Yahweh said to Moses, “Stretch out your hand toward the sky, that there may be hail in all the land of Egypt, on man, and on animal, and on every herb of the field, throughout the land of Egypt.”
Moses stretched out his rod toward the heavens, and Yahweh sent thunder and hail; and lightning flashed down to the earth. Yahweh rained hail on the land of Egypt. So there was very severe hail, and lightning mixed with the hail, such as had not been in all the land of Egypt since it became a nation. The hail struck throughout all the land of Egypt all that was in the field, both man and animal; and the hail struck every herb of the field, and broke every tree of the field. Only in the land of Goshen, where the children of Israel were, there was no hail.
Geneva Bible translators 1599 · Public Domain On vv23–24 Hebrew, fire walked.
Hebrew, fire walked.
The seventh plague.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv22–26 Exo 9:22 And the LORD said unto Moses, Stretch…
Exo 9:22 And the LORD said unto Moses, Stretch forth thine hand toward heaven, that there may be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of Egypt.
Ver. 22. Stretch forth thine hand,] i.e., Thy rod in thine hand. {Exo 9:23}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv22–26 Upon man, i.e. upon those men that presumed to…
Upon man, i.e. upon those men that presumed to continue in the field after this admonition.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v22 The threatened plague of hail is here summoned by…
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 divine command; for fire and hail fulfil God's word, Psa 148:8. And here we are told,
I. What desolations it made upon the earth. The thunder, and fire from heaven (or lightning), made it both the more dreadful and the more destroying, Exo 9:23, Exo 9:24. Note, God makes the clouds, not only his store-houses whence he drops fatness on his people, but his magazines whence, when he pleases, he can draw out a most formidable train of artillery, with which to destroy his enemies. He himself speaks of the treasures of hail which he hath reserved against the day of battle and war, Job 38:22, Job 38:23. Woeful havoc this hail made in the land of Egypt. It killed both men and cattle, and battered down, not only the herbs, but the trees, Exo 9:25. The corn that was above ground was destroyed, and that only preserved which as yet had not come up, Exo 9:31, Exo 9:32. Note, God has many ways of taking away the corn in the season thereof (Hos 2:9), either by a secret blasting, or a noisy hail. In this plague the hot thunderbolts, as well as the hail, are said to destroy their flocks, Psa 78:47, Psa 78:48; and see Psa 105:32, Psa 105:33. Perhaps David alludes to this when, describing God's glorious appearances for the discomfiture of his enemies, he speaks of the hailstones and coals of fire he threw among them, Psa 18:12, Psa 18:13. And there is a plan reference to it on the pouring out of the seventh vial, Rev 16:21. Notice is here taken (Exo 9:26) of the land of Goshen's being preserved from receiving any damage by this plague. God has the directing of the pregnant clouds, and causes it to rain or hail on one city and not on another, either in mercy or in judgment.
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II. What a consternation it put Pharaoh in. See what effect it had upon him, 1. He humbled himself to Moses in the language of a penitent, Exo 9:27, Exo 9:28. No man could have spoken better. He owns himself on the wrong side in his contest with the God of the Hebrews: "I have sinned in standing it out so long." He owns the equity of God's proceedings against him: The Lord is righteous, and must be justified when he speaks, though he speak in thunder and lightning. He condemns himself and his land: "I and my people are wicked, and deserve what is brought upon us." He begs the prayers of Moses: "Entreat the Lord for me, that this direful plague may be removed." And, lastly, he promises to yield up his prisoners: I will let you go. What could one desire more? And yet his heart was hardened all this while. Note, The terror of the rod often extorts penitent acknowledgments from those who have no penitent affections; under the surprise and smart of affliction, they start up, and say that which is pertinent enough, not because they are deeply affected, but because they know that they should be and that it is meet to be said. 2. Moses, hereupon, becomes an intercessor for him with God. Though he had all the reason in the world to think that he would immediately repent of his repentance, and told him so (Exo 9:30), yet he promises to be this friend in the court of heaven. Note, Even those whom we have little hopes of, yet we should continue to pray for, and to admonish, Sa1 12:23. Observe, (1.) The place Moses chose for his intercession. He went out of the city (Exo 9:33), not only for privacy in his communion with God, but to show that he durst venture abroad into the field, notwithstanding the hail and lightning which kept Pharaoh and his servants within doors, knowing that every hail-stone had its direction from his God, who meant him no hurt. Note, Peace with God makes men thunderproof, for thunder is the voice of their Father. (2.) The gesture: He spread abroad his hands unto the Lord - an outward expression of earnest desire and humble expectation. Those that come to God for mercy must stand ready to receive it. (3.) The end Moses aimed at in interceding for him: That thou mayest know, and be convinced, that the earth is the Lord's (Exo 9:29), that is, that God has a sovereign dominion over all the creatures, that they all are ruled by him, and therefore that thou oughtest to be so. See what various methods God uses to bring men to their proper senses. Judgments are sent, judgments removed, and all for the same end, to make men know that he Lord reigns. (4.) The success of it. [1.] He prevailed with God, Exo 9:33. But, [2.] He could not prevail with Pharaoh: He sinned yet more, and hardened his heart, Exo 9:34, Exo 9:35. The prayer of Moses opened and shut heaven, like Elias's (Jam 5:17, Jam 5:18), and such is the power of God's two witnesses (Rev 11:6); yet neither Moses nor Elias, nor those two witnesses, could subdue the hard hearts of men. Pharaoh was frightened into a compliance by the judgment, but, when it was over, his convictions vanished, and his fair promises were forgotten. Note, Little credit is to be given to confessions upon the rack. Note also, Those that are not bettered by judgments and mercies are commonly made worse.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv22–26 And the Lord said unto Moses,.... When the morrow…
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:
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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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain On vv23, 24, 26 Verse 23. The Lord sent thunder] קלת koloth, voices;…
Verse 23. The Lord sent thunder] קלת koloth, voices; but loud, repeated peals of thunder are meant.
And the fire ran along upon the ground] ותהלך אש ארצה 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv22, 24, 25, 26 Exo 9:22-23. Upon man — Upon those men that…
Exo 9:22-23. Upon man — Upon those men that presumed to continue in the field after this admonition. The Lord rained hail upon the land of Egypt — This was the more extraordinary, as rain seldom falls in Egypt, and in some parts of the country is scarcely known at all. And snow and hail are still more rare, the climate not being so cold as to produce them. Sometimes, however, they do fall, as is implied in the next verse, and is attested by eye-witnesses.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v24 In all the land of. So the Hebrew: but…
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.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv24–26 24. fire mingled with the hail] lit. ‘fire taking…
24. fire mingled with the hail] lit. ‘fire taking hold of itself in the midst of the hail,’ i.e. forming a continuous stream in it, paraphrased on the marg. by flashing continually amidst. The same expression recurs in Eze_1:4 ‘a great cloud, with a fire taking hold of itself’ (AV., RV. infolding itself; RVm. Or, flashing continually).
very grievous, &c.] as v. 18.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv22–25 (22) Upon every herb of the field.—The damage that…
(22) Upon every herb of the field.—The damage that hail can do to crops is well known, and has given rise among ourselves to a special form of insurance. Such a storm as that here described would necessarily have destroyed all vegetation that was more than a few inches high, and must have greatly injured shrubs and fruit-trees. (See Exo_9:25; Exo_9:31.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv22–26 Stretch forth thine hand toward heaven. The action was…
Stretch forth thine hand toward heaven. The action was appropriate, as the plague was to come from the heaven. Similarly, in the first and second plagues, Aaron"s hand had been stretched out upon the waters; (Exo_7:19, 20 8:6) and in the third upon "the dust of the ground". (Exo_8:17) And upon every herb of the fieldi.e. , upon all forms of vegetable life. (Compare Gen_1:30 Gen_9:3)
HOMILIES BY J. URQUHART Vers. 22-35.
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I THE TERRORS OF GOD"S MIGHT. In that awful war of elements any moment might have been his last, and Pharaoh trembled. This plague evoked from him the first confession of sin. Hitherto he had reluctantly granted the request of Moses: now he casts himself as a sinner (27, 28) on God"s mercy, and entreats the prayers of God"s servant for himself and his people. There is a point at which the stoutest heart will be broken, and the cry be wrung from the lips, "I have sinned." "Can thine heart endure," etc. (Eze_22:14)
III THE VALUELESSNESS OF REPENTANCE BORN ONLY OF TERROR. God might thus bow all men under him, but the conquest would be worth nothing: men"s hearts would not be won. When the terror is gone, Pharaoh"s confession fails (30, 34, 35), for it has no root in any true knowledge of himself. He sees the darkness of God"s frown, not the vileness of his transgressions. God is met with, not in the tempest and the fire, but in the still small voice which speaks within the breast. Many pass through gates of terror to hear this; but till God"s voice is heard there, speaking of sin and righteousness and judgment, there is no true return of the soul to him.
III THE FULNESS OF GOD"S MERCY. God knows the worthlessness of the confession, yet he is entreated for Pharaoh and the Egyptians. God"s pity rests where men will have none upon themselves. Though they believe not, he cannot deny himself. U.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v22
ILLUSTRATIONS
BY
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REV. WM. ADAMSON
Hail-plague! Exo_9:22. The Psalmist says that the vines, and sycamores, and fig-trees—yea and all the trees in their coasts, were destroyed by the hailstones and coals of fire. Hail was an unheard-of thing in Egypt, while fire was esteemed a mighty deity. Porphyry declares that at the opening of the Temple of Serapis the worship is made by fire and water, for they reverence fire and water above the elements. Thus the deities which they adored were employed by Jehovah to destroy the things in which they delighted. Gardens were a source of pleasure and profit Everywhere flowers abounded, and every visitor received a bouquet of real flowers, Wilkinson asserts, as token of welcome on entering a house. The Egyptians even worshipped the green herbs of the field, if we are to believe Pliny—an author whose assertion in this instance is supported by the sarcasm of Juvenal, when he says of Egypt:—
“O holy nation, sacro-sanct abodes!
Where every garden propagates its gods.”
Hail Symbols! Exo_9:25. The invasion of the temporal Roman empire by Alaric and his Goths is likened to a storm of hail and fire mingled with blood, by which a third part of the power, princes and populace were destroyed under the figure of earth, trees and grass. As Gibbon says, the conquering Alaric made three descents upon Italy urged forward—according to his own assertion—by a secret preternatural impulse. He and his hordes came from the frozen regions of the north in a winter of unusual severity; and many years afterwards the deep and bloody lines of their march could be traced by the traveller. They spared neither feeble age nor gentle sex. The tall sycamore trees of pride, grandeur and nobility were overthrown; while the lowly and tender grass of the commonalty was beaten down. But more disastrous were the results of the appalling showers of hail that began to fall upon the spiritual Roman empire from the French Revolution. In Revelation 16; Exo_5:21 the stones are represented as of a great weight, and coming once more from the frozen regions of the north. They have been considered to symbolize—
(1) The enormous cannon balls of modern warfare, or—
(2) The terrible atheistic and revolutionary theories of modern times, or—
(3) The oppressive cruelties to be inflicted by Russia and her dependencies upon Palestine or Rome. Because of these men are represented as blaspheming God because of the plague of the hail. The beast, with all his confederates and supporters, like Pharaoh, dies impenitent; and, like Pharaoh,—
“Sinks as sinks a millstone
In the mighty waters.”
—Bickersteth.
Divine Control! Exo_9:26. The present Emperor of Abyssinia, Prince Kassai, is always attended by tame lions. When he is seated upon his throne, to receive foreign ambassadors in state, these unchained monarchs of the wild crouch at their lord’s feet. No courtier or guest need fear these beasts, so long as the king restrains them; but, when he is offended with prince or visitor, he has only to utter the word, and at once the quiet, crouching lions spring up and devour the offender. God’s judgments are harmless to the saints, but they are terrible to the wicked rebels. And they are all the more terrible because they are not the outcome of caprice or despotic influence, but of righteous and inflexible justice and truth.
“Angels of life and death alike are His;
Without His leave they pass no threshold o’er.
—Lowell.
CRITICAL NOTES.—
Exo_9:23. The fire ran along upon the ground] Rather: “Then came fire towards the earth.”
Exo_9:24. Fire mingled with the hail] More exactly: “Fire catching hold of itself in the midst of the hail.”
MAIN HOMILETICS OF THE PARAGRAPH.—Exo_9:22-26
THE PLAGUE OF RAIN, HAIL AND FIRE; OR, GOD’S COMMAND OVER THE ELEMENTS OF THE MATERIAL UNIVERSE
Moses had uttered the solemn warning, and now goes forth into the fields, and stretches out his hand toward heaven; and the windows of heaven are opened, and the wrath of God pours down. That firmament which had rained water upon the old world, and fire upon Sodom, now sends forth both fire and water upon the land of Egypt (Psa_148:8; Job_38:22; Psa_105:32, Psa_78:47, Psa_18:13). A plague of hail, with lightning and thunder, must have been more awful and portentuous in Egypt than in any other country; for there rain was almost unknown, thunderstorms were of rare occurrence, and lightning, when it appeared, was generally of a harmless kind. The Egyptians were much given to the observance of all unusual phenomena, and looked upon them as portentuous. Fire was esteemed a mighty deity. And thus we see here these plagues were directed against the worship of Egypt. This plague was evidently miraculous. It fell in Egypt which was not a country subject to tempests. There was fire and water together, the rain not extinguishing the fire. It was all over the land of Egypt; yet Goshen was free. Also the time of the storm was predicted.
I. That the material universe is gifted with numerous and contrary agencies and elements.
1. The elements of nature called into exercise by this plague were numerous. There was rain, hail, fire and thunder. These are a necessity of the material universe. They are useful and beneficial; but they are also capable of great devastation and woe. The world has hidden within itself the elements of its own well-being, or of its woe. These elements of nature are often symbolical. The rain, of heavenly blessing; the fire, of the Holy Spirit; the thunder, of the voice of God.
2. The elements of nature called into existence by this plague were contrary. The rain was contrary to the fire. There are very opposite elements in the great universe around us; yet all exist in harmony. One element counteracts and yet co-operates with another. The elements of nature blend in one glorious ministry for man; though sin often turns them into messengers of justice.
3. The elements of nature called into existence by this plague were emphatic. When the elements of the material universe are arrayed against man they are emphatic in their message. The thunder speaks in loud voice. It has a message to the soul. There is a moral significance in the storm. Jonah in the tempest. The elements of nature are sometimes sent after men to bring them to God. God speaks to man through nature.
II. That God has complete control over all the elements of the material universe.
1. So that He can commission His servants to use them according to His will. God told Moses to stretch out his hand toward heaven, and there should be hail in all the land of Egypt. And so the Divine Being operates upon the laws of nature by the intervention of man. He can give man power over natural phenomenon. Hence we see that not merely has He the power to rule nature Himself, but also to delegate it to an inferior creature.
2. So that He can make them rebuke the sin of man. The elements of nature frequently rebuke the sins of men and nations. They afflict the proud monarch and his people. God can arm the universe against a wicked soul. He can torment the sinner in this life, and that by natural phenomenon. He can breathe a pestilence into the air. He can plague men by the sometimes refreshing rain. The gentle ministries of nature are fierce when sent on warlike errands to conquer the sin of man.
3. That God can prevent them from working injury to the good. “Only in the land of Goshen, where the children of Israel were, there was no hail.” Moses would be out in, and exposed to, this terrible storm, as the lifting up of his hand had instrumentally brought it from the heavens. But good men are safe in tempests. Nature can do them no harm. God protects them. The hairs of their head are all numbered. A kind Providence watches over the good. And thus we see how God governs the agencies of the natural world. The heathen imagined that divers gods were over divers things; some ruling the air, some the fire, some the water, some the mountains, and some the plains. But God here demonstrates to the Egyptians His complete authority over the whole of nature. This truth is consoling to the good.
III. That the material prosperity of a nation is greatly dependent upon the elements of nature, and that therefore God alone can give true prosperity to a people.
1. The fields and gardens of Egypt were ruined. “And the hail smote every herb of the field, and brake every tree of the field.” The Egyptians bestowed great care upon their gardens, which were ornamental, and were very carefully watered. Flowers and fruits were presented upon the altars of the gods. Amongst the fruits of Egypt were the date, grape, pomegranate, olive, fig, and various kinds of melons. Gardens and fields were now destroyed. The Egyptians worshipped the produce of the soil, even garlic and onions.
2. The flax and barley of Egypt were ruined. “And the flax and the barley was smitten: for the barley was in the ear, and the flax was bolled” (Exo_9:31). The mention of these productions enables us to ascertain the time of the year when the storm occurred—about the beginning of March. This would be a great blow to the commerce of the country. Egypt had always been famous for fine linen (1Ki_10:28; Pro_7:16; Eze_27:7). The destruction of the flax deprived the people of the material for their chief manufacture, and put a stop to the trade which they carried on with neighbouring nations, who sent their treasures into the country to pay for it. The ruin of the barley was equally injurious. Egypt was from early times the granary of the world (Gen_41:57). And thus we see how the prosperity of a nation is dependent upon the natural government of God in the material world. Let rulers remember this. And let not the people forget it. Sin is a curse to any nation. National righteousness is national prosperity and elevation. LESSONS:
1. That the material universe is under the rule of God.
2. That the good are divinely protected in danger.
3. That national prosperity is the gift of heaven.
SUGGESTIVE COMMENTS ON THE VERSES
Exo_9:22. When God’s warnings are not regarded He soon gives the command for execution.
To encourage faith, God calleth His servants to assist in working vengeance. God makes use of signals to induce judgments sometimes by the hand of His instruments.
God’s word maketh such signs effectual that they may be feared.
God’s word creates hail for vengeance, as sometimes in mercy. Man and beast, herbs and all to the utmost extent, are subjected to God’s hail, at His command.
Exo_9:23-26. God’s servants are ready with hand and sign to prosecute His commands exactly.
God’s hand is with the hand of His servants to effect the work which they signify.
Jehovah alone hath thunder, hail, and fire at command to give, and send on enemies which he pleaseth.
Showers of hail and fire God can command to come and run upon the earth at His pleasure.
Contrary elements God useth together to make His judgments more terrible. Fire and hail.
Most grievous and unparalleled vengeance God hath determined on Egypt literal and spiritual.
The posterity of sinful nations, may see greater plagues than all their fathers from the beginning of them.
God’s avenging hail is smiting hail even to destruction. Man, beast, herb, trees shall perish by hail and fire when He commands it.
Discrimination of persons in judgment is God’s peculiar prerogative.
No avenging hail or fire shall burn God’s Israel. God’s people are kept in peace and safety, when His hail and fire fall upon the world.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v22 The Plague of the Hail
The Plague of the Hail
v. 22. And the Lord said unto Moses, Stretch forth thine hand toward heaven, as a sign before all men that the plague was now to begin, that there may be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field, plants of every kind, throughout the land of Egypt.
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v. 23. And Moses stretched forth his rod, his hand which held his shepherd’s staff, toward heaven: and the Lord sent thunder and hail, He gave forth voices accompanied with hail, as a most powerful revelation of His divine omnipotence. And the fire ran along upon the ground in the form of ball lightning which is particularly destructive; and the Lord rained hail upon the land of Egypt. It is a sublime description of a thunderstorm accompanied with a terrific fall of hail, causing a devastation such as no ordinary storm will bring about.
v. 24. So there was hail, and fire mingled with the hail, in addition to the hail, very grievous, such as there was none like it in all the land of Egypt since it became a nation.
v. 25. And the hail smote, throughout all the land of Egypt, all that was in the field, both man and beast; they were not only struck down, but killed; and the hail smote every herb of the field, all the smaller plants, and brake every tree of the field, not only by stripping the trees of their foliage, but by cutting off twigs and branches.
v. 26. Only in the land of Goshen, where the children of Israel were, was there no hail. The Lord did not include His people in the plague.
v. 27. And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time; the Lord is righteous, and I and my people are wicked. That was not the voice of true repentance, but merely of slavish fear, of abject terror, a confession intended only to secure deliverance from the destruction of the plague.
v. 28. Entreat the Lord (for it is enough) that there be no more mighty thundering and hail; and I will let you go, and ye shall stay no longer. He immediately attaches the condition that they should not ask for, nor extend, the time of their festival beyond the three days originally named. A truly repentant heart will humbly bow under the punishment of the Lord, and will not presume to say when the limit has been reached.
v. 29. And Moses said unto him, As soon as I am gone out of the city, I will spread abroad my hands unto the Lord, in a gesture of earnest pleading; and the thunder shall cease, neither shall there be any more hail; that thou mayest know how that the earth is the Lord’s, that all the land and all the powers of nature are in His hand, that He controls them as He pleases.
v. 30. But as for thee and thy servants, I know that ye will not fear the Lord God; it was obvious that their repentance was not of the right kind.
v. 31. And the flax and the barley was smitten, that was the extent of the damage done by the hail; for the barley was in the ear, the stalks had made heads, and the flax was boiled, it was in bloom. In their case, therefore, there was a total loss.
v. 32. But the wheat and the rye, or spelt, were not smitten; for they were not grown up, they belong to the late grains.
v. 33. And Moses went out of the city from Pharaoh, and spread abroad his hands unto the Lord; and the thunders and hail ceased, and the rain was not poured upon the earth.
v. 34. And when Pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet more, and hardened his heart, he and his servants. They added to their former sin and deliberately made their obduracy greater.
v. 35. And the heart of Pharaoh was hardened, neither would he let the children of Israel go, as the Lord had spoken by Moses. The man who hardens his heart against the influence of God’s Word thereby invites the judgment of the Lord upon him. making it impossible for him to repent in truth. The condition of Pharaoh’s heart may also be seen from the fact that he broke his promise to Moses. Where there is no fear of the Lord, all obligations of morality and decency are discarded.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv22, 25
translationWords
Yahweh
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Moses
heaven
Egypt
staff
nation
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v26 9:26 The hail was not a natural event, either…
9:26 The hail was not a natural event, either in extent or in selectivity (see study note on 9:1-7).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.