely, and without being disturbed, pray...

And Moses went out of the city from Pharaoh,.... Into the field, where, being retired from company, he could freely, and without being disturbed, pray unto God:

and spread abroad his hands unto the Lord; denoting the spreading of cases before God, and expectation, hope, and readiness to receive favours from him:

and the thunder and hail ceased; immediately upon the entreaty of Moses; see the power and prevalence of prayer: a like instance we have in Elijah, Jam 5:17 and the rain was not poured upon the earth; so that there was rain as well as hail, which was restrained and entirely ceased.

Gill: Exo 9:34 - -- And when Pharaoh saw that the rain, and the hail, and the thunders were ceased,.... And there was a clear sky and a fine serene heaven, the black clou...

And when Pharaoh saw that the rain, and the hail, and the thunders were ceased,.... And there was a clear sky and a fine serene heaven, the black clouds were dispersed and gone, and he heard no more the clattering of the hailstones, and the terrible claps of thunder, and saw no more the flashes of lightning, but all was calm and composed:

he sinned yet more, and hardened his heart, he and his servants; instead of giving glory to God, who had heard the prayers of Moses and Aaron for them, and had delivered them from their frights and fears, and the terror and horror they were in, and of letting the people of Israel go, see Rev 16:21.

Gill: Exo 9:35 - -- And the heart of Pharaoh was hardened,.... Instead of being softened, as it seemed to be when under the plague, it became harder and harder when deliv...

And the heart of Pharaoh was hardened,.... Instead of being softened, as it seemed to be when under the plague, it became harder and harder when delivered from it:

neither would he let the children of Israel go; though he had so absolutely promised it, and assured them that he would not keep them, and that they should not stay any longer:

as the Lord had spoken by Moses; that so his heart would be hardened until the signs and wonders were multiplied upon him, God designed to perform, Exo 4:21.

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Commentary -- Verse Notes / Footnotes

NET Notes: Exo 9:17 The infinitive construct with lamed here is epexegetical; it explains how Pharaoh has exalted himself – “by not releasing the people.̶...

NET Notes: Exo 9:18 The form הִוָּסְדָה (hivvasdah) is perhaps a rare Niphal perfect and not an infinitive (U....

NET Notes: Exo 9:19 Heb “[who] may be found.” The verb can be the imperfect of possibility.

NET Notes: Exo 9:20 Heb “his” (singular).

NET Notes: Exo 9:21 Heb “his servants and his cattle.”

NET Notes: Exo 9:22 The noun refers primarily to cultivated grains. But here it seems to be the general heading for anything that grows from the ground, all vegetation an...

NET Notes: Exo 9:23 This clause has been variously interpreted. Lightning would ordinarily accompany thunder; in this case the mention of fire could indicate that the lig...

NET Notes: Exo 9:24 A literal reading of the clause would be “which there was not like it in all the land of Egypt.” The relative pronoun must be joined to th...

NET Notes: Exo 9:25 Heb “all the cultivated grain of.”

NET Notes: Exo 9:27 The word רָשָׁע (rasha’) can mean “ungodly, wicked, guilty, criminal.” Pharaoh here is saying th...

NET Notes: Exo 9:28 The last clause uses a verbal hendiadys: “you will not add to stand,” meaning “you will no longer stay.”

NET Notes: Exo 9:29 This clause provides the purpose/result of Moses’ intention: he will pray to Yahweh and the storms will cease “that you might know…....

NET Notes: Exo 9:30 The adverb טֶרֶם (terem, “before, not yet”) occurs with the imperfect tense to give the sense of the English...

NET Notes: Exo 9:31 Flax was used for making linen, and the area around Tanis was ideal for producing flax. Barley was used for bread for the poor people, as well as beer...

NET Notes: Exo 9:32 Heb “for they are late.”

NET Notes: Exo 9:34 This phrase translates the Hebrew word כָּבֵד (kaved); see S. R. Driver, Exodus, 53.

NET Notes: Exo 9:35 The verb about Pharaoh’s heart in v. 35 is וַיֶּחֱזַק (vayyekhezaq), a Qal preterite...

Geneva Bible: Exo 9:19 Send therefore now, [and] ( e ) gather thy cattle, and all that thou hast in the field; [for upon] every man and beast which shall be found in the fie...

Geneva Bible: Exo 9:21 And he that regarded not the ( f ) word of the LORD left his servants and his cattle in the field. ( f ) The word of the minister is called the word ...

Geneva Bible: Exo 9:27 And Pharaoh sent, and called for Moses and Aaron, and said unto them, I ( g ) have sinned this time: the LORD [is] righteous, and I and my people [are...

Geneva Bible: Exo 9:30 But as for thee and thy servants, ( h ) I know that ye will not yet fear the LORD God. ( h ) Meaning that when they have their request, they are neve...

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Commentary -- Verse Range Notes

TSK Synopsis: Exo 9:1-35 - --1 The murrain of beasts.8 The plague of boils and blains.13 The message of Moses about the hail.22 The plague of hail.27 Pharaoh sues to Moses, but ye...

MHCC: Exo 9:13-21 - --Moses is here ordered to deliver a dreadful message to Pharaoh. Providence ordered it, that Moses should have a man of such a fierce and stubborn spir...

MHCC: Exo 9:22-35 - --Woful havoc this hail made: it killed both men and cattle; the corn above ground was destroyed, and that only preserved which as yet was not come up. ...

Matthew Henry: Exo 9:13-21 - -- Here is, I. A general declaration of the wrath of God against Pharaoh for his obstinacy. Though God has hardened his heart (Exo 9:12), yet Moses mus...

Matthew Henry: Exo 9:22-35 - -- The threatened plague of hail is here summoned by the powerful hand and rod of Moses (Exo 9:22, Exo 9:23), and it obeys the summons, or rather the d...

Keil-Delitzsch: Exo 9:17-18 - -- The seventh plague . - To break down Pharaoh's opposition, Jehovah determined to send such a Hail as had not been heard of since the founding of Eg...

Keil-Delitzsch: Exo 9:19-23 - -- The good advice to be given by Moses to the king, to secure the men and cattle that were in the field, i.e., to put them under shelter, which was fo...

Keil-Delitzsch: Exo 9:24 - -- " Fire mingled; "lit., collected together, i.e., formed into balls (cf. Eze 1:4). "The lightning took the form of balls of fire, which came down lik...

Keil-Delitzsch: Exo 9:25-28 - -- The expressions, " every herb, "and " every tree, "are not to be taken absolutely, just as in Exo 9:6, as we may see from Exo 10:5. Storms are not c...

Keil-Delitzsch: Exo 9:29-30 - -- Moses promised that his request should be granted, that he might know " that the land belonged to Jehovah, "i.e., that Jehovah ruled as Lord over Eg...

Keil-Delitzsch: Exo 9:31-32 - -- The account of the loss caused by the hail is introduced very appropriately in Exo 9:31 and Exo 9:32, to show how much had been lost, and how much t...

Keil-Delitzsch: Exo 9:33-35 - -- But even this plague did not lead Pharaoh to alter his mind. As soon as it had ceased on the intercession of Moses, he and his servants continued si...

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 9:13--11:1 - --6. The seventh, eighth, and ninth plagues 9:13-10:29 Moses announced the purpose of the following plagues to Pharaoh "in the morning" (cf. 7:15; 8:20)...

Guzik: Exo 9:1-35 - --Exodus 9 - More Plagues Upon Egypt A. The fifth plague: Disease on livestock. 1. (1-4) God tells Moses to warn Pharaoh. Then the LORD said to Mose...

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Commentary -- Other

Critics Ask: Exo 9:19 EXODUS 9:19-21 —If all the cattle died, then how did some survive? PROBLEM: Exodus 9:6 asserts that “all the livestock of Egypt died†in th...

Critics Ask: Exo 9:20 EXODUS 9:19-21 —If all the cattle died, then how did some survive? PROBLEM: Exodus 9:6 asserts that “all the livestock of Egypt died†in th...

Critics Ask: Exo 9:21 EXODUS 9:19-21 —If all the cattle died, then how did some survive? PROBLEM: Exodus 9:6 asserts that “all the livestock of Egypt died†in th...

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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, ΕÎ...

TSK: Exodus 9 (Chapter Introduction) Overview Exo 9:1, The murrain of beasts; Exo 9:8, The plague of boils and blains; Exo 9:13, The message of Moses about the hail; Exo 9:22, The pla...

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 9 (Chapter Introduction) CHAPTER 9 God threatens to smite his cattle with a pestilence, Exo 9:1-3 ; but spares Israel’ s, Exo 9:4 . Appoints a time for the execution h...

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 9 (Chapter Introduction) (Exo 9:1-7) The murrain of beasts. (Exo 9:8-12) The plague of boils and blains. (Exo 9:13-21) The plague of hail threatened. (Exo 9:22-35) The plag...

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 9 (Chapter Introduction) In this chapter we have an account of three more of the plagues of Egypt. I. Murrain among the cattle, which was fatal to them (Exo 9:1-7). II. B...

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 9 (Chapter Introduction) INTRODUCTION TO EXODUS 9 This chapter relates the plague of murrain upon the cattle, and which yet was not upon the cattle of the Israelites, Exo 9...

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