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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Pharaoh had told Moses to get out of his presence (ch. x. 28), and Moses had promised this should be the last time he would trouble him, yet he resolves to say out what he had to say, before he left him; accordingly, we have in this chapter, I. The instructions God had given to Moses, which he was now to pursue (ver. 1, 2), together with the interest Israel and Moses had in the esteem of the Egyptians, ver. 3. II. The last message Moses delivered to Pharaoh, concerning the death of the firstborn, ver. 4-8. III. A repetition of the prediction of Pharaoh's hardening his heart, (ver. 9), and the event answering to it, ver. 10.
Adam Clarke: Commentary on the Bible - 1831
God purposes to bring another plague upon Pharaoh, after which he should let the Israelites go, Exo 11:1. They are commanded to ask gold and silver from the Egyptians, Exo 11:2. The estimation in which Moses was held among the Egyptians, Exo 11:3. Moses predicts the destruction of the first-born of the Egyptians, Exo 11:4-6, and Israel's protection, Exo 11:7. On seeing which, Pharaoh and his servants should entreat the Hebrews to depart, Exo 11:8. The prediction of his previous obstinacy, Exo 11:9, Exo 11:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Exo 11:1, God's message to the Israelites to borrow jewels of their neighbours; Exo 11:4, Moses threatens Pharaoh with the death of the firstborn.
John Gill
INTRODUCTION TO EXODUS 11
Moses having an intimation from the Lord that one plague more would be brought on Pharaoh, and then he would let Israel go, when they should borrow of their neighbours jewels of gold and silver, the people being in great favour with the Egyptians, Ex 11:1, he declares to Pharaoh, before he went out of his presence, the slaying of all the firstborn in Egypt, which would issue in the dismission of Israel, and then he went out from him in great anger, Ex 11:4, but still Pharaoh would not hearken, and his heart was hardened, and he refused again to let Israel go, Ex 10:9.
11:111:1: Եւ ասէ Տէր ցՄովսէս. Ա՛յլ մեւս եւս հարուածս ածից ՚ի վերայ փարաւոնի եւ ՚ի վերայ Եգիպտոսի. եւ ապա՛ արձակեսցէ զձեզ աստի. այլ յորժամ արձակեսցէ զձեզ, ամենեւին հանցէ զձեզ աստի[581]։ [581] Այլք. Ամենեւին հանիցէ զձեզ։
1 Տէրն ասաց Մովսէսին. «Մի պատուհաս էլ պիտի հասցնեմ փարաւոնին ու Եգիպտոսին, որից յետոյ փարաւոնը ձեզ կ’արձակի այստեղից: Բայց երբ նա արձակի ձեզ, կ’արձակի ձեր ամբողջ ունեցուածքով:
11 Տէրը ըսաւ Մովսէսին. «Փարաւոնին վրայ ու Եգիպտոսին վրայ հարուած մըն ալ պիտի բերեմ, անկէ յետոյ ձեզ ասկէ պիտի արձակէ եւ երբ ձեզ արձակէ, ձեզ ասկէ բոլորովին դուրս պիտի ընէ։
Եւ ասէ Տէր ցՄովսէս. Այլ մեւս եւս հարուածս ածից ի վերայ փարաւոնի եւ ի վերայ Եգիպտոսի, եւ ապա արձակեսցէ զձեզ աստի. այլ յորժամ արձակեսցէ զձեզ, ամենեւին հանցէ զձեզ աստի:

11:1: Եւ ասէ Տէր ցՄովսէս. Ա՛յլ մեւս եւս հարուածս ածից ՚ի վերայ փարաւոնի եւ ՚ի վերայ Եգիպտոսի. եւ ապա՛ արձակեսցէ զձեզ աստի. այլ յորժամ արձակեսցէ զձեզ, ամենեւին հանցէ զձեզ աստի[581]։
[581] Այլք. Ամենեւին հանիցէ զձեզ։
1 Տէրն ասաց Մովսէսին. «Մի պատուհաս էլ պիտի հասցնեմ փարաւոնին ու Եգիպտոսին, որից յետոյ փարաւոնը ձեզ կ’արձակի այստեղից: Բայց երբ նա արձակի ձեզ, կ’արձակի ձեր ամբողջ ունեցուածքով:
11 Տէրը ըսաւ Մովսէսին. «Փարաւոնին վրայ ու Եգիպտոսին վրայ հարուած մըն ալ պիտի բերեմ, անկէ յետոյ ձեզ ասկէ պիտի արձակէ եւ երբ ձեզ արձակէ, ձեզ ասկէ բոլորովին դուրս պիտի ընէ։
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11:11: И сказал Господь Моисею: еще одну казнь Я наведу на фараона и на Египтян; после того он отпустит вас отсюда; когда же он будет отпускать, с поспешностью будет гнать вас отсюда;
11:1 εἶπεν επω say; speak δὲ δε though; while κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs ἔτι ετι yet; still μίαν εις.1 one; unit πληγὴν πληγη plague; stroke ἐπάξω επαγω instigate; bring on ἐπὶ επι in; on Φαραω φαραω Pharaō; Farao καὶ και and; even ἐπ᾿ επι in; on Αἴγυπτον αιγυπτος Aigyptos; Eyiptos καὶ και and; even μετὰ μετα with; amid ταῦτα ουτος this; he ἐξαποστελεῖ εξαποστελλω send forth ὑμᾶς υμας you ἐντεῦθεν εντευθεν from in here; from this / that side ὅταν οταν when; once δὲ δε though; while ἐξαποστέλλῃ εξαποστελλω send forth ὑμᾶς υμας you σὺν συν with; [definite object marker] παντὶ πας all; every ἐκβαλεῖ εκβαλλω expel; cast out ὑμᾶς υμας you ἐκβολῇ εκβολη jettisoning
11:1 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses עֹ֣וד ʕˈôḏ עֹוד duration נֶ֤גַע nˈeḡaʕ נֶגַע stroke אֶחָד֙ ʔeḥˌāḏ אֶחָד one אָבִ֤יא ʔāvˈî בוא come עַל־ ʕal- עַל upon פַּרְעֹה֙ parʕˌō פַּרְעֹה pharaoh וְ wᵊ וְ and עַל־ ʕal- עַל upon מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt אַֽחֲרֵי־ ʔˈaḥᵃrê- אַחַר after כֵ֕ן ḵˈēn כֵּן thus יְשַׁלַּ֥ח yᵊšallˌaḥ שׁלח send אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] מִ mi מִן from זֶּ֑ה zzˈeh זֶה this כְּ kᵊ כְּ as שַׁ֨לְּחֹ֔ו šˌallᵊḥˈô שׁלח send כָּלָ֕ה kālˈā כָּלָה destruction גָּרֵ֛שׁ gārˈēš גרשׁ drive out יְגָרֵ֥שׁ yᵊḡārˌēš גרשׁ drive out אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] מִ mi מִן from זֶּֽה׃ zzˈeh זֶה this
11:1. et dixit Dominus ad Mosen adhuc una plaga tangam Pharaonem et Aegyptum et post haec dimittet vos et exire conpelletAnd the Lord said to Moses: Yet one plague more will I bring upon Pharao and Egypt, and after that he shall let you go, and thrust you out.
1. And the LORD said unto Moses, Yet one plague more will I bring upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let you go, he shall surely thrust you out hence altogether.
11:1. And the LORD said unto Moses, Yet will I bring one plague [more] upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let [you] go, he shall surely thrust you out hence altogether.
11:1. And the Lord said to Moses: “I will touch Pharaoh and Egypt with one more plague, and after these things he will release you, and he will compel you to go out.
And the LORD said unto Moses, Yet will I bring one plague [more] upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let [you] go, he shall surely thrust you out hence altogether:

1: И сказал Господь Моисею: еще одну казнь Я наведу на фараона и на Египтян; после того он отпустит вас отсюда; когда же он будет отпускать, с поспешностью будет гнать вас отсюда;
11:1
εἶπεν επω say; speak
δὲ δε though; while
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
ἔτι ετι yet; still
μίαν εις.1 one; unit
πληγὴν πληγη plague; stroke
ἐπάξω επαγω instigate; bring on
ἐπὶ επι in; on
Φαραω φαραω Pharaō; Farao
καὶ και and; even
ἐπ᾿ επι in; on
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
μετὰ μετα with; amid
ταῦτα ουτος this; he
ἐξαποστελεῖ εξαποστελλω send forth
ὑμᾶς υμας you
ἐντεῦθεν εντευθεν from in here; from this / that side
ὅταν οταν when; once
δὲ δε though; while
ἐξαποστέλλῃ εξαποστελλω send forth
ὑμᾶς υμας you
σὺν συν with; [definite object marker]
παντὶ πας all; every
ἐκβαλεῖ εκβαλλω expel; cast out
ὑμᾶς υμας you
ἐκβολῇ εκβολη jettisoning
11:1
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
עֹ֣וד ʕˈôḏ עֹוד duration
נֶ֤גַע nˈeḡaʕ נֶגַע stroke
אֶחָד֙ ʔeḥˌāḏ אֶחָד one
אָבִ֤יא ʔāvˈî בוא come
עַל־ ʕal- עַל upon
פַּרְעֹה֙ parʕˌō פַּרְעֹה pharaoh
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
אַֽחֲרֵי־ ʔˈaḥᵃrê- אַחַר after
כֵ֕ן ḵˈēn כֵּן thus
יְשַׁלַּ֥ח yᵊšallˌaḥ שׁלח send
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
מִ mi מִן from
זֶּ֑ה zzˈeh זֶה this
כְּ kᵊ כְּ as
שַׁ֨לְּחֹ֔ו šˌallᵊḥˈô שׁלח send
כָּלָ֕ה kālˈā כָּלָה destruction
גָּרֵ֛שׁ gārˈēš גרשׁ drive out
יְגָרֵ֥שׁ yᵊḡārˌēš גרשׁ drive out
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
מִ mi מִן from
זֶּֽה׃ zzˈeh זֶה this
11:1. et dixit Dominus ad Mosen adhuc una plaga tangam Pharaonem et Aegyptum et post haec dimittet vos et exire conpellet
And the Lord said to Moses: Yet one plague more will I bring upon Pharao and Egypt, and after that he shall let you go, and thrust you out.
11:1. And the LORD said unto Moses, Yet will I bring one plague [more] upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let [you] go, he shall surely thrust you out hence altogether.
11:1. And the Lord said to Moses: “I will touch Pharaoh and Egypt with one more plague, and after these things he will release you, and he will compel you to go out.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: Если 4–8: ст. 11: гл. являются непосредственным продолжением 29: ст. 10: гл. (см. выше), то в таком случае первые три стиха, содержащее рассказ об откровении Моисею о наступлении десятой казни (4:23; 12:29–32) и об обстоятельствах исхода из Египта (3:21–22), очевидно, нарушают течение речи.

Ввиду этого некоторые экзегеты высказывают предположение, что содержащееся в них откровение падает на время перед последним объяснением Моисея с фараоном (10:24–29), а рассказ о нем помещен после (11:1–3) ввиду того, что им достаточно объясняется смелость ответа Моисея (10:29). Текстуальным основанием для такого понимания является перевод евр. «вайомер» — сказал (11:1) — давнопрошедшим временем. В частности, что ст. 1–3: гл. 11: не представляют нового откровения, возвещение которого требует и нового явления пред лицо фараона, это доказывается отсутствием в данном случае обычной формулы: «пойди к фараону и скажи ему» (7:15; 8:1; 8:20; 9:1; 9:13; 10:1), которой начинается каждое новое откровение.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Plagues of Egypt.B. C. 1491.
1 And the LORD said unto Moses, Yet will I bring one plague more upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let you go, he shall surely thrust you out hence altogether. 2 Speak now in the ears of the people, and let every man borrow of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold. 3 And the LORD gave the people favour in the sight of the Egyptians. Moreover the man Moses was very great in the land of Egypt, in the sight of Pharaoh's servants, and in the sight of the people.
Here is, I. The high favour Moses and Israel were in with God. 1. Moses was a favourite of Heaven, for God will not hide from him the thing he will do. God not only makes him his messenger to deliver his errands, but communicates to him his purpose (as the man of his counsel) that he would bring one plague more, and but one, upon Pharaoh, by which he would complete the deliverance of Israel, v. 1. Moses longed to see an end of this dreadful work, to see Egypt no more plagued and Israel no more oppressed: "Well," says God, "now it is near an end; the warfare shall shortly be accomplished, the point gained; Pharaoh shall be forced to own himself conquered, and to give up the cause." After all the rest of the plagues, God says, I will bring one more. Thus, after all the judgments executed upon sinners in this world, still there is one more reserved to be brought on them in the other world, which will completely humble those whom nothing else would humble. 2. The Israelites were favourites of Heaven; for God himself espouses their injured cause, and takes care to see them paid for all their pains in serving the Egyptians. This was the last day of their servitude; they were about to go away, and their masters, who had abused them in their work, would not have defrauded them of their wages, and have sent them away empty; while the poor Israelites were so fond of liberty that they would be satisfied with that, without pay, and would rejoice to get that upon any terms: but he that executeth righteousness and judgment for the oppressed provided that the labourers should not lose their hire, and ordered them to demand it now at their departure (v. 2), in jewels of silver and jewels of gold, to prepare for which God, by the plagues, had now made the Egyptians as willing to part with them upon any terms as, before, the Egyptians, by their severities, had made them willing to go upon any terms. Though the patient Israelites were content to lose their wages, yet God would not let them go without them. Note, One way or other, God will give redress to the injured, who in a humble silence commit their cause to him; and he will see to it that none be losers at last by their patient suffering any more than by their services.
II. The high favour Moses and Israel were in with the Egyptians, v. 3. 1. Even the people that has been hated and despised now came to be respected; the wonders wrought on their behalf put an honour upon them and made them considerable. How great do they become for whom God thus fights! Thus the Lord gave them favour in the sight of the Egyptians, by making it appear how much he favoured them: he also changed the spirit of the Egyptians towards them, and made them to be pitied of their oppressors, Ps. cvi. 46. 2. The man Moses was very great. How could it be otherwise when they saw what power he was clothed with, and what wonders were wrought by his hand? Thus the apostles, though otherwise despicable men, came to be magnified, Acts v. 13. Those that honour God he will honour; and with respect to those that approve themselves faithful to him, how meanly soever they may pass through this world, there is a day coming when they will look great, very great, in the eyes of all the world, even theirs who now look upon them with the utmost contempt. Observe, Though Pharaoh hated Moses, there were those of Pharaoh's servants that respected him. Thus in Caesar's household, even Nero's, there were some that had an esteem for blessed Paul, Phil. i. 13.
Adam Clarke: Commentary on the Bible - 1831
11:1: The Lord said unto Moses - Calmet contends that this should be read in the preterpluperfect tense, for the Lord Had said to Moses, as the fourth, fifth, sixth, seventh, and eighth verses appear to have been spoken when Moses had the interview with Pharaoh mentioned in the preceding chapter; see Clarke's note on Exo 10:29. If therefore this chapter be connected with the preceding, as it should be, and the first three verses not only read in the past tense but also in a parenthesis, the sense will be much more distinct and clear than it now appears.
Albert Barnes: Notes on the Bible - 1834
11:1: The Lord said - Or "the Lord had said." The first three verses of this chapter are parenthetical. Before Moses relates the last warning given to Pharaoh, he feels it right to recall to his readers' minds the Revelation and command which had been pRev_iously given to him by the Lord.
When he shall let you go ... - When at last he lets you depart with children, flocks, herds, and all your possessions, he will compel you to depart in haste. Moses was already aware that the last plague would be followed by an immediate departure, and, therefore, measures had probably been taken to prepare the Israelites for the journey. In fact, on each occasion when Pharaoh relented for a season, immediate orders would of course be issued by Moses to the heads of the people, who were thus repeatedly brought into a state of more or less complete organization for the final movement.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:1: Yet will: Exo 9:14; Lev 26:21; Deu 4:34; Sa1 6:4; Job 10:17; Rev 16:9
afterwards: Exo 3:20; Gen 15:14
thrust you: Exo 12:31-39
Carl Friedrich Keil and Franz Delitzsch
11:1
Proclamation of the Tenth Plague; or the Decisive Blow. - Ex 11:1-3. The announcement made by Jehovah to Moses, which is recorded here, occurred before the last interview between Moses and Pharaoh (Ex 10:24-29); but it is introduced by the historian in this place, as serving to explain the confidence with which Moses answered Pharaoh (Ex 10:29). This is evident from Ex 11:4-8, where Moses is said to have foretold to the king, before leaving his presence, the last plague and all its consequences. ויּאמר therefore, in Ex 11:1, is to be taken in a pluperfect sense: "had said;" and may be grammatically accounted for from the old Semitic style of historical writing referred to in the commentary on Gen 2:18-22, as Gen 2:1 and Gen 2:2 contain the foundation for the announcement in Gen 2:4-8. So far as the facts are concerned, Gen 2:1-3 point back to Ex 3:19-22. One stroke more (נגע) would Jehovah bring upon Pharaoh and Egypt, and then the king would let the Israelites go, or rather drive them out. כּלה כּשׁלּחו, "when he lets you go altogether (כּלה adverbial as in Gen 18:21), he will even drive you away."
Geneva 1599
11:1 And the LORD said unto Moses, Yet will I bring one plague [more] upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let [you] go, he shall (a) surely thrust you out hence altogether.
(a) Without any condition, but with haste and violence.
John Gill
11:1 And the Lord said unto Moses,.... While in the presence of Pharaoh, by a secret impulse upon his mind; or he had said (m), which some refer as far back as to his appearance to him in Midian, Ex 4:23, which is too remote; rather it refers to the last time he went to Pharaoh, being sent for by him; and the words may be rendered, "for the Lord had said" (n); and so are a reason why Moses was so bold, and expressed himself with so much confidence and assurance to Pharaoh, that he would see his face no more:
yet will I bring one plague more upon Pharaoh, and upon Egypt; upon him and all his subjects, for the following one would affect all the families of Egypt, in which there was a son:
afterwards he will let you go hence; out of Egypt readily, at once, and not attempt to stop or retard your going:
when he shall let you go; declare his will, give leave and orders for it:
he shall surely thrust you out hence altogether; absolutely, entirely, without any exception or limitation, them, their wives, their children, their flocks and herds, and whatsoever belonged to them, without any restraint upon them in any respect, and without any condition of return, or fixing any time for it, but the dismission should be general, unlimited, and unconditional; or, "in thrusting he shall thrust you out" (o), with force and vehemence, with urgency and in great haste.
(m) "dixerat", some in Vatablus, Ainsworth, Cartwright; so Aben Ezra. (n) "Dixerat enim", Junius & Tremellius, Piscator, Rivet. (o) "expellendo expellet", Pagninus, Montanus, Drusius; so Fagius, Vatablus, Cartwright.
Robert Jamieson, A. R. Fausset and David Brown
11:1 DEATH OF THE FIRST-BORN THREATENED. (Ex 11:1-10)
the Lord said--rather, "had said unto Moses." It may be inferred, therefore, that he had been apprised that the crisis had now arrived, that the next plague would so effectually humble and alarm the mind of Pharaoh, that he would "thrust them out thence altogether"; and thus the word of Moses (Ex 10:29), must be regarded as a prediction.
11:211:2: Արդ՝ խօսեաց գաղտ յականջս ժողովրդեանն, եւ խնդրեսցեն իւրաքանչի՛ւր ոք յընկերէ իւրմէ, եւ կին ՚ի դրացւոյ իւրմէ անօթս ոսկեղէնս եւ անօթս արծաթեղէնս, եւ հանդերձս։
2 Արդ, ժողովրդին գաղտնի յայտնի՛ր, որ իւրաքանչիւր տղամարդ եգիպտացի իր ընկերոջից եւ իւրաքանչիւր կին իր եգիպտացի հարեւանուհուց թող խնդրի ոսկեայ եւ արծաթեայ զարդեր ու զգեստներ»:
2 Հիմա խօսէ ժողովուրդին ականջներուն ու ամէն մարդ իր դրացիէն եւ ամէն կին իր դրացիէն արծաթեղէն ու ոսկեղէն զարդեր թող խնդրէ»։
Արդ խօսեաց [136]գաղտ յականջս ժողովրդեանն, եւ խնդրեսցեն իւրաքանչիւր ոք յընկերէ իւրմէ եւ կին ի դրացւոյ իւրմէ անօթս ոսկեղէնս եւ անօթս արծաթեղէնս [137]եւ հանդերձս:

11:2: Արդ՝ խօսեաց գաղտ յականջս ժողովրդեանն, եւ խնդրեսցեն իւրաքանչի՛ւր ոք յընկերէ իւրմէ, եւ կին ՚ի դրացւոյ իւրմէ անօթս ոսկեղէնս եւ անօթս արծաթեղէնս, եւ հանդերձս։
2 Արդ, ժողովրդին գաղտնի յայտնի՛ր, որ իւրաքանչիւր տղամարդ եգիպտացի իր ընկերոջից եւ իւրաքանչիւր կին իր եգիպտացի հարեւանուհուց թող խնդրի ոսկեայ եւ արծաթեայ զարդեր ու զգեստներ»:
2 Հիմա խօսէ ժողովուրդին ականջներուն ու ամէն մարդ իր դրացիէն եւ ամէն կին իր դրացիէն արծաթեղէն ու ոսկեղէն զարդեր թող խնդրէ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:22: внуши народу, чтобы каждый у ближнего своего и каждая женщина у ближней своей выпросили вещей серебряных и вещей золотых.
11:2 λάλησον λαλεω talk; speak οὖν ουν then κρυφῇ κρυφη secretly εἰς εις into; for τὰ ο the ὦτα ους ear τοῦ ο the λαοῦ λαος populace; population καὶ και and; even αἰτησάτω αιτεω ask ἕκαστος εκαστος each παρὰ παρα from; by τοῦ ο the πλησίον πλησιον near; neighbor καὶ και and; even γυνὴ γυνη woman; wife παρὰ παρα from; by τῆς ο the πλησίον πλησιον near; neighbor σκεύη σκευος vessel; jar ἀργυρᾶ αργυρεος of silver καὶ και and; even χρυσᾶ χρυσεος of gold; golden καὶ και and; even ἱματισμόν ιματισμος clothing
11:2 דַּבֶּר־ dabber- דבר speak נָ֖א nˌā נָא yeah בְּ bᵊ בְּ in אָזְנֵ֣י ʔoznˈê אֹזֶן ear הָ hā הַ the עָ֑ם ʕˈām עַם people וְ wᵊ וְ and יִשְׁאֲל֞וּ yišʔᵃlˈû שׁאל ask אִ֣ישׁ׀ ʔˈîš אִישׁ man מֵ mē מִן from אֵ֣ת ʔˈēṯ אֵת together with רֵעֵ֗הוּ rēʕˈēhû רֵעַ fellow וְ wᵊ וְ and אִשָּׁה֙ ʔiššˌā אִשָּׁה woman מֵ mē מִן from אֵ֣ת ʔˈēṯ אֵת together with רְעוּתָ֔הּ rᵊʕûṯˈāh רְעוּת female companion כְּלֵי־ kᵊlê- כְּלִי tool כֶ֖סֶף ḵˌesef כֶּסֶף silver וּ û וְ and כְלֵ֥י ḵᵊlˌê כְּלִי tool זָהָֽב׃ zāhˈāv זָהָב gold
11:2. dices ergo omni plebi ut postulet vir ab amico suo et mulier a vicina sua vasa argentea et aureaTherefore thou shalt tell all the people, that every man ask of his friend, and every woman of her neighbour, vessels of silver and of gold.
2. Speak now in the ears of the people, and let them ask every man of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold.
11:2. Speak now in the ears of the people, and let every man borrow of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold.
11:2. Therefore, you will tell all the people to ask, a man of his friend, and a woman of her neighbor, for vessels of silver and of gold.
Speak now in the ears of the people, and let every man borrow of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold:

2: внуши народу, чтобы каждый у ближнего своего и каждая женщина у ближней своей выпросили вещей серебряных и вещей золотых.
11:2
λάλησον λαλεω talk; speak
οὖν ουν then
κρυφῇ κρυφη secretly
εἰς εις into; for
τὰ ο the
ὦτα ους ear
τοῦ ο the
λαοῦ λαος populace; population
καὶ και and; even
αἰτησάτω αιτεω ask
ἕκαστος εκαστος each
παρὰ παρα from; by
τοῦ ο the
πλησίον πλησιον near; neighbor
καὶ και and; even
γυνὴ γυνη woman; wife
παρὰ παρα from; by
τῆς ο the
πλησίον πλησιον near; neighbor
σκεύη σκευος vessel; jar
ἀργυρᾶ αργυρεος of silver
καὶ και and; even
χρυσᾶ χρυσεος of gold; golden
καὶ και and; even
ἱματισμόν ιματισμος clothing
11:2
דַּבֶּר־ dabber- דבר speak
נָ֖א nˌā נָא yeah
בְּ bᵊ בְּ in
אָזְנֵ֣י ʔoznˈê אֹזֶן ear
הָ הַ the
עָ֑ם ʕˈām עַם people
וְ wᵊ וְ and
יִשְׁאֲל֞וּ yišʔᵃlˈû שׁאל ask
אִ֣ישׁ׀ ʔˈîš אִישׁ man
מֵ מִן from
אֵ֣ת ʔˈēṯ אֵת together with
רֵעֵ֗הוּ rēʕˈēhû רֵעַ fellow
וְ wᵊ וְ and
אִשָּׁה֙ ʔiššˌā אִשָּׁה woman
מֵ מִן from
אֵ֣ת ʔˈēṯ אֵת together with
רְעוּתָ֔הּ rᵊʕûṯˈāh רְעוּת female companion
כְּלֵי־ kᵊlê- כְּלִי tool
כֶ֖סֶף ḵˌesef כֶּסֶף silver
וּ û וְ and
כְלֵ֥י ḵᵊlˌê כְּלִי tool
זָהָֽב׃ zāhˈāv זָהָב gold
11:2. dices ergo omni plebi ut postulet vir ab amico suo et mulier a vicina sua vasa argentea et aurea
Therefore thou shalt tell all the people, that every man ask of his friend, and every woman of her neighbour, vessels of silver and of gold.
11:2. Speak now in the ears of the people, and let every man borrow of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold.
11:2. Therefore, you will tell all the people to ask, a man of his friend, and a woman of her neighbor, for vessels of silver and of gold.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:2: Let every man borrow - For a proper correction of the strange mistranslation of the word שאל shaal in this verse, see Clarke's note on Exo 3:22.
Albert Barnes: Notes on the Bible - 1834
11:2: Every man - In Exo 3:22 only women were named; the command is more explicit when the time has come for its execution.
Borrow - "ask." See Exo 3:22 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:2: borrow: Exo 3:22, Exo 12:1, Exo 12:2, Exo 12:35, Exo 12:36; Gen 31:9; Job 27:16, Job 27:17; Psa 24:1, Psa 105:37; Pro 13:22; Hag 2:8; Mat 20:15
jewels: Exo 32:2-4, Exo 32:24, Exo 35:22; Eze 16:10-13
Carl Friedrich Keil and Franz Delitzsch
11:2
In this way Jehovah would overcome the resistance of Pharaoh; and even more than that, for Moses was to tell the people to ask the Egyptians for articles of silver and gold, for Jehovah would make them willing to give. The renown acquired by Moses through his miracles in Egypt would also contribute to this. (For the discussion of this subject, see Ex 3:21-22.) The communication of these instructions to the people is not expressly mentioned; but it is referred to in Ex 12:35-36, as having taken place.
John Gill
11:2 Speak now in the ears of the people,.... This cannot be understood of the whole body of the people being gathered together, but of some of the principal ones, who should communicate it to others, and so from one to another, until all the heads and masters of families became acquainted with it:
and let every man borrow of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold; to ornament themselves with at the feast they were going to keep: the Samaritan and Septuagint versions add, and clothing or raiment, and such it is certain they did borrow, Ex 12:35 or vessels (p) of different forms, made of gold and silver, such as were fit and proper to be used at sacrifices and feasts, and which will account for the vessels given by princes, Num 7:1 for the doing of which the divine authority was sufficient; though there seems to be a reason for it in justice, that they might be paid for their hard service they had been made to serve for so many years, without having a proper reward for it: the word may be rendered, "let every man ask", &c.
(p) Sept. "vasa", V. L. Pagninus, Montanus, Tigurine version, Piscator, Drusius; "instrumenta", Junius & Tremellius.
John Wesley
11:2 Let every man ask (not borrow!) of his neighbour jewels - This was the last day of their servitude, when they were to go away, and their masters, who had abused them in their work, would now have defrauded them of their wages, and have sent them away empty, and the poor Israelites were so fond of liberty that they themselves would be satisfied with that, without pay: but he that executeth righteousness and judgment for the oppressed, provided that the labourers should not lose their hire. God ordered them to demand it now at their departure, in jewels of silver, and jewels of gold; to prepare for which, God had now made the Egyptians as willing to part with them upon any terms, as before the Egyptians had made them willing to go upon any terms.
Robert Jamieson, A. R. Fausset and David Brown
11:2 Speak now in the ears of the people--These verses, describing the communication which had been made in private to Moses, are inserted here as a parenthesis, and will be considered (Ex 12:35).
11:311:3: Եւ ետ Տէր շնորհս ժողովրդեան իւրում առաջի Եգիպտացւոցն. եւ ետուն նոցա ՚ի զարդ։ Եւ այրն Մովսէս մեծարո՛յ եղեւ յոյժ առաջի Եգիպտացւոցն, եւ առաջի փարաւոնի, եւ առաջի ամենայն ծառայից նորա. եւ յաչս ժողովրդեանն[582]։ [582] Ոսկան. Մեծարու եղեւ յոյժ։
3 Տէրը շնորհ պարգեւեց իր ժողովրդին եգիպտացիների առաջ, եւ սրանք զարդեր տուին նրանց: Մովսէսը եգիպտացիների, փարաւոնի, նրա բոլոր պաշտօնեաների առաջ ու ժողովրդի աչքին շատ յարգարժան դարձաւ:
3 Տէրը շնորհք տուաւ ժողովուրդին Եգիպտացիներուն առջեւ։ Մովսէս ալ Եգիպտոսի երկրին մէջ Փարաւոնին ծառաներուն առջեւ ու ժողովուրդին առջեւ խիստ մեծ մարդ մըն էր։
Եւ ետ Տէր շնորհս ժողովրդեան իւրում առաջի Եգիպտացւոցն, [138]եւ ետուն նոցա ի զարդ``. եւ այրն Մովսէս մեծարոյ եղեւ յոյժ [139]առաջի Եգիպտացւոցն եւ առաջի փարաւոնի, եւ առաջի ամենայն ծառայից նորա``, եւ յաչս ժողովրդեանն:

11:3: Եւ ետ Տէր շնորհս ժողովրդեան իւրում առաջի Եգիպտացւոցն. եւ ետուն նոցա ՚ի զարդ։ Եւ այրն Մովսէս մեծարո՛յ եղեւ յոյժ առաջի Եգիպտացւոցն, եւ առաջի փարաւոնի, եւ առաջի ամենայն ծառայից նորա. եւ յաչս ժողովրդեանն[582]։
[582] Ոսկան. Մեծարու եղեւ յոյժ։
3 Տէրը շնորհ պարգեւեց իր ժողովրդին եգիպտացիների առաջ, եւ սրանք զարդեր տուին նրանց: Մովսէսը եգիպտացիների, փարաւոնի, նրա բոլոր պաշտօնեաների առաջ ու ժողովրդի աչքին շատ յարգարժան դարձաւ:
3 Տէրը շնորհք տուաւ ժողովուրդին Եգիպտացիներուն առջեւ։ Մովսէս ալ Եգիպտոսի երկրին մէջ Փարաւոնին ծառաներուն առջեւ ու ժողովուրդին առջեւ խիստ մեծ մարդ մըն էր։
zohrab-1805▾ eastern-1994▾ western am▾
11:33: И дал Господь милость народу [Своему] в глазах Египтян, да и Моисей был весьма велик в земле Египетской, в глазах рабов фараоновых и в глазах народа.
11:3 κύριος κυριος lord; master δὲ δε though; while ἔδωκεν διδωμι give; deposit τὴν ο the χάριν χαρις grace; regards τῷ ο the λαῷ λαος populace; population αὐτοῦ αυτος he; him ἐναντίον εναντιον next to; before τῶν ο the Αἰγυπτίων αιγυπτιος Egyptian καὶ και and; even ἔχρησαν χραω lend; use αὐτοῖς αυτος he; him καὶ και and; even ὁ ο the ἄνθρωπος ανθρωπος person; human Μωυσῆς μωσευς Mōseus; Mosefs μέγας μεγας great; loud ἐγενήθη γινομαι happen; become σφόδρα σφοδρα vehemently; tremendously ἐναντίον εναντιον next to; before τῶν ο the Αἰγυπτίων αιγυπτιος Egyptian καὶ και and; even ἐναντίον εναντιον next to; before Φαραω φαραω Pharaō; Farao καὶ και and; even ἐναντίον εναντιον next to; before πάντων πας all; every τῶν ο the θεραπόντων θεραπων minister αὐτοῦ αυτος he; him
11:3 וַ wa וְ and יִּתֵּ֧ן yyittˈēn נתן give יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] חֵ֥ן ḥˌēn חֵן grace הָ hā הַ the עָ֖ם ʕˌām עַם people בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt גַּ֣ם׀ gˈam גַּם even הָ hā הַ the אִ֣ישׁ ʔˈîš אִישׁ man מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses גָּדֹ֤ול gāḏˈôl גָּדֹול great מְאֹד֙ mᵊʔˌōḏ מְאֹד might בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt בְּ bᵊ בְּ in עֵינֵ֥י ʕênˌê עַיִן eye עַבְדֵֽי־ ʕavᵊḏˈê- עֶבֶד servant פַרְעֹ֖ה farʕˌō פַּרְעֹה pharaoh וּ û וְ and בְ vᵊ בְּ in עֵינֵ֥י ʕênˌê עַיִן eye הָ hā הַ the עָֽם׃ ס ʕˈām . s עַם people
11:3. dabit autem Dominus gratiam populo coram Aegyptiis fuitque Moses vir magnus valde in terra Aegypti coram servis Pharao et omni populoAnd the Lord will give favour to his people in the sight of the Egyptians. And Moses was a very great man in the land of Egypt, in the sight of Pharao's servants, and of all the people.
3. And the LORD gave the people favour in the sight of the Egyptians. Moreover the man Moses was very great in the land of Egypt, in the sight of Pharaoh’s servants, and in the sight of the people.
11:3. And the LORD gave the people favour in the sight of the Egyptians. Moreover the man Moses [was] very great in the land of Egypt, in the sight of Pharaoh’s servants, and in the sight of the people.
11:3. Then the Lord will grant favor to his people in the sight of the Egyptians.” And Moses was a very great man in the land of Egypt, in the sight of the servants of Pharaoh and of all the people.
And the LORD gave the people favour in the sight of the Egyptians. Moreover the man Moses [was] very great in the land of Egypt, in the sight of Pharaoh' s servants, and in the sight of the people:

3: И дал Господь милость народу [Своему] в глазах Египтян, да и Моисей был весьма велик в земле Египетской, в глазах рабов фараоновых и в глазах народа.
11:3
κύριος κυριος lord; master
δὲ δε though; while
ἔδωκεν διδωμι give; deposit
τὴν ο the
χάριν χαρις grace; regards
τῷ ο the
λαῷ λαος populace; population
αὐτοῦ αυτος he; him
ἐναντίον εναντιον next to; before
τῶν ο the
Αἰγυπτίων αιγυπτιος Egyptian
καὶ και and; even
ἔχρησαν χραω lend; use
αὐτοῖς αυτος he; him
καὶ και and; even
ο the
ἄνθρωπος ανθρωπος person; human
Μωυσῆς μωσευς Mōseus; Mosefs
μέγας μεγας great; loud
ἐγενήθη γινομαι happen; become
σφόδρα σφοδρα vehemently; tremendously
ἐναντίον εναντιον next to; before
τῶν ο the
Αἰγυπτίων αιγυπτιος Egyptian
καὶ και and; even
ἐναντίον εναντιον next to; before
Φαραω φαραω Pharaō; Farao
καὶ και and; even
ἐναντίον εναντιον next to; before
πάντων πας all; every
τῶν ο the
θεραπόντων θεραπων minister
αὐτοῦ αυτος he; him
11:3
וַ wa וְ and
יִּתֵּ֧ן yyittˈēn נתן give
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
חֵ֥ן ḥˌēn חֵן grace
הָ הַ the
עָ֖ם ʕˌām עַם people
בְּ bᵊ בְּ in
עֵינֵ֣י ʕênˈê עַיִן eye
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
גַּ֣ם׀ gˈam גַּם even
הָ הַ the
אִ֣ישׁ ʔˈîš אִישׁ man
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
גָּדֹ֤ול gāḏˈôl גָּדֹול great
מְאֹד֙ mᵊʔˌōḏ מְאֹד might
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
בְּ bᵊ בְּ in
עֵינֵ֥י ʕênˌê עַיִן eye
עַבְדֵֽי־ ʕavᵊḏˈê- עֶבֶד servant
פַרְעֹ֖ה farʕˌō פַּרְעֹה pharaoh
וּ û וְ and
בְ vᵊ בְּ in
עֵינֵ֥י ʕênˌê עַיִן eye
הָ הַ the
עָֽם׃ ס ʕˈām . s עַם people
11:3. dabit autem Dominus gratiam populo coram Aegyptiis fuitque Moses vir magnus valde in terra Aegypti coram servis Pharao et omni populo
And the Lord will give favour to his people in the sight of the Egyptians. And Moses was a very great man in the land of Egypt, in the sight of Pharao's servants, and of all the people.
11:3. And the LORD gave the people favour in the sight of the Egyptians. Moreover the man Moses [was] very great in the land of Egypt, in the sight of Pharaoh’s servants, and in the sight of the people.
11:3. Then the Lord will grant favor to his people in the sight of the Egyptians.” And Moses was a very great man in the land of Egypt, in the sight of the servants of Pharaoh and of all the people.
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Adam Clarke: Commentary on the Bible - 1831
11:3: The man Moses was very great - The miracles which Pharaoh and his servants had already seen him work had doubtless impressed them with a high opinion of his wisdom and power. Had he not appeared in their sight as a very extraordinary person, whom it would have been very dangerous to molest, we may naturally conclude that some violence would long ere this have been offered to his person.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:3: the Lord: Exo 3:21, Exo 12:36; Gen 39:21; Psa 106:46
Moses: Gen 12:2; Sa2 7:9; Est 9:4; Isa 60:14; Act 7:22; Rev 3:9
John Gill
11:3 And the Lord gave the people favour in the sight of the Egyptians,.... So that they freely and willingly lent them the things they asked of them; which seems to be said by way of anticipation, for this was not done until the following plague was inflicted, see Ex 12:35,
moreover, the man Moses was very great in the land of Egypt; his name was famous throughout the whole land, because of the signs and wonders, and miracles wrought by him; they took him to be a very extraordinary person, as he was, and had him in great esteem, because at his entreaty the plagues were removed from them, when they had been wrought on them; and this made them the more willing to lend the above things to the people of Israel when they asked them of them, because of their great respect to Moses, and whom, if they did not cordially love, yet they feared, and might imagine that if they did not comply with the request of his people, he might resent it, and employ his power against them; and thus he stood, either beloved or feared, or both:
in the sight of Pharaoh's servants; his ministers, courtiers, and counsellors: and in the sight of the people; the common people, the inhabitants of the land of Egypt.
11:411:4: Եւ ասէ Մովսէս. Ա՛յսպէս ասէ Տէր. Զհասարակ գիշերաւ ե՛ս մտից ՚ի մէջ Եգիպտոսի։
4 Մովսէսն ասաց փարաւոնին. «Այսպէս է ասում Տէրը. “Կէս գիշերին ես կը մտնեմ Եգիպտոս,
4 Մովսէս ըսաւ. «Տէրը այսպէս կ’ըսէ. ‘Ես կէս գիշերին Եգիպտոսի մէջ պիտի ելլեմ
Եւ ասէ Մովսէս. Այսպէս ասէ Տէր. Զհասարակ գիշերաւ ես մտից ի մէջ Եգիպտոսի:

11:4: Եւ ասէ Մովսէս. Ա՛յսպէս ասէ Տէր. Զհասարակ գիշերաւ ե՛ս մտից ՚ի մէջ Եգիպտոսի։
4 Մովսէսն ասաց փարաւոնին. «Այսպէս է ասում Տէրը. “Կէս գիշերին ես կը մտնեմ Եգիպտոս,
4 Մովսէս ըսաւ. «Տէրը այսպէս կ’ըսէ. ‘Ես կէս գիշերին Եգիպտոսի մէջ պիտի ելլեմ
zohrab-1805▾ eastern-1994▾ western am▾
11:44: И сказал Моисей: так говорит Господь: в полночь Я пройду посреди Египта,
11:4 καὶ και and; even εἶπεν επω say; speak Μωυσῆς μωσευς Mōseus; Mosefs τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master περὶ περι about; around μέσας μεσος in the midst; in the middle νύκτας νυξ night ἐγὼ εγω I εἰσπορεύομαι εισπορευομαι intrude; travel into εἰς εις into; for μέσον μεσος in the midst; in the middle Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
11:4 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses כֹּ֖ה kˌō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כַּ ka כְּ as חֲצֹ֣ת ḥᵃṣˈōṯ חֲצֹות middle הַ ha הַ the לַּ֔יְלָה llˈaylā לַיְלָה night אֲנִ֥י ʔᵃnˌî אֲנִי i יֹוצֵ֖א yôṣˌē יצא go out בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
11:4. et ait haec dicit Dominus media nocte egrediar in AegyptumAnd he said: Thus saith the Lord: At midnight I will enter into Egypt:
4. And Moses said, Thus saith the LORD, About midnight will I go out into the midst of Egypt:
11:4. And Moses said, Thus saith the LORD, About midnight will I go out into the midst of Egypt:
11:4. And he said: “Thus says the Lord: ‘In the middle of the night I will enter into Egypt.
And Moses said, Thus saith the LORD, About midnight will I go out into the midst of Egypt:

4: И сказал Моисей: так говорит Господь: в полночь Я пройду посреди Египта,
11:4
καὶ και and; even
εἶπεν επω say; speak
Μωυσῆς μωσευς Mōseus; Mosefs
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
περὶ περι about; around
μέσας μεσος in the midst; in the middle
νύκτας νυξ night
ἐγὼ εγω I
εἰσπορεύομαι εισπορευομαι intrude; travel into
εἰς εις into; for
μέσον μεσος in the midst; in the middle
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
11:4
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
כֹּ֖ה kˌō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
כַּ ka כְּ as
חֲצֹ֣ת ḥᵃṣˈōṯ חֲצֹות middle
הַ ha הַ the
לַּ֔יְלָה llˈaylā לַיְלָה night
אֲנִ֥י ʔᵃnˌî אֲנִי i
יֹוצֵ֖א yôṣˌē יצא go out
בְּ bᵊ בְּ in
תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
11:4. et ait haec dicit Dominus media nocte egrediar in Aegyptum
And he said: Thus saith the Lord: At midnight I will enter into Egypt:
11:4. And Moses said, Thus saith the LORD, About midnight will I go out into the midst of Egypt:
11:4. And he said: “Thus says the Lord: ‘In the middle of the night I will enter into Egypt.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-6: См. ниже толкование 31–32: ст. 12: гл.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 And Moses said, Thus saith the LORD, About midnight will I go out into the midst of Egypt: 5 And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts. 6 And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more. 7 But against any of the children of Israel shall not a dog move his tongue, against man or beast: that ye may know how that the LORD doth put a difference between the Egyptians and Israel. 8 And all these thy servants shall come down unto me, and bow down themselves unto me, saying, Get thee out, and all the people that follow thee: and after that I will go out. And he went out from Pharaoh in a great anger. 9 And the LORD said unto Moses, Pharaoh shall not hearken unto you; that my wonders may be multiplied in the land of Egypt. 10 And Moses and Aaron did all these wonders before Pharaoh: and the LORD hardened Pharaoh's heart, so that he would not let the children of Israel go out of his land.
Warning is here given to Pharaoh of the last and conquering plague which was now to be inflicted. This was the death of all the first-born in Egypt at once, which had been first threatened (ch. iv. 23, I will slay thy son, thy first-born), but is last executed; less judgments were tried, which, if they had done the work would have prevented this. See how slow God is to wrath, and how willing to be met with in the way of his judgments, and to have his anger turned away, and particularly how precious the lives of men are in his eyes: if the death of their cattle had humbled and reformed them, their children would have been spared; but, if men will not improve the gradual advances of divine judgments, they must thank themselves if they find, in the issue, that the worst was reserved for the last. 1. The plague itself is here particularly foretold, v. 4-6. The time is fixed--about midnight, the very next midnight, the dead time of the night; when they were all asleep, all their first-born should sleep the sleep of death, not silently and insensibly, so as not to be discovered till morning, but so as to rouse the families at midnight to stand by and see them die. The extent of this plague is described, v. 5. The prince that was to succeed in the throne was not too high to be reached by it, nor were the slaves at the mill too low to be taken notice of. Moses and Aaron were not ordered to summon this plague; no I will go out, saith the Lord, v. 4. It is a fearful thing to fall into the hands of the living God; what is hell but this? 2. The special protection which the children of Israel should be under, and the manifest difference that should be put between them and the Egyptians. While angels drew their swords against the Egyptians, there should not so much as a dog bark at any of the children of Israel, v. 7. An earnest was hereby given of the difference which shall be put in the great day between God's people and his enemies: did men know what a difference God puts, and will put to eternity, between those that serve him and those that serve him not, religion would not seem to them such an indifferent thing as they make it, nor would they act in it with so much indifference as they do. 3. The humble submission which Pharaoh's servants should make to Moses, and how submissively they should request him to go (v. 8): They shall come down, and bow themselves. Note, The proud enemies of God and his Israel shall be made to fall under at last (Rev. iii. 9), and shall be found liars to them, Deut. xxxiii. 29. When Moses had thus delivered his message, it is said, He went out from Pharaoh in a great anger, though he was the meekest of all the men of the earth. Probably he expected that the very threatening of the death of the firstborn would have induced Pharaoh to comply, especially as Pharaoh had complied so far already, and had seen how exactly all Moses's predictions hitherto were fulfilled. But it had not that effect; his proud heart would not yield, no, not to save all the firstborn of his kingdom: no marvel that men are not deterred from vicious courses by the prospects given them of eternal misery in the other world, when the imminent peril they run of the loss of all that is dear to them in this world will not frighten them. Moses, hereupon, was provoked to a holy indignation, being grieved (as our Saviour afterwards) for the hardness of his heart, Mark iii. 5. Note, It is a great vexation to the spirits of good ministers to see people deaf to all the fair warnings given them, and running headlong upon ruin, notwithstanding all the kind methods taken to prevent it. Thus Ezekiel went in the bitterness of his spirit (Ezek. iii. 14), because God had told him that the house of Israel would not hearken to him, v. 7. To be angry at nothing but sin is the way not to sin in anger. Moses, having thus adverted to the disturbance which Pharaoh's obstinacy gave him, (1.) Reflects upon the previous notice God had given him of this (v. 9): The Lord said unto Moses, Pharaoh shall not hearken to you. The scripture has foretold the incredulity of those who should hear the gospel, that it might not be a surprise nor stumbling-block to us, John xii. 37, 38; Rom. x. 16. Let us think never the worse of the gospel of Christ for the slights men generally put upon it, for we were told before what cold entertainment it would meet with. (2.) He recapitulates all he had said before to this purport (v. 10), that Moses did all these wonders, as they are here related, before Pharaoh (he himself was an eye-witness of them), and yet he could not prevail, which was a certain sign that God himself had, in a way of righteous judgment, hardened his heart. Thus the Jews' rejection of the gospel of Christ was so gross an absurdity that it might easily be inferred from it that God had given them the spirit of slumber, Rom. xi. 8.
Adam Clarke: Commentary on the Bible - 1831
11:4: About midnight will I go out - Whether God did this by the ministry of a good or of an evil angel is a matter of little importance, though some commentators have greatly magnified it. Both kinds of angels are under his power and jurisdiction, and he may employ them as he pleases. Such a work of destruction as the slaying of the first-born is supposed to be more proper for a bad than for a good angel. But the works of God's justice are not less holy and pure than the works of his mercy; and the highest archangel may, with the utmost propriety, be employed in either.
Albert Barnes: Notes on the Bible - 1834
11:4: And Moses said - The following words must be read in immediate connection with the last verse of the preceding chapter.
About midnight - This marks the hour, but not the day, on which the visitation would take place. There may have been, and probably was, an interval of some days, during which preparations might be made both for the celebration of the Passover, and the departure of the Israelites.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:4: About: Exo 12:12, Exo 12:23, Exo 12:29; Job 34:20; Amo 4:10, Amo 5:17; Mat 25:6
will I go: Sa2 5:24; Psa 60:10; Isa 42:13; Mic 2:13
Carl Friedrich Keil and Franz Delitzsch
11:4
Moses' address to Pharaoh forms the continuation of his brief answer in Ex 10:29. At midnight Jehovah would go out through the midst of Egypt. This midnight could not be "the one following the day on which Moses was summoned to Pharaoh after the darkness," as Baumgarten supposes; for it was not till after this conversation with the king that Moses received the divine directions as to the Passover, and they must have been communicated to the people at least four days before the feast of the Passover and their departure from Egypt (Ex 12:3). What midnight is meant, cannot be determined. So much is certain, however, that the last decisive blow did not take place in the night following the cessation of the ninth plague; but the institution of the Passover, the directions of Moses to the people respecting the things which they were to ask for from the Egyptians, and the preparations for the feast of the Passover and the exodus, all came between. The "going out" of Jehovah from His heavenly seat denotes His direct interposition in, and judicial action upon, the world of men. The last blow upon Pharaoh was to be carried out by Jehovah Himself, whereas the other plagues had been brought by Moses and Aaron. מצרים בּתוך "in (through) the midst of Egypt:" the judgment of God would pass from the centre of the kingdom, the king's throne, over the whole land. "Every first-born shall die, from the first-born of Pharaoh, that sitteth upon his throne, even unto the first-born of the maid that is behind the mill," i.e., the meanest slave (cf. Ex 12:29, where the captive in the dungeon is substituted for the maid, prisoners being often employed in this hard labour, Judg 16:21; Is 47:2), "and all the first-born of cattle." This stroke was to fall upon both man and beast as a punishment for Pharaoh's conduct in detaining the Israelites and their cattle; but only upon the first-born, for God did not wish to destroy the Egyptians and their cattle altogether, but simply to show them that He had the power to do this. The first-born represented the whole race, of which it was the strength and bloom (Gen 49:3). But against the whole of the people of Israel "not a dog shall point its tongue" (Ex 11:7). The dog points its tongue to growl and bite. The thought expressed in this proverb, which occurs again in Josh 10:21 and Judith 11:19, was that Israel would not suffer the slightest injury, either in the case of "man or beast." By this complete preservation, whilst Egypt was given up to death, Israel would discover that Jehovah had completed the separation between them and the Egyptians. The effect of this stroke upon the Egyptians would be "a great cry," having no parallel before or after (cf. Ex 10:14); and the consequence of this cry would be, that the servants of Pharaoh would come to Moses and entreat them to go out with all the people. "At thy feet," i.e., in thy train (vid., Deut 11:6; Judg 8:5). With this announcement Moses departed from Pharaoh in great wrath. Moses' wrath was occasioned by the king's threat (Ex 10:28), and pointed to the wrath of Jehovah, which Pharaoh would soon experience. As the more than human patience which Moses had displayed towards Pharaoh manifested to him the long-suffering and patience of his God, in whose name and by whose authority he acted, so the wrath of the departing servant of God was to show to the hardened king, that the time of grace was at an end, and the wrath of God was about to burst upon him.
John Gill
11:4 And Moses said,.... To Pharaoh before he left him, when he had told him he should see his face no more; for the three preceding verses are to be read in a parenthesis, being placed here by the historian, as giving some light to this last discourse and transaction between Moses and Pharaoh:
thus saith the Lord, about midnight will I go out into the midst of Egypt; perhaps to the capital and metropolis of it, which might stand in the midst of it, as usually does the royal city; or it may only signify that he would go into the very heart of it, and steer his course all around in every part and quarter of it, slaying the firstborn everywhere in all towns and cities throughout the kingdom, as follows; in order to which he is said to go out, either from the place where Moses used to go and pray to him, and where he met him and gave him his orders and instructions, or out of the land of Goshen, where he dwelt among the Israelites; or rather it only signifies the manifestation of himself in some work and action of his, the exertion of his power in inflicting punishment for sin: thus God is sometimes said to go forth out of his place when he is about to exercise judgment in the earth; for this must be understood consistent with his omnipresence, see Is 26:21 and this was to be done about midnight, the middle of the night following the present day, which was the fourteenth of the month of Abib or Nisan; it was in the morning of that day Moses had this discourse with Pharaoh, and in the evening of it the passover was kept, and about the middle of the night the firstborn were slain, as follows.
Robert Jamieson, A. R. Fausset and David Brown
11:4 Thus saith the Lord, About midnight--Here is recorded the announcement of the last plague made in the most solemn manner to the king, on whose hardened heart all his painful experience had hitherto produced no softening, at least no permanently good effect.
will I go out into the midst of Egypt--language used after the manner of men.
11:511:5: Եւ սատակեցի՛ց զամենայն անդրանիկ յերկրէդ Եգիպտացւոց, յանդրանկէ անտի փարաւոնի որ նստի յաթոռ նորա, մինչեւ ցանդրանիկ աղախնոյն որ կայցէ առ երկանս, եւ մինչեւ ցանդրանիկ ամենայն անասնոց[583]։ [583] Այլք. Եւ սատակեսցի ամենայն անդրանիկ յերկրին. Ուր ոմանք. յերկրէն Եգ՛՛։
5 եւ Եգիպտացիների երկրում կը մեռնեն բոլոր անդրանիկ զաւակները՝ իր գահին բազմած փարաւոնի անդրանիկ որդուց սկսած մինչեւ երկանքի մօտ աշխատող աղախնի անդրանիկ որդին, բոլոր անասունների առաջնածինները:
5 Ու Եգիպտոսի երկրին մէջ ամէն անդրանիկ պիտի մեռնի, իր աթոռին վրայ նստող Փարաւոնին անդրանիկէն մինչեւ աղօրիքին ետեւը եղող աղախինին անդրանիկը եւ բոլոր անասուններուն անդրանիկը։
Եւ սատակեցից ամենայն անդրանիկ յերկրիդ Եգիպտացւոց, յանդրանկէ անտի փարաւոնի որ նստի յաթոռ նորա, մինչեւ ցանդրանիկ աղախնոյն որ կայցէ առ երկանս, եւ մինչեւ ցանդրանիկ ամենայն անասնոց:

11:5: Եւ սատակեցի՛ց զամենայն անդրանիկ յերկրէդ Եգիպտացւոց, յանդրանկէ անտի փարաւոնի որ նստի յաթոռ նորա, մինչեւ ցանդրանիկ աղախնոյն որ կայցէ առ երկանս, եւ մինչեւ ցանդրանիկ ամենայն անասնոց[583]։
[583] Այլք. Եւ սատակեսցի ամենայն անդրանիկ յերկրին. Ուր ոմանք. յերկրէն Եգ՛՛։
5 եւ Եգիպտացիների երկրում կը մեռնեն բոլոր անդրանիկ զաւակները՝ իր գահին բազմած փարաւոնի անդրանիկ որդուց սկսած մինչեւ երկանքի մօտ աշխատող աղախնի անդրանիկ որդին, բոլոր անասունների առաջնածինները:
5 Ու Եգիպտոսի երկրին մէջ ամէն անդրանիկ պիտի մեռնի, իր աթոռին վրայ նստող Փարաւոնին անդրանիկէն մինչեւ աղօրիքին ետեւը եղող աղախինին անդրանիկը եւ բոլոր անասուններուն անդրանիկը։
zohrab-1805▾ eastern-1994▾ western am▾
11:55: и умрет всякий первенец в земле Египетской от первенца фараона, который сидит на престоле своем, до первенца рабыни, которая при жерновах, и всё первородное из скота;
11:5 καὶ και and; even τελευτήσει τελευταω meet an end πᾶν πας all; every πρωτότοκον πρωτοτοκος firstborn ἐν εν in γῇ γη earth; land Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos ἀπὸ απο from; away πρωτοτόκου πρωτοτοκος firstborn Φαραω φαραω Pharaō; Farao ὃς ος who; what κάθηται καθημαι sit; settle ἐπὶ επι in; on τοῦ ο the θρόνου θρονος throne καὶ και and; even ἕως εως till; until πρωτοτόκου πρωτοτοκος firstborn τῆς ο the θεραπαίνης θεραπαινα the παρὰ παρα from; by τὸν ο the μύλον μυλος mill καὶ και and; even ἕως εως till; until πρωτοτόκου πρωτοτοκος firstborn παντὸς πας all; every κτήνους κτηνος livestock; animal
11:5 וּ û וְ and מֵ֣ת mˈēṯ מות die כָּל־ kol- כֹּל whole בְּכֹור֮ bᵊḵôr בְּכֹר first-born בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַיִם֒ miṣrayˌim מִצְרַיִם Egypt מִ mi מִן from בְּכֹ֤ור bbᵊḵˈôr בְּכֹר first-born פַּרְעֹה֙ parʕˌō פַּרְעֹה pharaoh הַ ha הַ the יֹּשֵׁ֣ב yyōšˈēv ישׁב sit עַל־ ʕal- עַל upon כִּסְאֹ֔ו kisʔˈô כִּסֵּא seat עַ֚ד ˈʕaḏ עַד unto בְּכֹ֣ור bᵊḵˈôr בְּכֹר first-born הַ ha הַ the שִּׁפְחָ֔ה ššifḥˈā שִׁפְחָה maidservant אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] אַחַ֣ר ʔaḥˈar אַחַר after הָ hā הַ the רֵחָ֑יִם rēḥˈāyim רֵחַיִם hand-mill וְ wᵊ וְ and כֹ֖ל ḵˌōl כֹּל whole בְּכֹ֥ור bᵊḵˌôr בְּכֹר first-born בְּהֵמָֽה׃ bᵊhēmˈā בְּהֵמָה cattle
11:5. et morietur omne primogenitum in terra Aegyptiorum a primogenito Pharaonis qui sedet in solio eius usque ad primogenitum ancillae quae est ad molam et omnia primogenita iumentorumAnd every firstborn in the land of the Egyptians shall die, from the firstborn of Pharao who sitteth on his throne, even to the firstborn of the handmaid that is at the mill, and all the firstborn of beasts.
5. and all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of cattle.
11:5. And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that [is] behind the mill; and all the firstborn of beasts.
11:5. And every firstborn in the land of the Egyptians shall die, from the firstborn of Pharaoh, who sits on his throne, even to the firstborn of the handmaid, who is at the millstone, and all the firstborn of the beasts of burden.
And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that [is] behind the mill; and all the firstborn of beasts:

5: и умрет всякий первенец в земле Египетской от первенца фараона, который сидит на престоле своем, до первенца рабыни, которая при жерновах, и всё первородное из скота;
11:5
καὶ και and; even
τελευτήσει τελευταω meet an end
πᾶν πας all; every
πρωτότοκον πρωτοτοκος firstborn
ἐν εν in
γῇ γη earth; land
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
ἀπὸ απο from; away
πρωτοτόκου πρωτοτοκος firstborn
Φαραω φαραω Pharaō; Farao
ὃς ος who; what
κάθηται καθημαι sit; settle
ἐπὶ επι in; on
τοῦ ο the
θρόνου θρονος throne
καὶ και and; even
ἕως εως till; until
πρωτοτόκου πρωτοτοκος firstborn
τῆς ο the
θεραπαίνης θεραπαινα the
παρὰ παρα from; by
τὸν ο the
μύλον μυλος mill
καὶ και and; even
ἕως εως till; until
πρωτοτόκου πρωτοτοκος firstborn
παντὸς πας all; every
κτήνους κτηνος livestock; animal
11:5
וּ û וְ and
מֵ֣ת mˈēṯ מות die
כָּל־ kol- כֹּל whole
בְּכֹור֮ bᵊḵôr בְּכֹר first-born
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַיִם֒ miṣrayˌim מִצְרַיִם Egypt
מִ mi מִן from
בְּכֹ֤ור bbᵊḵˈôr בְּכֹר first-born
פַּרְעֹה֙ parʕˌō פַּרְעֹה pharaoh
הַ ha הַ the
יֹּשֵׁ֣ב yyōšˈēv ישׁב sit
עַל־ ʕal- עַל upon
כִּסְאֹ֔ו kisʔˈô כִּסֵּא seat
עַ֚ד ˈʕaḏ עַד unto
בְּכֹ֣ור bᵊḵˈôr בְּכֹר first-born
הַ ha הַ the
שִּׁפְחָ֔ה ššifḥˈā שִׁפְחָה maidservant
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
אַחַ֣ר ʔaḥˈar אַחַר after
הָ הַ the
רֵחָ֑יִם rēḥˈāyim רֵחַיִם hand-mill
וְ wᵊ וְ and
כֹ֖ל ḵˌōl כֹּל whole
בְּכֹ֥ור bᵊḵˌôr בְּכֹר first-born
בְּהֵמָֽה׃ bᵊhēmˈā בְּהֵמָה cattle
11:5. et morietur omne primogenitum in terra Aegyptiorum a primogenito Pharaonis qui sedet in solio eius usque ad primogenitum ancillae quae est ad molam et omnia primogenita iumentorum
And every firstborn in the land of the Egyptians shall die, from the firstborn of Pharao who sitteth on his throne, even to the firstborn of the handmaid that is at the mill, and all the firstborn of beasts.
11:5. And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that [is] behind the mill; and all the firstborn of beasts.
11:5. And every firstborn in the land of the Egyptians shall die, from the firstborn of Pharaoh, who sits on his throne, even to the firstborn of the handmaid, who is at the millstone, and all the firstborn of the beasts of burden.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:5: The first-born of Pharaoh, etc. - From the heir to the Egyptian throne to the son of the most abject slave, or the principal person in each family. See Clarke's note on Exo 12:29.
The maid-servant that is behind the mill - The meanest slaves were employed in this work. In many parts of the east they still grind all their corn with a kind of portable mill-stones, the upper one of which is turned round by a sort of lever fixed in the rim. A drawing of one of these machines as used in China is now before me, and the person who grinds is represented as pushing the lever before him, and thus running round with the stone. Perhaps something like this is intended by the expression Behind the mill in the text. On this passage Dr. Shaw has the following observation: - "Most families grind their wheat and barley at home, having two portable mill-stones for that purpose, the uppermost of which is turned round by a small handle of wood or iron that is placed in the rim. When this stone is large, or expedition required, a second person is called in to assist; and as it is usual for women alone to be concerned in this employment, who seat themselves over against each other with the mill-stone between them, we may see, not only the propriety of the expression (Exo 11:5) of sitting behind the mill, but the force of another, (Mat 24:41), that two women shall be grinding at the mill; the one shall be taken, and the other left." - Travels, p. 231, 4th edit. These portable mills, under the name of querns, were used among our ancestors in this and the sister kingdoms, and some of them are in use to the present day. Both the instrument and its name our forefathers seem to have borrowed from the continent. They have long existed among the inhabitants of Shetland, Iceland, Norway, Denmark, etc.
Albert Barnes: Notes on the Bible - 1834
11:5: Two points are to be noticed:
1. The extent of the visitation: the whole land suffers in the persons of its firstborn, not merely for the guilt of the sovereign, but for the actual participation of the people in the crime of infanticide Exo 1:22.
2. The limitation: Pharaoh's command had been to slay ALL the male children of the Israelites, but only one child in each Egyptian family was to die. If Tothmosis II was the Pharaoh, the visitation fell with special severity on his family. He left no son, but was succeeded by his widow.
The mill - This consisted of two circular stones, one fixed in the ground, the other turned by a handle. The work of grinding was extremely laborious, and performed by women of the lowest rank.
Firstborn of beasts - This visitation has a special force in reference to the worship of beasts, which was universal in Egypt; each district having its own sacred animal, adored as a manifestation or representative of the local tutelary deity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:5: the firstborn: Exo 4:23, Exo 12:12, Exo 12:29, Exo 13:15; Psa 78:51, Psa 105:36, Psa 135:8, Psa 136:10; Heb 11:28
behind: Jdg 16:21; Isa 47:2; Lam 5:13; Mat 24:41
Geneva 1599
11:5 And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that [is] behind (b) the mill; and all the firstborn of beasts.
(b) From the highest to the lowest.
John Gill
11:5 And all the firstborn in the land of Eygpt shall die,.... By the destroying angel inflicting a disease upon them, as Josephus says (q), very probably the pestilence; however, it was sudden and immediate death, and which was universal, reaching to all the firstborn that were in the families of the Egyptians in all parts of the kingdom:
from the firstborn of Pharaoh that sitteth upon his throne: this periphrasis, "that sitteth upon his throne", either belongs to Pharaoh, and is a description of him who now sat upon the throne of Egypt; and the Septuagint version leaves out the pronoun "his"; and so it is the same as if it had been said the firstborn of Pharaoh, king of Egypt; or else, to the firstborn, and describes him who either already sat upon the throne with his father, as was sometimes the case, that the firstborn was taken a partner in the throne, in the lifetime of his father; or who was the presumptive heir of the crown, and should succeed him, and so the Targum of Jonathan,"who shall or is to sit upon the throne of his kingdom:"
even unto the firstborn of the maidservant that is behind the mill; or "behind the two mills" (r), or "two millstones"; for it was the custom then, as with the Arabs now, as Doctor Shaw relates (s), to grind their corn with hand mills, which were two stones laid on one another, and in the uppermost was a handle, with which it was turned about by women, between whom the two stones were placed, and so they might be said to be behind them; though the phrase used does not necessarily suppose that they sat behind the mill, for it may as well be rendered "by" or "near the mill" (t): this is not to be understood of the firstborn, as behind the mill, or at it, and grinding, as Aben Ezra interpret's it, but of the maidservant; it being the business of such in early times to turn these mills, and grind corn, as it is now in Arabia, as the above traveller relates; and so it was in Judea, in the times of Christ, Mt 24:41 and Homer (u), in his times, speaks of women grinding at the mill; see Gill on Mt 24:41, the design of these expressions is to show that none would escape this calamity threatened, neither the king nor his nobles, nor any of his subjects, high and low, rich and poor, bond and free: and all the firstborn of beasts: such as had escaped the plagues of the murrain and boils: this is added, not because they were such as were worshipped as gods, as Jarchi observes, but to increase their misery and aggravate their punishment, these being their property and substance, and became scarce and valuable, through the preceding plagues of the murrain, boils, and hail, which destroyed many of their cattle.
(q) Antiqu. l. 2. c. 14. sect. 6. (r) "post molas", Pagninus, Montanus, Vatablus, Junius & Tremellius, Piscator; "after the mill stones", Ainsworth. (s) Travels, p. 231. Ed. 2. (t) , Sept. "ad molam", V. L. "apud molas", Noldius, p. 11. No. 75. (u) , &c. Homer. Odyss. 7. l. 109.
John Wesley
11:5 The death of the first - born had been threatened, Ex 4:23, but is last executed, and less judgments tried, which, if they had done the work, would have prevented this. See how slow God is to wrath, and how willing to be met in the way of his judgments, and to have his anger turned away! That sitteth upon his throne - That is to set. The maid - servant behind the mill - The poor captive slave, employed in the hardest labour.
Robert Jamieson, A. R. Fausset and David Brown
11:5 And all the first-born in the land . . . shall die--The time, the suddenness, the dreadful severity of this coming calamity, and the peculiar description of victims, among both men and beasts, on whom it was to fall, would all contribute to aggravate its character.
the maid-servant that is behind the mill--The grinding of the meal for daily use in every household is commonly done by female slaves and is considered the lowest employment. Two portable millstones are used for the purpose, of which the uppermost is turned by a small wooden handle, and during the operation the maid sits behind the mill.
11:611:6: Եւ եղիցի աղաղա՛կ մեծ յամենայն երկրիդ Եգիպտացւոց. որպիսի ո՛չ եղեւ, եւ ո՛չ եւս յաւելուցու լինել նոյնպիսի։
6 Եւ Եգիպտացիների ամբողջ երկրում այնպիսի մեծ աղաղակ կը բարձրանայ, որի նմանը չի եղել, եւ այդպիսին չի էլ լինի:
6 Եգիպտոսի բոլոր երկրին մէջ մեծ աղաղակ պիտի ըլլայ, այնպէս որ անոր պէս ո՛չ եղած է, ո՛չ ալ նորէն պիտի ըլլայ։
Եւ եղիցի աղաղակ մեծ յամենայն երկրիդ Եգիպտացւոց, որպիսի ոչ եղեւ եւ ոչ եւս յաւելուցու լինել նոյնպիսի:

11:6: Եւ եղիցի աղաղա՛կ մեծ յամենայն երկրիդ Եգիպտացւոց. որպիսի ո՛չ եղեւ, եւ ո՛չ եւս յաւելուցու լինել նոյնպիսի։
6 Եւ Եգիպտացիների ամբողջ երկրում այնպիսի մեծ աղաղակ կը բարձրանայ, որի նմանը չի եղել, եւ այդպիսին չի էլ լինի:
6 Եգիպտոսի բոլոր երկրին մէջ մեծ աղաղակ պիտի ըլլայ, այնպէս որ անոր պէս ո՛չ եղած է, ո՛չ ալ նորէն պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:66: и будет вопль великий по всей земле Египетской, какого не бывало и какого не будет более;
11:6 καὶ και and; even ἔσται ειμι be κραυγὴ κραυγη cry; outcry μεγάλη μεγας great; loud κατὰ κατα down; by πᾶσαν πας all; every γῆν γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἥτις οστις who; that τοιαύτη τοιουτος such; such as these οὐ ου not γέγονεν γινομαι happen; become καὶ και and; even τοιαύτη τοιουτος such; such as these οὐκέτι ουκετι no longer προστεθήσεται προστιθημι add; continue
11:6 וְ wᵊ וְ and הָֽיְתָ֛ה hˈāyᵊṯˈā היה be צְעָקָ֥ה ṣᵊʕāqˌā צְעָקָה cry גְדֹלָ֖ה ḡᵊḏōlˌā גָּדֹול great בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] כָּמֹ֨הוּ֙ kāmˈōhû כְּמֹו like לֹ֣א lˈō לֹא not נִהְיָ֔תָה nihyˈāṯā היה be וְ wᵊ וְ and כָמֹ֖הוּ ḵāmˌōhû כְּמֹו like לֹ֥א lˌō לֹא not תֹסִֽף׃ ṯōsˈif יסף add
11:6. eritque clamor magnus in universa terra Aegypti qualis nec ante fuit nec postea futurus estAnd there shall be a great cry in all the land of Egypt, such as neither hath been before, nor shall be hereafter.
6. And there shall be a great cry throughout all the land of Egypt, such as there hath been none like it, nor shall be like it any more.
11:6. And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more.
11:6. And there will be a great outcry throughout the entire land of Egypt, such as has not been before, nor ever will be afterward.
And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more:

6: и будет вопль великий по всей земле Египетской, какого не бывало и какого не будет более;
11:6
καὶ και and; even
ἔσται ειμι be
κραυγὴ κραυγη cry; outcry
μεγάλη μεγας great; loud
κατὰ κατα down; by
πᾶσαν πας all; every
γῆν γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἥτις οστις who; that
τοιαύτη τοιουτος such; such as these
οὐ ου not
γέγονεν γινομαι happen; become
καὶ και and; even
τοιαύτη τοιουτος such; such as these
οὐκέτι ουκετι no longer
προστεθήσεται προστιθημι add; continue
11:6
וְ wᵊ וְ and
הָֽיְתָ֛ה hˈāyᵊṯˈā היה be
צְעָקָ֥ה ṣᵊʕāqˌā צְעָקָה cry
גְדֹלָ֖ה ḡᵊḏōlˌā גָּדֹול great
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
כָּמֹ֨הוּ֙ kāmˈōhû כְּמֹו like
לֹ֣א lˈō לֹא not
נִהְיָ֔תָה nihyˈāṯā היה be
וְ wᵊ וְ and
כָמֹ֖הוּ ḵāmˌōhû כְּמֹו like
לֹ֥א lˌō לֹא not
תֹסִֽף׃ ṯōsˈif יסף add
11:6. eritque clamor magnus in universa terra Aegypti qualis nec ante fuit nec postea futurus est
And there shall be a great cry in all the land of Egypt, such as neither hath been before, nor shall be hereafter.
11:6. And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more.
11:6. And there will be a great outcry throughout the entire land of Egypt, such as has not been before, nor ever will be afterward.
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Adam Clarke: Commentary on the Bible - 1831
11:6: There shall be a great cry - Of the dying and for the dead. See more on this subject, Exo 12:30 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:6: Exo 3:7, Exo 12:30; Pro 21:13; Isa 15:4, Isa 15:5, Isa 15:8; Jer 31:15; Lam 3:8; Amo 5:17; Zep 1:10; Luk 13:28; Rev 6:16, Rev 6:17, Rev 18:18, Rev 18:19
John Gill
11:6 And there shall be a great cry throughout all the land of Egypt,.... Of parents for the loss of their firstborn sons, their heirs, the support and glory of their families; children for the loss of their elder brethren; and servants for the loss of the prime and principal in their masters' houses; and all in a dreadful fright, expecting instantly death themselves:
such as there was none like it, nor shall be like it any more; for though the later destruction of Pharaoh and his host in the Red sea might be a greater loss, yet not occasion greater mourning; since that was only a loss of military persons, and did not affect at least so many families as this; and though their king was lost also, it might not give them so much concern, since through his ill conduct, his hardness and obstinacy, he had been the means of so many plagues inflicted on them.
Robert Jamieson, A. R. Fausset and David Brown
11:6 shall be a great cry throughout all the land--In the case of a death, people in the East set up loud wailings, and imagination may conceive what "a great cry" would be raised when death would invade every family in the kingdom.
11:711:7: Եւ ՚ի մէջ ամենայն որդւոցն Իսրայէլի ո՛չ կռնչեսցէ եւ ո՛չ շուն մի լեզուաւ իւրով, եւ ո՛չ ՚ի մարդոյ մինչեւ յանասուն. զի գիտասցես ո՞րչափ ինչ սքանչելիս արասցէ՛ Տէր ՚ի մէջ Եգիպտացւոցդ՝ եւ ՚ի մէջ Իսրայէլի։
7 Բայց իսրայէլացիների շրջանում մի շուն անգամ չի կլանչելու մարդկանց ու անասունների վրայ, որպէսզի իմանաս, թէ ինչպիսի զարմանահրաշ գործեր է անում Տէրը[19] եգիպտացիների ու իսրայէլացիների մէջ: [19] 19. Եօթանասնից՝ որքան խտրութիւն է դնելու Տէրը:
7 Իսրայէլի որդիներէն մէկո՛ւն դէմ, մարդէն մինչեւ անասուն, շուն մըն ալ պիտի չշարժէ իր լեզուն. որպէս զի գիտնաք թէ Տէրը Եգիպտացիներուն ու Իսրայէլի միջեւ տարբերութիւն կը դնէ։’
Եւ [140]ի մէջ ամենայն`` որդւոցն Իսրայելի ոչ կռնչեսցէ եւ ոչ շուն մի լեզուաւ իւրով, եւ ոչ ի մարդոյ մինչեւ յանասուն. զի [141]գիտասցես որչափ ինչ սքանչելիս արասցէ`` Տէր ի մէջ Եգիպտացւոցդ եւ ի մէջ Իսրայելի:

11:7: Եւ ՚ի մէջ ամենայն որդւոցն Իսրայէլի ո՛չ կռնչեսցէ եւ ո՛չ շուն մի լեզուաւ իւրով, եւ ո՛չ ՚ի մարդոյ մինչեւ յանասուն. զի գիտասցես ո՞րչափ ինչ սքանչելիս արասցէ՛ Տէր ՚ի մէջ Եգիպտացւոցդ՝ եւ ՚ի մէջ Իսրայէլի։
7 Բայց իսրայէլացիների շրջանում մի շուն անգամ չի կլանչելու մարդկանց ու անասունների վրայ, որպէսզի իմանաս, թէ ինչպիսի զարմանահրաշ գործեր է անում Տէրը[19] եգիպտացիների ու իսրայէլացիների մէջ:
[19] 19. Եօթանասնից՝ որքան խտրութիւն է դնելու Տէրը:
7 Իսրայէլի որդիներէն մէկո՛ւն դէմ, մարդէն մինչեւ անասուն, շուն մըն ալ պիտի չշարժէ իր լեզուն. որպէս զի գիտնաք թէ Տէրը Եգիպտացիներուն ու Իսրայէլի միջեւ տարբերութիւն կը դնէ։’
zohrab-1805▾ eastern-1994▾ western am▾
11:77: у всех же сынов Израилевых ни на человека, ни на скот не пошевелит пес языком своим, дабы вы знали, какое различие делает Господь между Египтянами и между Израильтянами.
11:7 καὶ και and; even ἐν εν in πᾶσι πας all; every τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel οὐ ου not γρύξει γρυζω dog τῇ ο the γλώσσῃ γλωσσα tongue αὐτοῦ αυτος he; him ἀπὸ απο from; away ἀνθρώπου ανθρωπος person; human ἕως εως till; until κτήνους κτηνος livestock; animal ὅπως οπως that way; how εἰδῇς οιδα aware ὅσα οσος as much as; as many as παραδοξάσει παραδοξαζω lord; master ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the Αἰγυπτίων αιγυπτιος Egyptian καὶ και and; even τοῦ ο the Ισραηλ ισραηλ.1 Israel
11:7 וּ û וְ and לְ lᵊ לְ to כֹ֣ל׀ ḵˈōl כֹּל whole בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel לֹ֤א lˈō לֹא not יֶֽחֱרַץ־ yˈeḥᵉraṣ- חרץ cut off כֶּ֨לֶב֙ kˈelev כֶּלֶב dog לְשֹׁנֹ֔ו lᵊšōnˈô לָשֹׁון tongue לְ lᵊ לְ to מֵ mē מִן from אִ֖ישׁ ʔˌîš אִישׁ man וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto בְּהֵמָ֑ה bᵊhēmˈā בְּהֵמָה cattle לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of תֵּֽדְע֔וּן tˈēḏᵊʕˈûn ידע know אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] יַפְלֶ֣ה yaflˈeh פלה be special יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בֵּ֥ין bˌên בַּיִן interval מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt וּ û וְ and בֵ֥ין vˌên בַּיִן interval יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
11:7. apud omnes autem filios Israhel non muttiet canis ab homine usque ad pecus ut sciatis quanto miraculo dividat Dominus Aegyptios et IsrahelBut with all the children of Israel there shall not a dog make the least noise, from man even to beast; that you may know how wonderful a difference the Lord maketh between the Egyptians and Israel.
7. But against any of the children of Israel shall not a dog move his tongue, against man or beast: that ye may know how that the LORD doth put a difference between the Egyptians and Israel.
11:7. But against any of the children of Israel shall not a dog move his tongue, against man or beast: that ye may know how that the LORD doth put a difference between the Egyptians and Israel.
11:7. But among all the sons of Israel there shall not be even a mutter from a dog, from man, even to cattle, so that you may know how miraculously the Lord divides the Egyptians from Israel.’
But against any of the children of Israel shall not a dog move his tongue, against man or beast: that ye may know how that the LORD doth put a difference between the Egyptians and Israel:

7: у всех же сынов Израилевых ни на человека, ни на скот не пошевелит пес языком своим, дабы вы знали, какое различие делает Господь между Египтянами и между Израильтянами.
11:7
καὶ και and; even
ἐν εν in
πᾶσι πας all; every
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
οὐ ου not
γρύξει γρυζω dog
τῇ ο the
γλώσσῃ γλωσσα tongue
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
ἀνθρώπου ανθρωπος person; human
ἕως εως till; until
κτήνους κτηνος livestock; animal
ὅπως οπως that way; how
εἰδῇς οιδα aware
ὅσα οσος as much as; as many as
παραδοξάσει παραδοξαζω lord; master
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
Αἰγυπτίων αιγυπτιος Egyptian
καὶ και and; even
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
11:7
וּ û וְ and
לְ lᵊ לְ to
כֹ֣ל׀ ḵˈōl כֹּל whole
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לֹ֤א lˈō לֹא not
יֶֽחֱרַץ־ yˈeḥᵉraṣ- חרץ cut off
כֶּ֨לֶב֙ kˈelev כֶּלֶב dog
לְשֹׁנֹ֔ו lᵊšōnˈô לָשֹׁון tongue
לְ lᵊ לְ to
מֵ מִן from
אִ֖ישׁ ʔˌîš אִישׁ man
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
בְּהֵמָ֑ה bᵊhēmˈā בְּהֵמָה cattle
לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of
תֵּֽדְע֔וּן tˈēḏᵊʕˈûn ידע know
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
יַפְלֶ֣ה yaflˈeh פלה be special
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
בֵּ֥ין bˌên בַּיִן interval
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
וּ û וְ and
בֵ֥ין vˌên בַּיִן interval
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
11:7. apud omnes autem filios Israhel non muttiet canis ab homine usque ad pecus ut sciatis quanto miraculo dividat Dominus Aegyptios et Israhel
But with all the children of Israel there shall not a dog make the least noise, from man even to beast; that you may know how wonderful a difference the Lord maketh between the Egyptians and Israel.
11:7. But against any of the children of Israel shall not a dog move his tongue, against man or beast: that ye may know how that the LORD doth put a difference between the Egyptians and Israel.
11:7. But among all the sons of Israel there shall not be even a mutter from a dog, from man, even to cattle, so that you may know how miraculously the Lord divides the Egyptians from Israel.’
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: В то время как в земле Египетской раздастся вопль, среди израильтян будет наблюдаться полное спокойствие, никто и ничто не потревожит даже сторожевых собак (ср. Иудифь 11:19).
Adam Clarke: Commentary on the Bible - 1831
11:7: Not a dog move his tongue - This passage has been generally understood as a proverbial expression, intimating that the Israelites should not only be free from this death, but that they should depart without any kind of molestation. For though there must be much bustle and comparative confusion in the sudden removal of six hundred thousand persons with their wives, children, goods, cattle, etc., yet this should produce so little alarm that even the dogs should not bark at them, which it would be natural to expect, as the principal stir was to be about midnight.
After giving this general explanation from others, I may be permitted to hazard a conjecture of my own. And,
1. Is it not probable that the allusion is here made to a well-known custom of dogs howling when any mortality is in a village, street, or even house, where such animals are? There are innumerable instances of the faithful house-dog howling when a death happens in a family, as if distressed on the account, feeling for the loss of his benefactor; but their apparent presaging such an event by their cries, as some will have it, may be attributed, not to any prescience, but to the exquisite keenness of their scent. If the words may be understood in this way, then the great cry through the whole land of Egypt may refer to this very circumstance: as dogs were sacred among them, and consequently religiously preserved, they must have existed in great multitudes.
2. We know that one of their principal deities was Osiris, whose son, worshipped under the form of a dog, or a man with a dog's head, was called Anubis latrator, the barking Anubis. May he not be represented as deploring a calamity which he had no power to prevent among his worshippers, nor influence to inflict punishment upon those who set his deity at naught? Hence while there was a great cry, צעקה גדלה tseakah gedolah, throughout all the land of Egypt, because of the mortality in every house, yet among the Israelites there was no death, consequently no dog moved his tongue to howl for their calamity; nor could the object of the Egyptians' worship inflict any similar punishment on the worshippers of Jehovah.
In honor of this dog-god there was a city called Anubis in Egypt, by the Greeks called Cynopolis, the city of the dog, the same that is now called Menich; in this he had a temple, and dogs, which were sacred to him, were here fed with consecrated victuals.
Thus, as in the first plagues their magicians were confounded, so in this last their gods were put to flight. And may not this be referred to in Exo 12:12, when Jehovah says: Against all the gods of Egypt I will execute judgment? Should it be objected, that to consider the passage in this light would be to acknowledge the being and deity of the fictitious Anubis, it may be answered, that in the sacred writings it is not an uncommon thing to see the idol acknowledged in order to show its nullity, and the more forcibly to express contempt for it, for its worshippers, and for its worship. Thus Isaiah represents the Babylonish idols as being endued with sense, bowing down under the judgments of God, utterly unable to help themselves or their worshippers, and being a burden to the beasts that carried them:
Bel boweth down, Nebo stoopeth; their idols were upon the beasts and upon the cattle: your carriages were heavy laden; they are a burden to the weary beast. They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity; Isa 46:1, Isa 46:2. The case of Elijah and the prophets of Baal should not be forgotten here; this prophet, by seeming to acknowledge the reality of Baal's being, though by a strong irony, poured the most sovereign contempt upon him, his worshippers, and his worship: And Elijah mocked them, and said, Cry aloud; For He Is A God: either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth and must be awaked; Kg1 18:27. See the observations at the end of Exodus 12. See Clarke's note at Exo 12:51.
The Lord doth put a difference - See on Exo 8:22 (note). And for the variations between the Hebrew and Samaritan Pentateuch in this place, see at the end of the chapter. See Clarke's note at Exo 11:9.
Albert Barnes: Notes on the Bible - 1834
11:7: Shall not a dog move his tongue - A proverb expressive of freedom from alarm and immunity front assault.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:7: dog: Jos 10:21; Job 5:16
a difference: Exo 7:22, Exo 10:23; Mal 3:18; Co1 4:7
John Gill
11:7 But against any of the children of Israel shall not a dog move his tongue, against man or beast,.... That is, as no hurt should be done to man or beast among them, to the firstborn of either of them, so there would be no noise or cry in their dwellings, but the profoundest silence, stillness, and quietness among them; though this is generally understood of what would be their case when on their march departing out of Egypt, which was immediately upon the slaying of the firstborn; and, if literally understood, it was a very extraordinary thing that a dog, which barks at the least noise that is made, especially in the night, yet not one should move his tongue or bark, or rather "sharpen" (u) his tongue, snarl and grin, when 600,000 men, besides women and children, with their flocks and herds, set out on their journey, and must doubtless march through many places where dogs were, before they came to the Red sea; though it may also be interpreted figuratively, that not an Egyptian, though ever so spiteful and malicious, and ill disposed to the children of Israel, should offer to do any hurt either to the Israelites or their cattle, or exclaim against them on account of the slaughter of their firstborn, or say one word against their departure, or attempt to stop them, but on the contrary would hasten their going, and be urgent for it:
that ye may know how that the Lord doth put a difference between the Egyptians and Israel; by preserving them and theirs, when the firstborn of Egypt were destroyed, and by causing stillness and quietness among them when there was an hideous outcry and doleful lamentation among the Egyptians; and by bringing Israel quietly out from among them, none offering to give the least molestation.
(u) non acuet, Noldius, p. 517. No. 1471. so Jarchi.
Robert Jamieson, A. R. Fausset and David Brown
11:7 against any of the children of Israel shall not a dog move his tongue--No town or village in Egypt or in the East generally is free from the nuisance of dogs, who prowl about the streets and make the most hideous noise at any passers-by at night. What an emphatic significance does the knowledge of this circumstance give to this fact in the sacred record, that on the awful night that was coming, when the air should be rent with the piercing shrieks of mourners, so great and universal would be the panic inspired by the hand of God, that not a dog would move his tongue against the children of Israel!
11:811:8: Եւ իջցեն ամենայն ծառայքս քո այսոքիկ առ իս. եւ երկի՛ր պագցեն ինձ եւ ասասցեն. Ե՛լ դու եւ ամենայն ժողովուրդ քո, որում դուդ առաջնորդես. եւ ապա՛ ելից։
8 Այս բոլոր ծառաներդ պիտի գան ծնրադրեն իմ առաջ, երկրպագեն ինձ ու ասեն. “Ելէք գնացէ՛ք դու եւ քո ողջ ժողովուրդը, որին դու ես առաջնորդում: Այդ ժամանակ էլ ես կ’ելնեմ”»:
8 Եւ բոլոր քու ծառաներդ ինծի պիտի գան ու ինծի խոնարհութիւն ընեն՝ ըսելով. ‘Դուն ու բոլոր քեզի հետեւող ժողովուրդը ելէք’։ Անկէ ետքը պիտի ելլեմ»։ Մովսէս սաստիկ բարկութեամբ Փարաւոնին քովէն դուրս ելաւ։
Եւ իջցեն ամենայն ծառայքս քո այսոքիկ առ իս, եւ երկիր պագցեն ինձ եւ ասասցեն. Ել դու եւ ամենայն ժողովուրդ քո, որում դուդ առաջնորդես. եւ ապա ելից: Եւ ել Մովսէս ի փարաւոնէ լի բարկութեամբ:

11:8: Եւ իջցեն ամենայն ծառայքս քո այսոքիկ առ իս. եւ երկի՛ր պագցեն ինձ եւ ասասցեն. Ե՛լ դու եւ ամենայն ժողովուրդ քո, որում դուդ առաջնորդես. եւ ապա՛ ելից։
8 Այս բոլոր ծառաներդ պիտի գան ծնրադրեն իմ առաջ, երկրպագեն ինձ ու ասեն. “Ելէք գնացէ՛ք դու եւ քո ողջ ժողովուրդը, որին դու ես առաջնորդում: Այդ ժամանակ էլ ես կ’ելնեմ”»:
8 Եւ բոլոր քու ծառաներդ ինծի պիտի գան ու ինծի խոնարհութիւն ընեն՝ ըսելով. ‘Դուն ու բոլոր քեզի հետեւող ժողովուրդը ելէք’։ Անկէ ետքը պիտի ելլեմ»։ Մովսէս սաստիկ բարկութեամբ Փարաւոնին քովէն դուրս ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:88: И придут все рабы твои сии ко мне и поклонятся мне, говоря: выйди ты и весь народ, которым ты предводительствуешь. После сего я и выйду. И вышел [Моисей] от фараона с гневом.
11:8 καὶ και and; even καταβήσονται καταβαινω step down; descend πάντες πας all; every οἱ ο the παῖδές παις child; boy σου σου of you; your οὗτοι ουτος this; he πρός προς to; toward με με me καὶ και and; even προκυνήσουσίν προκυνεω me λέγοντες λεγω tell; declare ἔξελθε εξερχομαι come out; go out σὺ συ you καὶ και and; even πᾶς πας all; every ὁ ο the λαός λαος populace; population σου σου of you; your οὗ ος who; what σὺ συ you ἀφηγῇ αφηγεομαι and; even μετὰ μετα with; amid ταῦτα ουτος this; he ἐξελεύσομαι εξερχομαι come out; go out ἐξῆλθεν εξερχομαι come out; go out δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs ἀπὸ απο from; away Φαραω φαραω Pharaō; Farao μετὰ μετα with; amid θυμοῦ θυμος provocation; temper
11:8 וְ wᵊ וְ and יָרְד֣וּ yārᵊḏˈû ירד descend כָל־ ḵol- כֹּל whole עֲבָדֶיךָ֩ ʕᵃvāḏeʸḵˌā עֶבֶד servant אֵ֨לֶּה ʔˌēlleh אֵלֶּה these אֵלַ֜י ʔēlˈay אֶל to וְ wᵊ וְ and הִשְׁתַּֽחֲוּוּ־ hištˈaḥᵃwwû- חוה bow down לִ֣י lˈî לְ to לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say צֵ֤א ṣˈē יצא go out אַתָּה֙ ʔattˌā אַתָּה you וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֣ם ʕˈām עַם people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בְּ bᵊ בְּ in רַגְלֶ֔יךָ raḡlˈeʸḵā רֶגֶל foot וְ wᵊ וְ and אַחֲרֵי־ ʔaḥᵃrê- אַחַר after כֵ֖ן ḵˌēn כֵּן thus אֵצֵ֑א ʔēṣˈē יצא go out וַ wa וְ and יֵּצֵ֥א yyēṣˌē יצא go out מֵֽ mˈē מִן from עִם־ ʕim- עִם with פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh בָּ bo בְּ in חֳרִי־ ḥᵒrî- חֳרִי heat אָֽף׃ ס ʔˈāf . s אַף nose
11:8. descendentque omnes servi tui isti ad me et adorabunt me dicentes egredere tu et omnis populus qui subiectus est tibi post haec egrediemurAnd all these thy servants shall come down to me, and shall worship me, saying: Go forth thou, and all the people that is under thee: after that we will go out.
8. And all these thy servants shall come down unto me, and bow down themselves unto me, saying, Get thee out, and all the people that follow thee: and after that I will go out. And he went out from Pharaoh in hot anger.
11:8. And all these thy servants shall come down unto me, and bow down themselves unto me, saying, Get thee out, and all the people that follow thee: and after that I will go out. And he went out from Pharaoh in a great anger.
11:8. And all these, your servants, shall descend to me and shall reverence me, by saying: ‘Depart, you and all the people who are subject to you.’ After these things, we will depart.”
And all these thy servants shall come down unto me, and bow down themselves unto me, saying, Get thee out, and all the people that follow thee: and after that I will go out. And he went out from Pharaoh in a great anger:

8: И придут все рабы твои сии ко мне и поклонятся мне, говоря: выйди ты и весь народ, которым ты предводительствуешь. После сего я и выйду. И вышел [Моисей] от фараона с гневом.
11:8
καὶ και and; even
καταβήσονται καταβαινω step down; descend
πάντες πας all; every
οἱ ο the
παῖδές παις child; boy
σου σου of you; your
οὗτοι ουτος this; he
πρός προς to; toward
με με me
καὶ και and; even
προκυνήσουσίν προκυνεω me
λέγοντες λεγω tell; declare
ἔξελθε εξερχομαι come out; go out
σὺ συ you
καὶ και and; even
πᾶς πας all; every
ο the
λαός λαος populace; population
σου σου of you; your
οὗ ος who; what
σὺ συ you
ἀφηγῇ αφηγεομαι and; even
μετὰ μετα with; amid
ταῦτα ουτος this; he
ἐξελεύσομαι εξερχομαι come out; go out
ἐξῆλθεν εξερχομαι come out; go out
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
ἀπὸ απο from; away
Φαραω φαραω Pharaō; Farao
μετὰ μετα with; amid
θυμοῦ θυμος provocation; temper
11:8
וְ wᵊ וְ and
יָרְד֣וּ yārᵊḏˈû ירד descend
כָל־ ḵol- כֹּל whole
עֲבָדֶיךָ֩ ʕᵃvāḏeʸḵˌā עֶבֶד servant
אֵ֨לֶּה ʔˌēlleh אֵלֶּה these
אֵלַ֜י ʔēlˈay אֶל to
וְ wᵊ וְ and
הִשְׁתַּֽחֲוּוּ־ hištˈaḥᵃwwû- חוה bow down
לִ֣י lˈî לְ to
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
צֵ֤א ṣˈē יצא go out
אַתָּה֙ ʔattˌā אַתָּה you
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֣ם ʕˈām עַם people
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בְּ bᵊ בְּ in
רַגְלֶ֔יךָ raḡlˈeʸḵā רֶגֶל foot
וְ wᵊ וְ and
אַחֲרֵי־ ʔaḥᵃrê- אַחַר after
כֵ֖ן ḵˌēn כֵּן thus
אֵצֵ֑א ʔēṣˈē יצא go out
וַ wa וְ and
יֵּצֵ֥א yyēṣˌē יצא go out
מֵֽ mˈē מִן from
עִם־ ʕim- עִם with
פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh
בָּ bo בְּ in
חֳרִי־ ḥᵒrî- חֳרִי heat
אָֽף׃ ס ʔˈāf . s אַף nose
11:8. descendentque omnes servi tui isti ad me et adorabunt me dicentes egredere tu et omnis populus qui subiectus est tibi post haec egrediemur
And all these thy servants shall come down to me, and shall worship me, saying: Go forth thou, and all the people that is under thee: after that we will go out.
11:8. And all these thy servants shall come down unto me, and bow down themselves unto me, saying, Get thee out, and all the people that follow thee: and after that I will go out. And he went out from Pharaoh in a great anger.
11:8. And all these, your servants, shall descend to me and shall reverence me, by saying: ‘Depart, you and all the people who are subject to you.’ After these things, we will depart.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: О причинах такого действия 10-ой казни на фараона см. ниже в объяснении 31: ст. 12: гл.
Adam Clarke: Commentary on the Bible - 1831
11:8: And all these thy servants shall come - A prediction of what actually took place. See Exo 12:31-33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:8: And all: Exo 12:31-33; Isa 49:23, Isa 49:26; Rev 3:9
follow thee: Heb. is at they feet, Jdg 4:10, Jdg 8:5; Kg1 20:10; Kg2 3:9 *marg.
a great anger: Heb. heat of anger, Num 12:3; Deu 29:24, Deu 32:24; Psa 6:1; Eze 3:14; Dan 3:19; Mar 3:5
Geneva 1599
11:8 And all these thy servants shall come down unto me, and bow down themselves unto me, saying, Get thee out, and all the people that (c) follow thee: and after that I will go out. And he went out from Pharaoh in a great anger.
(c) That is, under the power and government.
John Gill
11:8 And all these thy servants,.... Pharaoh's nobles, ministers, courtiers and counsellors, who were then in his presence, and stood about him, to whom Moses pointed:
shall come down unto me; from Pharaoh's palace, which might be built on an eminence, to the place where Moses had dwelt during the time he had been in Egypt, which might lie lower; or these should come from Zoan, or from Memphis, whichever of them was now the royal city, to the land of Goshen, which lay lower than the other part of Egypt; or it may only denote the submission of Pharaoh's, servants, that they should in the time of their distress be so humble and condescending as to come themselves to Moses, and as it follows:
and bow down themselves unto me; in the most obsequious manner, humbly entreating, and earnestly begging him:
saying, get thee out, and all the people that follow thee; or "are at thy feet" (w), that were at his beck and command, and under his power, as Aben Ezra; or that followed his counsel and advice, as Jarchi, that did as he directed them, and went after him as their leader and commander, even everyone of them; they that brought up the rear, he, and all of them, would be desired to depart, and not a man remain behind: this was fulfilled, Ex 12:31,
and after that I will go out; out of the land of Egypt, Moses, and all the children of Israel:
and he went out from Pharaoh in a great anger; as soon as he had said the above words, because he had bid him be gone from him, and had threatened him with his life, if ever he saw his face more; and because he was so rebellious against God, whose zeal inspired the heart of Moses with indignation against him, though the meekest man on earth, and for whose glory he was concerned; though some understand this of Moses going out from Pharaoh, when he and not Moses was in great anger, because of what Moses had now threatened him with, and told him what would be the issue of things, the submission of him and his nobles, and the dismission of Israel; but this sense is not favoured by the accents.
(w) "in pedibus tuis", Pagninus, Montanus, Drusius; "sub pedibus tuis", Munster, Vatablus; "qui est ad pedes tuos", Cartwright.
John Wesley
11:8 All these thy servants - Thy courtiers and great officers: The people that follow thee - That are under thy conduct: and command. When Moses had thus delivered his message, he went out from Pharaoh in great anger, though he was the meekest of all the men of the earth. Probably he expected that the very threatening of the death of the first - born should have wrought upon Pharaoh to comply; especially he having complied so far already, and having seen how exactly all Moses's predictions were fulfilled. But it had not that effect; his proud heart would not yield, no not to save all the first - born of his kingdom. Moses hereupon was provoked to a holy indignation, being grieved, as our Saviour afterwards, for the hardness of his heart, Mk 3:5.
Robert Jamieson, A. R. Fausset and David Brown
11:8 all these thy servants shall . . . bow down themselves unto me--This would be the effect of the universal terror; the hearts of the proudest would be humbled and do reverential homage to God, in the person of His representative.
went out . . . in a great anger--Holy and righteous indignation at the duplicity, repeated falsehood, and hardened impenitence of the king; and this strong emotion was stirred in the bosom of Moses, not at the ill reception given to himself, but the dishonor done to God (Mt 19:8; Eph 4:26).
11:911:9: Եւ ել Մովսէս ՚ի փարաւոնէ լի՛ բարկութեամբ։ Եւ ասէ Տէր ցՄովսէս. Ո՛չ լուիցէ ձեզ փարաւոն, զի յաճախեցից զնշանս եւ զարուեստս յերկրիդ Եգիպտացւոց[584]։ [584] Ոմանք յաւելուն. Զնշանս իմ եւ զար՛՛։
9 Եւ Մովսէսը փարաւոնի մօտից դուրս ելաւ խիստ զայրացած: Տէրն ասաց Մովսէսին. «Փարաւոնը ձեզ չպիտի լսի, որպէսզի ես Եգիպտացիների երկրում է՛լ աւելի շատ նշաններ ցոյց տամ ու զարմանահրաշ գործեր անեմ»:
9 Եւ Տէրը ըսաւ Մովսէսին. «Փարաւոն ձեզի մտիկ պիտի չընէ, որպէս զի իմ հրաշքներս շատցնեմ Եգիպտոսի մէջ»։
Եւ ասէ Տէր ցՄովսէս. Ոչ լուիցէ ձեզ փարաւոն, զի յաճախեցից զնշանս իմ [142]եւ զարուեստս`` յերկրիդ Եգիպտացւոց:

11:9: Եւ ել Մովսէս ՚ի փարաւոնէ լի՛ բարկութեամբ։ Եւ ասէ Տէր ցՄովսէս. Ո՛չ լուիցէ ձեզ փարաւոն, զի յաճախեցից զնշանս եւ զարուեստս յերկրիդ Եգիպտացւոց[584]։
[584] Ոմանք յաւելուն. Զնշանս իմ եւ զար՛՛։
9 Եւ Մովսէսը փարաւոնի մօտից դուրս ելաւ խիստ զայրացած: Տէրն ասաց Մովսէսին. «Փարաւոնը ձեզ չպիտի լսի, որպէսզի ես Եգիպտացիների երկրում է՛լ աւելի շատ նշաններ ցոյց տամ ու զարմանահրաշ գործեր անեմ»:
9 Եւ Տէրը ըսաւ Մովսէսին. «Փարաւոն ձեզի մտիկ պիտի չընէ, որպէս զի իմ հրաշքներս շատցնեմ Եգիպտոսի մէջ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:99: И сказал Господь Моисею: не послушал вас фараон, чтобы умножились чудеса Мои в земле Египетской.
11:9 εἶπεν επω say; speak δὲ δε though; while κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs οὐκ ου not εἰσακούσεται εισακουω heed; listen to ὑμῶν υμων your Φαραω φαραω Pharaō; Farao ἵνα ινα so; that πληθύνων πληθυνω multiply πληθύνω πληθυνω multiply μου μου of me; mine τὰ ο the σημεῖα σημειον sign καὶ και and; even τὰ ο the τέρατα τερας omen ἐν εν in γῇ γη earth; land Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
11:9 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses לֹא־ lō- לֹא not יִשְׁמַ֥ע yišmˌaʕ שׁמע hear אֲלֵיכֶ֖ם ʔᵃlêḵˌem אֶל to פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh לְמַ֛עַן lᵊmˈaʕan לְמַעַן because of רְבֹ֥ות rᵊvˌôṯ רבה be many מֹופְתַ֖י môfᵊṯˌay מֹופֵת sign בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
11:9. et exivit a Pharaone iratus nimis dixit autem Dominus ad Mosen non audiet vos Pharao ut multa signa fiant in terra AegyptiAnd he went out from Pharao exceeding angry. But the Lord said to Moses: Pharao will not hear you, that many signs may be done in the land of Egypt.
9. And the LORD said unto Moses, Pharaoh will not hearken unto you: that my wonders may be multiplied in the land of Egypt.
11:9. And the LORD said unto Moses, Pharaoh shall not hearken unto you; that my wonders may be multiplied in the land of Egypt.
11:9. And he went out from Pharaoh exceedingly angry. Then the Lord said to Moses: “Pharaoh will not listen to you, so that many signs may be accomplished in the land of Egypt.”
And the LORD said unto Moses, Pharaoh shall not hearken unto you; that my wonders may be multiplied in the land of Egypt:

9: И сказал Господь Моисею: не послушал вас фараон, чтобы умножились чудеса Мои в земле Египетской.
11:9
εἶπεν επω say; speak
δὲ δε though; while
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
οὐκ ου not
εἰσακούσεται εισακουω heed; listen to
ὑμῶν υμων your
Φαραω φαραω Pharaō; Farao
ἵνα ινα so; that
πληθύνων πληθυνω multiply
πληθύνω πληθυνω multiply
μου μου of me; mine
τὰ ο the
σημεῖα σημειον sign
καὶ και and; even
τὰ ο the
τέρατα τερας omen
ἐν εν in
γῇ γη earth; land
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
11:9
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
לֹא־ lō- לֹא not
יִשְׁמַ֥ע yišmˌaʕ שׁמע hear
אֲלֵיכֶ֖ם ʔᵃlêḵˌem אֶל to
פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh
לְמַ֛עַן lᵊmˈaʕan לְמַעַן because of
רְבֹ֥ות rᵊvˌôṯ רבה be many
מֹופְתַ֖י môfᵊṯˌay מֹופֵת sign
בְּ bᵊ בְּ in
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
11:9. et exivit a Pharaone iratus nimis dixit autem Dominus ad Mosen non audiet vos Pharao ut multa signa fiant in terra Aegypti
And he went out from Pharao exceeding angry. But the Lord said to Moses: Pharao will not hear you, that many signs may be done in the land of Egypt.
11:9. And the LORD said unto Moses, Pharaoh shall not hearken unto you; that my wonders may be multiplied in the land of Egypt.
11:9. And he went out from Pharaoh exceedingly angry. Then the Lord said to Moses: “Pharaoh will not listen to you, so that many signs may be accomplished in the land of Egypt.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Обзор первых девяти казней заканчивается указанием на точное исполнение Моисеем и Аароном божественных повелений.
Adam Clarke: Commentary on the Bible - 1831
11:9: Pharaoh shall not hearken unto you - Though shall and will are both reputed signs of the future tense, and by many indiscriminately used, yet they make a most essential difference in composition in a variety of cases. For instance, if we translate לא ישמע lo yishma, Pharaoh Shall not hearken, as in our text, the word shall strongly intimates that it was impossible for Pharaoh to hearken, and that God had placed him under that impossibility: but if we translate as we should do, Pharaoh Will not hearken, it alters the case most essentially, and agrees with the many passages in the preceding chapters, where he is said to have hardened his own heart; as this proves that he, without any impulsive necessity, obstinately refused to attend to what Moses said or threatened; and that God took the advantage of this obstinacy to work another miracle, and thus multiply his wonders in the land.
Pharaoh Will not hearken unto you; and because he would not God hardened his heart - left him to his own obstinacy.
To most critics it is well known that there are in several parts of the Pentateuch considerable differences between the Hebrew and Samaritan copies of this work. In this chapter the variations are of considerable importance, and competent critics have allowed that the Samaritan text, especially in this chapter, is fuller and better connected than that of the Hebrew.
1. It is evident that the eighth verse in the present Hebrew text has no natural connection with the seventh. For in the seventh verse Moses delivers to the Israelites what God had commanded him to say: and in the eighth he appears to continue a direct discourse unto Pharaoh, though it does not appear when this discourse was begun. This is quite contrary to the custom of Moses, Who always particularly notes the commencement of his discourses.
2. It is not likely that the Samaritans have added these portions, as they could have no private interest to serve by so doing; and therefore it is likely that these additions were originally parts of the sacred text, and might have been omitted, because an ancient copyist found the substance of them in other places. It must however be granted, that the principal additions in the Samaritan are repetitions of speeches which exist in the Hebrew text.
3. The principal part of these additions do not appear to have been borrowed from any other quarter. Interpolations in general are easily discerned from the confusion they introduce; but instead of deranging the sense, the additions here made it much more apparent; for should these not be admitted it is evident that something is wanting, without which the connection is incomplete - See Calmet. But the reader is still requested to observe, that the supplementary matter in the Samaritan is collected from other parts of the Hebrew text; and that the principal merit of the Samaritan is, that it preserves the words in a better arrangement.
Dr. Kennicott has entered into this subject at large, and by printing the two texts in parallel columns, the supplementary matter in the Samaritan and the hiatus in the Hebrew text will be at once perceived. It is well known that he preferred the Samaritan to the Hebrew Pentateuch; and his reasons for that preference in this case I shall subjoin. As the work is extremely scarce from which I select them, one class of readers especially will be glad to meet with them in this place.
"Within these five chapters. 7, 8, 9, 10, and 11, are seven very great differences between the Hebrew and Samaritan Pentateuchs, relating to the speeches which denounced seven out of the ten judgments upon the Egyptians, viz., waters into blood, frogs, flies, murrain, hail, locusts and destruction of the first-born. The Hebrew text gives the speeches concerning these judgments only once at each; but the Samaritan gives each speech Twice. In the Hebrew we have the speeches concerning the five first as in command from God to Moses, without reading that Moses delivered them; and concerning the two last, as delivered by Moses to Pharaoh, without reading that God had commanded them. Whereas in the Samaritan we find every speech Twice: God commands Moses to go and speak thus or thus before Pharaoh; Moses goes and denounces the judgment; Pharaoh disobeys, and the judgment takes place. All this is perfectly regular, and exactly agreeable to the double speeches of Homer in very ancient times. I have not the least doubt that the Hebrew text now wants many words in each of the seven following places: Exodus 7, between Exo 7:18 and Exo 7:19; end of Exodus 7; Exodus 8, between 19 and 20;; Exodus 10, between 2 and 3; Exo 11:1-10, at Exo 11:3 and Exo 11:4. The reader will permit me to refer him (for all the words thus omitted) to my own edition of the Hebrew Bible, (Oxford 1780, 2 vols. fol)., where the whole differences are most clearly described. As this is a matter of very extensive consequence, I cannot but observe here, that the present Hebrew text of Exo 11:1-10 did formerly, and does still appear to me to furnish a demonstration against itself, in proof of the double speech being formerly recorded there, as it is now in the Samaritan. And some very learned men have confessed the impossibility of explaining this chapter without the assistance of the Samaritan Pentateuch. I shall now give this important chapter as I presume it stood originally, distinguishing by italics all such words as are added to or differ from our present translation. And before this chapter must be placed the two last verses of the chapter preceding, Exo 10:28-29 : And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in that day thou seest my face thou shalt die. And Moses said, Thou hast well spoken, I will see thy face again no more.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:9: Pharaoh: Exo 3:19, Exo 7:4, Exo 10:1; Rom 9:16-18
wonders: Exo 7:3
Carl Friedrich Keil and Franz Delitzsch
11:9
In Ex 11:9 and Ex 11:10 the account of Moses' negotiations with Pharaoh, which commenced at Ex 7:8, is brought to a close. What God predicted to His messengers immediately before sending them to Pharaoh (Ex 7:3), and to Moses before his call (Ex 4:21), had now come to pass. And this was the pledge that the still further announcement of Jehovah in Ex 7:4 and Ex 4:23, which had already been made known to the hardened king (Ex 11:4.), would be carried out. As these verses have a terminal character, the vav consecutive in ויּאמר denotes the order of thought and not of time, and the two verses are to be rendered thus: "As Jehovah had said to Moses, Pharaoh will not hearken unto you, that My wonders may be multiplied in the land of Egypt, Moses and Aaron did all these wonders before Pharaoh; and Jehovah hardened Pharaoh's heart, so that he did not let the children of Israel go out of his land."
Geneva 1599
11:9 And the LORD said unto Moses, Pharaoh shall not hearken unto you; (d) that my wonders may be multiplied in the land of Egypt.
(d) God hardens the hearts of the reprobate, that his glory by this might be set forth even more, (Rom 9:17).
John Gill
11:9 And the Lord said unto Moses,.... Not at this time when he went out from Pharaoh, but some time before this, for the words may be rendered, "the Lord had said" (x), for so he had, as is related, Ex 7:3, but the historian makes mention of it here, to show that Moses was not ignorant of the event of things; he knew that Pharaoh's heart would be hardened from time to time, and that one plague after another must be inflicted, before he would let the people go; and therefore when he prayed for the removal of any, it was not in expectation that he would abide by his promise, but to do the will of God, and the duty of his calling:
Pharaoh shall not hearken unto you; to Moses and Aaron, and let the people of Israel go as required of him:
that my wonders may be multiplied in the land of Egypt; which Jarchi interprets of the smiting of the firstborn, dividing the waters of the Red sea, and the destruction of Pharaoh and his host in it; but since these words were said before any of the plagues, were inflicted, it may refer to them all.
(x) "dixerat autem", Junius & Tremellius, Piscator, Rivet.
11:1011:10: Եւ Մովսէ՛ս եւ Ահարոն արարին զամենայն նշանս եւ զարուեստս զայսոսիկ յերկրին Եգիպտացւոց առաջի փարաւոնի։ Եւ խստացոյց Տէր զսիրտն փարաւոնի, եւ ո՛չ կամեցաւ արձակել զորդիսն Իսրայէլի յերկրէն Եգիպտացւոց։
10 Մովսէսն ու Ահարոնը Եգիպտացիների երկրում փարաւոնի առաջ արեցին այս բոլոր նշաններն ու զարմանահրաշ գործերը: Տէրը կարծրացրեց փարաւոնի սիրտը, եւ փարաւոնը չուզեց իսրայէլացիներին Եգիպտացիների երկրից արձակել:
10 Մովսէս ու Ահարոն այս ամէն հրաշքները Փարաւոնին առջեւ ըրին։ Տէրը կարծրացուց Փարաւոնին սիրտը ու Իսրայէլի որդիները իր երկրէն չարձակեց։
Եւ Մովսէս եւ Ահարոն արարին զամենայն նշանս [143]եւ զարուեստս զայսոսիկ յերկրին Եգիպտացւոց`` առաջի փարաւոնի. եւ խստացոյց Տէր զսիրտն փարաւոնի, եւ ոչ կամեցաւ արձակել զորդիսն Իսրայելի յերկրէն [144]Եգիպտացւոց:

11:10: Եւ Մովսէ՛ս եւ Ահարոն արարին զամենայն նշանս եւ զարուեստս զայսոսիկ յերկրին Եգիպտացւոց առաջի փարաւոնի։ Եւ խստացոյց Տէր զսիրտն փարաւոնի, եւ ո՛չ կամեցաւ արձակել զորդիսն Իսրայէլի յերկրէն Եգիպտացւոց։
10 Մովսէսն ու Ահարոնը Եգիպտացիների երկրում փարաւոնի առաջ արեցին այս բոլոր նշաններն ու զարմանահրաշ գործերը: Տէրը կարծրացրեց փարաւոնի սիրտը, եւ փարաւոնը չուզեց իսրայէլացիներին Եգիպտացիների երկրից արձակել:
10 Մովսէս ու Ահարոն այս ամէն հրաշքները Փարաւոնին առջեւ ըրին։ Տէրը կարծրացուց Փարաւոնին սիրտը ու Իսրայէլի որդիները իր երկրէն չարձակեց։
zohrab-1805▾ eastern-1994▾ western am▾
11:1010: Моисей и Аарон сделали все сии чудеса пред фараоном; но Господь ожесточил сердце фараона, и он не отпустил сынов Израилевых из земли своей.
11:10 Μωυσῆς μωσευς Mōseus; Mosefs δὲ δε though; while καὶ και and; even Ααρων ααρων Aarōn; Aaron ἐποίησαν ποιεω do; make πάντα πας all; every τὰ ο the σημεῖα σημειον sign καὶ και and; even τὰ ο the τέρατα τερας omen ταῦτα ουτος this; he ἐν εν in γῇ γη earth; land Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos ἐναντίον εναντιον next to; before Φαραω φαραω Pharaō; Farao ἐσκλήρυνεν σκληρυνω harden δὲ δε though; while κύριος κυριος lord; master τὴν ο the καρδίαν καρδια heart Φαραω φαραω Pharaō; Farao καὶ και and; even οὐκ ου not ἠθέλησεν θελω determine; will ἐξαποστεῖλαι εξαποστελλω send forth τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
11:10 וּ û וְ and מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses וְ wᵊ וְ and אַהֲרֹ֗ן ʔahᵃrˈōn אַהֲרֹן Aaron עָשׂ֛וּ ʕāśˈû עשׂה make אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the מֹּפְתִ֥ים mmōfᵊṯˌîm מֹופֵת sign הָ hā הַ the אֵ֖לֶּה ʔˌēlleh אֵלֶּה these לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face פַרְעֹ֑ה farʕˈō פַּרְעֹה pharaoh וַ wa וְ and יְחַזֵּ֤ק yᵊḥazzˈēq חזק be strong יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] לֵ֣ב lˈēv לֵב heart פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not שִׁלַּ֥ח šillˌaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel מֵ mē מִן from אַרְצֹֽו׃ פ ʔarṣˈô . f אֶרֶץ earth
11:10. Moses autem et Aaron fecerunt omnia ostenta quae scripta sunt coram Pharaone et induravit Dominus cor Pharaonis nec dimisit filios Israhel de terra suaAnd Moses and Aaron did all the wonders that are written, before Pharao. And the Lord hardened Pharao's heart, neither did he let the children of Israel go out of his land.
10. And Moses and Aaron did all these wonders before Pharaoh: and the LORD hardened Pharaoh’s heart, and he did not let the children of Israel go out of his land.
11:10. And Moses and Aaron did all these wonders before Pharaoh: and the LORD hardened Pharaoh’s heart, so that he would not let the children of Israel go out of his land.
11:10. Now Moses and Aaron did all the wonders that are written, in the sight of Pharaoh. And the Lord hardened the heart of Pharaoh; neither did he release the sons of Israel from his land.
And Moses and Aaron did all these wonders before Pharaoh: and the LORD hardened Pharaoh' s heart, so that he would not let the children of Israel go out of his land:

10: Моисей и Аарон сделали все сии чудеса пред фараоном; но Господь ожесточил сердце фараона, и он не отпустил сынов Израилевых из земли своей.
11:10
Μωυσῆς μωσευς Mōseus; Mosefs
δὲ δε though; while
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
ἐποίησαν ποιεω do; make
πάντα πας all; every
τὰ ο the
σημεῖα σημειον sign
καὶ και and; even
τὰ ο the
τέρατα τερας omen
ταῦτα ουτος this; he
ἐν εν in
γῇ γη earth; land
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
ἐναντίον εναντιον next to; before
Φαραω φαραω Pharaō; Farao
ἐσκλήρυνεν σκληρυνω harden
δὲ δε though; while
κύριος κυριος lord; master
τὴν ο the
καρδίαν καρδια heart
Φαραω φαραω Pharaō; Farao
καὶ και and; even
οὐκ ου not
ἠθέλησεν θελω determine; will
ἐξαποστεῖλαι εξαποστελλω send forth
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
11:10
וּ û וְ and
מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses
וְ wᵊ וְ and
אַהֲרֹ֗ן ʔahᵃrˈōn אַהֲרֹן Aaron
עָשׂ֛וּ ʕāśˈû עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
מֹּפְתִ֥ים mmōfᵊṯˌîm מֹופֵת sign
הָ הַ the
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
פַרְעֹ֑ה farʕˈō פַּרְעֹה pharaoh
וַ wa וְ and
יְחַזֵּ֤ק yᵊḥazzˈēq חזק be strong
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
לֵ֣ב lˈēv לֵב heart
פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
שִׁלַּ֥ח šillˌaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵֽי־ bᵊnˈê- בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
מֵ מִן from
אַרְצֹֽו׃ פ ʔarṣˈô . f אֶרֶץ earth
11:10. Moses autem et Aaron fecerunt omnia ostenta quae scripta sunt coram Pharaone et induravit Dominus cor Pharaonis nec dimisit filios Israhel de terra sua
And Moses and Aaron did all the wonders that are written, before Pharao. And the Lord hardened Pharao's heart, neither did he let the children of Israel go out of his land.
11:10. And Moses and Aaron did all these wonders before Pharaoh: and the LORD hardened Pharaoh’s heart, so that he would not let the children of Israel go out of his land.
11:10. Now Moses and Aaron did all the wonders that are written, in the sight of Pharaoh. And the Lord hardened the heart of Pharaoh; neither did he release the sons of Israel from his land.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:10: the Lord: Exo 4:21, Exo 7:13, Exo 7:14, Exo 10:20, Exo 10:27; Deu 2:30; Sa1 6:6; Job 9:4; Rom 2:4, Rom 2:5, Rom 9:22
John Gill
11:10 And Moses and Aaron did all these wonders before Pharaoh, Which are related in the preceding chapters:
and the Lord hardened Pharaoh's heart: one time after another, and yet more and more:
so that he would not let the children of Israel go out of his land; until the last plague, the slaying of the firstborn, was brought upon him and his people, related in the following chapter.