Apologetics Bible
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Exodus (Hebrew: Shemot — "Names") narrates the redemption of Israel from Egypt, the giving of the Law at Sinai, and the construction of the Tabernacle — the three great acts that define Israel's national, covenantal, and liturgical identity.
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Connected primary witness
- Connected ID:
Exodus_9
- Primary Witness Text: Then the LORD said unto Moses, Go in unto Pharaoh, and tell him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me. For if thou refuse to let them go, and wilt hold them still, Behold, the hand of the LORD is upon thy cattle which is in the field, upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheep: there shall be a very grievous murrain. And the LORD shall sever between the cattle of Israel and the cattle of Egypt: and there shall nothing die of all that is the children’s of Israel. And the LORD appointed a set time, saying, To morrow the LORD shall do this thing in the land. And the LORD did that thing on the morrow, and all the cattle of Egypt died: but of the cattle of the children of Israel died not one. And Pharaoh sent, and, behold, there was not one of the cattle of the Israelites dead. And the heart of Pharaoh was hardened, and he did not let the people go. And the LORD said unto Moses and unto Aaron, Take to you handfuls of ashes of the furnace, and let Moses sprinkle it toward the heaven in the sight of Pharaoh. And it shall become small dust in all the land of Egypt, and shall be a boil breaking forth with blains upon man, and upon beast, throughout all the land of Egypt. And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth with blains upon man, and upon beast. And the magicians could not stand before Moses because of...
Connected dataset overlay
- Connected ID:
Exodus_9
- Chapter Blob Preview: Then the LORD said unto Moses, Go in unto Pharaoh, and tell him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me. For if thou refuse to let them go, and wilt hold them still, Behold, the hand of the LORD is upon thy cattle which is in the field, upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheep: there shall be a...
Chapter frameStart here before opening notes.
Chapter frame
Exodus (Hebrew: Shemot — "Names") narrates the redemption of Israel from Egypt, the giving of the Law at Sinai, and the construction of the Tabernacle — the three great acts that define Israel's national, covenantal, and liturgical identity.
The apologetics significance is multilayered: the Passover anticipates substitutionary atonement (1 Cor 5:7); the plagues demonstrate YHWH's sovereignty over the gods of Egypt; the Sinai covenant establishes divine law as the foundation of human ethics; and the Tabernacle introduces the theology of divine presence that culminates in the Incarnation (John 1:14 — eskēnōsen, "tabernacled among us").
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Exodus 9:1
Hebrew
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה בֹּא אֶל־פַּרְעֹה וְדִבַּרְתָּ אֵלָיו כֹּֽה־אָמַר יְהוָה אֱלֹהֵי הָֽעִבְרִים שַׁלַּח אֶת־עַמִּי וְיַֽעַבְדֻֽנִי׃vayo'mer-yehvah-'el-mosheh-vo'-'el-fare'oh-vedivareta-'elayv-khoh-'amar-yehvah-'elohey-ha'iveriym-shalach-'et-'amiy-veya'aveduniy
KJV: Then the LORD said unto Moses, Go in unto Pharaoh, and tell him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me.
AKJV: Then the LORD said to Moses, Go in to Pharaoh, and tell him, Thus says the LORD God of the Hebrews, Let my people go, that they may serve me.
ASV: Then Jehovah said unto Moses, Go in unto Pharaoh, and tell him, Thus saith Jehovah, the God of the Hebrews, Let my people go, that they may serve me.
YLT: And Jehovah saith unto Moses, `Go in unto Pharaoh, and thou hast spoken unto him, Thus said Jehovah, God of the Hebrews, Send My people away, and they serve me,
Exposition: Exodus 9:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then the LORD said unto Moses, Go in unto Pharaoh, and tell him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:2
Hebrew
כִּי אִם־מָאֵן אַתָּה לְשַׁלֵּחַ וְעוֹדְךָ מַחֲזִיק בָּֽם׃khiy-'im-ma'en-'atah-leshalecha-ve'vodekha-machaziyq-vam
KJV: For if thou refuse to let them go, and wilt hold them still,
AKJV: For if you refuse to let them go, and will hold them still,
ASV: For if thou refuse to let them go, and wilt hold them still,
YLT: for, if thou art refusing to send away, and art still keeping hold upon them,
Commentary Witness (Generated)Exodus 9:2Generated editorial synthesis
Commentary Witness (Generated)
Exodus 9:2
Exodus 9:2 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'For if thou refuse to let them go, and wilt hold them still,'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 9:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 9:2
Exposition: Exodus 9:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For if thou refuse to let them go, and wilt hold them still,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:3
Hebrew
הִנֵּה יַד־יְהוָה הוֹיָה בְּמִקְנְךָ אֲשֶׁר בַּשָּׂדֶה בַּסּוּסִים בַּֽחֲמֹרִים בַּגְּמַלִּים בַּבָּקָר וּבַצֹּאן דֶּבֶר כָּבֵד מְאֹֽד׃hineh-yad-yehvah-hvoyah-vemiqenekha-'asher-vashadeh-vasvsiym-vachamoriym-vagemaliym-vavaqar-vvatzo'n-dever-khaved-me'od
KJV: Behold, the hand of the LORD is upon thy cattle which is in the field, upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheep: there shall be a very grievous murrain.
AKJV: Behold, the hand of the LORD is on your cattle which is in the field, on the horses, on the asses, on the camels, on the oxen, and on the sheep: there shall be a very grievous murrain.
ASV: behold, the hand of Jehovah is upon thy cattle which are in the field, upon the horses, upon the asses, upon the camels, upon the herds, and upon the flocks: there shall be a very grievous murrain.
YLT: lo, the hand of Jehovah is on thy cattle which are in the field, on horses, on asses, on camels, on herd, and on flock--a pestilence very grievous.
Commentary WitnessExodus 9:3Quoted commentary witness
Commentary Witness
Exodus 9:3
Verse 3 The hand of the Lord - The power of God manifested in judgment. Upon the horses - סוסים susim. This is the first place the horse is mentioned; a creature for which Egypt and Arabia were always famous. סס sus is supposed to have the same meaning with שש sas, which signifies to be active, brisk, or lively, all which are proper appellatives of the horse, especially in Arabia and Egypt. Because of their activity and swiftness they were sacrificed and dedicated to the sun, and perhaps it was principally on this account that God prohibited the use of them among the Israelites. A very grievous murrain - The murrain is a very contagious disease among cattle, the symptoms of which are a hanging down and swelling of the head, abundance of gum in the eyes, rattling in the throat, difficulty of breathing, palpitation of the heart, staggering, a hot breath, and a shining tongue; which symptoms prove that a general inflammation has taken place. The original word דבר deber is variously translated. The Septuagint have θανατος, death; the Vulgate has pestis, a plague or pestilence; the old Saxon version, to die, any fatal disease. Our English word murrain comes either from the French mourir, to die, or from the Greek μαραινω maraino, to grow lean, waste away. The term mortality would be the nearest in sense to the original, as no particular disorder is specified by the Hebrew word.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 9:3
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Septuagint
- Vulgate
- Egypt
- Israelites
Exposition: Exodus 9:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Behold, the hand of the LORD is upon thy cattle which is in the field, upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheep: there shall be a very grievous murrain.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:4
Hebrew
וְהִפְלָה יְהוָה בֵּין מִקְנֵה יִשְׂרָאֵל וּבֵין מִקְנֵה מִצְרָיִם וְלֹא יָמוּת מִכָּל־לִבְנֵי יִשְׂרָאֵל דָּבָֽר׃vehifelah-yehvah-veyn-miqeneh-yishera'el-vveyn-miqeneh-mitzerayim-velo'-yamvt-mikhal-liveney-yishera'el-davar
KJV: And the LORD shall sever between the cattle of Israel and the cattle of Egypt: and there shall nothing die of all that is the children’s of Israel.
AKJV: And the LORD shall sever between the cattle of Israel and the cattle of Egypt: and there shall nothing die of all that is the children’s of Israel.
ASV: And Jehovah shall make a distinction between the cattle of Israel and the cattle of Egypt; and there shall nothing die of all that belongeth to the children of Israel.
YLT: `And Jehovah hath separated between the cattle of Israel and the cattle of Egypt, and there doth not die a thing of all the sons of Israel's;
Commentary Witness (Generated)Exodus 9:4Generated editorial synthesis
Commentary Witness (Generated)
Exodus 9:4
Exodus 9:4 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the LORD shall sever between the cattle of Israel and the cattle of Egypt: and there shall nothing die of all that is the children’s of Israel.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 9:4
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 9:4
Named authorities or texts detected in the witness
- Egypt
- Israel
Exposition: Exodus 9:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD shall sever between the cattle of Israel and the cattle of Egypt: and there shall nothing die of all that is the children’s of Israel.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:5
Hebrew
וַיָּשֶׂם יְהוָה מוֹעֵד לֵאמֹר מָחָר יַעֲשֶׂה יְהוָה הַדָּבָר הַזֶּה בָּאָֽרֶץ׃vayashem-yehvah-mvo'ed-le'mor-machar-ya'asheh-yehvah-hadavar-hazeh-va'aretz
KJV: And the LORD appointed a set time, saying, To morrow the LORD shall do this thing in the land.
AKJV: And the LORD appointed a set time, saying, To morrow the LORD shall do this thing in the land.
ASV: And Jehovah appointed a set time, saying, To-morrow Jehovah shall do this thing in the land.
YLT: and Jehovah setteth an appointed time, saying, To-morrow doth Jehovah do this thing in the land.'
Commentary WitnessExodus 9:5Quoted commentary witness
Commentary Witness
Exodus 9:5
Verse 5 To-morrow the Lord shall do this - By thus foretelling the evil, he showed his prescience and power; and from this both the Egyptians and Hebrews must see that the mortality that ensued was no casualty, but the effect of a predetermined purpose in the Divine justice.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 9:5
Source lane
Apologetics Bible source bundle
Exposition: Exodus 9:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD appointed a set time, saying, To morrow the LORD shall do this thing in the land.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:6
Hebrew
וַיַּעַשׂ יְהוָה אֶת־הַדָּבָר הַזֶּה מִֽמָּחֳרָת וַיָּמָת כֹּל מִקְנֵה מִצְרָיִם וּמִמִּקְנֵה בְנֵֽי־יִשְׂרָאֵל לֹא־מֵת אֶחָֽד׃vaya'ash-yehvah-'et-hadavar-hazeh-mimachorat-vayamat-khol-miqeneh-mitzerayim-vmimiqeneh-veney-yishera'el-lo'-met-'echad
KJV: And the LORD did that thing on the morrow, and all the cattle of Egypt died: but of the cattle of the children of Israel died not one.
AKJV: And the LORD did that thing on the morrow, and all the cattle of Egypt died: but of the cattle of the children of Israel died not one.
ASV: And Jehovah did that thing on the morrow; and all the cattle of Egypt died; but of the cattle of the children of Israel died not one.
YLT: And Jehovah doth this thing on the morrow, and all the cattle of Egypt die, and of the cattle of the sons of Israel not one hath died;
Commentary WitnessExodus 9:6Quoted commentary witness
Commentary Witness
Exodus 9:6
Verse 6 All the cattle of Egypt died - That is, All the cattle that did die belonged to the Egyptians, but not one died that belonged to the Israelites, Exo 9:4, Exo 9:6. That the whole stock of cattle belonging to the Egyptians did not die we have the fullest proof, because there were cattle both to be killed and saved alive in the ensuing plague, Exo 9:19-25. By this judgment the Egyptians must see the vanity of the whole of their national worship, when they found the animals which they not only held sacred but deified, slain without distinction among the common herd, by a pestilence sent from the hand of Jehovah. One might naturally suppose that after this the animal worship of the Egyptians could never more maintain its ground.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 9:6
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Egyptians
- Israelites
- Jehovah
Exposition: Exodus 9:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD did that thing on the morrow, and all the cattle of Egypt died: but of the cattle of the children of Israel died not one.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:7
Hebrew
וַיִּשְׁלַח פַּרְעֹה וְהִנֵּה לֹא־מֵת מִמִּקְנֵה יִשְׂרָאֵל עַד־אֶחָד וַיִּכְבַּד לֵב פַּרְעֹה וְלֹא שִׁלַּח אֶת־הָעָֽם׃vayishelach-fare'oh-vehineh-lo'-met-mimiqeneh-yishera'el-'ad-'echad-vayikhevad-lev-fare'oh-velo'-shilach-'et-ha'am
KJV: And Pharaoh sent, and, behold, there was not one of the cattle of the Israelites dead. And the heart of Pharaoh was hardened, and he did not let the people go.
AKJV: And Pharaoh sent, and, behold, there was not one of the cattle of the Israelites dead. And the heart of Pharaoh was hardened, and he did not let the people go. ¶
ASV: And Pharaoh sent, and, behold, there was not so much as one of the cattle of the Israelites dead. But the heart of Pharaoh was stubborn, and he did not let the people go.
YLT: and Pharaoh sendeth, and lo, not even one of the cattle of Israel hath died, and the heart of Pharaoh is hard, and he hath not sent the people away.
Commentary WitnessExodus 9:7Quoted commentary witness
Commentary Witness
Exodus 9:7
Verse 7 And Pharaoh sent, etc. - Finding so many of his own cattle and those of his subjects slain, he sent to see whether the mortality had reached to the cattle of the Israelites, that he might know whether this were a judgment inflicted by their God, and probably designing to replace the lost cattle of the Egyptians with those of the Israelites.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 9:7
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Israelites
Exposition: Exodus 9:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Pharaoh sent, and, behold, there was not one of the cattle of the Israelites dead. And the heart of Pharaoh was hardened, and he did not let the people go.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:8
Hebrew
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאֶֽל־אַהֲרֹן קְחוּ לָכֶם מְלֹא חָפְנֵיכֶם פִּיחַ כִּבְשָׁן וּזְרָקוֹ מֹשֶׁה הַשָּׁמַיְמָה לְעֵינֵי פַרְעֹֽה׃vayo'mer-yehvah-'el-mosheh-ve'el-'aharon-qechv-lakhem-melo'-chafeneykhem-fiycha-khiveshan-vzeraqvo-mosheh-hashamayemah-le'eyney-fare'oh
KJV: And the LORD said unto Moses and unto Aaron, Take to you handfuls of ashes of the furnace, and let Moses sprinkle it toward the heaven in the sight of Pharaoh.
AKJV: And the LORD said to Moses and to Aaron, Take to you handfuls of ashes of the furnace, and let Moses sprinkle it toward the heaven in the sight of Pharaoh.
ASV: And Jehovah said unto Moses and unto Aaron, Take to you handfuls of ashes of the furnace, and let Moses sprinkle it toward heaven in the sight of Pharaoh.
YLT: And Jehovah saith unto Moses and unto Aaron, `Take to you the fulness of your hands of soot of a furnace, and Moses hath sprinkled it towards the heavens, before the eyes of Pharaoh,
Commentary WitnessExodus 9:8Quoted commentary witness
Commentary Witness
Exodus 9:8
Verse 8 Handfuls of ashes of the furnace - As one part of the oppression of the Israelites consisted In their labor in the brick-kilns, some have observed a congruity between the crime and the punishment. The furnaces, in the labor of which they oppressed the Hebrews, now yielded the instruments of their punishment; for every particle of those ashes, formed by unjust and oppressive labor, seemed to be a boil or a blain on the tyrannical king and his cruel and hard-hearted people.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 9:8
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Hebrews
Exposition: Exodus 9:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said unto Moses and unto Aaron, Take to you handfuls of ashes of the furnace, and let Moses sprinkle it toward the heaven in the sight of Pharaoh.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:9
Hebrew
וְהָיָה לְאָבָק עַל כָּל־אֶרֶץ מִצְרָיִם וְהָיָה עַל־הָאָדָם וְעַל־הַבְּהֵמָה לִשְׁחִין פֹּרֵחַ אֲבַעְבֻּעֹת בְּכָל־אֶרֶץ מִצְרָֽיִם׃vehayah-le'avaq-'al-khal-'eretz-mitzerayim-vehayah-'al-ha'adam-ve'al-havehemah-lishechiyn-forecha-'ava'evu'ot-vekhal-'eretz-mitzerayim
KJV: And it shall become small dust in all the land of Egypt, and shall be a boil breaking forth with blains upon man, and upon beast, throughout all the land of Egypt.
AKJV: And it shall become small dust in all the land of Egypt, and shall be a boil breaking forth with blains on man, and on beast, throughout all the land of Egypt.
ASV: And it shall become small dust over all the land of Egypt, and shall be a boil breaking forth with blains upon man and upon beast, throughout all the land of Egypt.
YLT: and it hath become small dust over all the land of Egypt, and it hath become on man and on cattle a boil breaking forth with blains, in all the land of Egypt.'
Commentary WitnessExodus 9:9Quoted commentary witness
Commentary Witness
Exodus 9:9
Verse 9 Shall be a boil - שחין shechin. This word is generally expounded, an inflammatory swelling, a burning boil; one of the most poignant afflictions, not immediately mortal, that can well affect the surface of the human body. If a single boil on any part of the body throws the whole system into a fever, what anguish must a multitude of them on the body at the same time occasion! Breaking forth with blains - אבעבעת ababuoth, supposed to come from בעה baah, to swell, bulge out; any inflammatory swelling, node, or pustule, in any part of the body, but more especially in the more glandular parts, the neck, arm-pits, groin, etc. The Septuagint translate it thus: Και εσται ἑλκη φλυκτιδες αναζεουσαι· And it shalt be an ulcer with burning pustules. It seems to have been a disorder of an uncommon kind, and hence it is called by way of distinction, the botch of Egypt, Deu 28:27, perhaps never known before in that or any other country. Orosius says that in the sixth plague "all the people were blistered, that the blisters burst with tormenting pain, and that worms issued out of them." Alfred's Oros., lib. i., c. vii.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 9:9
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Septuagint
- Egypt
- Oros
Exposition: Exodus 9:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it shall become small dust in all the land of Egypt, and shall be a boil breaking forth with blains upon man, and upon beast, throughout all the land of Egypt.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:10
Hebrew
וַיִּקְחוּ אֶת־פִּיחַ הַכִּבְשָׁן וַיַּֽעַמְדוּ לִפְנֵי פַרְעֹה וַיִּזְרֹק אֹתוֹ מֹשֶׁה הַשָּׁמָיְמָה וַיְהִי שְׁחִין אֲבַעְבֻּעֹת פֹּרֵחַ בָּאָדָם וּבַבְּהֵמָֽה׃vayiqechv-'et-fiycha-hakhiveshan-vaya'amedv-lifeney-fare'oh-vayizeroq-'otvo-mosheh-hashamayemah-vayehiy-shechiyn-'ava'evu'ot-forecha-va'adam-vvavehemah
KJV: And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth with blains upon man, and upon beast.
AKJV: And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth with blains on man, and on beast.
ASV: And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth with blains upon man and upon beast.
YLT: And they take the soot of the furnace, and stand before Pharaoh, and Moses sprinkleth it towards the heavens, and it is a boil with blains, breaking forth, on man and on beast;
Commentary Witness (Generated)Exodus 9:10Generated editorial synthesis
Commentary Witness (Generated)
Exodus 9:10
Exodus 9:10 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth with blains upon man, and upon beast.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 9:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 9:10
Named authorities or texts detected in the witness
- Moses
- Pharaoh
Exposition: Exodus 9:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth with blains upon man, and upon beast.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:11
Hebrew
וְלֹֽא־יָכְלוּ הֽ͏ַחַרְטֻמִּים לַעֲמֹד לִפְנֵי מֹשֶׁה מִפְּנֵי הַשְּׁחִין כִּֽי־הָיָה הַשְּׁחִין בּֽ͏ַחֲרְטֻמִּם וּבְכָל־מִצְרָֽיִם׃velo'-yakhelv-hacharetumiym-la'amod-lifeney-mosheh-mifeney-hashechiyn-khiy-hayah-hashechiyn-vacharetumim-vvekhal-mitzerayim
KJV: And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians.
AKJV: And the magicians could not stand before Moses because of the boils; for the boil was on the magicians, and on all the Egyptians.
ASV: And the magicians could not stand before Moses because of the boils; for the boils were upon the magicians, and upon all the Egyptians.
YLT: and the scribes have not been able to stand before Moses, because of the boil, for the boil hath been on the scribes, and on all the Egyptians.
Commentary WitnessExodus 9:11Quoted commentary witness
Commentary Witness
Exodus 9:11
Verse 11 The boil was upon the magicians - They could not produce a similar malady by throwing ashes in the air; and they could neither remove the plague from the people, nor from their own tormented flesh. Whether they perished in this plague we know not, but they are no more mentioned. If they were not destroyed by this awful judgment, they at least left the field, and no longer contended with these messengers of God. The triumph of God's power was now complete, and both the Hebrews and the Egyptians must see that there was neither might, nor wisdom, nor counsel against the Lord; and that, as universal nature acknowledged his power, devils and men must fail before him.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 9:11
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Lord
Exposition: Exodus 9:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:12
Hebrew
וַיְחַזֵּק יְהוָה אֶת־לֵב פַּרְעֹה וְלֹא שָׁמַע אֲלֵהֶם כַּאֲשֶׁר דִּבֶּר יְהוָה אֶל־מֹשֶֽׁה׃vayechazeq-yehvah-'et-lev-fare'oh-velo'-shama'-'alehem-kha'asher-diver-yehvah-'el-mosheh
KJV: And the LORD hardened the heart of Pharaoh, and he hearkened not unto them; as the LORD had spoken unto Moses.
AKJV: And the LORD hardened the heart of Pharaoh, and he listened not to them; as the LORD had spoken to Moses. ¶
ASV: And Jehovah hardened the heart of Pharaoh, and he hearkened not unto them, as Jehovah had spoken unto Moses.
YLT: And Jehovah strengtheneth the heart of Pharaoh, and he hath not hearkened unto them, as Jehovah hath spoken unto Moses.
Commentary Witness (Generated)Exodus 9:12Generated editorial synthesis
Commentary Witness (Generated)
Exodus 9:12
Exodus 9:12 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the LORD hardened the heart of Pharaoh, and he hearkened not unto them; as the LORD had spoken unto Moses.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 9:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 9:12
Named authorities or texts detected in the witness
- Moses
- Pharaoh
Exposition: Exodus 9:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD hardened the heart of Pharaoh, and he hearkened not unto them; as the LORD had spoken unto Moses.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:13
Hebrew
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הַשְׁכֵּם בַּבֹּקֶר וְהִתְיַצֵּב לִפְנֵי פַרְעֹה וְאָמַרְתָּ אֵלָיו כֹּֽה־אָמַר יְהוָה אֱלֹהֵי הָֽעִבְרִים שַׁלַּח אֶת־עַמִּי וְיַֽעַבְדֻֽנִי׃vayo'mer-yehvah-'el-mosheh-hashekhem-vavoqer-vehiteyatzev-lifeney-fare'oh-ve'amareta-'elayv-khoh-'amar-yehvah-'elohey-ha'iveriym-shalach-'et-'amiy-veya'aveduniy
KJV: And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me.
AKJV: And the LORD said to Moses, Rise up early in the morning, and stand before Pharaoh, and say to him, Thus says the LORD God of the Hebrews, Let my people go, that they may serve me.
ASV: And Jehovah said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith Jehovah, the God of the Hebrews, Let my people go, that they may serve me.
YLT: And Jehovah saith unto Moses, `Rise early in the morning, and station thyself before Pharaoh, and thou hast said unto him, Thus said Jehovah, God of the Hebrews, Send My people away, and they serve Me,
Commentary Witness (Generated)Exodus 9:13Generated editorial synthesis
Commentary Witness (Generated)
Exodus 9:13
Exodus 9:13 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 9:13
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 9:13
Named authorities or texts detected in the witness
- Moses
- Pharaoh
- Hebrews
Exposition: Exodus 9:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:14
Hebrew
כִּי ׀ בַּפַּעַם הַזֹּאת אֲנִי שֹׁלֵחַ אֶת־כָּל־מַגֵּפֹתַי אֶֽל־לִבְּךָ וּבַעֲבָדֶיךָ וּבְעַמֶּךָ בַּעֲבוּר תֵּדַע כִּי אֵין כָּמֹנִי בְּכָל־הָאָֽרֶץ׃khiy- -vafa'am-hazo't-'aniy-sholecha-'et-khal-magefotay-'el-livekha-vva'avadeykha-vve'amekha-va'avvr-teda'-khiy-'eyn-khamoniy-vekhal-ha'aretz
KJV: For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth.
AKJV: For I will at this time send all my plagues on your heart, and on your servants, and on your people; that you may know that there is none like me in all the earth.
ASV: For I will this time send all my plagues upon thy heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth.
YLT: for, at this time I am sending all My plagues unto thy heart, and on thy servants, and on thy people, so that thou knowest that there is none like Me in all the earth,
Commentary Witness (Generated)Exodus 9:14Generated editorial synthesis
Commentary Witness (Generated)
Exodus 9:14
Exodus 9:14 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 9:14
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 9:14
Exposition: Exodus 9:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:15
Hebrew
כִּי עַתָּה שָׁלַחְתִּי אֶת־יָדִי וָאַךְ אוֹתְךָ וְאֶֽת־עַמְּךָ בַּדָּבֶר וַתִּכָּחֵד מִן־הָאָֽרֶץ׃khiy-'atah-shalachetiy-'et-yadiy-va'akhe-'votekha-ve'et-'amekha-vadaver-vatikhached-min-ha'aretz
KJV: For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth.
AKJV: For now I will stretch out my hand, that I may smite you and your people with pestilence; and you shall be cut off from the earth.
ASV: For now I had put forth my hand, and smitten thee and thy people with pestilence, and thou hadst been cut off from the earth:
YLT: for now I have put forth My hand, and I smite thee, and thy people, with pestilence, and thou art hidden from the earth.
Commentary WitnessExodus 9:15Quoted commentary witness
Commentary Witness
Exodus 9:15
Verse 15 For now I will stretch out my hand - In the Hebrew the verbs are in the past tense, and not in the future, as our translation improperly expresses them, by which means a contradiction appears in the text: for neither Pharaoh nor his people were smitten by a pestilence, nor was he by any kind of mortality cut off from the earth. It is true the first-born were slain by a destroying angel, and Pharaoh himself was drowned in the Red Sea; but these judgments do not appear to be referred to in this place. If the words be translated, as they ought, in the subjunctive mood, or in the past instead of the future, this seeming contradiction to facts, as well as all ambiguity, will be avoided: For if now I Had Stretched Out (שלהתי shalachti, had set forth) my hand, and had smitten thee (ואך אותך vaach otheca) and thy people with the pestilence, thou Shouldst Have Been cut off (תכחד ticcached) from the earth.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 9:15
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Red Sea
Exposition: Exodus 9:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:16
Hebrew
וְאוּלָם בַּעֲבוּר זֹאת הֶעֱמַדְתִּיךָ בַּעֲבוּר הַרְאֹתְךָ אֶת־כֹּחִי וּלְמַעַן סַפֵּר שְׁמִי בְּכָל־הָאָֽרֶץ׃ve'vlam-va'avvr-zo't-he'emadetiykha-va'avvr-hare'otekha-'et-khochiy-vlema'an-safer-shemiy-vekhal-ha'aretz
KJV: And in very deed for this cause have I raised thee up, for to shew in thee my power; and that my name may be declared throughout all the earth.
AKJV: And in very deed for this cause have I raised you up, for to show in you my power; and that my name may be declared throughout all the earth.
ASV: but in very deed for this cause have I made thee to stand, to show thee my power, and that my name may be declared throughout all the earth.
YLT: `And yet for this I have caused thee to stand, so as to show thee My power, and for the sake of declaring My Name in all the earth;
Commentary WitnessExodus 9:16Quoted commentary witness
Commentary Witness
Exodus 9:16
Verse 16 But truly, on this very account, have I caused thee to subsist - (העמדחיך heemadticha), that I might cause thee to see my power, (הראתך את כחי harotheca eth cochi), and that my name might be declared throughout all the earth, (or, בכל הארץ becol haarets, in all this land). See Ainsworth and Houbigant. Thus God gave this impious king to know that it was in consequence of his especial providence that both he and his people had not been already destroyed by means of the past plagues; but God had preserved him for this very purpose, that he might have a farther opportunity of manifesting that he, Jehovah, was the only true God for the full conviction both of the Hebrews and Egyptians, that the former might follow and the latter fear before him. Judicious critics of almost all creeds have agreed to translate the original as above, a translation which it not only can bear but requires, and which is in strict conformity to both the Septuagint and Targum. Neither the Hebrew העמדחיך heemadticha, I have caused thee to stand; nor the apostle's translation of it, Rom 9:17, εξηγειρα σε, I have raised thee; nor that of the Septuagint, ἑνεκεν τουτου διετηρηθης, on this account art thou preserved, viz., in the past plagues; can countenance that most exceptionable meaning put on the words by certain commentators, viz., "That God ordained or appointed Pharaoh from all eternity, by certain means, to this end; that he made him to exist in time; that he raised him to the throne; promoted him to that high honor and dignity; that he preserved him, and did not cut him off as yet; that he strengthened and hardened his heart; irritated, provoked, and stirred him up against his people Israel, and suffered him to go all the lengths he did go in his obstinacy and rebellion; all which was done to show in him his power in destroying him in the Red Sea. The sum of which is, that this man was raised up by God in every sense for God to show his power in his destruction." So man speaks; thus God hath not spoken. See Henry on the place.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 9:16
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Rom 9:17
Named authorities or texts detected in the witness
- Ovid
- Septuagint
- Targum
- Houbigant
- Jehovah
- Egyptians
- Israel
- Red Sea
Exposition: Exodus 9:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And in very deed for this cause have I raised thee up, for to shew in thee my power; and that my name may be declared throughout all the earth.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:17
Hebrew
עוֹדְךָ מִסְתּוֹלֵל בְּעַמִּי לְבִלְתִּי שַׁלְּחָֽם׃'vodekha-misetvolel-ve'amiy-leviletiy-shalecham
KJV: As yet exaltest thou thyself against my people, that thou wilt not let them go?
AKJV: As yet exalt you yourself against my people, that you will not let them go?
ASV: As yet exaltest thou thyself against my people, that thou wilt not let them go?
YLT: still thou art exalting thyself against My people--so as not to send them away;
Commentary WitnessExodus 9:17Quoted commentary witness
Commentary Witness
Exodus 9:17
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 9:17
Source lane
Apologetics Bible source bundle
Exposition: Exodus 9:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'As yet exaltest thou thyself against my people, that thou wilt not let them go?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:18
Hebrew
הִנְנִי מַמְטִיר כָּעֵת מָחָר בָּרָד כָּבֵד מְאֹד אֲשֶׁר לֹא־הָיָה כָמֹהוּ בְּמִצְרַיִם לְמִן־הַיּוֹם הִוָּסְדָה וְעַד־עָֽתָּה׃hineniy-mametiyr-kha'et-machar-varad-khaved-me'od-'asher-lo'-hayah-khamohv-vemitzerayim-lemin-hayvom-hivasedah-ve'ad-'atah
KJV: Behold, to morrow about this time I will cause it to rain a very grievous hail, such as hath not been in Egypt since the foundation thereof even until now.
AKJV: Behold, to morrow about this time I will cause it to rain a very grievous hail, such as has not been in Egypt since the foundation thereof even until now.
ASV: Behold, to-morrow about this time I will cause it to rain a very grievous hail, such as hath not been in Egypt since the day it was founded even until now.
YLT: lo, I am raining about this time to-morrow hail very grievous, such as hath not been in Egypt, even from the day of its being founded, even until now.
Commentary WitnessExodus 9:18Quoted commentary witness
Commentary Witness
Exodus 9:18
Verse 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 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. 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 9:18
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Job 38:22
- Job 38:23
Named authorities or texts detected in the witness
- Philo
- Ray
- Liverpool
- Lancashire
- Dr
- Cheshire
- Mezeray
- France
- Italy
- Job
Exposition: Exodus 9:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Behold, to morrow about this time I will cause it to rain a very grievous hail, such as hath not been in Egypt since the foundation thereof even until now.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:19
Hebrew
וְעַתָּה שְׁלַח הָעֵז אֶֽת־מִקְנְךָ וְאֵת כָּל־אֲשֶׁר לְךָ בַּשָּׂדֶה כָּל־הָאָדָם וְהַבְּהֵמָה אֲשֶֽׁר־יִמָּצֵא בַשָּׂדֶה וְלֹא יֵֽאָסֵף הַבַּיְתָה וְיָרַד עֲלֵהֶם הַבָּרָד וָמֵֽתוּ׃ve'atah-shelach-ha'ez-'et-miqenekha-ve'et-khal-'asher-lekha-vashadeh-khal-ha'adam-vehavehemah-'asher-yimatze'-vashadeh-velo'-ye'asef-havayetah-veyarad-'alehem-havarad-vametv
KJV: Send therefore now, and gather thy cattle, and all that thou hast in the field; for upon every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die.
AKJV: Send therefore now, and gather your cattle, and all that you have in the field; for on every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down on them, and they shall die.
ASV: Now therefore send, hasten in thy cattle and all that thou hast in the field; for every man and beast that shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die.
YLT: `And, now, send, strengthen thy cattle and all that thou hast in the field; every man and beast which is found in the field, and is not gathered into the house--come down on them hath the hail, and they have died.'
Commentary WitnessExodus 9:19Quoted commentary witness
Commentary Witness
Exodus 9:19
Verse 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 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 9:19
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Lord
Exposition: Exodus 9:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Send therefore now, and gather thy cattle, and all that thou hast in the field; for upon every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and th...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:20
Hebrew
הַיָּרֵא אֶת־דְּבַר יְהוָה מֵֽעַבְדֵי פַּרְעֹה הֵנִיס אֶת־עֲבָדָיו וְאֶת־מִקְנֵהוּ אֶל־הַבָּתִּֽים׃hayare'-'et-devar-yehvah-me'avedey-fare'oh-heniys-'et-'avadayv-ve'et-miqenehv-'el-havatiym
KJV: He that feared the word of the LORD among the servants of Pharaoh made his servants and his cattle flee into the houses:
AKJV: He that feared the word of the LORD among the servants of Pharaoh made his servants and his cattle flee into the houses:
ASV: He that feared the word of Jehovah among the servants of Pharaoh made his servants and his cattle flee into the houses:
YLT: He who is fearing the word of Jehovah among the servants of Pharaoh hath caused his servants and his cattle to flee unto the houses;
Commentary Witness (Generated)Exodus 9:20Generated editorial synthesis
Commentary Witness (Generated)
Exodus 9:20
Exodus 9:20 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'He that feared the word of the LORD among the servants of Pharaoh made his servants and his cattle flee into the houses:'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 9:20
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 9:20
Exposition: Exodus 9:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'He that feared the word of the LORD among the servants of Pharaoh made his servants and his cattle flee into the houses:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:21
Hebrew
וַאֲשֶׁר לֹא־שָׂם לִבּוֹ אֶל־דְּבַר יְהוָה וַֽיַּעֲזֹב אֶת־עֲבָדָיו וְאֶת־מִקְנֵהוּ בַּשָּׂדֶֽה׃va'asher-lo'-sham-livvo-'el-devar-yehvah-vaya'azov-'et-'avadayv-ve'et-miqenehv-vashadeh
KJV: And he that regarded not the word of the LORD left his servants and his cattle in the field.
AKJV: And he that regarded not the word of the LORD left his servants and his cattle in the field. ¶
ASV: and he that regarded not the word of Jehovah left his servants and his cattle in the field.
YLT: and he who hath not set his heart unto the word of Jehovah leaveth his servants and his cattle in the field.
Commentary Witness (Generated)Exodus 9:21Generated editorial synthesis
Commentary Witness (Generated)
Exodus 9:21
Exodus 9:21 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And he that regarded not the word of the LORD left his servants and his cattle in the field.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 9:21
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 9:21
Exposition: Exodus 9:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he that regarded not the word of the LORD left his servants and his cattle in the field.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:22
Hebrew
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה נְטֵה אֶת־יָֽדְךָ עַל־הַשָּׁמַיִם וִיהִי בָרָד בְּכָל־אֶרֶץ מִצְרָיִם עַל־הָאָדָם וְעַל־הַבְּהֵמָה וְעַל כָּל־עֵשֶׂב הַשָּׂדֶה בְּאֶרֶץ מִצְרָֽיִם׃vayo'mer-yehvah-'el-mosheh-neteh-'et-yadekha-'al-hashamayim-viyhiy-varad-vekhal-'eretz-mitzerayim-'al-ha'adam-ve'al-havehemah-ve'al-khal-'eshev-hashadeh-ve'eretz-mitzerayim
KJV: 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.
AKJV: And the LORD said to Moses, Stretch forth your hand toward heaven, that there may be hail in all the land of Egypt, on man, and on beast, and on every herb of the field, throughout the land of Egypt.
ASV: And Jehovah said unto Moses, Stretch forth thy 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.
YLT: And Jehovah saith unto Moses, `Stretch forth thy hand towards the heavens, and there is hail in all the land of Egypt, on man, and on beast, and on every herb of the field in the land of Egypt.'
Commentary Witness (Generated)Exodus 9:22Generated editorial synthesis
Commentary Witness (Generated)
Exodus 9:22
Exodus 9:22 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 9:22
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 9:22
Named authorities or texts detected in the witness
- Moses
- Egypt
Exposition: Exodus 9:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:23
Hebrew
וַיֵּט מֹשֶׁה אֶת־מַטֵּהוּ עַל־הַשָּׁמַיִם וַֽיהוָה נָתַן קֹלֹת וּבָרָד וַתִּהֲלַךְ אֵשׁ אָרְצָה וַיַּמְטֵר יְהוָה בָּרָד עַל־אֶרֶץ מִצְרָֽיִם׃vayet-mosheh-'et-matehv-'al-hashamayim-vayhvah-natan-qolot-vvarad-vatihalakhe-'esh-'aretzah-vayameter-yehvah-varad-'al-'eretz-mitzerayim
KJV: And Moses stretched forth his rod toward heaven: and the LORD sent thunder and hail, and the fire ran along upon the ground; and the LORD rained hail upon the land of Egypt.
AKJV: And Moses stretched forth his rod toward heaven: and the LORD sent thunder and hail, and the fire ran along on the ground; and the LORD rained hail on the land of Egypt.
ASV: And Moses stretched forth his rod toward heaven: and Jehovah sent thunder and hail, and fire ran down unto the earth; and Jehovah rained hail upon the land of Egypt.
YLT: And Moses stretcheth out his rod towards the heavens, and Jehovah hath given voices and hail, and fire goeth towards the earth, and Jehovah raineth hail on the land of Egypt,
Commentary WitnessExodus 9:23Quoted commentary witness
Commentary Witness
Exodus 9:23
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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 9:23
Source lane
Apologetics Bible source bundle
Exposition: Exodus 9:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses stretched forth his rod toward heaven: and the LORD sent thunder and hail, and the fire ran along upon the ground; and the LORD rained hail upon the land of Egypt.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:24
Hebrew
וַיְהִי בָרָד וְאֵשׁ מִתְלַקַּחַת בְּתוֹךְ הַבָּרָד כָּבֵד מְאֹד אֲשֶׁר לֹֽא־הָיָה כָמֹהוּ בְּכָל־אֶרֶץ מִצְרַיִם מֵאָז הָיְתָה לְגֽוֹי׃vayehiy-varad-ve'esh-mitelaqachat-vetvokhe-havarad-khaved-me'od-'asher-lo'-hayah-khamohv-vekhal-'eretz-mitzerayim-me'az-hayetah-legvoy
KJV: So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Egypt since it became a nation.
AKJV: So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Egypt since it became a nation.
ASV: So there was hail, and fire mingled with the hail, very grievous, such as had not been in all the land of Egypt since it became a nation.
YLT: and there is hail, and fire catching itself in the midst of the hail, very grievous, such as hath not been in all the land of Egypt since it hath become a nation.
Commentary WitnessExodus 9:24Quoted commentary witness
Commentary Witness
Exodus 9:24
Verse 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 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 9:24
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Hail
Exposition: Exodus 9:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Egypt since it became a nation.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:25
Hebrew
וַיַּךְ הַבָּרָד בְּכָל־אֶרֶץ מִצְרַיִם אֵת כָּל־אֲשֶׁר בַּשָּׂדֶה מֵאָדָם וְעַד־בְּהֵמָה וְאֵת כָּל־עֵשֶׂב הַשָּׂדֶה הִכָּה הַבָּרָד וְאֶת־כָּל־עֵץ הַשָּׂדֶה שִׁבֵּֽר׃vayakhe-havarad-vekhal-'eretz-mitzerayim-'et-khal-'asher-vashadeh-me'adam-ve'ad-vehemah-ve'et-khal-'eshev-hashadeh-hikhah-havarad-ve'et-khal-'etz-hashadeh-shiver
KJV: And the hail smote throughout all the land of Egypt all that was in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field.
AKJV: And the hail smote throughout all the land of Egypt all that was in the field, both man and beast; and the hail smote every herb of the field, and broke every tree of the field.
ASV: And the hail smote throughout all the land of Egypt all that was in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field.
YLT: And the hail smiteth in all the land of Egypt all that is in the field, from man even unto beast, and every herb of the field hath the hail smitten, and every tree of the field it hath broken;
Commentary Witness (Generated)Exodus 9:25Generated editorial synthesis
Commentary Witness (Generated)
Exodus 9:25
Exodus 9:25 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the hail smote throughout all the land of Egypt all that was in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 9:25
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 9:25
Exposition: Exodus 9:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the hail smote throughout all the land of Egypt all that was in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:26
Hebrew
רַק בְּאֶרֶץ גֹּשֶׁן אֲשֶׁר־שָׁם בְּנֵי יִשְׂרָאֵל לֹא הָיָה בָּרָֽד׃raq-ve'eretz-goshen-'asher-sham-veney-yishera'el-lo'-hayah-varad
KJV: Only in the land of Goshen, where the children of Israel were, was there no hail.
AKJV: Only in the land of Goshen, where the children of Israel were, was there no hail. ¶
ASV: Only in the land of Goshen, where the children of Israel were, was there no hail.
YLT: only in the land of Goshen, where the sons of Israel are , there hath been no hail.
Commentary WitnessExodus 9:26Quoted commentary witness
Commentary Witness
Exodus 9:26
Verse 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 by this display of the goodness and severity of God.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 9:26
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
Exposition: Exodus 9:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Only in the land of Goshen, where the children of Israel were, was there no hail.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:27
Hebrew
וַיִּשְׁלַח פַּרְעֹה וַיִּקְרָא לְמֹשֶׁה וּֽלְאַהֲרֹן וַיֹּאמֶר אֲלֵהֶם חָטָאתִי הַפָּעַם יְהוָה הַצַּדִּיק וַאֲנִי וְעַמִּי הָרְשָׁעִֽים׃vayishelach-fare'oh-vayiqera'-lemosheh-vle'aharon-vayo'mer-'alehem-chata'tiy-hafa'am-yehvah-hatzadiyq-va'aniy-ve'amiy-haresha'iym
KJV: 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.
AKJV: And Pharaoh sent, and called for Moses and Aaron, and said to them, I have sinned this time: the LORD is righteous, and I and my people are wicked.
ASV: And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: Jehovah is righteous, and I and my people are wicked.
YLT: And Pharaoh sendeth, and calleth for Moses and for Aaron, and saith unto them, `I have sinned this time, Jehovah is the Righteous, and I and my people are the Wicked,
Commentary WitnessExodus 9:27Quoted commentary witness
Commentary Witness
Exodus 9:27
Verse 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), and I and my people are The Sinners, (הרשעים 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?
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 9:27
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- The Righteous One
- The Sinners
Exposition: Exodus 9:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:28
Hebrew
הַעְתִּירוּ אֶל־יְהוָה וְרַב מִֽהְיֹת קֹלֹת אֱלֹהִים וּבָרָד וַאֲשַׁלְּחָה אֶתְכֶם וְלֹא תֹסִפוּן לַעֲמֹֽד׃ha'etiyrv-'el-yehvah-verav-miheyot-qolot-'elohiym-vvarad-va'ashalechah-'etekhem-velo'-tosifvn-la'amod
KJV: Intreat the LORD (for it is enough) that there be no more mighty thunderings and hail; and I will let you go, and ye shall stay no longer.
AKJV: Entreat the LORD (for it is enough) that there be no more mighty thunder and hail; and I will let you go, and you shall stay no longer.
ASV: Entreat Jehovah; for there hath been enough of these mighty thunderings and hail; and I will let you go, and ye shall stay no longer.
YLT: make ye supplication unto Jehovah, and plead that there be no voices of God and hail, and I send you away, and ye add not to remain.'
Commentary WitnessExodus 9:28Quoted commentary witness
Commentary Witness
Exodus 9:28
Verse 28 It is enough - There is no need of any farther plague; I submit to the authority of Jehovah and will rebel no more. Mighty thunderings - כלת אלהים 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).
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 9:28
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 23:6
- Jer 10:13
- Gen 7:11
- Gen 8:1
Named authorities or texts detected in the witness
- Clarke
- Elohim
Exposition: Exodus 9:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Intreat the LORD (for it is enough) that there be no more mighty thunderings and hail; and I will let you go, and ye shall stay no longer.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:29
Hebrew
וַיֹּאמֶר אֵלָיו מֹשֶׁה כְּצֵאתִי אֶת־הָעִיר אֶפְרֹשׂ אֶת־כַּפַּי אֶל־יְהוָה הַקֹּלוֹת יֶחְדָּלוּן וְהַבָּרָד לֹא יִֽהְיֶה־עוֹד לְמַעַן תֵּדַע כִּי לַיהוָה הָאָֽרֶץ׃vayo'mer-'elayv-mosheh-khetze'tiy-'et-ha'iyr-'eferosh-'et-khafay-'el-yehvah-haqolvot-yechedalvn-vehavarad-lo'-yiheyeh-'vod-lema'an-teda'-khiy-layhvah-ha'aretz
KJV: And Moses said unto him, As soon as I am gone out of the city, I will spread abroad my hands unto the LORD; and the thunder shall cease, neither shall there be any more hail; that thou mayest know how that the earth is the LORD’S.
AKJV: And Moses said to him, As soon as I am gone out of the city, I will spread abroad my hands to the LORD; and the thunder shall cease, neither shall there be any more hail; that you may know how that the earth is the LORD’s.
ASV: And Moses said unto him, As soon as I am gone out of the city, I will spread abroad my hands unto Jehovah; the thunders shall cease, neither shall there be any more hail; that thou mayest know that the earth is Jehovah’s.
YLT: And Moses saith unto him, `At my going out of the city, I spread my palms unto Jehovah--the voices cease, and the hail is not any more, so that thou knowest that the earth is Jehovah's;
Commentary WitnessExodus 9:29Quoted commentary witness
Commentary Witness
Exodus 9:29
Verse 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 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; 2Chr 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 παρεζεο, 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 γαρ Δυ χειρας 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 coelum cum voce manus, et munera libo Aeneid iii., ver. 176. I started from my bed, and raised on high 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 around 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 ρα παροιθ' αυτοιο καθεζετο, και λαβε γουνων Σκαιῃ· δεξιτερῃ δ' αρ' ὑπ' ανθερεωνος ἑλουσα. Iliad i., ver. 500. Suppliant the goddess stood: one hand she placed 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: - Χερνιψαντο δ' επειτα, και ουλοχυτας ανελοντο. Τοισιν δε Χρυσης μεγαλ' ευχετο, χειρας ανασχων. Iliad i., ver. 449. With water purify their hands, and take 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, 1Tim 2:8 : "I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting." In the apostle's word επαιροντας, 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 9:29
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 2Chr 6:13
- Job 11:13
- Mat 17:14
- Lev 17:15
- Lev 9:22
- Lev 1:2-4
- 1Tim 2:8
Named authorities or texts detected in the witness
- Ray
- Moses
- So David
- So Ezra
- Homer
- Jove
- Cowper
- Id
- Ibid
- Amalek
- Thus Homer
- Also Virgil
- Ptt
- Dixerat
- Genua Amplexus
- Haerebat
- Tendit
- Pope
- Israelites
Exposition: Exodus 9:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses said unto him, As soon as I am gone out of the city, I will spread abroad my hands unto the LORD; and the thunder shall cease, neither shall there be any more hail; that thou mayest know how that the earth i...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:30
Hebrew
וְאַתָּה וַעֲבָדֶיךָ יָדַעְתִּי כִּי טֶרֶם תִּֽירְאוּן מִפְּנֵי יְהוָה אֱלֹהִֽים׃ve'atah-va'avadeykha-yada'etiy-khiy-terem-tiyre'vn-mifeney-yehvah-'elohiym
KJV: But as for thee and thy servants, I know that ye will not yet fear the LORD God.
AKJV: But as for you and your servants, I know that you will not yet fear the LORD God.
ASV: But as for thee and thy servants, I know that ye will not yet fear Jehovah God.
YLT: but thou and thy servants--I have known that ye are not yet afraid of the face of Jehovah God.'
Commentary Witness (Generated)Exodus 9:30Generated editorial synthesis
Commentary Witness (Generated)
Exodus 9:30
Exodus 9:30 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'But as for thee and thy servants, I know that ye will not yet fear the LORD God.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 9:30
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 9:30
Exposition: Exodus 9:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But as for thee and thy servants, I know that ye will not yet fear the LORD God.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:31
Hebrew
וְהַפִּשְׁתָּה וְהַשְּׂעֹרָה נֻכָּתָה כִּי הַשְּׂעֹרָה אָבִיב וְהַפִּשְׁתָּה גִּבְעֹֽל׃vehafishetah-vehashe'orah-nukhatah-khiy-hashe'orah-'aviyv-vehafishetah-give'ol
KJV: And the flax and the barley was smitten: for the barley was in the ear, and the flax was bolled.
AKJV: And the flax and the barley was smitten: for the barley was in the ear, and the flax was in bloom.
ASV: And the flax and the barley were smitten: for the barley was in the ear, and the flax was in bloom.
YLT: And the flax and the barley have been smitten, for the barley is budding, and the flax forming flowers,
Commentary WitnessExodus 9:31Quoted commentary witness
Commentary Witness
Exodus 9:31
Verse 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, 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. 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. 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 σπερματιζον, but the flax was in seed or was seeding.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 9:31
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Septuagint
- Mr
- Egypt
- Dr
- Rice
- Damascus
- March
- Nile
- October
- December
- May
- Hist
- Nat
- Meaning
Exposition: Exodus 9:31 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the flax and the barley was smitten: for the barley was in the ear, and the flax was bolled.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:32
Hebrew
וְהַחִטָּה וְהַכֻּסֶּמֶת לֹא נֻכּוּ כִּי אֲפִילֹת הֵֽנָּה׃vehachitah-vehakhusemet-lo'-nukhv-khiy-'afiylot-henah
KJV: But the wheat and the rie were not smitten: for they were not grown up.
AKJV: But the wheat and the rye were not smitten: for they were not grown up.
ASV: But the wheat and the spelt were not smitten: for they were not grown up.
YLT: and the wheat and the rye have not been smitten, for they are late.
Commentary Witness (Generated)Exodus 9:32Generated editorial synthesis
Commentary Witness (Generated)
Exodus 9:32
Exodus 9:32 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'But the wheat and the rie were not smitten: for they were not grown up.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 9:32
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 9:32
Exposition: Exodus 9:32 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But the wheat and the rie were not smitten: for they were not grown up.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:33
Hebrew
וַיֵּצֵא מֹשֶׁה מֵעִם פַּרְעֹה אֶת־הָעִיר וַיִּפְרֹשׂ כַּפָּיו אֶל־יְהוָה וַֽיַּחְדְּלוּ הַקֹּלוֹת וְהַבָּרָד וּמָטָר לֹא־נִתַּךְ אָֽרְצָה׃vayetze'-mosheh-me'im-fare'oh-'et-ha'iyr-vayiferosh-khafayv-'el-yehvah-vayachedelv-haqolvot-vehavarad-vmatar-lo'-nitakhe-'aretzah
KJV: 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.
AKJV: And Moses went out of the city from Pharaoh, and spread abroad his hands to the LORD: and the thunders and hail ceased, and the rain was not poured on the earth.
ASV: And Moses went out of the city from Pharaoh, and spread abroad his hands unto Jehovah: and the thunders and hail ceased, and the rain was not poured upon the earth.
YLT: And Moses goeth out from Pharaoh, from the city, and spreadeth his hands unto Jehovah, and the voices and the hail cease, and rain hath not been poured out to the earth;
Commentary WitnessExodus 9:33Quoted commentary witness
Commentary Witness
Exodus 9:33
Verse 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 Clarke on Exo 9:29 (note).
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 9:33
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Clarke
- Ray
Exposition: Exodus 9:33 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:34
Hebrew
וַיַּרְא פַּרְעֹה כִּֽי־חָדַל הַמָּטָר וְהַבָּרָד וְהַקֹּלֹת וַיֹּסֶף לַחֲטֹא וַיַּכְבֵּד לִבּוֹ הוּא וַעֲבָדָֽיו׃vayare'-fare'oh-khiy-chadal-hamatar-vehavarad-vehaqolot-vayosef-lachato'-vayakheved-livvo-hv'-va'avadayv
KJV: 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.
AKJV: 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.
ASV: 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.
YLT: and Pharaoh seeth that the rain hath ceased, and the hail and the voices, and he continueth to sin, and hardeneth his heart, he and his servants;
Commentary WitnessExodus 9:34Quoted commentary witness
Commentary Witness
Exodus 9:34
Verse 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 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 9:34
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Mr
- Psalmanazar
- Universal Hist
Exposition: Exodus 9:34 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 9:35
Hebrew
וַֽיֶּחֱזַק לֵב פַּרְעֹה וְלֹא שִׁלַּח אֶת־בְּנֵי יִשְׂרָאֵל כַּאֲשֶׁר דִּבֶּר יְהוָה בְּיַד־מֹשֶֽׁה׃vayechezaq-lev-fare'oh-velo'-shilach-'et-veney-yishera'el-kha'asher-diver-yehvah-veyad-mosheh
KJV: And the heart of Pharaoh was hardened, neither would he let the children of Israel go; as the LORD had spoken by Moses.
AKJV: And the heart of Pharaoh was hardened, neither would he let the children of Israel go; as the LORD had spoken by Moses.
ASV: And the heart of Pharaoh was hardened, and he did not let the children of Israel go, as Jehovah had spoken by Moses.
YLT: and the heart of Pharaoh is strong, and he hath not sent the sons of Israel away, as Jehovah hath spoken by the hand of Moses.
Commentary WitnessExodus 9:35Quoted commentary witness
Commentary Witness
Exodus 9:35
Verse 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 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).
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 9:35
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Clarke
- Moses
- Jesus
- Aaron
- Savior
- Pharaoh
- Israelites
- Sinai
- Reader
- Lamb
Exposition: Exodus 9:35 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the heart of Pharaoh was hardened, neither would he let the children of Israel go; as the LORD had spoken by Moses.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
23
Generated editorial witnesses
12
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Exodus 9:1
- Exodus 9:2
- Exodus 9:3
- Exodus 9:4
- Exodus 9:5
- Exodus 9:6
- Exodus 9:7
- Exodus 9:8
- Exodus 9:9
- Exodus 9:10
- Exodus 9:11
- Exodus 9:12
- Exodus 9:13
- Exodus 9:14
- Exodus 9:15
- Rom 9:17
- Exodus 9:16
- Exodus 9:17
- Job 38:22
- Job 38:23
- Exodus 9:18
- Exodus 9:19
- Exodus 9:20
- Exodus 9:21
- Exodus 9:22
- Exodus 9:23
- Exodus 9:24
- Exodus 9:25
- Exodus 9:26
- Exodus 9:27
- Gen 23:6
- Jer 10:13
- Gen 7:11
- Gen 8:1
- Exodus 9:28
- 2Chr 6:13
- Job 11:13
- Mat 17:14
- Lev 17:15
- Lev 9:22
- Lev 1:2-4
- 1Tim 2:8
- Exodus 9:29
- Exodus 9:30
- Exodus 9:31
- Exodus 9:32
- Exodus 9:33
- Exodus 9:34
- Exodus 9:35
Named authorities or texts surfaced in commentary
- Ray
- Moses
- Pharaoh
- Egypt
- Aaron
- Lord
- Yehovah
- Godhead
- Elohey
- Supporter
- Defender
- Protector
- Being
- Hebrews
- Septuagint
- Vulgate
- Israelites
- Israel
- Egyptians
- Jehovah
- Oros
- Red Sea
- Ovid
- Targum
- Houbigant
- Philo
- Liverpool
- Lancashire
- Dr
- Cheshire
- Mezeray
- France
- Italy
- Job
- Hail
- The Righteous One
- The Sinners
- Clarke
- Elohim
- So David
- So Ezra
- Homer
- Jove
- Cowper
- Id
- Ibid
- Amalek
- Thus Homer
- Also Virgil
- Ptt
- Dixerat
- Genua Amplexus
- Haerebat
- Tendit
- Pope
- Mr
- Rice
- Damascus
- March
- Nile
- October
- December
- May
- Hist
- Nat
- Meaning
- Psalmanazar
- Universal Hist
- Jesus
- Savior
- Sinai
- Reader
- Lamb
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Commentary Witness
Exodus 9:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 9:1
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness