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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have an account of three more of the plagues of Egypt. I. Murrain among the cattle, which was fatal to them, ver. 1-7. II. Boils upon man and beast, ver. 8-12. III. Hail, with thunder and lightning. 1. Warning is given of this plague, ver. 13-21. 2. It is inflicted, to their great terror, ver. 22-26. 3. Pharaoh, in a fright, renews his treaty with Moses, but instantly breaks his word, ver. 27, &c.
Adam Clarke: Commentary on the Bible - 1831
The Lord sends Moses to Pharaoh to inform him that, if he did not let the Israelites depart, a destructive pestilence should be sent among his cattle, Exo 9:1-3; while the cattle of the Israelites should be preserved, Exo 9:4. The next day this pestilence, which was the fifth plague, is sent, and all the cattle of the Egyptians die, Exo 9:5, Exo 9:6. Though Pharaoh finds that not one of the cattle of the Israelites had died, yet, through hardness of heart, he refuses to let the people go, Exo 9:7. Moses and Aaron are commanded to sprinkle handfuls of ashes from the furnace, that the sixth plague, that of boils and blains, might come on man and beast, Exo 9:5, Exo 9:9; which having done, the plague takes place, Exo 9:10. The magicians cannot stand before this plague, which they can neither imitate nor remove, Exo 9:11. Pharaoh's heart is again hardened, Exo 9:12. God's awful message to Pharaoh, with the threat of more severe plagues than before, Exo 9:13-17. The seventh plague of rain, hail, and fire threatened, Exo 9:18. The Egyptians commanded to house their cattle that they might not be destroyed, Exo 9:19. These who feared the word of the Lord brought home their servants and cattle, and those who did not regard that word left their cattle and servants in the fields, Exo 9:20, Exo 9:21. The storm of hail, thunder, and lightning takes place, Exo 9:22-24. It nearly desolates the whole land of Egypt, Exo 9:25, while the land of Goshen escapes, Exo 9:26. Pharaoh confesses his sin, and begs an interest in the prayers of Moses and Aaron, Exo 9:27, Exo 9:28. Moses promises to intercede for him, and while he promises that the storm shall cease, he foretells the continuing obstinacy of both himself and his servants, Exo 9:29, Exo 9:30. The flax and barley, being in a state of maturity, are destroyed by the tempest, Exo 9:31; while the wheat and the rye, not being grown up, are preserved, Exo 9:32. Moses obtains a cessation of the storm, Exo 9:33. Pharaoh and his servants, seeing this, harden their hearts, and refuse to let the people go, Exo 9:34, Exo 9:35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Exo 9:1, The murrain of beasts; Exo 9:8, The plague of boils and blains; Exo 9:13, The message of Moses about the hail; Exo 9:22, The plague of hail; Exo 9:27, Pharaoh sues to Moses, but yet is hardened.
John Gill
INTRODUCTION TO EXODUS 9
This chapter relates the plague of murrain upon the cattle, and which yet was not upon the cattle of the Israelites, Ex 9:1 and the plague of boils and blains on man and beast, Ex 9:8 and Pharaoh's heart being hardened, Moses is sent to him with a message from the Lord, threatening him that all his plagues should come upon him, and particularly the pestilence, if he would not let Israel go; and signifying, that to show his power in him, and declare his name throughout the earth, had he raised him up, and a kind of amazement is expressed at his obstinacy and pride, Ex 9:12, and he is told that a terrible storm of hail should fall upon the land, and destroy all in the field; wherefore those that regarded the word of the Lord got their cattle within doors, but those that did not took no care of them, Ex 9:18 and upon Moses's stretching out his hand, when ordered by the Lord, the storm began, and destroyed every thing in the field throughout the land, excepting the land of Goshen, Ex 9:22 upon which Pharaoh sent for Moses and Aaron, acknowledged his sin, and the justice of God, begged they would entreat for him, which Moses did; but when the storm was over, Pharaoh's heart was still more hardened, and he refused to let the people go, Ex 9:27.
9:19:1: Եւ ասէ Տէր ցՄովսէս. Մո՛ւտ առ փարաւոն եւ ասասցես ցնա. Ա՛յսպէս ասէ Տէր Աստուածն Եբրայեցւոց արձակեա՛ զժողովուրդ իմ զի պաշտեսցեն զիս։
1 Տէրն ասաց Մովսէսին. «Գնա՛ փարաւոնի մօտ ու նրան ասա՛, որ այսպէս է ասում եբրայեցիների Տէր Աստուածը. “Արձակի՛ր իմ ժողովրդին, որ պաշտեն ինձ:
9 Տէրը ըսաւ Մովսէսին. «Փարաւոնին գնա՛ ու ըսէ անոր. Եբրայեցիներու Տէր Աստուածը այսպէս կ’ըսէ. ‘Արձակէ՛ իմ ժողովուրդս, որպէս զի զիս պաշտեն.
Եւ ասէ Տէր ցՄովսէս. Մուտ առ փարաւոն եւ ասասցես ցնա. Այսպէս ասէ Տէր Աստուածն Եբրայեցւոց. Արձակեա զժողովուրդ իմ զի պաշտեսցեն զիս:

9:1: Եւ ասէ Տէր ցՄովսէս. Մո՛ւտ առ փարաւոն եւ ասասցես ցնա. Ա՛յսպէս ասէ Տէր Աստուածն Եբրայեցւոց արձակեա՛ զժողովուրդ իմ զի պաշտեսցեն զիս։
1 Տէրն ասաց Մովսէսին. «Գնա՛ փարաւոնի մօտ ու նրան ասա՛, որ այսպէս է ասում եբրայեցիների Տէր Աստուածը. “Արձակի՛ր իմ ժողովրդին, որ պաշտեն ինձ:
9 Տէրը ըսաւ Մովսէսին. «Փարաւոնին գնա՛ ու ըսէ անոր. Եբրայեցիներու Տէր Աստուածը այսպէս կ’ըսէ. ‘Արձակէ՛ իմ ժողովուրդս, որպէս զի զիս պաշտեն.
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9:11: И сказал Господь Моисею: пойди к фараону и скажи ему: так говорит Господь, Бог Евреев: отпусти народ Мой, чтобы он совершил Мне служение;
9:1 εἶπεν επω say; speak δὲ δε though; while κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs εἴσελθε εισερχομαι enter; go in πρὸς προς to; toward Φαραω φαραω Pharaō; Farao καὶ και and; even ἐρεῖς ερεω.1 state; mentioned αὐτῷ αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God τῶν ο the Εβραίων εβραιος Hebrew ἐξαπόστειλον εξαποστελλω send forth τὸν ο the λαόν λαος populace; population μου μου of me; mine ἵνα ινα so; that μοι μοι me λατρεύσωσιν λατρευω employed by
9:1 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses בֹּ֖א bˌō בוא come אֶל־ ʔel- אֶל to פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh וְ wᵊ וְ and דִבַּרְתָּ֣ ḏibbartˈā דבר speak אֵלָ֗יו ʔēlˈāʸw אֶל to כֹּֽה־ kˈō- כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) הָֽ hˈā הַ the עִבְרִ֔ים ʕivrˈîm עִבְרִי Hebrew שַׁלַּ֥ח šallˌaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] עַמִּ֖י ʕammˌî עַם people וְ wᵊ וְ and יַֽעַבְדֻֽנִי׃ yˈaʕavᵊḏˈunî עבד work, serve
9:1. dixit autem Dominus ad Mosen ingredere ad Pharaonem et loquere ad eum haec dicit Dominus Deus Hebraeorum dimitte populum meum ut sacrificet mihiAnd the Lord said to Moses: Go in to Pharao, and speak to him: Thus saith the Lord God of the Hebrews: Let my people go to sacrifice to me.
1. Then the LORD said unto Moses, Go in unto Pharaoh, and tell him, Thus saith the LORD, the God of the Hebrews, Let my people go, that they may serve me.
9:1. Then the Lord said to Moses: “Enter to Pharaoh, and say to him: ‘Thus says the Lord God of the Hebrews: Release my people, to sacrifice to me.
9:1. Then the LORD said unto Moses, Go in unto Pharaoh, and tell him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me.
Then the LORD said unto Moses, Go in unto Pharaoh, and tell him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me:

1: И сказал Господь Моисею: пойди к фараону и скажи ему: так говорит Господь, Бог Евреев: отпусти народ Мой, чтобы он совершил Мне служение;
9:1
εἶπεν επω say; speak
δὲ δε though; while
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
εἴσελθε εισερχομαι enter; go in
πρὸς προς to; toward
Φαραω φαραω Pharaō; Farao
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
αὐτῷ αυτος he; him
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
τῶν ο the
Εβραίων εβραιος Hebrew
ἐξαπόστειλον εξαποστελλω send forth
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
ἵνα ινα so; that
μοι μοι me
λατρεύσωσιν λατρευω employed by
9:1
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
בֹּ֖א bˌō בוא come
אֶל־ ʔel- אֶל to
פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh
וְ wᵊ וְ and
דִבַּרְתָּ֣ ḏibbartˈā דבר speak
אֵלָ֗יו ʔēlˈāʸw אֶל to
כֹּֽה־ kˈō- כֹּה thus
אָמַ֤ר ʔāmˈar אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
הָֽ hˈā הַ the
עִבְרִ֔ים ʕivrˈîm עִבְרִי Hebrew
שַׁלַּ֥ח šallˌaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
עַמִּ֖י ʕammˌî עַם people
וְ wᵊ וְ and
יַֽעַבְדֻֽנִי׃ yˈaʕavᵊḏˈunî עבד work, serve
9:1. dixit autem Dominus ad Mosen ingredere ad Pharaonem et loquere ad eum haec dicit Dominus Deus Hebraeorum dimitte populum meum ut sacrificet mihi
And the Lord said to Moses: Go in to Pharao, and speak to him: Thus saith the Lord God of the Hebrews: Let my people go to sacrifice to me.
9:1. Then the Lord said to Moses: “Enter to Pharaoh, and say to him: ‘Thus says the Lord God of the Hebrews: Release my people, to sacrifice to me.
9:1. Then the LORD said unto Moses, Go in unto Pharaoh, and tell him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5: Пятая казнь — тяжкий мор на скот одних египтян, имеющая для себя аналогию в известных из древнеегипетских памятников, а равно и свидетельства новейших путешественников о случаях эпизоотии, не может быть отождествляема с этими последними и объясняема естественными причинами. Все обстоятельства казни — предсказание ее наступления (3), быстрота этого последнего (5), освобождение от нее земли Гесем (4), а также опустошительная сила ее действия (3), все это несомненные признаки сверхъестественного, чудесного явления.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Plagues of Egypt.B. C. 1491.
1 Then the LORD said unto Moses, Go in unto Pharaoh, and tell him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me. 2 For if thou refuse to let them go, and wilt hold them still, 3 Behold, the hand of the LORD is upon thy cattle which is in the field, upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheep: there shall be a very grievous murrain. 4 And the LORD shall sever between the cattle of Israel and the cattle of Egypt: and there shall nothing die of all that is the children's of Israel. 5 And the LORD appointed a set time, saying, To morrow the LORD shall do this thing in the land. 6 And the LORD did that thing on the morrow, and all the cattle of Egypt died: but of the cattle of the children of Israel died not one. 7 And Pharaoh sent, and, behold, there was not one of the cattle of the Israelites dead. And the heart of Pharaoh was hardened, and he did not let the people go.
Here is, I. Warning given of another plague, namely, the murrain of beasts. When Pharaoh's heart was hardened, after he had seemed to relent under the former plague, then Moses is sent to tell him there is another coming, to try what that would do towards reviving the impressions of the former plagues. Thus is the wrath of God revealed from heaven, both in his word and in his works, against all ungodliness and unrighteousness of men. 1. Moses puts Pharaoh in a very fair way to prevent it: Let my people go, v. 1. This was still the demand. God will have Israel released; Pharaoh opposes it, and the trial is, whose word shall stand. See how jealous God is for his people. When the year of his redeemed has come, he will give Egypt for their ransom; that kingdom shall be ruined, rather than Israel shall not be delivered. See how reasonable God's demands are. Whatever he calls for, it is but his own: They are my people, therefore let them go. 2. He describes the plague that should come, if he refused, v. 2, 3. The hand of the Lord immediately, without the stretching out of Aaron's hand, is upon the cattle, many of which, some of all kinds, should die by a sort of pestilence. This was greatly to the loss of the owners: they had made Israel poor, and now God would make them poor. Note, The hand of God is to be acknowledged even in the sickness and death of cattle, or other damage sustained in them; for a sparrow falls not to the ground without our Father. 3. As an evidence of the special hand of God in it, and of his particular favour to his own people, he foretels that none of their cattle should die, though they breathed in the same air and drank of the same water with the Egyptians' cattle: The Lord shall sever, v. 4. Note, When God's judgments are abroad, though they may fall both on the righteous and the wicked, yet God makes such a distinction that they are not the same to the one that they are to the other. See Isa. xxvii. 7. The providence of God is to be acknowledged with thankfulness in the life of the cattle, for he preserveth man and beast, Ps. xxxvi. 6. 4. To make the warning the more remarkable, the time is fixed (v. 5): To-morrow it shall be done. We know not what any day will bring forth, and therefore we cannot say what we will do to-morrow, but it is not so with God.
II. The plague itself inflicted. The cattle died, v. 6. Note, The creature is made subject to vanity by the sin of man, being liable, according to its capacity, both to serve his wickedness and to share in his punishment, as in the universal deluge. Rom. viii. 20, 22. Pharaoh and the Egyptians sinned; but the sheep, what had they done? Yet they are plagued. See Jer. xii. 4, For the wickedness of the land, the beasts are consumed. The Egyptians afterwards, and (some think) now, worshipped their cattle; it was among them that the Israelites learned to make a god of a calf: in this therefore the plague here spoken of meets with them. Note, What we make an idol of it is just with God to remove from us, or embitter to us. See Isa. xix. 1.
III. The distinction put between the cattle of the Egyptians and the Israelites' cattle, according to the word of God: Not one of the cattle of the Israelites died, v. 6, 7. Does God take care of oxen? Yes, he does; his providence extends itself to the meanest of his creatures. But it is written also for our sakes, that, trusting in God, and making him our refuge, we may not be afraid of the pestilence that walketh in darkness, no, not though thousands fall at our side, Ps. xci. 6, 7. Pharaoh sent to see if the cattle of the Israelites were infected, not to satisfy his conscience, but only to gratify his curiosity, or with design, by way of reprisal, to repair his own losses out of their stocks; and, having no good design in the enquiry, the report brought to him made no impression upon him, but, on the contrary, his heart was hardened. Note, To those that are wilfully blind, even those methods of conviction which are ordained to life prove a savour of death unto death.
Adam Clarke: Commentary on the Bible - 1831
9:1: The Lord God of the Hebrews - It is very likely that the term Lord, יויה Yehovah, is used here to point out particularly his eternal power and Godhead; and that the term God, אלהי Elohey, is intended to be understood in the sense of Supporter, Defender, Protector, etc. Thus saith the self-existent, omnipotent, and eternal Being, the Supporter and Defender of the Hebrews, "Let my people go, that they may worship me."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:1: Exo 9:13, Exo 3:18, Exo 4:22, Exo 4:23, Exo 5:1, Exo 8:1, Exo 8:20, Exo 10:3
Carl Friedrich Keil and Franz Delitzsch
9:1
The fifth plague consisted of a severe Murrain, which carried off the cattle (מקנה, the living property) of the Egyptians, that were in the field. To show how Pharaoh was accumulating guilt by his obstinate resistance, in the announcement of this plague the expression, "If thou refuse to let them go" (cf. Ex 8:2), is followed by the words, "and wilt hold them (the Israelites) still" (עוד still further, even after Jehovah has so emphatically declared His will).
John Gill
9:1 Then the Lord said unto Moses,.... The same day the plague of the flies was removed:
go in unto Pharaoh boldly, without any fear of him or his court:
and tell him, thus saith the Lord God of the Hebrews: speak in the name of Jehovah, the God whom the Hebrews worship, and who owns them for his people, and has a special love for them, and takes a special care of them, and is not ashamed to be called their God, as poor and as oppressed as they be:
let my people go, that they may serve me; this demand had been often made, and, though so reasonable, was refused.
9:29:2: Ապա թէ ո՛չ կամիս արձակել զժողովուրդ իմ, այլ տակաւին ունիցիս զդա։
2 Իսկ եթէ չուզենաս արձակել իմ ժողովրդին եւ դեռ պահես նրան,
2 Քանզի եթէ զանոնք արձակել չուզես ու տակաւին պինդ բռնես զանոնք,
Ապա թէ ոչ կամիս արձակել զժողովուրդ իմ, այլ տակաւին ունիցիս զդա:

9:2: Ապա թէ ո՛չ կամիս արձակել զժողովուրդ իմ, այլ տակաւին ունիցիս զդա։
2 Իսկ եթէ չուզենաս արձակել իմ ժողովրդին եւ դեռ պահես նրան,
2 Քանզի եթէ զանոնք արձակել չուզես ու տակաւին պինդ բռնես զանոնք,
zohrab-1805▾ eastern-1994▾ western am▾
9:22: ибо если ты не захочешь отпустить и еще будешь удерживать его,
9:2 εἰ ει if; whether μὲν μεν first of all οὖν ουν then μὴ μη not βούλει βουλομαι want ἐξαποστεῖλαι εξαποστελλω send forth τὸν ο the λαόν λαος populace; population μου μου of me; mine ἀλλ᾿ αλλα but ἔτι ετι yet; still ἐγκρατεῖς εγκρατεω he; him
9:2 כִּ֛י kˈî כִּי that אִם־ ʔim- אִם if מָאֵ֥ן māʔˌēn מאן refuse אַתָּ֖ה ʔattˌā אַתָּה you לְ lᵊ לְ to שַׁלֵּ֑חַ šallˈēₐḥ שׁלח send וְ wᵊ וְ and עֹודְךָ֖ ʕôḏᵊḵˌā עֹוד duration מַחֲזִ֥יק maḥᵃzˌîq חזק be strong בָּֽם׃ bˈām בְּ in
9:2. quod si adhuc rennuis et retines eosBut if thou refuse, and withhold them still:
2. For if thou refuse to let them go, and wilt hold them still,
9:2. But if you still refuse, and you retain them,
9:2. For if thou refuse to let [them] go, and wilt hold them still,
For if thou refuse to let [them] go, and wilt hold them still:

2: ибо если ты не захочешь отпустить и еще будешь удерживать его,
9:2
εἰ ει if; whether
μὲν μεν first of all
οὖν ουν then
μὴ μη not
βούλει βουλομαι want
ἐξαποστεῖλαι εξαποστελλω send forth
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
ἀλλ᾿ αλλα but
ἔτι ετι yet; still
ἐγκρατεῖς εγκρατεω he; him
9:2
כִּ֛י kˈî כִּי that
אִם־ ʔim- אִם if
מָאֵ֥ן māʔˌēn מאן refuse
אַתָּ֖ה ʔattˌā אַתָּה you
לְ lᵊ לְ to
שַׁלֵּ֑חַ šallˈēₐḥ שׁלח send
וְ wᵊ וְ and
עֹודְךָ֖ ʕôḏᵊḵˌā עֹוד duration
מַחֲזִ֥יק maḥᵃzˌîq חזק be strong
בָּֽם׃ bˈām בְּ in
9:2. quod si adhuc rennuis et retines eos
But if thou refuse, and withhold them still:
9:2. But if you still refuse, and you retain them,
9:2. For if thou refuse to let [them] go, and wilt hold them still,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:2: Exo 4:23, Exo 8:2, Exo 10:4; Lev 26:14-16, Lev 26:23, Lev 26:24, Lev 26:27, Lev 26:28; Psa 7:11, Psa 7:12, Psa 68:21; Isa 1:20; Rom 2:8; Rev 2:21, Rev 2:22, Rev 16:9
John Gill
9:2 For if thou refuse to let them go,.... Continue to refuse, as he had done:
and wilt hold them still; in the land, and under his dominion and oppression.
9:39:3: Ահա ձեռն Տեառն եղիցի ՚ի խաշինս քո որ ՚ի դաշտի են, եւ ՚ի ձիս, եւ յէշս եւ յուղտս, եւ յարջառ, եւ յոչխար՝ մահո՛ւ մեծաւ յոյժ։
3 Տիրոջ ձեռքը, ահա, կ’իջնի դաշտում գտնուող քո անասունների հօտերի՝ ձիերի, էշերի, ուղտերի, արջառների ու ոչխարների վրայ, եւ շատ մեծ կոտորած կը լինի:
3 Ահա Տէրոջը ձեռքը դաշտին մէջ եղած քու հօտերուդ վրայ ըլլալով՝ ձիերուն, էշերուն, ուղտերուն, արջառներուն ու ոչխարներուն մէջ խիստ սաստիկ կոտորած պիտի ըլլայ։
ահա ձեռն Տեառն եղիցի ի խաշինս քո որ ի դաշտի են, եւ ի ձիս եւ յէշս եւ յուղտս եւ յարջառ եւ յոչխար մահու մեծաւ յոյժ:

9:3: Ահա ձեռն Տեառն եղիցի ՚ի խաշինս քո որ ՚ի դաշտի են, եւ ՚ի ձիս, եւ յէշս եւ յուղտս, եւ յարջառ, եւ յոչխար՝ մահո՛ւ մեծաւ յոյժ։
3 Տիրոջ ձեռքը, ահա, կ’իջնի դաշտում գտնուող քո անասունների հօտերի՝ ձիերի, էշերի, ուղտերի, արջառների ու ոչխարների վրայ, եւ շատ մեծ կոտորած կը լինի:
3 Ահա Տէրոջը ձեռքը դաշտին մէջ եղած քու հօտերուդ վրայ ըլլալով՝ ձիերուն, էշերուն, ուղտերուն, արջառներուն ու ոչխարներուն մէջ խիստ սաստիկ կոտորած պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
9:33: то вот, рука Господня будет на скоте твоем, который в поле, на конях, на ослах, на верблюдах, на волах и овцах: будет моровая язва весьма тяжкая;
9:3 ἰδοὺ ιδου see!; here I am χεὶρ χειρ hand κυρίου κυριος lord; master ἐπέσται επειμι upon ἐν εν in τοῖς ο the κτήνεσίν κτηνος livestock; animal σου σου of you; your τοῖς ο the ἐν εν in τοῖς ο the πεδίοις πεδιον in τε τε both; and τοῖς ο the ἵπποις ιππος horse καὶ και and; even ἐν εν in τοῖς ο the ὑποζυγίοις υποζυγιον beast of burden καὶ και and; even ταῖς ο the καμήλοις καμηλος camel καὶ και and; even βουσὶν βους ox καὶ και and; even προβάτοις προβατον sheep θάνατος θανατος death μέγας μεγας great; loud σφόδρα σφοδρα vehemently; tremendously
9:3 הִנֵּ֨ה hinnˌē הִנֵּה behold יַד־ yaḏ- יָד hand יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH הֹויָ֗ה hôyˈā היה be בְּ bᵊ בְּ in מִקְנְךָ֙ miqnᵊḵˌā מִקְנֶה purchase אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field בַּ ba בְּ in † הַ the סּוּסִ֤ים ssûsˈîm סוּס horse בַּֽ bˈa בְּ in † הַ the חֲמֹרִים֙ ḥᵃmōrîm חֲמֹור he-ass בַּ ba בְּ in † הַ the גְּמַלִּ֔ים ggᵊmallˈîm גָּמָל camel בַּ ba בְּ in † הַ the בָּקָ֖ר bbāqˌār בָּקָר cattle וּ û וְ and בַ va בְּ in † הַ the צֹּ֑אן ṣṣˈōn צֹאן cattle דֶּ֖בֶר dˌever דֶּבֶר pest כָּבֵ֥ד kāvˌēḏ כָּבֵד heavy מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
9:3. ecce manus mea erit super agros tuos et super equos et asinos et camelos et boves et oves pestis valde gravisBehold my hand shall be upon thy fields; and a very grievous murrain upon thy horses, and asses, and camels, and oxen, and sheep.
3. behold, the hand of the LORD is upon thy cattle which is in the field, upon the horses, upon the asses, upon the camels, upon the herds, and upon the flocks: a very grievous murrain.
9:3. behold, my hand will be over your fields. And a very grievous pestilence will be upon the horses, and the donkeys, and the camels, and the oxen, and the sheep.
9:3. Behold, the hand of the LORD is upon thy cattle which [is] in the field, upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheep: [there shall be] a very grievous murrain.
Behold, the hand of the LORD is upon thy cattle which [is] in the field, upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheep: [there shall be] a very grievous murrain:

3: то вот, рука Господня будет на скоте твоем, который в поле, на конях, на ослах, на верблюдах, на волах и овцах: будет моровая язва весьма тяжкая;
9:3
ἰδοὺ ιδου see!; here I am
χεὶρ χειρ hand
κυρίου κυριος lord; master
ἐπέσται επειμι upon
ἐν εν in
τοῖς ο the
κτήνεσίν κτηνος livestock; animal
σου σου of you; your
τοῖς ο the
ἐν εν in
τοῖς ο the
πεδίοις πεδιον in
τε τε both; and
τοῖς ο the
ἵπποις ιππος horse
καὶ και and; even
ἐν εν in
τοῖς ο the
ὑποζυγίοις υποζυγιον beast of burden
καὶ και and; even
ταῖς ο the
καμήλοις καμηλος camel
καὶ και and; even
βουσὶν βους ox
καὶ και and; even
προβάτοις προβατον sheep
θάνατος θανατος death
μέγας μεγας great; loud
σφόδρα σφοδρα vehemently; tremendously
9:3
הִנֵּ֨ה hinnˌē הִנֵּה behold
יַד־ yaḏ- יָד hand
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
הֹויָ֗ה hôyˈā היה be
בְּ bᵊ בְּ in
מִקְנְךָ֙ miqnᵊḵˌā מִקְנֶה purchase
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field
בַּ ba בְּ in
הַ the
סּוּסִ֤ים ssûsˈîm סוּס horse
בַּֽ bˈa בְּ in
הַ the
חֲמֹרִים֙ ḥᵃmōrîm חֲמֹור he-ass
בַּ ba בְּ in
הַ the
גְּמַלִּ֔ים ggᵊmallˈîm גָּמָל camel
בַּ ba בְּ in
הַ the
בָּקָ֖ר bbāqˌār בָּקָר cattle
וּ û וְ and
בַ va בְּ in
הַ the
צֹּ֑אן ṣṣˈōn צֹאן cattle
דֶּ֖בֶר dˌever דֶּבֶר pest
כָּבֵ֥ד kāvˌēḏ כָּבֵד heavy
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
9:3. ecce manus mea erit super agros tuos et super equos et asinos et camelos et boves et oves pestis valde gravis
Behold my hand shall be upon thy fields; and a very grievous murrain upon thy horses, and asses, and camels, and oxen, and sheep.
9:3. behold, my hand will be over your fields. And a very grievous pestilence will be upon the horses, and the donkeys, and the camels, and the oxen, and the sheep.
9:3. Behold, the hand of the LORD is upon thy cattle which [is] in the field, upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheep: [there shall be] a very grievous murrain.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:3: The hand of the Lord - The power of God manifested in judgment.
Upon the horses - סוסים susim. This is the first place the horse is mentioned; a creature for which Egypt and Arabia were always famous. סס sus is supposed to have the same meaning with שש sas, which signifies to be active, brisk, or lively, all which are proper appellatives of the horse, especially in Arabia and Egypt. Because of their activity and swiftness they were sacrificed and dedicated to the sun, and perhaps it was principally on this account that God prohibited the use of them among the Israelites.
A very grievous murrain - The murrain is a very contagious disease among cattle, the symptoms of which are a hanging down and swelling of the head, abundance of gum in the eyes, rattling in the throat, difficulty of breathing, palpitation of the heart, staggering, a hot breath, and a shining tongue; which symptoms prove that a general inflammation has taken place. The original word דבר deber is variously translated. The Septuagint have θανατος, death; the Vulgate has pestis, a plague or pestilence; the old Saxon version, to die, any fatal disease. Our English word murrain comes either from the French mourir, to die, or from the Greek μαραινω maraino, to grow lean, waste away. The term mortality would be the nearest in sense to the original, as no particular disorder is specified by the Hebrew word.
Albert Barnes: Notes on the Bible - 1834
9:3: A very grievous murrain - Or "pestilence;" but the word "murrain," i. e. "a great mortality," exactly expresses the meaning. This terrible visitation struck far more severely than the preceding, which had caused distress and suffering; it attacked the resources of the nation.
The camels - These animals are only twice mentioned, here and Gen 12:16, in connection with Egypt. Though camels are never represented on the monuments, they were known to the Egyptians, and were probably used on the frontier.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:3: the hand: Exo 7:4, Exo 8:19; Sa1 5:6-11, Sa1 6:9; Act 13:11
murrain: We may observe a particular scope and meaning in this calamity, if we consider it in regard to the Egyptians, which would not have existed in respect to any other people. They held in idolatrous Rev_erence almost every animal, but some they held in particular veneration; as the ox, cow, and ram. Among these, Apis and Mnevis are well known; the former being a sacred bull, worshipped at Memphis, as the latter was at Heliopolis. A cow or heifer had the like honours at Momemphis; and the same practice seems to have been adopted in most of the Egyptian nomes. By the infliction of this judgment, the Egyptian deities sank before the God of the Hebrews. See Bryant, pp. 87-93. Exo 5:3
Carl Friedrich Keil and Franz Delitzsch
9:3
"The hand of Jehovah will be (הויה, which only occurs here, as the participle of היה, generally takes its form from הוה, Neh 6:6; Eccles 2:22) against thy cattle...as a very severe plague (דּבר that which sweeps away, a plague), i.e., will smite them with a severe plague. A distinction was again made between the Israelites and the Egyptians. "Of all (the cattle) belonging to the children of Israel, not one (דּבּר Ex 9:4, = אחד Ex 9:6) shall die." A definite time was also fixed for the coming of the plague, as in the case of the previous one (Ex 8:23), in order that, whereas murrains occasionally occur in Egypt, Pharaoh might discern in his one the judgment of Jehovah.
John Gill
9:3 Behold, the hand of the Lord,.... Which was stronger than his, with which he held the Israelites:
is upon thy cattle which is in the field: this takes in all in general, of which the particulars follow, though limited to such as were in the field, and so did not take in what were at home in their out houses and stables:
upon the horses: of which there was great plenty in Egypt, as appears from various places of Scripture:
upon the asses; used for carrying burdens from place to place:
and upon the camels; used the like purposes, and to ride upon, and particularly to travel with through desert places for commerce, being able to proceed on without water for a considerable time:
upon the oxen, and upon the sheep; oxen were for labour to plough with, and sheep for their wool, and all of them to trade with: there shall be
a very grievous murrain: or "pestilence" (y), a very noisome one, and which would carry off great numbers; the Targums of Onkelos and Jonathan render it a "death", as the Jews commonly call a pestilence, whether on man or beast, because it generally sweeps away large numbers.
(y) "pestis", V. L. Pagninus, Montanus, Piscator; "pestilentia", Drusius; so Tigurine version.
John Wesley
9:3 The hand of the Lord - Immediately, without the stretching out of Aaron's hand, is upon the cattle, many of which, some of all kinds, shall die by a sort of pestilence. The hand of God is to be acknowledged even in the sickness and death of cattle, or other damage sustained in them; for a sparrow falls not to the ground without our father. And his providence is to be acknowledged with thankfulness in the life of the cattle, for he preserveth man and beast, Ps 36:6.
Robert Jamieson, A. R. Fausset and David Brown
9:3 MURRAIN OF BEASTS. (Ex 9:1-7)
Behold, the hand of the Lord is upon thy cattle--A fifth application was made to Pharaoh in behalf of the Israelites by Moses, who was instructed to tell him that, if he persisted in opposing their departure, a pestilence would be sent among all the flocks and herds of the Egyptians, while those of the Israelites would be spared. As he showed no intention of keeping his promise, he was still a mark for the arrows of the Almighty's quiver, and the threatened plague of which he was forewarned was executed. But it is observable that in this instance it was not inflicted through the instrumentality or waving of Aaron's rod, but directly by the hand of the Lord, and the fixing of the precise time tended still further to determine the true character of the calamity (Jer 12:4).
9:49:4: Եւ արարից ե՛ս սքանչելիս ՚ի մէջ խաշանցն Եգիպտացւոց, եւ ՚ի մէջ խաշանցն Իսրայէլի. եւ ո՛չ ծախեսցի յամենայն որդւոցն Իսրայէլի կռինչն։
4 Ես զարմանահրաշ գործեր կ’անեմ՝ եգիպտացիների հօտերը եւ իսրայէլացիների հօտերը կը զատորոշեմ, եւ ոչ մի իսրայէլացու անասուն չի կորչի”»:
4 Տէրը Իսրայէլի հօտերը ու Եգիպտոսի հօտերը պիտի զատէ եւ Իսրայէլի որդիներուն անասուններէն ոեւէ մէկը պիտի չմեռնի’»։
Եւ [98]արարից ես սքանչելիս`` ի մէջ խաշանցն Եգիպտացւոց, եւ ի մէջ խաշանցն Իսրայելի, եւ ոչ ծախեսցի [99]յամենայն որդւոցն Իսրայելի կռինչն:

9:4: Եւ արարից ե՛ս սքանչելիս ՚ի մէջ խաշանցն Եգիպտացւոց, եւ ՚ի մէջ խաշանցն Իսրայէլի. եւ ո՛չ ծախեսցի յամենայն որդւոցն Իսրայէլի կռինչն։
4 Ես զարմանահրաշ գործեր կ’անեմ՝ եգիպտացիների հօտերը եւ իսրայէլացիների հօտերը կը զատորոշեմ, եւ ոչ մի իսրայէլացու անասուն չի կորչի”»:
4 Տէրը Իսրայէլի հօտերը ու Եգիպտոսի հօտերը պիտի զատէ եւ Իսրայէլի որդիներուն անասուններէն ոեւէ մէկը պիտի չմեռնի’»։
zohrab-1805▾ eastern-1994▾ western am▾
9:44: и разделит Господь между скотом Израильским и скотом Египетским, и из всего [скота] сынов Израилевых не умрет ничего.
9:4 καὶ και and; even παραδοξάσω παραδοξαζω I ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the κτηνῶν κτηνος livestock; animal τῶν ο the Αἰγυπτίων αιγυπτιος Egyptian καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the κτηνῶν κτηνος livestock; animal τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel οὐ ου not τελευτήσει τελευταω meet an end ἀπὸ απο from; away πάντων πας all; every τῶν ο the τοῦ ο the Ισραηλ ισραηλ.1 Israel υἱῶν υιος son ῥητόν ρητος stated; specified
9:4 וְ wᵊ וְ and הִפְלָ֣ה hiflˈā פלה be special יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בֵּ֚ין ˈbên בַּיִן interval מִקְנֵ֣ה miqnˈē מִקְנֶה purchase יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and בֵ֖ין vˌên בַּיִן interval מִקְנֵ֣ה miqnˈē מִקְנֶה purchase מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָמ֛וּת yāmˈûṯ מות die מִ mi מִן from כָּל־ kkol- כֹּל whole לִ li לְ to בְנֵ֥י vᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel דָּבָֽר׃ dāvˈār דָּבָר word
9:4. et faciet Dominus mirabile inter possessiones Israhel et possessiones Aegyptiorum ut nihil omnino intereat ex his quae pertinent ad filios IsrahelAnd the Lord will make a wonderful difference between the possessions of Israel and the possessions of the Egyptians, that nothing at all shall die of those things that belong to the children of Israel.
4. And the LORD shall sever between the cattle of Israel and the cattle of Egypt: and there shall nothing die of all that belongeth to the children of Israel.
9:4. And the Lord will cause a miracle between the possessions of Israel and the possessions of the Egyptians, so that nothing at all will perish from those things which belong to the sons of Israel.”
9:4. And the LORD shall sever between the cattle of Israel and the cattle of Egypt: and there shall nothing die of all [that is] the children’s of Israel.
And the LORD shall sever between the cattle of Israel and the cattle of Egypt: and there shall nothing die of all [that is] the children' s of Israel:

4: и разделит Господь между скотом Израильским и скотом Египетским, и из всего [скота] сынов Израилевых не умрет ничего.
9:4
καὶ και and; even
παραδοξάσω παραδοξαζω I
ἐν εν in
τῷ ο the
καιρῷ καιρος season; opportunity
ἐκείνῳ εκεινος that
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
κτηνῶν κτηνος livestock; animal
τῶν ο the
Αἰγυπτίων αιγυπτιος Egyptian
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
κτηνῶν κτηνος livestock; animal
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
οὐ ου not
τελευτήσει τελευταω meet an end
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
υἱῶν υιος son
ῥητόν ρητος stated; specified
9:4
וְ wᵊ וְ and
הִפְלָ֣ה hiflˈā פלה be special
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
בֵּ֚ין ˈbên בַּיִן interval
מִקְנֵ֣ה miqnˈē מִקְנֶה purchase
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
בֵ֖ין vˌên בַּיִן interval
מִקְנֵ֣ה miqnˈē מִקְנֶה purchase
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יָמ֛וּת yāmˈûṯ מות die
מִ mi מִן from
כָּל־ kkol- כֹּל whole
לִ li לְ to
בְנֵ֥י vᵊnˌê בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
דָּבָֽר׃ dāvˈār דָּבָר word
9:4. et faciet Dominus mirabile inter possessiones Israhel et possessiones Aegyptiorum ut nihil omnino intereat ex his quae pertinent ad filios Israhel
And the Lord will make a wonderful difference between the possessions of Israel and the possessions of the Egyptians, that nothing at all shall die of those things that belong to the children of Israel.
9:4. And the Lord will cause a miracle between the possessions of Israel and the possessions of the Egyptians, so that nothing at all will perish from those things which belong to the sons of Israel.”
9:4. And the LORD shall sever between the cattle of Israel and the cattle of Egypt: and there shall nothing die of all [that is] the children’s of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:4: The Lord shall sever - See Clarke on Exo 8:22 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:4: Exo 8:22, Exo 10:23, Exo 12:13; Isa 65:13, Isa 65:14; Mal 3:18
Geneva 1599
9:4 And the LORD shall (a) sever between the cattle of Israel and the cattle of Egypt: and there shall nothing die of all [that is] the children's of Israel.
(a) He will declare his heavenly judgment against his enemies, and his favour toward his children.
John Gill
9:4 And the Lord shall sever between the cattle of Israel and the cattle of Egypt,.... Make such a difference and distinction between them, that the murrain should not be on the one, when it was on the other, and which was a very marvellous thing; and especially in the land of Goshen, where the Egyptians had much cattle, and Pharaoh himself, see Gen 47:6 and yet, though the cattle of Israel breathed in the same air, drank of the same water, and fed in the same pastures, they had not the murrain as the cattle of Egypt had; and the word here used signifies a marvellous separation, as has been observed on Ex 7:22,
and there shall nothing die of all that is the children's of Israel; not an horse, nor an ass, nor an ox, nor a sheep.
9:59:5: Եւ ժամանակեա՛ց Աստուած եւ ասէ. Վաղի՛ւ արասցէ քեզ Տէր զբանդ զայդ՝ ՚ի վերայ երկրիդ[565]։ [565] Այլք. Վաղիւ արասցէ Տէր զբա՛՛։
5 Եւ Աստուած ժամկէտ նշանակեց ու ասաց. «Վաղն իսկ Տէրը կ’իրագործի այդ բանը երկրի վրայ»:
5 Տէրը ժամանակ որոշեց՝ ըսելով. «Վաղը Տէրը այս բանը պիտի ընէ երկրի վրայ»։
Եւ ժամանակեաց [100]Աստուած եւ ասէ. Վաղիւ արասցէ Տէր զբանդ զայդ ի վերայ երկրիդ:

9:5: Եւ ժամանակեա՛ց Աստուած եւ ասէ. Վաղի՛ւ արասցէ քեզ Տէր զբանդ զայդ՝ ՚ի վերայ երկրիդ[565]։
[565] Այլք. Վաղիւ արասցէ Տէր զբա՛՛։
5 Եւ Աստուած ժամկէտ նշանակեց ու ասաց. «Վաղն իսկ Տէրը կ’իրագործի այդ բանը երկրի վրայ»:
5 Տէրը ժամանակ որոշեց՝ ըսելով. «Վաղը Տէրը այս բանը պիտի ընէ երկրի վրայ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:55: И назначил Господь время, сказав: завтра сделает это Господь в земле сей.
9:5 καὶ και and; even ἔδωκεν διδωμι give; deposit ὁ ο the θεὸς θεος God ὅρον ορος.1 tell; declare ἐν εν in τῇ ο the αὔριον αυριον tomorrow; next day ποιήσει ποιεω do; make κύριος κυριος lord; master τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
9:5 וַ wa וְ and יָּ֥שֶׂם yyˌāśem שׂים put יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מֹועֵ֣ד môʕˈēḏ מֹועֵד appointment לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say מָחָ֗ר māḥˈār מָחָר next day יַעֲשֶׂ֧ה yaʕᵃśˈeh עשׂה make יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH הַ ha הַ the דָּבָ֥ר ddāvˌār דָּבָר word הַ ha הַ the זֶּ֖ה zzˌeh זֶה this בָּ bā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
9:5. constituitque Dominus tempus dicens cras faciet Dominus verbum istud in terraAnd the Lord appointed a time, saying: To morrow will the Lord do this thing in the land.
5. And the LORD appointed a set time, saying, Tomorrow the LORD shall do this thing in the land.
9:5. And the Lord appointed a time, saying: “Tomorrow, the Lord will accomplish this word in the land.”
9:5. And the LORD appointed a set time, saying, To morrow the LORD shall do this thing in the land.
And the LORD appointed a set time, saying, To morrow the LORD shall do this thing in the land:

5: И назначил Господь время, сказав: завтра сделает это Господь в земле сей.
9:5
καὶ και and; even
ἔδωκεν διδωμι give; deposit
ο the
θεὸς θεος God
ὅρον ορος.1 tell; declare
ἐν εν in
τῇ ο the
αὔριον αυριον tomorrow; next day
ποιήσει ποιεω do; make
κύριος κυριος lord; master
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
9:5
וַ wa וְ and
יָּ֥שֶׂם yyˌāśem שׂים put
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
מֹועֵ֣ד môʕˈēḏ מֹועֵד appointment
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
מָחָ֗ר māḥˈār מָחָר next day
יַעֲשֶׂ֧ה yaʕᵃśˈeh עשׂה make
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
הַ ha הַ the
דָּבָ֥ר ddāvˌār דָּבָר word
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
בָּ בְּ in
הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
9:5. constituitque Dominus tempus dicens cras faciet Dominus verbum istud in terra
And the Lord appointed a time, saying: To morrow will the Lord do this thing in the land.
9:5. And the Lord appointed a time, saying: “Tomorrow, the Lord will accomplish this word in the land.”
9:5. And the LORD appointed a set time, saying, To morrow the LORD shall do this thing in the land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:5: To-morrow the Lord shall do this - By thus foretelling the evil, he showed his prescience and power; and from this both the Egyptians and Hebrews must see that the mortality that ensued was no casualty, but the effect of a predetermined purpose in the Divine justice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:5: a set time: Exo 9:18, Exo 8:23, Exo 10:4; Num 16:5; Job 24:1; Ecc 3:1-11; Jer 28:16, Jer 28:17; Mat 27:63, Mat 27:64
John Gill
9:5 And the Lord appointed a set time,.... For the coming of this plague, that it might plainly appear it came from him, and was not owing to any natural cause:
saying, tomorrow the Lord shall do this thing in the land; thus giving him time and space, as he had often done before, to consider the matter well, repent of his obstinacy, and dismiss the people of Israel, and so prevent the plague coming upon the cattle, as threatened.
9:69:6: Եւ արար Տէր զբանն զայն ՚ի վաղիւ անդր։ եւ սատակեցաւ ամենայն անասուն Եգիպտացւոցն. բայց յանասնոց որդւոցն Իսրայէլի ո՛չ ծախեցաւ՝ եւ ո՛չ ինչ։
6 Եւ Տէրը յաջորդ օրն իսկ արեց այդ բանը. եգիպտացիների բոլոր անասունները սատկեցին, իսկ իսրայէլացիների ոչ մի անասուն չոչնչացաւ:
6 Եւ հետեւեալ օրը Տէրը այս բանը ըրաւ ու Եգիպտացիներուն բոլոր հօտերը մեռան. բայց Իսրայէլի որդիներուն հօտերէն մէկը չմեռաւ։
Եւ արար Տէր զբանն զայն ի վաղիւ անդր, եւ սատակեցաւ ամենայն անասուն Եգիպտացւոցն. բայց յանասնոց որդւոցն Իսրայելի ոչ ծախեցաւ եւ ոչ ինչ:

9:6: Եւ արար Տէր զբանն զայն ՚ի վաղիւ անդր։ եւ սատակեցաւ ամենայն անասուն Եգիպտացւոցն. բայց յանասնոց որդւոցն Իսրայէլի ո՛չ ծախեցաւ՝ եւ ո՛չ ինչ։
6 Եւ Տէրը յաջորդ օրն իսկ արեց այդ բանը. եգիպտացիների բոլոր անասունները սատկեցին, իսկ իսրայէլացիների ոչ մի անասուն չոչնչացաւ:
6 Եւ հետեւեալ օրը Տէրը այս բանը ըրաւ ու Եգիպտացիներուն բոլոր հօտերը մեռան. բայց Իսրայէլի որդիներուն հօտերէն մէկը չմեռաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:66: И сделал это Господь на другой день, и вымер весь скот Египетский; из скота же сынов Израилевых не умерло ничего.
9:6 καὶ και and; even ἐποίησεν ποιεω do; make κύριος κυριος lord; master τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he τῇ ο the ἐπαύριον επαυριον tomorrow; next day καὶ και and; even ἐτελεύτησεν τελευταω meet an end πάντα πας all; every τὰ ο the κτήνη κτηνος livestock; animal τῶν ο the Αἰγυπτίων αιγυπτιος Egyptian ἀπὸ απο from; away δὲ δε though; while τῶν ο the κτηνῶν κτηνος livestock; animal τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel οὐκ ου not ἐτελεύτησεν τελευταω meet an end οὐδέν ουδεις no one; not one
9:6 וַ wa וְ and יַּ֨עַשׂ yyˌaʕaś עשׂה make יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֤ר ddāvˈār דָּבָר word הַ ha הַ the זֶּה֙ zzˌeh זֶה this מִֽ mˈi מִן from מָּחֳרָ֔ת mmoḥᵒrˈāṯ מָחֳרָת next day וַ wa וְ and יָּ֕מָת yyˈāmoṯ מות die כֹּ֖ל kˌōl כֹּל whole מִקְנֵ֣ה miqnˈē מִקְנֶה purchase מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וּ û וְ and מִ mi מִן from מִּקְנֵ֥ה mmiqnˌē מִקְנֶה purchase בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לֹא־ lō- לֹא not מֵ֥ת mˌēṯ מות die אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
9:6. fecit ergo Dominus verbum hoc altero die mortuaque sunt omnia animantia Aegyptiorum de animalibus vero filiorum Israhel nihil omnino periitThe Lord therefore did this thing the next day: and all the beasts of the Egyptians died, but of the beasts of the children of Israel there died not one.
6. And the LORD did that thing on the morrow, and all the cattle of Egypt died: but of the cattle of the children of Israel died not one.
9:6. Therefore, the Lord accomplished this word the next day. And all the animals of the Egyptians died. Yet truly, of the animals of the sons of Israel, nothing at all perished.
9:6. And the LORD did that thing on the morrow, and all the cattle of Egypt died: but of the cattle of the children of Israel died not one.
And the LORD did that thing on the morrow, and all the cattle of Egypt died: but of the cattle of the children of Israel died not one:

6: И сделал это Господь на другой день, и вымер весь скот Египетский; из скота же сынов Израилевых не умерло ничего.
9:6
καὶ και and; even
ἐποίησεν ποιεω do; make
κύριος κυριος lord; master
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
τῇ ο the
ἐπαύριον επαυριον tomorrow; next day
καὶ και and; even
ἐτελεύτησεν τελευταω meet an end
πάντα πας all; every
τὰ ο the
κτήνη κτηνος livestock; animal
τῶν ο the
Αἰγυπτίων αιγυπτιος Egyptian
ἀπὸ απο from; away
δὲ δε though; while
τῶν ο the
κτηνῶν κτηνος livestock; animal
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
οὐκ ου not
ἐτελεύτησεν τελευταω meet an end
οὐδέν ουδεις no one; not one
9:6
וַ wa וְ and
יַּ֨עַשׂ yyˌaʕaś עשׂה make
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֤ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
מִֽ mˈi מִן from
מָּחֳרָ֔ת mmoḥᵒrˈāṯ מָחֳרָת next day
וַ wa וְ and
יָּ֕מָת yyˈāmoṯ מות die
כֹּ֖ל kˌōl כֹּל whole
מִקְנֵ֣ה miqnˈē מִקְנֶה purchase
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וּ û וְ and
מִ mi מִן from
מִּקְנֵ֥ה mmiqnˌē מִקְנֶה purchase
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לֹא־ lō- לֹא not
מֵ֥ת mˌēṯ מות die
אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
9:6. fecit ergo Dominus verbum hoc altero die mortuaque sunt omnia animantia Aegyptiorum de animalibus vero filiorum Israhel nihil omnino periit
The Lord therefore did this thing the next day: and all the beasts of the Egyptians died, but of the beasts of the children of Israel there died not one.
9:6. Therefore, the Lord accomplished this word the next day. And all the animals of the Egyptians died. Yet truly, of the animals of the sons of Israel, nothing at all perished.
9:6. And the LORD did that thing on the morrow, and all the cattle of Egypt died: but of the cattle of the children of Israel died not one.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Как видно из 9–10: и 19: ст. данной главы, выражение: «вымер весь скот египетский» нельзя понимать в буквальном смысле. Оно имеет в виду или скот, бывший в поле (3), или указывает на все виды скота (3), поражение которых составляет отличие казни от обычных эпидемий, ограничивающихся одной какой-нибудь породой.
Adam Clarke: Commentary on the Bible - 1831
9:6: All the cattle of Egypt died - That is, All the cattle that did die belonged to the Egyptians, but not one died that belonged to the Israelites, Exo 9:4, Exo 9:6. That the whole stock of cattle belonging to the Egyptians did not die we have the fullest proof, because there were cattle both to be killed and saved alive in the ensuing plague, Exo 9:19-25. By this judgment the Egyptians must see the vanity of the whole of their national worship, when they found the animals which they not only held sacred but deified, slain without distinction among the common herd, by a pestilence sent from the hand of Jehovah. One might naturally suppose that after this the animal worship of the Egyptians could never more maintain its ground.
Albert Barnes: Notes on the Bible - 1834
9:6: All the cattle - i. e. which were left in the field; compare Exo 9:19-21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:6: Exo 9:19, Exo 9:25; Psa 78:48, Psa 78:50
Carl Friedrich Keil and Franz Delitzsch
9:6
In the words "all the cattle of the Egyptians died," all is not to be taken in an absolute sense, but according to popular usage, as denoting such a quantity, that what remained was nothing in comparison; and, according to Ex 9:3, it must be entirely restricted to the cattle in the field. For, according to Ex 9:9 and Ex 9:19, much of the cattle of the Egyptians still remained even after this murrain, though it extended to all kinds of cattle, horses, asses, camels, oxen, and sheep, and differed in this respect from natural murrains.
John Gill
9:6 And the Lord did that thing on the morrow,.... Brought a murrain, or a pestilential disease on the cattle. This, according to Bishop Usher, was on the second day of the seventh month, which afterwards became the first month, the month Abib, which answers to part of March and part of April, and seems to be about the seventeenth of March:
and all the cattle of Egypt died; not all absolutely, for we read of some afterwards, Ex 9:9 but all that were in the field, Ex 9:3 and it may be not strictly all of them, but the greatest part of them, as Aben Ezra interprets it; some, and a great many of all sorts, in which limited sense the word "all" is frequently used in Scripture:
but of the cattle of the children of Israel died not one; at least of the murrain, or by the hand of God, and perhaps not otherwise, which was very wonderful, since such a disorder is usually catching and spreading.
John Wesley
9:6 All the cattle died - All that were in the field. The creature is made subject to vanity by the sin of man, being liable, according to its capacity, both to serve his wickedness, and to share in his punishment. The Egyptians worshipped their cattle; it was among them that the Israelites learned to make a god of a calf; in that therefore this plague meets with them. But not one of the cattle of the Israelites died - Doth God take care for oxen? Yes, he doth, his providence extends itself to the meanest of his creatures.
Robert Jamieson, A. R. Fausset and David Brown
9:6 all the cattle of Egypt died--not absolutely every beast, for we find (Ex 9:19, Ex 9:21) that there were still some left; but a great many died of each herd--the mortality was frequent and widespread. The adaptation of this judgment consisted in Egyptians venerating the more useful animals such as the ox, the cow, and the ram; in all parts of the country temples were reared and divine honors paid to these domesticated beasts, and thus while the pestilence caused a great loss in money, it also struck a heavy blow at their superstition.
9:79:7: Իբրեւ ետես փարաւոն, թէ ո՛չ ծախեցաւ յանասնոց որդւոցն Իսրայէլի եւ ո՛չ ինչ. ծանրացա՛ւ սիրտ նորա, եւ ո՛չ արձակեաց զժողովուրդն։
7 Երբ փարաւոնը տեսաւ, որ իսրայէլացիների ոչ մի անասուն չի ոչնչացել, կարծրացաւ նրա սիրտը, եւ նա ժողովրդին չարձակեց: Ուռուցքներ
7 Փարաւոն մարդ ղրկեց ու տեսաւ թէ Իսրայէլի հօտերէն մէկն ալ մեռած չէ։ Փարաւոնին սիրտը աւելի խստացաւ ու ժողովուրդը չարձակեց։
Իբրեւ ետես փարաւոն, թէ ոչ ծախեցաւ յանասնոց որդւոցն Իսրայելի եւ ոչ ինչ, ծանրացաւ սիրտ նորա, եւ ոչ արձակեաց զժողովուրդն:

9:7: Իբրեւ ետես փարաւոն, թէ ո՛չ ծախեցաւ յանասնոց որդւոցն Իսրայէլի եւ ո՛չ ինչ. ծանրացա՛ւ սիրտ նորա, եւ ո՛չ արձակեաց զժողովուրդն։
7 Երբ փարաւոնը տեսաւ, որ իսրայէլացիների ոչ մի անասուն չի ոչնչացել, կարծրացաւ նրա սիրտը, եւ նա ժողովրդին չարձակեց: Ուռուցքներ
7 Փարաւոն մարդ ղրկեց ու տեսաւ թէ Իսրայէլի հօտերէն մէկն ալ մեռած չէ։ Փարաւոնին սիրտը աւելի խստացաւ ու ժողովուրդը չարձակեց։
zohrab-1805▾ eastern-1994▾ western am▾
9:77: Фараон послал [узнать], и вот, из скота Израилевых не умерло ничего. Но сердце фараоново ожесточилось, и он не отпустил народа.
9:7 ἰδὼν οραω view; see δὲ δε though; while Φαραω φαραω Pharaō; Farao ὅτι οτι since; that οὐκ ου not ἐτελεύτησεν τελευταω meet an end ἀπὸ απο from; away πάντων πας all; every τῶν ο the κτηνῶν κτηνος livestock; animal τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel οὐδέν ουδεις no one; not one ἐβαρύνθη βαρυνω weighty; weigh down ἡ ο the καρδία καρδια heart Φαραω φαραω Pharaō; Farao καὶ και and; even οὐκ ου not ἐξαπέστειλεν εξαποστελλω send forth τὸν ο the λαόν λαος populace; population
9:7 וַ wa וְ and יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh וְ wᵊ וְ and הִנֵּ֗ה hinnˈē הִנֵּה behold לֹא־ lō- לֹא not מֵ֛ת mˈēṯ מות die מִ mi מִן from מִּקְנֵ֥ה mmiqnˌē מִקְנֶה purchase יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel עַד־ ʕaḏ- עַד unto אֶחָ֑ד ʔeḥˈāḏ אֶחָד one וַ wa וְ and יִּכְבַּד֙ yyiḵbˌaḏ כבד be heavy לֵ֣ב lˈēv לֵב heart פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh וְ wᵊ וְ and לֹ֥א lˌō לֹא not שִׁלַּ֖ח šillˌaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָֽם׃ פ ʕˈām . f עַם people
9:7. et misit Pharao ad videndum nec erat quicquam mortuum de his quae possidebat Israhel ingravatumque est cor Pharaonis et non dimisit populumAnd Pharao sent to see; and there was not any thing dead of that which Israel possessed. And Pharao's heart was hardened, and he did not let the people go.
7. And Pharaoh sent, and, behold, there was not so much as one of the cattle of the Israelites dead. But the heart of Pharaoh was stubborn, and he did not let the people go.
9:7. And Pharaoh sent to see; neither was there anything dead of those things that Israel possessed. And the heart of Pharaoh was hardened, and he did not release the people.
9:7. And Pharaoh sent, and, behold, there was not one of the cattle of the Israelites dead. And the heart of Pharaoh was hardened, and he did not let the people go.
And Pharaoh sent, and, behold, there was not one of the cattle of the Israelites dead. And the heart of Pharaoh was hardened, and he did not let the people go:

7: Фараон послал [узнать], и вот, из скота Израилевых не умерло ничего. Но сердце фараоново ожесточилось, и он не отпустил народа.
9:7
ἰδὼν οραω view; see
δὲ δε though; while
Φαραω φαραω Pharaō; Farao
ὅτι οτι since; that
οὐκ ου not
ἐτελεύτησεν τελευταω meet an end
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
κτηνῶν κτηνος livestock; animal
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
οὐδέν ουδεις no one; not one
ἐβαρύνθη βαρυνω weighty; weigh down
ο the
καρδία καρδια heart
Φαραω φαραω Pharaō; Farao
καὶ και and; even
οὐκ ου not
ἐξαπέστειλεν εξαποστελλω send forth
τὸν ο the
λαόν λαος populace; population
9:7
וַ wa וְ and
יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send
פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh
וְ wᵊ וְ and
הִנֵּ֗ה hinnˈē הִנֵּה behold
לֹא־ lō- לֹא not
מֵ֛ת mˈēṯ מות die
מִ mi מִן from
מִּקְנֵ֥ה mmiqnˌē מִקְנֶה purchase
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
עַד־ ʕaḏ- עַד unto
אֶחָ֑ד ʔeḥˈāḏ אֶחָד one
וַ wa וְ and
יִּכְבַּד֙ yyiḵbˌaḏ כבד be heavy
לֵ֣ב lˈēv לֵב heart
פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
שִׁלַּ֖ח šillˌaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָֽם׃ פ ʕˈām . f עַם people
9:7. et misit Pharao ad videndum nec erat quicquam mortuum de his quae possidebat Israhel ingravatumque est cor Pharaonis et non dimisit populum
And Pharao sent to see; and there was not any thing dead of that which Israel possessed. And Pharao's heart was hardened, and he did not let the people go.
9:7. And Pharaoh sent to see; neither was there anything dead of those things that Israel possessed. And the heart of Pharaoh was hardened, and he did not release the people.
9:7. And Pharaoh sent, and, behold, there was not one of the cattle of the Israelites dead. And the heart of Pharaoh was hardened, and he did not let the people go.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Несмотря, однако, на это удостоверение в могуществе Всевышнего, сохранившего, согласно предсказанию, скот Своего народа, фараон не отпускает евреев. Причины этого заключаются всего скорее в том, что, будучи чувствительной для бедных, новая казнь не нанесла особенного ущерба состоянию самого фараона. В виду этого он желает лучше перенести меньшее бедствие, чем подвергнуться большему — лишиться даровых работников.
Adam Clarke: Commentary on the Bible - 1831
9:7: And Pharaoh sent, etc. - Finding so many of his own cattle and those of his subjects slain, he sent to see whether the mortality had reached to the cattle of the Israelites, that he might know whether this were a judgment inflicted by their God, and probably designing to replace the lost cattle of the Egyptians with those of the Israelites.
Albert Barnes: Notes on the Bible - 1834
9:7: Was hardened - See Exo 4:21. Pharaoh probably attributed the exemption of the Israelites to natural causes. They were a pastoral race, well acquainted with all that pertained to the care of cattle; and dwelling in a healthy district probably far more than the rest of Lower Egypt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:7: the heart: Exo 9:12, Exo 7:14, Exo 8:32; Job 9:4; Pro 29:1; Isa 48:4; Dan 5:20; Rom 9:18
Carl Friedrich Keil and Franz Delitzsch
9:7
But Pharaoh's heart still continued hardened, though he convinced himself by direct inquiry that the cattle of the Israelites had been spared.
Geneva 1599
9:7 And Pharaoh (b) sent, and, behold, there was not one of the cattle of the Israelites dead. And the heart of Pharaoh was hardened, and he did not let the people go.
(b) Into the land of Goshen, where the Israelites lived.
John Gill
9:7 And Pharaoh sent,.... Messengers to the land of Goshen, to see whether the murrain was upon the cattle of Israel or not, and whether any of them died or not. The Targum of Jonathan is,"he sent to Pelusium to see"
and inquire about this matter; that is, to Raamses, for so that paraphrase calls Raamses in Ex 1:11 a city built by the Israelites, and where many of them might dwell. This Pharaoh did, not merely out of curiosity, but to know whether the divine prediction was accomplished, and that he might have wherewith to confront it, could he find the murrain was upon any of the cattle of Israel, or any died of it; and if they did not, his view might be to convert them to his own use, and make up his loss, and the loss of his people, in a good measure in this way, and perhaps this may be the reason why he so little regarded this plague:
and, behold, there was not one of the cattle of the Israelites dead; which was very wonderful, and therefore a "behold", a note of admiration, is prefixed to it, yet it made no impression on Pharaoh:
and the heart of Pharaoh was hardened, and he did not let the people go; though this plague was so heavy upon him and his people, and the loss they sustained so great: in the other plagues of the water, the frogs, lice, and flies, though very troublesome and terrible, yet the loss was not very great; but here much damage was done to their property, yet this did not make his heart relent, or cause him to yield to let Israel go.
Robert Jamieson, A. R. Fausset and David Brown
9:7 Pharaoh sent . . . there was not one of the cattle of the Israelites dead--The despatch of confidential messengers indicates that he would not give credit to vague reports, and we may conclude that some impression had been made on his mind by that extraordinary exemption, but it was neither a good nor a permanent impression. His pride and obstinacy were in no degree subdued.
9:89:8: Խօսեցաւ Տէր ընդ Մովսիսի եւ ընդ Ահարոնի՝ եւ ասէ. Առէ՛ք դուք լի՛ ձեռօք ձերովք մոխիր հնոցի, եւ ցանեսցէ՛ զայն Մովսէս ընդ երկինս առաջի փարաւոնի՝ եւ առաջի ծառայից նորա.
8 Տէրը Մովսէսին ու Ահարոնին ասաց. «Լիքը ձեռքով հնոցի մոխիր վերցրէ՛ք, Մովսէսը փարաւոնի ու նրա պաշտօնեաների առաջ այն թող շաղ տայ դէպի երկինք:
8 Տէրը ըսաւ Մովսէսին ու Ահարոնին. «Առէ՛ք ձեռքերնիդ լեցուն հնոցի մոխիր։ Մովսէս դէպի երկինք թող ցանէ զայն՝ Փարաւոնին առջեւ
Խօսեցաւ Տէր ընդ Մովսիսի եւ ընդ Ահարոնի եւ ասէ. Առէք դուք լի ձեռօք ձերովք մոխիր հնոցի, եւ ցանեսցէ զայն Մովսէս ընդ երկինս առաջի փարաւոնի [101]եւ առաջի ծառայից նորա:

9:8: Խօսեցաւ Տէր ընդ Մովսիսի եւ ընդ Ահարոնի՝ եւ ասէ. Առէ՛ք դուք լի՛ ձեռօք ձերովք մոխիր հնոցի, եւ ցանեսցէ՛ զայն Մովսէս ընդ երկինս առաջի փարաւոնի՝ եւ առաջի ծառայից նորա.
8 Տէրը Մովսէսին ու Ահարոնին ասաց. «Լիքը ձեռքով հնոցի մոխիր վերցրէ՛ք, Մովսէսը փարաւոնի ու նրա պաշտօնեաների առաջ այն թող շաղ տայ դէպի երկինք:
8 Տէրը ըսաւ Մովսէսին ու Ահարոնին. «Առէ՛ք ձեռքերնիդ լեցուն հնոցի մոխիր։ Մովսէս դէպի երկինք թող ցանէ զայն՝ Փարաւոնին առջեւ
zohrab-1805▾ eastern-1994▾ western am▾
9:88: И сказал Господь Моисею и Аарону: возьмите по полной горсти пепла из печи, и пусть бросит его Моисей к небу в глазах фараона;
9:8 εἶπεν επω say; speak δὲ δε though; while κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron λέγων λεγω tell; declare λάβετε λαμβανω take; get ὑμεῖς υμεις you πλήρεις πληρης full τὰς ο the χεῖρας χειρ hand αἰθάλης αιθαλη and; even πασάτω πασσω Mōseus; Mosefs εἰς εις into; for τὸν ο the οὐρανὸν ουρανος sky; heaven ἐναντίον εναντιον next to; before Φαραω φαραω Pharaō; Farao καὶ και and; even ἐναντίον εναντιον next to; before τῶν ο the θεραπόντων θεραπων minister αὐτοῦ αυτος he; him
9:8 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהוָה֮ [yᵊhwāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses וְ wᵊ וְ and אֶֽל־ ʔˈel- אֶל to אַהֲרֹן֒ ʔahᵃrˌōn אַהֲרֹן Aaron קְח֤וּ qᵊḥˈû לקח take לָכֶם֙ lāḵˌem לְ to מְלֹ֣א mᵊlˈō מְלֹא fullness חָפְנֵיכֶ֔ם ḥofnêḵˈem חֹפֶן hollow פִּ֖יחַ pˌîₐḥ פִּיחַ soot כִּבְשָׁ֑ן kivšˈān כִּבְשָׁן kiln וּ û וְ and זְרָקֹ֥ו zᵊrāqˌô זרק toss מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses הַ ha הַ the שָּׁמַ֖יְמָה ššāmˌaymā שָׁמַיִם heavens לְ lᵊ לְ to עֵינֵ֥י ʕênˌê עַיִן eye פַרְעֹֽה׃ farʕˈō פַּרְעֹה pharaoh
9:8. et dixit Dominus ad Mosen et Aaron tollite plenas manus cineris de camino et spargat illud Moses in caelum coram PharaoAnd the Lord said to Moses and Aaron: Take to you handfuls of ashes out of the chimney, and let Moses sprinkle it in the air in the presence of Pharao.
8. And the LORD said unto Moses and unto Aaron, Take to you handfuls of ashes of the furnace, and let Moses sprinkle it toward the heaven in the sight of Pharaoh.
9:8. And the Lord said to Moses and to Aaron: “Take handfuls of ashes from the oven, and let Moses sprinkle it into the air, in the sight of Pharaoh.
9:8. And the LORD said unto Moses and unto Aaron, Take to you handfuls of ashes of the furnace, and let Moses sprinkle it toward the heaven in the sight of Pharaoh.
And the LORD said unto Moses and unto Aaron, Take to you handfuls of ashes of the furnace, and let Moses sprinkle it toward the heaven in the sight of Pharaoh:

8: И сказал Господь Моисею и Аарону: возьмите по полной горсти пепла из печи, и пусть бросит его Моисей к небу в глазах фараона;
9:8
εἶπεν επω say; speak
δὲ δε though; while
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
λέγων λεγω tell; declare
λάβετε λαμβανω take; get
ὑμεῖς υμεις you
πλήρεις πληρης full
τὰς ο the
χεῖρας χειρ hand
αἰθάλης αιθαλη and; even
πασάτω πασσω Mōseus; Mosefs
εἰς εις into; for
τὸν ο the
οὐρανὸν ουρανος sky; heaven
ἐναντίον εναντιον next to; before
Φαραω φαραω Pharaō; Farao
καὶ και and; even
ἐναντίον εναντιον next to; before
τῶν ο the
θεραπόντων θεραπων minister
αὐτοῦ αυτος he; him
9:8
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses
וְ wᵊ וְ and
אֶֽל־ ʔˈel- אֶל to
אַהֲרֹן֒ ʔahᵃrˌōn אַהֲרֹן Aaron
קְח֤וּ qᵊḥˈû לקח take
לָכֶם֙ lāḵˌem לְ to
מְלֹ֣א mᵊlˈō מְלֹא fullness
חָפְנֵיכֶ֔ם ḥofnêḵˈem חֹפֶן hollow
פִּ֖יחַ pˌîₐḥ פִּיחַ soot
כִּבְשָׁ֑ן kivšˈān כִּבְשָׁן kiln
וּ û וְ and
זְרָקֹ֥ו zᵊrāqˌô זרק toss
מֹשֶׁ֛ה mōšˈeh מֹשֶׁה Moses
הַ ha הַ the
שָּׁמַ֖יְמָה ššāmˌaymā שָׁמַיִם heavens
לְ lᵊ לְ to
עֵינֵ֥י ʕênˌê עַיִן eye
פַרְעֹֽה׃ farʕˈō פַּרְעֹה pharaoh
9:8. et dixit Dominus ad Mosen et Aaron tollite plenas manus cineris de camino et spargat illud Moses in caelum coram Pharao
And the Lord said to Moses and Aaron: Take to you handfuls of ashes out of the chimney, and let Moses sprinkle it in the air in the presence of Pharao.
9:8. And the Lord said to Moses and to Aaron: “Take handfuls of ashes from the oven, and let Moses sprinkle it into the air, in the sight of Pharaoh.
9:8. And the LORD said unto Moses and unto Aaron, Take to you handfuls of ashes of the furnace, and let Moses sprinkle it toward the heaven in the sight of Pharaoh.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-10: В противоположность еврейскому слову «таннур», означающему хлебную печь (Исх 8:3; Лев 2:4; 7:9; 11:35), употребленное в данном случае выражение «кибшан» означает печь для обжигания извести или плавки металлов (Быт 19:28; Исх 19:18). Приказание бросить кверху взятый из той печи пепел имеет, с одной стороны, отношение к положению евреев в египетском рабстве, а с другой — к одному из древних религиозных обычаев Египта. Как при первых трех казнях естественные источники египетского благосостояния (Нил и земля) обращаются в орудия суда Господня над Египтом, так и новая казнь исходит по воле Господа от одной из тех мастерских, которые служили источником монументальных египетских построек, составлявших предмет гордости фараонов. Символическое действие должно было указать фараону, что Бог евреев имеет силу и самые плавильные печи, как центр работ, обратить в источник бедствий для Египта и пепел их сделать орудием новой казни. По другому объяснению, развеваемый по ветру пепел от жертв в честь бога Тифона отвращал, по верованию египтян, зло от всех тех пределов, куда он попадал. Но теперь брошенный Моисеем к небу пепел разносит, в обличение суеверия, не благосостояние, а проклятие, вызывает болезнь, состоявшую в воспалениях и нарывах. Так как она поражала и людей, и животных, то не могла быть проказой, которой не заболевают последние.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 And the LORD said unto Moses and unto Aaron, Take to you handfuls of ashes of the furnace, and let Moses sprinkle it toward the heaven in the sight of Pharaoh. 9 And it shall become small dust in all the land of Egypt, and shall be a boil breaking forth with blains upon man, and upon beast, throughout all the land of Egypt. 10 And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth with blains upon man, and upon beast. 11 And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians. 12 And the LORD hardened the heart of Pharaoh, and he hearkened not unto them; as the LORD had spoken unto Moses.
Observe here, concerning the plague of boils and blains,
I. When they were not wrought upon by the death of their cattle, God sent a plague that seized their own bodies, and touched them to the quick. If less judgments do not do their work, God will send greater. Let us therefore humble ourselves under the mighty hand of God, and go forth to meet him in the way of his judgments, that his anger may be turned away from us.
II. The signal by which this plague was summoned was the sprinkling of warm ashes from the furnace, towards heaven (v. 8, 10), which was to signify the heating of the air with such an infection as should produce in the bodies of the Egyptians sore boils, which would be both noisome and painful. Immediately upon the scattering of the ashes, a scalding dew came down out of the air, which blistered wherever it fell. Note, Sometimes God shows men their sin in their punishment; they had oppressed Israel in the furnaces, and now the ashes of the furnace are made as much a terror to them as ever their task-masters had been to the Israelites.
III. The plague itself was very grievous--a common eruption would be so, especially to the nice and delicate, but these eruptions were inflammations, like Job's. This is afterwards called the botch of Egypt (Deut. xxviii. 27), as if it were some new disease, never heard of before, and known ever after by that name, Note, Sores in the body are to be looked upon as the punishments of sin, and to be hearkened to as calls to repentance.
IV. The magicians themselves were struck with these boils, v. 11. 1. Thus they were punished, (1.) For helping to harden Pharaoh's heart, as Elymas for seeking to pervert the right ways of the Lord; God will severely reckon with those that strengthen the hands of the wicked in their wickedness. (2.) For pretending to imitate the former plagues, and making themselves and Pharaoh sport with them. Those that would produce lice shall, against their wills, produce boils. Note, It is ill jesting with God's judgments, and more dangerous than playing with fire. Be you not mockers, lest your bands be made strong. 2. Thus they were shamed in the presence of their admirers. How weak were their enchantments, which could not so much as secure themselves! The devil can give no protection to those that are in confederacy with him. 3. Thus they were driven from the field. Their power was restrained before (ch. viii. 18), but they continued to confront Moses, and confirm Pharaoh in his unbelief, till now, at length, they were forced to retreat, and could not stand before Moses, to which the apostle refers (2 Tim. iii. 9) when he says that their folly was made manifest unto all men.
V. Pharaoh continued obstinate, for now the Lord hardened his heart, v. 12. Before, he had hardened his own heart, and resisted the grace of God; and now God justly gave him up to his own heart's lusts, to a reprobate mind, and strong delusions, permitting Satan to blind and harden him, and ordering every thing, henceforward, so as to make him more and more obstinate. Note, Wilful hardness is commonly punished with judicial hardness. If men shut their eyes against the light, it is just with God to close their eyes. Let us dread this as the sorest judgment a man can be under on this side hell.
Adam Clarke: Commentary on the Bible - 1831
9:8: Handfuls of ashes of the furnace - As one part of the oppression of the Israelites consisted In their labor in the brick-kilns, some have observed a congruity between the crime and the punishment. The furnaces, in the labor of which they oppressed the Hebrews, now yielded the instruments of their punishment; for every particle of those ashes, formed by unjust and oppressive labor, seemed to be a boil or a blain on the tyrannical king and his cruel and hard-hearted people.
Albert Barnes: Notes on the Bible - 1834
9:8: This marks a distinct advance and change in the character of the visitations. Hitherto, the Egyptians had not been attacked directly in their persons. It is the second plague which was not preceded by a demand and warning, probably on account of the special hardness shown by Pharaoh in reference to the murrain.
Ashes of the furnace - The act was evidently symbolic: the ashes were to be sprinkled toward heaven, challenging, so to speak, the Egyptian deities. There may possibly be a reference to an Egyptian custom of scattering to the winds ashes of victims offered to Typhon.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:8: Take to: This was a significant command; not only referring to the fiery furnace, which was a type of the slavery of the Israelites, but to a cruel rite common among the Egyptians. They had several cities styled Typhonian, in which at particular seasons they sacrificed men, who were burnt alive; and the ashes of the victim were scattered upwards in the air, with the view, probably, that where any atom of dust was carried, a blessing was entailed. The like, therefore, was done by Moses, though with a different intention, and more certain effect. See Bryant, pp. 93-106. Exo 8:16
Carl Friedrich Keil and Franz Delitzsch
9:8
The sixth plague smote man and beast with Boils Breaking Forth in Blisters. - שׁחין (a common disease in Egypt, Deut 28:27) from the unusual word שׁחן (incaluit) signifies inflammation, then an abscess or boil (Lev 13:18.; 4Kings 20:7). אבעבּעת, from בּוּע, to spring up, swell up, signifies blisters, φλυκτίδες (lxx), pustulae. The natural substratum of this plague is discovered by most commentators in the so-called Nile-blisters, which come out in innumerable little pimples upon the scarlet-coloured skin, and change in a short space of time into small, round, and thickly-crowded blisters. This is called by the Egyptians Hamm el Nil, or the heat of the inundation. According to Dr. Bilharz, it is a rash, which occurs in summer, chiefly towards the close at the time of the overflowing of the Nile, and produces a burning and pricking sensation upon the skin; or, in Seetzen's words, "it consists of small, red, and slightly rounded elevations in the skin, which give strong twitches and slight stinging sensations, resembling those of scarlet fever". The cause of this eruption, which occurs only in men and not in animals, has not been determined; some attributing it to the water, and others to the heat. Leyrer, in Herzog's Cyclopaedia, speaks of the "Anthrax which stood in a causal relation to the fifth plague; a black, burning abscess, which frequently occurs after a murrain, especially the cattle distemper, and which might be called to mind by the name ἄνθραξ, coal, and the symbolical sprinkling of the soot of the furnace." In any case, the manner in which this plague was produced was significant, though it cannot be explained with positive certainty, especially as we are unable to decide exactly what was the natural disease which lay at the foundation of the plague. At the command of God, Moses and Aaron took "handfuls of soot, and sprinkled it towards the heaven, so that it became dust over all the land of Egypt," i.e., flew like dust over the land, and became boils on man and beast. הכּבשׁן פּיח: soot or ashes of the smelting-furnace or lime-kiln. כּבשׁן is not an oven or cooking stove, but, as Kimchi supposes, a smelting-furnace or lime-kiln; not so called, however, a metallis domandis, but from כּבשׁ in its primary signification to press together, hence (a) to soften, or melt, (b) to tread down. Burder's view seems inadmissible; namely, that this symbolical act of Moses had some relation to the expiatory rites of the ancient Egyptians, in which the ashes of sacrifices, particularly human sacrifices, were scattered about. For it rests upon the supposition that Moses took the ashes from a fire appropriated to the burning of sacrifices - a supposition to which neither כּבשׁן nor פּיח is appropriate. For the former does not signify a fire-place, still less one set apart for the burning of sacrifices, and the ashes taken from the sacrifices for purifying purposes were called אפר, and not פּיח (Num 19:10). Moreover, such an interpretation as this, namely, that the ashes set apart for purifying purposes produced impurity in the hands of Moses, as a symbolical representation of the thought, that "the religious purification promised in the sacrificial worship of Egypt was really a defilement," does not answer at all to the effect produced. The ashes scattered in the air by Moses did not produce defilement, but boils or blisters; and we have no ground for supposing that they were regarded by the Egyptians as a religious defilement. And, lastly, there was not one of the plagues in which the object was to pronounce condemnation upon the Egyptian worship or sacrifices; since Pharaoh did not wish to force the Egyptian idolatry upon the Israelites, but simply to prevent them from leaving the country.
The ashes or soot of the smelting-furnace or lime-kiln bore, no doubt, the same relation to the plague arising therefrom, as the water of the Nile and the dust of the ground to the three plagues which proceeded from them. As Pharaoh and his people owed their prosperity, wealth, and abundance of earthly goods to the fertilizing waters of the Nile and the fruitful soil, so it was from the lime-kilns, so to speak, that those splendid cities and pyramids proceeded, by which the early Pharaohs endeavoured to immortalize the power and glory of their reigns. And whilst in the first three plagues the natural sources of the land were changed by Jehovah, through His servants Moses and Aaron, into sources of evil, the sixth plague proved to the proud king that Jehovah also possessed the power to bring ruin upon him from the workshops of those splendid edifices, for the erection of which he had made use of the strength of the Israelites, and oppressed them so grievously with burdensome toil as to cause Egypt to become like a furnace for smelting iron (Deut 4:20), and that He could make the soot or ashes of the lime-kiln, the residuum of that fiery heat and emblem of the furnace in which Israel groaned, into a seed which, when carried through the air at His command, would produce burning boils on man and beast throughout all the land of Egypt. These boils were the first plague which attacked and endangered the lives of men; and in this respect it was the first foreboding of the death which Pharaoh would bring upon himself by his continued resistance. The priests were so far from being able to shelter the king from this plague by their secret arts, that they were attacked by them themselves, were unable to stand before Moses, and were obliged to give up all further resistance. But Pharaoh did not take this plague to heart, and was given up to the divine sentence of hardening.
John Gill
9:8 And the Lord said unto Moses and unto Aaron,.... This very probably was the day following, on the third day of the month Abib, about the eighteenth of March, that orders were given to bring on the following plague:
take to you handfuls of ashes of the furnace; either in which the bricks were burnt, or rather in which food was boiled, since it can scarcely he thought there should be brickkiln furnaces so near Pharaoh's court; though perhaps some reference may be had to them, and to the labour of the children Israel at them, and as a just retaliation for their oppression of them in that way. These ashes were such as were blown off the coals, and though fresh, yet not so hot but that they could take and hold them in their hands:
and let Moses sprinkle it towards the heaven, in the sight of Pharaoh; this was to be done before Pharaoh, that he might be an eyewitness of the miracle, he himself seeing with his own eyes that nothing else were cast up into the air but a few light ashes; and this was to be done towards heaven, to show that the plague or judgment came down from heaven, from the God of heaven, whose wrath was now revealed from thence; and Moses he was to do this; he alone, as Philo (z) thinks, or rather both he and Aaron, since they were both spoken to, and both filled their hands with ashes; it is most likely that both cast them up into the air, though Moses, being the principal person, is only mentioned.
(z) De Vita Mosis, l. 1. p. 622.
Robert Jamieson, A. R. Fausset and David Brown
9:8 PLAGUE OF BOILS. (Ex 9:8-17)
Take to you handfuls of ashes, &c.--The next plague assailed the persons of the Egyptians, and it appeared in the form of ulcerous eruptions upon the skin and flesh (Lev 13:20; 4Kings 20:7; Job 2:7). That this epidemic did not arise from natural causes was evident from its taking effect from the particular action of Moses done in the sight of Pharaoh. The attitude he assumed was similar to that of Eastern magicians, who, "when they pronounce an imprecation on an individual, a village, or a country, take the ashes of cows' dung (that is, from a common fire) and throw them in the air, saying to the objects of their displeasure, such a sickness or such a curse shall come upon you" [ROBERTS].
9:99:9: եւ եղիցի փոշի՛ ընդ ամենայն երկիրդ Եգիպտացւոց։ Եւ եղիցի ՚ի մարդ եւ յանասուն կե՛ղ, եւ եռասցեն խաղաւարտք ՚ի մարդ եւ յանասուն յամենայն երկիրդ Եգիպտացւոց[566]։ [566] Այլք. Փոշի յամենայն երկիրդ Եգիպտ՛՛։
9 Մոխիրը թող թափուի Եգիպտացիների ամբողջ երկրի վրայ: Խոցեր թող առաջանան մարդկանց ու անասունների վրայ եւ ուռուցքներ՝ Եգիպտացիների ամբողջ երկրի մարդկանց ու անասունների վրայ»:
9 Ու Եգիպտոսի բոլոր երկրին մէջ փոշի պիտի ըլլայ, Եգիպտոսի բոլոր երկրին մէջ մարդոց ու անասուններուն վրայ խաղաւարտներ հանող ուռեցքներ պիտի ըլլան»։
Եւ եղիցի փոշի ընդ ամենայն երկիրդ Եգիպտացւոց. եւ եղիցի ի մարդ եւ յանասուն կեղ, եռասցեն խաղաւարտք. [102]ի մարդ եւ յանասուն`` յամենայն երկրիդ Եգիպտացւոց:

9:9: եւ եղիցի փոշի՛ ընդ ամենայն երկիրդ Եգիպտացւոց։ Եւ եղիցի ՚ի մարդ եւ յանասուն կե՛ղ, եւ եռասցեն խաղաւարտք ՚ի մարդ եւ յանասուն յամենայն երկիրդ Եգիպտացւոց[566]։
[566] Այլք. Փոշի յամենայն երկիրդ Եգիպտ՛՛։
9 Մոխիրը թող թափուի Եգիպտացիների ամբողջ երկրի վրայ: Խոցեր թող առաջանան մարդկանց ու անասունների վրայ եւ ուռուցքներ՝ Եգիպտացիների ամբողջ երկրի մարդկանց ու անասունների վրայ»:
9 Ու Եգիպտոսի բոլոր երկրին մէջ փոշի պիտի ըլլայ, Եգիպտոսի բոլոր երկրին մէջ մարդոց ու անասուններուն վրայ խաղաւարտներ հանող ուռեցքներ պիտի ըլլան»։
zohrab-1805▾ eastern-1994▾ western am▾
9:99: и поднимется пыль по всей земле Египетской, и будет на людях и на скоте воспаление с нарывами, во всей земле Египетской.
9:9 καὶ και and; even γενηθήτω γινομαι happen; become κονιορτὸς κονιορτος dust ἐπὶ επι in; on πᾶσαν πας all; every τὴν ο the γῆν γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἔσται ειμι be ἐπὶ επι in; on τοὺς ο the ἀνθρώπους ανθρωπος person; human καὶ και and; even ἐπὶ επι in; on τὰ ο the τετράποδα τετραπους quadruped; beast ἕλκη ελκος sore φλυκτίδες φλυκτις in τε τε both; and τοῖς ο the ἀνθρώποις ανθρωπος person; human καὶ και and; even ἐν εν in τοῖς ο the τετράποσιν τετραπους quadruped; beast καὶ και and; even ἐν εν in πάσῃ πας all; every γῇ γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
9:9 וְ wᵊ וְ and הָיָ֣ה hāyˈā היה be לְ lᵊ לְ to אָבָ֔ק ʔāvˈāq אָבָק dust עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וְ wᵊ וְ and הָיָ֨ה hāyˌā היה be עַל־ ʕal- עַל upon הָ hā הַ the אָדָ֜ם ʔāḏˈām אָדָם human, mankind וְ wᵊ וְ and עַל־ ʕal- עַל upon הַ ha הַ the בְּהֵמָ֗ה bbᵊhēmˈā בְּהֵמָה cattle לִ li לְ to שְׁחִ֥ין šᵊḥˌîn שְׁחִין boil פֹּרֵ֛חַ pōrˈēₐḥ פרח sprout אֲבַעְבֻּעֹ֖ת ʔᵃvaʕbuʕˌōṯ אֲבַעְבֻּעֹת blisters בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
9:9. sitque pulvis super omnem terram Aegypti erunt enim in hominibus et in iumentis vulnera et vesicae turgentes in universa terra AegyptiAnd be there dust upon all the land of Egypt: for there shall be boils and swelling blains both in men and beasts, in the whole land of Egypt.
9. And it shall become small dust over all the land of Egypt, and shall be a boil breaking forth with blains upon man and upon beast, throughout all the land of Egypt.
9:9. And let there be dust upon all the land of Egypt. For there will be sores and swelling pustules on men and on beasts, throughout the entire land of Egypt.”
9:9. And it shall become small dust in all the land of Egypt, and shall be a boil breaking forth [with] blains upon man, and upon beast, throughout all the land of Egypt.
And it shall become small dust in all the land of Egypt, and shall be a boil breaking forth [with] blains upon man, and upon beast, throughout all the land of Egypt:

9: и поднимется пыль по всей земле Египетской, и будет на людях и на скоте воспаление с нарывами, во всей земле Египетской.
9:9
καὶ και and; even
γενηθήτω γινομαι happen; become
κονιορτὸς κονιορτος dust
ἐπὶ επι in; on
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἔσται ειμι be
ἐπὶ επι in; on
τοὺς ο the
ἀνθρώπους ανθρωπος person; human
καὶ και and; even
ἐπὶ επι in; on
τὰ ο the
τετράποδα τετραπους quadruped; beast
ἕλκη ελκος sore
φλυκτίδες φλυκτις in
τε τε both; and
τοῖς ο the
ἀνθρώποις ανθρωπος person; human
καὶ και and; even
ἐν εν in
τοῖς ο the
τετράποσιν τετραπους quadruped; beast
καὶ και and; even
ἐν εν in
πάσῃ πας all; every
γῇ γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
9:9
וְ wᵊ וְ and
הָיָ֣ה hāyˈā היה be
לְ lᵊ לְ to
אָבָ֔ק ʔāvˈāq אָבָק dust
עַ֖ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וְ wᵊ וְ and
הָיָ֨ה hāyˌā היה be
עַל־ ʕal- עַל upon
הָ הַ the
אָדָ֜ם ʔāḏˈām אָדָם human, mankind
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הַ ha הַ the
בְּהֵמָ֗ה bbᵊhēmˈā בְּהֵמָה cattle
לִ li לְ to
שְׁחִ֥ין šᵊḥˌîn שְׁחִין boil
פֹּרֵ֛חַ pōrˈēₐḥ פרח sprout
אֲבַעְבֻּעֹ֖ת ʔᵃvaʕbuʕˌōṯ אֲבַעְבֻּעֹת blisters
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
9:9. sitque pulvis super omnem terram Aegypti erunt enim in hominibus et in iumentis vulnera et vesicae turgentes in universa terra Aegypti
And be there dust upon all the land of Egypt: for there shall be boils and swelling blains both in men and beasts, in the whole land of Egypt.
9:9. And let there be dust upon all the land of Egypt. For there will be sores and swelling pustules on men and on beasts, throughout the entire land of Egypt.”
9:9. And it shall become small dust in all the land of Egypt, and shall be a boil breaking forth [with] blains upon man, and upon beast, throughout all the land of Egypt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:9: Shall be a boil - שחין shechin. This word is generally expounded, an inflammatory swelling, a burning boil; one of the most poignant afflictions, not immediately mortal, that can well affect the surface of the human body. If a single boil on any part of the body throws the whole system into a fever, what anguish must a multitude of them on the body at the same time occasion!
Breaking forth with blains - אבעבעת ababuoth, supposed to come from בעה baah, to swell, bulge out; any inflammatory swelling, node, or pustule, in any part of the body, but more especially in the more glandular parts, the neck, arm-pits, groin, etc. The Septuagint translate it thus: Και εσται ἑλκη φλυκτιδες αναζεουσαι· And it shalt be an ulcer with burning pustules. It seems to have been a disorder of an uncommon kind, and hence it is called by way of distinction, the botch of Egypt, Deu 28:27, perhaps never known before in that or any other country. Orosius says that in the sixth plague "all the people were blistered, that the blisters burst with tormenting pain, and that worms issued out of them." Alfred's Oros., lib. i., c. vii.
Albert Barnes: Notes on the Bible - 1834
9:9: A boil - Means probably a burning tumor or carbuncle breaking out in pustulous ulcers. The miracle consisting in the severity of the plague and its direct connection with the act of Moses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:9: a boil: Lev 13:18-20; Deu 28:27, Deu 28:35; Job 2:7; Rev 16:2
John Gill
9:9 And it shall become small dust in all the land of Egypt,.... Which ashes, thrown up into the air, should be so multiplied and spread as to be over all the land of Egypt, and come down like showers of snow or sleet everywhere, only of a hot and scalding nature; or these handfuls of ashes were to be cast up into the air, and come down in the above manner, about Pharaoh's court, as a sign and token of what would be the case all over the kingdom:
and shall be a boil breaking forth with blains; that is, these ashes becoming a small dust, and falling down like the dew, snow, or sleet, yet hot and burning, should produce sore boils, burning ulcers, hot carbuncles, rising up in pustules, blisters, and buboes, which last word is pretty near in sound with the Hebrew word here used:
upon man, and upon beast, throughout all the land of Egypt; so that, as the last plague affected their property, substance, and riches, which in those times greatly lay in cattle, this, besides that, would affect their persons, and give them exceeding great pain, though it might not issue in death.
John Wesley
9:9 A boil breaking forth with blains - A burning scab, which quickly raised blisters and blains.
9:109:10: Եւ առին զմոխիր հնոցին առաջի փարաւոնի. եւ ցանեա՛ց զայն Մովսէս ընդ երկինս։ եւ եղեւ կե՛ղ եւ խաղաւարտք եռացեալք ՚ի մարդ եւ յանասուն։
10 Նրանք վերցրին հնոցի մոխիրը, եւ Մովսէսը փարաւոնի առաջ այն շաղ տուեց դէպի երկինք: Մարդկանց ու անասունների վրայ խոցեր եւ ուռուցքներ առաջացան:
10 Անոնք հնոցի մոխիրը առին ու Փարաւոնին առջեւ կայնեցան եւ Մովսէս դէպի երկինք ցանեց զայն ու մարդոց եւ անասուններուն վրայ խաղաւարտներ հանող ուռեցքներ եղան։
Եւ առին զմոխիր հնոցին [103]առաջի փարաւոնի. եւ ցանեաց զայն Մովսէս ընդ երկինս. եւ եղեւ կեղ, խաղաւարտք եռացեալք, ի մարդ եւ յանասուն:

9:10: Եւ առին զմոխիր հնոցին առաջի փարաւոնի. եւ ցանեա՛ց զայն Մովսէս ընդ երկինս։ եւ եղեւ կե՛ղ եւ խաղաւարտք եռացեալք ՚ի մարդ եւ յանասուն։
10 Նրանք վերցրին հնոցի մոխիրը, եւ Մովսէսը փարաւոնի առաջ այն շաղ տուեց դէպի երկինք: Մարդկանց ու անասունների վրայ խոցեր եւ ուռուցքներ առաջացան:
10 Անոնք հնոցի մոխիրը առին ու Փարաւոնին առջեւ կայնեցան եւ Մովսէս դէպի երկինք ցանեց զայն ու մարդոց եւ անասուններուն վրայ խաղաւարտներ հանող ուռեցքներ եղան։
zohrab-1805▾ eastern-1994▾ western am▾
9:1010: Они взяли пепла из печи и предстали пред лице фараона. Моисей бросил его к небу, и сделалось воспаление с нарывами на людях и на скоте.
9:10 καὶ και and; even ἔλαβεν λαμβανω take; get τὴν ο the αἰθάλην αιθαλη the καμιναίας καμιναια next to; before Φαραω φαραω Pharaō; Farao καὶ και and; even ἔπασεν πασσω he; him Μωυσῆς μωσευς Mōseus; Mosefs εἰς εις into; for τὸν ο the οὐρανόν ουρανος sky; heaven καὶ και and; even ἐγένετο γινομαι happen; become ἕλκη ελκος sore φλυκτίδες φλυκτις in τοῖς ο the ἀνθρώποις ανθρωπος person; human καὶ και and; even ἐν εν in τοῖς ο the τετράποσιν τετραπους quadruped; beast
9:10 וַ wa וְ and יִּקְח֞וּ yyiqḥˈû לקח take אֶת־ ʔeṯ- אֵת [object marker] פִּ֣יחַ pˈîₐḥ פִּיחַ soot הַ ha הַ the כִּבְשָׁ֗ן kkivšˈān כִּבְשָׁן kiln וַ wa וְ and יַּֽעַמְדוּ֙ yyˈaʕamᵊḏû עמד stand לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face פַרְעֹ֔ה farʕˈō פַּרְעֹה pharaoh וַ wa וְ and יִּזְרֹ֥ק yyizrˌōq זרק toss אֹתֹ֛ו ʔōṯˈô אֵת [object marker] מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses הַ ha הַ the שָּׁמָ֑יְמָה ššāmˈāyᵊmā שָׁמַיִם heavens וַ wa וְ and יְהִ֗י yᵊhˈî היה be שְׁחִין֙ šᵊḥîn שְׁחִין boil אֲבַעְבֻּעֹ֔ת ʔᵃvaʕbuʕˈōṯ אֲבַעְבֻּעֹת blisters פֹּרֵ֕חַ pōrˈēₐḥ פרח sprout בָּ bā בְּ in † הַ the אָדָ֖ם ʔāḏˌām אָדָם human, mankind וּ û וְ and בַ va בְּ in † הַ the בְּהֵמָֽה׃ bbᵊhēmˈā בְּהֵמָה cattle
9:10. tuleruntque cinerem de camino et steterunt contra Pharao et sparsit illud Moses in caelum factaque sunt vulnera vesicarum turgentium in hominibus et in iumentisAnd they took ashes out of the chimney, and stood before Pharao, and Moses sprinkled it in the air; and there came boils with swelling blains in men and beasts.
10. And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth with blains upon man and upon beast.
9:10. And they took ashes from the oven, and they stood in the sight of Pharaoh, and Moses sprinkled it in the air. And there came sores with swelling pustules on men and on beasts.
9:10. And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth [with] blains upon man, and upon beast.
And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth [with] blains upon man, and upon beast:

10: Они взяли пепла из печи и предстали пред лице фараона. Моисей бросил его к небу, и сделалось воспаление с нарывами на людях и на скоте.
9:10
καὶ και and; even
ἔλαβεν λαμβανω take; get
τὴν ο the
αἰθάλην αιθαλη the
καμιναίας καμιναια next to; before
Φαραω φαραω Pharaō; Farao
καὶ και and; even
ἔπασεν πασσω he; him
Μωυσῆς μωσευς Mōseus; Mosefs
εἰς εις into; for
τὸν ο the
οὐρανόν ουρανος sky; heaven
καὶ και and; even
ἐγένετο γινομαι happen; become
ἕλκη ελκος sore
φλυκτίδες φλυκτις in
τοῖς ο the
ἀνθρώποις ανθρωπος person; human
καὶ και and; even
ἐν εν in
τοῖς ο the
τετράποσιν τετραπους quadruped; beast
9:10
וַ wa וְ and
יִּקְח֞וּ yyiqḥˈû לקח take
אֶת־ ʔeṯ- אֵת [object marker]
פִּ֣יחַ pˈîₐḥ פִּיחַ soot
הַ ha הַ the
כִּבְשָׁ֗ן kkivšˈān כִּבְשָׁן kiln
וַ wa וְ and
יַּֽעַמְדוּ֙ yyˈaʕamᵊḏû עמד stand
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
פַרְעֹ֔ה farʕˈō פַּרְעֹה pharaoh
וַ wa וְ and
יִּזְרֹ֥ק yyizrˌōq זרק toss
אֹתֹ֛ו ʔōṯˈô אֵת [object marker]
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
הַ ha הַ the
שָּׁמָ֑יְמָה ššāmˈāyᵊmā שָׁמַיִם heavens
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
שְׁחִין֙ šᵊḥîn שְׁחִין boil
אֲבַעְבֻּעֹ֔ת ʔᵃvaʕbuʕˈōṯ אֲבַעְבֻּעֹת blisters
פֹּרֵ֕חַ pōrˈēₐḥ פרח sprout
בָּ בְּ in
הַ the
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
וּ û וְ and
בַ va בְּ in
הַ the
בְּהֵמָֽה׃ bbᵊhēmˈā בְּהֵמָה cattle
9:10. tuleruntque cinerem de camino et steterunt contra Pharao et sparsit illud Moses in caelum factaque sunt vulnera vesicarum turgentium in hominibus et in iumentis
And they took ashes out of the chimney, and stood before Pharao, and Moses sprinkled it in the air; and there came boils with swelling blains in men and beasts.
9:10. And they took ashes from the oven, and they stood in the sight of Pharaoh, and Moses sprinkled it in the air. And there came sores with swelling pustules on men and on beasts.
9:10. And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth [with] blains upon man, and upon beast.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:10: a boil: Deu 28:27
John Gill
9:10 And they took ashes of the furnace,.... Which was near at hand, perhaps in Pharaoh's kitchen:
and stood before Pharaoh; not in his palace, or in any covered room, but in some place open to the heaven, a courtyard or garden adjoining to the palace: and Moses sprinkled it up towards heaven; cast it up in the air; this being again ascribed to Moses, seems to confirm the notion of those who think he only did it; but, for the reasons before given, both may be thought to be concerned:
and it became a boil breaking forth with blains, upon man, and upon beast; these failing down in the manner before described, on whomsoever they lighted, whether man or beast, produced sore boils and inflammations, and raised blisters and blotches; and hence arose those lying scandalous stories of the Israelites being a scabby people, and of their being driven out of Egypt on that account, affirmed by Manetho, Lysimachus, Diodorus Siculus, Tacitus, Justin, and others; See Gill on Ex 4:6 with this plague the first vial poured forth on mystical Egypt, or antichrist, has some agreement, Rev_ 16:2.
John Wesley
9:10 Ashes of the furnace - Sometimes God shews men their sin in their punishment: they had oppressed Israel in the furnaces, and now the ashes of the furnace are made as much a terror to them as ever their task - masters had been to the Israelites. This is afterwards called the botch of Egypt, Deut 28:27, as if it were some new disease, never heard of before, and known ever after by that name.
Robert Jamieson, A. R. Fausset and David Brown
9:10 Moses took ashes from the furnace--Hebrew, "brick-kiln." The magicians, being sufferers in their own persons, could do nothing, though they had been called; and as the brick-kiln was one of the principal instruments of oppression to the Israelites [Deut 4:20; 3Kings 8:51; Jer 11:4], it was now converted into a means of chastisement to the Egyptians, who were made to read their sin in their punishment.
9:119:11: Եւ ո՛չ կարէին կախարդքն կալ առաջի Մովսիսի վասն կեղոյն. քանզի եղեւ կեղն եւ ՚ի կախարդսն, եւ յամենայն երկիրն Եգիպտացւոց։
11 Մոգերը խոցերի պատճառով չէին կարողանում Մովսէսի առաջ կանգնել, որովհետեւ խոցեր առաջացան նաեւ մոգերի ու Եգիպտացիների ամբողջ երկրի մարդկանց վրայ:
11 Մոգերը ուռեցքներուն պատճառով չկրցան կայնիլ Մովսէսին առջեւ. վասն զի ուռեցքները մոգերուն վրայ ալ ու բոլոր Եգիպտացիներուն վրայ ալ եղան։
Եւ ոչ կարէին կախարդքն կալ առաջի Մովսիսի վասն կեղոյն. քանզի եղեւ կեղն եւ ի կախարդսն, եւ յամենայն [104]երկիրն Եգիպտացւոց:

9:11: Եւ ո՛չ կարէին կախարդքն կալ առաջի Մովսիսի վասն կեղոյն. քանզի եղեւ կեղն եւ ՚ի կախարդսն, եւ յամենայն երկիրն Եգիպտացւոց։
11 Մոգերը խոցերի պատճառով չէին կարողանում Մովսէսի առաջ կանգնել, որովհետեւ խոցեր առաջացան նաեւ մոգերի ու Եգիպտացիների ամբողջ երկրի մարդկանց վրայ:
11 Մոգերը ուռեցքներուն պատճառով չկրցան կայնիլ Մովսէսին առջեւ. վասն զի ուռեցքները մոգերուն վրայ ալ ու բոլոր Եգիպտացիներուն վրայ ալ եղան։
zohrab-1805▾ eastern-1994▾ western am▾
9:1111: И не могли волхвы устоять пред Моисеем по причине воспаления, потому что воспаление было на волхвах и на всех Египтянах.
9:11 καὶ και and; even οὐκ ου not ἠδύναντο δυναμαι able; can οἱ ο the φαρμακοὶ φαρμακος sorcerer στῆναι ιστημι stand; establish ἐναντίον εναντιον next to; before Μωυσῆ μωσευς Mōseus; Mosefs διὰ δια through; because of τὰ ο the ἕλκη ελκος sore ἐγένετο γινομαι happen; become γὰρ γαρ for τὰ ο the ἕλκη ελκος sore ἐν εν in τοῖς ο the φαρμακοῖς φαρμακος sorcerer καὶ και and; even ἐν εν in πάσῃ πας all; every γῇ γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
9:11 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יָכְל֣וּ yāḵᵊlˈû יכל be able הַֽ hˈa הַ the חַרְטֻמִּ֗ים ḥarṭummˈîm חַרְטֹם magician לַ la לְ to עֲמֹ֛ד ʕᵃmˈōḏ עמד stand לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face הַ ha הַ the שְּׁחִ֑ין ššᵊḥˈîn שְׁחִין boil כִּֽי־ kˈî- כִּי that הָיָ֣ה hāyˈā היה be הַ ha הַ the שְּׁחִ֔ין ššᵊḥˈîn שְׁחִין boil בַּֽ bˈa בְּ in † הַ the חֲרְטֻמִּ֖ם ḥᵃrṭummˌim חַרְטֹם magician וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
9:11. nec poterant malefici stare coram Mosen propter vulnera quae in illis erant et in omni terra AegyptiNeither could the magicians stand before Moses, for the boils that were upon them, and in all the land of Egypt.
11. And the magicians could not stand before Moses because of the boils; for the boils were upon the magicians, and upon all the Egyptians.
9:11. Neither could the sorcerers stand in the sight of Moses, because of the sores that were on them and on all the land of Egypt.
9:11. And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians.
And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians:

11: И не могли волхвы устоять пред Моисеем по причине воспаления, потому что воспаление было на волхвах и на всех Египтянах.
9:11
καὶ και and; even
οὐκ ου not
ἠδύναντο δυναμαι able; can
οἱ ο the
φαρμακοὶ φαρμακος sorcerer
στῆναι ιστημι stand; establish
ἐναντίον εναντιον next to; before
Μωυσῆ μωσευς Mōseus; Mosefs
διὰ δια through; because of
τὰ ο the
ἕλκη ελκος sore
ἐγένετο γινομαι happen; become
γὰρ γαρ for
τὰ ο the
ἕλκη ελκος sore
ἐν εν in
τοῖς ο the
φαρμακοῖς φαρμακος sorcerer
καὶ και and; even
ἐν εν in
πάσῃ πας all; every
γῇ γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
9:11
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יָכְל֣וּ yāḵᵊlˈû יכל be able
הַֽ hˈa הַ the
חַרְטֻמִּ֗ים ḥarṭummˈîm חַרְטֹם magician
לַ la לְ to
עֲמֹ֛ד ʕᵃmˈōḏ עמד stand
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
מִ mi מִן from
פְּנֵ֣י ppᵊnˈê פָּנֶה face
הַ ha הַ the
שְּׁחִ֑ין ššᵊḥˈîn שְׁחִין boil
כִּֽי־ kˈî- כִּי that
הָיָ֣ה hāyˈā היה be
הַ ha הַ the
שְּׁחִ֔ין ššᵊḥˈîn שְׁחִין boil
בַּֽ bˈa בְּ in
הַ the
חֲרְטֻמִּ֖ם ḥᵃrṭummˌim חַרְטֹם magician
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
9:11. nec poterant malefici stare coram Mosen propter vulnera quae in illis erant et in omni terra Aegypti
Neither could the magicians stand before Moses, for the boils that were upon them, and in all the land of Egypt.
9:11. Neither could the sorcerers stand in the sight of Moses, because of the sores that were on them and on all the land of Egypt.
9:11. And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Сознание волхвами своего бессилия есть вместе с тем и доказательство бессилия египетских богов-целителей, во главе которых стояла богиня Изида. Они не могут предотвратить наступающее бедствие и прекратить наступившее.
Adam Clarke: Commentary on the Bible - 1831
9:11: The boil was upon the magicians - They could not produce a similar malady by throwing ashes in the air; and they could neither remove the plague from the people, nor from their own tormented flesh. Whether they perished in this plague we know not, but they are no more mentioned. If they were not destroyed by this awful judgment, they at least left the field, and no longer contended with these messengers of God. The triumph of God's power was now complete, and both the Hebrews and the Egyptians must see that there was neither might, nor wisdom, nor counsel against the Lord; and that, as universal nature acknowledged his power, devils and men must fail before him.
Albert Barnes: Notes on the Bible - 1834
9:11: This verse seems to imply that the magicians now formally gave way and confessed their defeat.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:11: Exo 7:11, Exo 7:12, Exo 8:18, Exo 8:19; Isa 47:12-14; Ti2 3:8, Ti2 3:9; Rev 16:2
John Gill
9:11 And the magicians could not stand before Moses, because of the boils,.... Which were on them as on others, and which with all their art and skill they could not keep off; and which were so sore upon them, and painful to them, that they were obliged to withdraw, and could not stand their ground, confronting Moses, contesting and litigating with him; for it seems, though they had not acted, nor attempted to act in imitation of Moses and Aaron, since the plague of the lice, yet they still continued about Pharaoh, lessening as much as in them lay the miracles wrought by them, and suggesting that they had done the most and the worst they could, and so contributing to harden the heart of Pharaoh against the people of Israel; wherefore they were righteously punished with boils for so doing, and for their contempt of the messengers and miracles of God, and for their imposition upon men, and their deception of them:
for the boil was upon the magicians, and upon all the Egyptians; but not upon Moses and Aaron, nor upon any of the Israelites, and was afterwards called peculiarly the botch of Egypt, Deut 28:27.
John Wesley
9:11 The magicians were forced to retreat, and could not stand before Moses - To which the apostle refers, Ti2 3:9, when he saith, that their folly was manifested unto all men.
9:129:12: Եւ խստացոյց Տէր զսիրտն փարաւոնի, եւ ո՛չ լուաւ նոցա՝ որպէս եւ ասաց Տէր ցՄովսէս։
12 Տէրը կարծրացրեց փարաւոնի սիրտը, եւ, ինչպէս որ ասել էր Տէրը Մովսէսին, փարաւոնը չլսեց նրանց: Կարկուտ
12 Տէրը կարծրացուց Փարաւոնին սիրտը, ուստի անոնց մտիկ չըրաւ, ինչպէս Տէրը Մովսէսին յայտներ էր։
Եւ խստացոյց Տէր զսիրտն փարաւոնի, եւ ոչ լուաւ նոցա, որպէս եւ ասաց Տէր ցՄովսէս:

9:12: Եւ խստացոյց Տէր զսիրտն փարաւոնի, եւ ո՛չ լուաւ նոցա՝ որպէս եւ ասաց Տէր ցՄովսէս։
12 Տէրը կարծրացրեց փարաւոնի սիրտը, եւ, ինչպէս որ ասել էր Տէրը Մովսէսին, փարաւոնը չլսեց նրանց: Կարկուտ
12 Տէրը կարծրացուց Փարաւոնին սիրտը, ուստի անոնց մտիկ չըրաւ, ինչպէս Տէրը Մովսէսին յայտներ էր։
zohrab-1805▾ eastern-1994▾ western am▾
9:1212: Но Господь ожесточил сердце фараона, и он не послушал их, как и говорил Господь Моисею.
9:12 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 εἰσήκουσεν εισακουω heed; listen to αὐτῶν αυτος he; him καθὰ καθα just as συνέταξεν συντασσω coordinate; arrange κύριος κυριος lord; master
9:12 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 לֹ֥א lˌō לֹא not שָׁמַ֖ע šāmˌaʕ שׁמע hear אֲלֵהֶ֑ם ʔᵃlēhˈem אֶל to כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] דִּבֶּ֥ר dibbˌer דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶֽׁה׃ ס mōšˈeh . s מֹשֶׁה Moses
9:12. induravitque Dominus cor Pharaonis et non audivit eos sicut locutus est Dominus ad MosenAnd the Lord hardened Pharao's heart, and he hearkened not unto them, as the Lord had spoken to Moses.
12. And the LORD hardened the heart of Pharaoh, and he hearkened not unto them; as the LORD had spoken unto Moses.
9:12. And the Lord hardened the heart of Pharaoh, and he did not listen to them, just as the Lord said to Moses.
9:12. And the LORD hardened the heart of Pharaoh, and he hearkened not unto them; as the LORD had spoken unto Moses.
And the LORD hardened the heart of Pharaoh, and he hearkened not unto them; as the LORD had spoken unto Moses:

12: Но Господь ожесточил сердце фараона, и он не послушал их, как и говорил Господь Моисею.
9:12
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
εἰσήκουσεν εισακουω heed; listen to
αὐτῶν αυτος he; him
καθὰ καθα just as
συνέταξεν συντασσω coordinate; arrange
κύριος κυριος lord; master
9:12
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
לֹ֥א lˌō לֹא not
שָׁמַ֖ע šāmˌaʕ שׁמע hear
אֲלֵהֶ֑ם ʔᵃlēhˈem אֶל to
כַּ ka כְּ as
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
דִּבֶּ֥ר dibbˌer דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶֽׁה׃ ס mōšˈeh . s מֹשֶׁה Moses
9:12. induravitque Dominus cor Pharaonis et non audivit eos sicut locutus est Dominus ad Mosen
And the Lord hardened Pharao's heart, and he hearkened not unto them, as the Lord had spoken to Moses.
9:12. And the Lord hardened the heart of Pharaoh, and he did not listen to them, just as the Lord said to Moses.
9:12. And the LORD hardened the heart of Pharaoh, and he hearkened not unto them; as the LORD had spoken unto Moses.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-14: Наступление новой казни предваряется предсказанием, что все дальнейшие бедствия будут направлены против жестокого сердца фараона с целью вызвать в нем раскаяние (ст. 27; 10:17), они дойдут до души его, тронут его затвердевшее сердце. С возникновением этого последнего, фараон смирится пред Богом, — «нет подобного Мне на всей земле», — признает Его всемогущество.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:12: Exo 4:21, Exo 7:13, Exo 7:14; Psa 81:11, Psa 81:12; Rev 16:10, Rev 16:11; Hardness of heart is a figurative expression, denoting that insensibility of mind upon which neither judgments nor mercies make any abiding impressions; but the conscience being stupefied, the obdurate rebel persists in determined disobedience.
John Gill
9:12 And the Lord hardened the heart of Pharaoh,.... He having often, and so long hardened his own heart, God gave him up to judicial hardness of heart, to his own corruptions, the temptations of Satan, and the lying magicians about him, to make an ill use of everything that offered to him, and put a wrong construction on all that befell him, so that whatever was said to him, or inflicted on him, made no impression to any purpose:
and he hearkened not unto them; to Moses and Aaron, and to the Lord by them:
as the Lord had spoken to Moses; both that he would harden his heart, and he should not hearken to them; all this was no other than what the Lord had said should be, Ex 4:21.
John Wesley
9:12 Now the Lord hardened Pharaoh's heart - Before he had hardened his own heart, and resisted the grace of God, and now God justly gave him up to his own heart's lusts, to strong delusions, permitting Satan to blind and harden him. Wilful hardness is commonly punished with judicial hardness. Let us dread this as the sorest judgment a man can be under on this side hell.
9:139:13: Եւ ասէ Տէր ցՄովսէս. Կանխեա՛ ընդ առաւօտն, եւ կա՛ց առաջի փարաւոնի, եւ ասասցես ցնա. Ա՛յսպէս ասէ Տէր Աստուած Եբրայեցւոց, արձակեա՛ զժողովուրդ իմ զի պաշտեսցեն զիս։
13 Տէրն ասաց Մովսէսին. «Առաւօտեան վե՛ր կաց, կանգնի՛ր փարաւոնի առաջ ու նրան ասա՛, որ այսպէս է ասում եբրայեցիների Տէր Աստուածը. “Արձակի՛ր իմ ժողովրդին, որ պաշտի ինձ,
13 Տէրը ըսաւ Մովսէսին. «Առտուն կանուխ ելի՛ր, Փարաւոնին առջեւ կայնէ՛ ու անոր ըսէ՛. ‘Եբրայեցիներուն Տէր Աստուածը այսպէս կ’ըսէ. «Արձակէ իմ ժողովուրդս, որպէս զի զիս պաշտեն.
Եւ ասէ Տէր ցՄովսէս. Կանխեա ընդ առաւօտն, եւ կաց առաջի փարաւոնի, եւ ասասցես ցնա. Այսպէս ասէ Տէր Աստուած Եբրայեցւոց. Արձակեա զժողովուրդ իմ զի պաշտեսցեն զիս:

9:13: Եւ ասէ Տէր ցՄովսէս. Կանխեա՛ ընդ առաւօտն, եւ կա՛ց առաջի փարաւոնի, եւ ասասցես ցնա. Ա՛յսպէս ասէ Տէր Աստուած Եբրայեցւոց, արձակեա՛ զժողովուրդ իմ զի պաշտեսցեն զիս։
13 Տէրն ասաց Մովսէսին. «Առաւօտեան վե՛ր կաց, կանգնի՛ր փարաւոնի առաջ ու նրան ասա՛, որ այսպէս է ասում եբրայեցիների Տէր Աստուածը. “Արձակի՛ր իմ ժողովրդին, որ պաշտի ինձ,
13 Տէրը ըսաւ Մովսէսին. «Առտուն կանուխ ելի՛ր, Փարաւոնին առջեւ կայնէ՛ ու անոր ըսէ՛. ‘Եբրայեցիներուն Տէր Աստուածը այսպէս կ’ըսէ. «Արձակէ իմ ժողովուրդս, որպէս զի զիս պաշտեն.
zohrab-1805▾ eastern-1994▾ western am▾
9:1313: И сказал Господь Моисею: завтра встань рано и явись пред лице фараона, и скажи ему: так говорит Господь, Бог Евреев: отпусти народ Мой, чтобы он совершил Мне служение;
9:13 εἶπεν επω say; speak δὲ δε though; while κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs ὄρθρισον ορθριζω get up at dawn τὸ ο the πρωὶ πρωι early καὶ και and; even στῆθι ιστημι stand; establish ἐναντίον εναντιον next to; before Φαραω φαραω Pharaō; Farao καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτόν αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God τῶν ο the Εβραίων εβραιος Hebrew ἐξαπόστειλον εξαποστελλω send forth τὸν ο the λαόν λαος populace; population μου μου of me; mine ἵνα ινα so; that λατρεύσωσίν λατρευω employed by μοι μοι me
9:13 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses הַשְׁכֵּ֣ם haškˈēm שׁכם rise early בַּ ba בְּ in † הַ the בֹּ֔קֶר bbˈōqer בֹּקֶר morning וְ wᵊ וְ and הִתְיַצֵּ֖ב hiṯyaṣṣˌēv יצב stand לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face פַרְעֹ֑ה farʕˈō פַּרְעֹה pharaoh וְ wᵊ וְ and אָמַרְתָּ֣ ʔāmartˈā אמר say אֵלָ֗יו ʔēlˈāʸw אֶל to כֹּֽה־ kˈō- כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) הָֽ hˈā הַ the עִבְרִ֔ים ʕivrˈîm עִבְרִי Hebrew שַׁלַּ֥ח šallˌaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] עַמִּ֖י ʕammˌî עַם people וְ wᵊ וְ and יַֽעַבְדֻֽנִי׃ yˈaʕavᵊḏˈunî עבד work, serve
9:13. dixit quoque Dominus ad Mosen mane consurge et sta coram Pharao et dices ad eum haec dicit Dominus Deus Hebraeorum dimitte populum meum ut sacrificet mihiAnd the Lord said to Moses: Arise in the morning, and stand before Pharao, and thou shalt say to him: Thus saith the Lord, the God of the Hebrews: Let my people go to sacrifice to me.
13. And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith the LORD, the God of the Hebrews, Let my people go, that they may serve me.
9:13. And the Lord said to Moses: “Rise up in the morning, and stand in the sight of Pharaoh, and you will say to him: ‘Thus says the Lord God of the Hebrews: Release my people to sacrifice to me.
9:13. And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me.
And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me:

13: И сказал Господь Моисею: завтра встань рано и явись пред лице фараона, и скажи ему: так говорит Господь, Бог Евреев: отпусти народ Мой, чтобы он совершил Мне служение;
9:13
εἶπεν επω say; speak
δὲ δε though; while
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
ὄρθρισον ορθριζω get up at dawn
τὸ ο the
πρωὶ πρωι early
καὶ και and; even
στῆθι ιστημι stand; establish
ἐναντίον εναντιον next to; before
Φαραω φαραω Pharaō; Farao
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτόν αυτος he; him
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
τῶν ο the
Εβραίων εβραιος Hebrew
ἐξαπόστειλον εξαποστελλω send forth
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
ἵνα ινα so; that
λατρεύσωσίν λατρευω employed by
μοι μοι me
9:13
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
הַשְׁכֵּ֣ם haškˈēm שׁכם rise early
בַּ ba בְּ in
הַ the
בֹּ֔קֶר bbˈōqer בֹּקֶר morning
וְ wᵊ וְ and
הִתְיַצֵּ֖ב hiṯyaṣṣˌēv יצב stand
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
פַרְעֹ֑ה farʕˈō פַּרְעֹה pharaoh
וְ wᵊ וְ and
אָמַרְתָּ֣ ʔāmartˈā אמר say
אֵלָ֗יו ʔēlˈāʸw אֶל to
כֹּֽה־ kˈō- כֹּה thus
אָמַ֤ר ʔāmˈar אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
הָֽ hˈā הַ the
עִבְרִ֔ים ʕivrˈîm עִבְרִי Hebrew
שַׁלַּ֥ח šallˌaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
עַמִּ֖י ʕammˌî עַם people
וְ wᵊ וְ and
יַֽעַבְדֻֽנִי׃ yˈaʕavᵊḏˈunî עבד work, serve
9:13. dixit quoque Dominus ad Mosen mane consurge et sta coram Pharao et dices ad eum haec dicit Dominus Deus Hebraeorum dimitte populum meum ut sacrificet mihi
And the Lord said to Moses: Arise in the morning, and stand before Pharao, and thou shalt say to him: Thus saith the Lord, the God of the Hebrews: Let my people go to sacrifice to me.
9:13. And the Lord said to Moses: “Rise up in the morning, and stand in the sight of Pharaoh, and you will say to him: ‘Thus says the Lord God of the Hebrews: Release my people to sacrifice to me.
9:13. And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13 And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me. 14 For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth. 15 For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth. 16 And in very deed for this cause have I raised thee up, for to show in thee my power; and that my name may be declared throughout all the earth. 17 As yet exaltest thou thyself against my people, that thou wilt not let them go? 18 Behold, to morrow about this time I will cause it to rain a very grievous hail, such as hath not been in Egypt since the foundation thereof even until now. 19 Send therefore now, and gather thy cattle, and all that thou hast in the field; for upon every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die. 20 He that feared the word of the LORD among the servants of Pharaoh made his servants and his cattle flee into the houses: 21 And he that regarded not the word of the LORD left his servants and his cattle in the field.
Here is, I. A general declaration of the wrath of God against Pharaoh for his obstinacy. Though God has hardened his heart (v. 12), yet Moses must repeat his applications to him; God suspends his grace and yet demands obedience, to punish him for requiring bricks of the children of Israel when he denied them straw. God would likewise show forth a pattern of long-suffering, and how he waits to be gracious to a rebellious and gainsaying people Six times the demand had been made in vain, yet Moses must make it the seventh time: Let my people go, v. 13. A most dreadful message Moses is here ordered to deliver to him, whether he will hear or whether he will forbear. 1. He must tell him that he is marked for ruin, that he now stands as the butt at which God would shoot all the arrows of his wrath, v. 14, 15. "Now I will send all my plagues." Now that no place is found for repentance in Pharaoh, nothing can prevent his utter destruction, for that only would have prevented it. Now that God begins to harden his heart, his case is desperate. "I will send my plagues upon thy heart, not only temporal plagues upon thy body, but spiritual plagues upon thy soul." Note, God can send plagues upon thy soul." Note, God can send plagues upon the heart, either by making it senseless or by making it hopeless--and these are the worst plagues. Pharaoh must now expect no respite, no cessation of arms, but to be followed with plague upon plague, till he is utterly consumed. Note, When God judges he will overcome; none ever hardened his heart against him and prospered. 2. He must tell him that he is to remain in history a standing monument of the justice and power of God's wrath (v. 16): "For this cause have I raised thee up to the throne at this time, and made thee to stand the shock of the plagues hitherto, to show in thee my power." Providence ordered it so that Moses should have a man of such a fierce and stubborn spirit as he was to deal with; and every thing was so managed in this transaction as to make it a most signal and memorable instance of the power God has to humble and bring down the proudest of his enemies. Every thing concurred to signalize this, that God's name (that is, his incontestable sovereignty, his irresistible power, and his inflexible justice) might be declared throughout all the earth, not only to all places, but through all ages while the earth remains. Note, God sometimes raises up very bad men to honour and power, spares them long, and suffers them to grow insufferably insolent, that he may be so much the more glorified in their destruction at last. See how the neighbouring nations, at that time, improved the ruin of Pharaoh to the glory of God. Jethro said upon it, Now know I that the Lord is greater than all gods, ch. xviii. 11. The apostle illustrates the doctrine of God's sovereignty with this instance, Rom. ix. 17. To justify God in these resolutions, Moses is directed to ask him (v. 17), As yet exaltest thou thyself against my people? Pharaoh was a great king; God's people were poor shepherds at the best, and now poor slaves; and yet Pharaoh shall be ruined if he exalt himself against them, for it is considered as exalting himself against God. This was not the first time that God reproved kings for their sakes, and let them know that he would not suffer his people to be trampled upon and insulted, no, not by the most powerful of them.
II. A particular prediction of the plague of hail (v. 18), and a gracious advice to Pharaoh and his people to send for their servants and cattle out of the field, that they might be sheltered from the hail, v. 19. Note, When God's justice threatens ruin his mercy, at the same time, shows us a way of escape from it, so unwilling is he that any should perish. See here what care God took, not only to distinguish between Egyptians and Israelites, but between some Egyptians and others. If Pharaoh will not yield, and so prevent the judgment itself, yet an opportunity is given to those that have any dread of God and his word to save themselves from sharing in the judgment. Note, Those that will take warning may take shelter; and those that will not may thank themselves if they fall by the overflowing scourge, and the hail which will sweep away the refuge of lies, Isa. xxviii. 17. See the different effect of this warning. 1. Some believed the things that were spoken, and they feared, and housed their servants and cattle (v. 20), like Noah (Heb. xi. 7), and it was their wisdom. Even among the servants of Pharaoh there were some that trembled at God's word; and shall not the sons of Israel dread it? But, 2. Others believed not: though, whatever plague Moses had hitherto foretold, the event exactly answered to the prediction; and though, if they had had any reason to question this, it would have been no great damage to them to have kept their cattle in the house for one day, and so, supposing it a doubtful case, to have chosen the surer side; yet they were so foolhardy as in defiance to the truth of Moses, and the power of God (of both which they had already had experience enough, to their cost), to leave their cattle in the field, Pharaoh himself, it is probable, giving them an example of the presumption, v. 21. Note, Obstinate infidelity, which is deaf to the fairest warnings and the wisest counsels, leaves the blood of those that perish upon their own heads.
Albert Barnes: Notes on the Bible - 1834
9:13: With the plague of hail begins the last series of plagues, which differ from the former both in their severity and their effects. Each produced a temporary, but real, change in Pharaoh's feelings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:13: Exo 9:1, Exo 7:15, Exo 8:20
Carl Friedrich Keil and Franz Delitzsch
9:13
As the plagues had thus far entirely failed to bend the unyielding heart of Pharaoh under the will of the Almighty God, the terrors of that judgment, which would infallibly come upon him, were set before him in three more plagues, which were far more terrible than any that had preceded them. That these were to be preparatory to the last decisive blow, is proved by the great solemnity with which they were announced to the hardened king (Ex 9:13-16). This time Jehovah was about to "send all His strokes at the heart of Pharaoh, and against his servants and his people" (Ex 9:14). אל־לבּך does not signify "against thy person," for לב is not used for נפשׁ, and even the latter is not a periphrasis for "person;" but the strokes were to go to the king's heart, "It announces that they will be plagues that will not only strike the head and arms, but penetrate the very heart, and inflict a mortal wound" (Calvin). From the plural "strokes," it is evident that this threat referred not only to the seventh plague, viz., the hail, but to all the other plagues, through which Jehovah was about to make known to the king that "there was none like Him in all the earth,;" i.e., that not one of the gods whom the heathen worshipped was like Him, the only true God. For, in order to show this, Jehovah had not smitten Pharaoh and his people at once with pestilence and cut them off from the earth, but had set him up to make him see, i.e., discern or feel His power, and to glorify His name in all the earth (Ex 9:15, Ex 9:16). In Ex 9:15 וגו שׁלחתּי (I have stretched out, etc.) is to be taken as the conditional clause: "If I had now stretched out My hand and smitten thee...thou wouldest have been cut off." העמדתּיך forms the antithesis to תּכּהד, and means to cause to stand or continue, as in 3Kings 15:4; 2Chron 9:8 (διετηρήθης lxx). Causing to stand presupposes setting up. In this first sense the Apostle Paul has rendered it ἐξήγειρα in Rom 9:17, in accordance with the purport of his argument, because "God thereby appeared still more decidedly as absolutely determining all that was done by Pharaoh" (Philippi on Rom 9:17). The reason why God had not destroyed Pharaoh at once was twofold: (1) that Pharaoh himself might experience (הראת to cause to see, i.e., to experience) the might of Jehovah, by which he was compelled more than once to give glory to Jehovah (Ex 9:27; Ex 10:16-17; Ex 12:31); and (2) that the name of Jehovah might be declared throughout all the earth. As both the rebellion of the natural man against the word and will of God, and the hostility of the world-power to the Lord and His people, were concentrated in Pharaoh, so there were manifested in the judgments suspended over him the patience and grace of the living God, quite as much as His holiness, justice, and omnipotence, as a warning to impenitent sinners, and a support to the faith of the godly, in a manner that should by typical for all times and circumstances of the kingdom of God in conflict with the ungodly world. The report of this glorious manifestation of Jehovah spread at once among all the surrounding nations (cf. Ex 15:14.), and travelled not only to the Arabians, but to the Greeks and Romans also, and eventually with the Gospel of Christ to all the nations of the earth (vid., Tholuck on Rom 9:17).
John Gill
9:13 And the Lord said unto Moses, rise up early in the morning, and stand before Pharaoh,.... Who it seems used to rise early in the morning, and so was a fit time to meet with him, and converse with him; it might be one of the mornings in which he used to go to the water early, though not mentioned, unless that was every morning:
and say unto him, thus saith the Lord God of the Hebrews, let my people go, that they may serve me; thus had he line upon line, and precept upon precept, so that he was the more inexcusable, see Ex 9:1.
9:149:14: Քանզի յայսմ ժամանակի առաքեցից ես զամենայն պատահարս ՚ի սիրտ քո՝ եւ ծառայից քոց եւ ժողովրդեան քոյ. զի գիտասցես թէ չի՛ք ոք իբրեւ զիս յամենայն երկրի։
14 այլապէս այս անգամ ամէն տեսակ փորձանքներով պիտի պատուհասեմ նաեւ քեզ, քո պաշտօնեաներին ու քո ժողովրդին, որպէսզի իմանաս, որ ամբողջ աշխարհում ինձ նման ուրիշ մէկը չկայ:
14 Քանզի այս անգամ իմ բոլոր հարուածներս պիտի ղրկեմ քու վրադ* եւ քու ծառաներուդ ու քու ժողովուրդիդ վրայ, որպէս զի գիտնաս թէ բոլոր երկրի մէջ ինծի պէս մէկը չկայ։
Քանզի յայսմ ժամանակի առաքեցից ես զամենայն պատահարս ի սիրտ քո եւ ծառայից քոց եւ ժողովրդեան քո. զի գիտասցես թէ չիք ոք իբրեւ զիս յամենայն երկրի:

9:14: Քանզի յայսմ ժամանակի առաքեցից ես զամենայն պատահարս ՚ի սիրտ քո՝ եւ ծառայից քոց եւ ժողովրդեան քոյ. զի գիտասցես թէ չի՛ք ոք իբրեւ զիս յամենայն երկրի։
14 այլապէս այս անգամ ամէն տեսակ փորձանքներով պիտի պատուհասեմ նաեւ քեզ, քո պաշտօնեաներին ու քո ժողովրդին, որպէսզի իմանաս, որ ամբողջ աշխարհում ինձ նման ուրիշ մէկը չկայ:
14 Քանզի այս անգամ իմ բոլոր հարուածներս պիտի ղրկեմ քու վրադ* եւ քու ծառաներուդ ու քու ժողովուրդիդ վրայ, որպէս զի գիտնաս թէ բոլոր երկրի մէջ ինծի պէս մէկը չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
9:1414: ибо в этот раз Я пошлю все язвы Мои в сердце твое, и на рабов твоих, и на народ твой, дабы ты узнал, что нет подобного Мне на всей земле;
9:14 ἐν εν in τῷ ο the γὰρ γαρ for νῦν νυν now; present καιρῷ καιρος season; opportunity ἐγὼ εγω I ἐξαποστέλλω εξαποστελλω send forth πάντα πας all; every τὰ ο the συναντήματά συναντημα of me; mine εἰς εις into; for τὴν ο the καρδίαν καρδια heart σου σου of you; your καὶ και and; even τῶν ο the θεραπόντων θεραπων minister σου σου of you; your καὶ και and; even τοῦ ο the λαοῦ λαος populace; population σου σου of you; your ἵν᾿ ινα so; that εἰδῇς οιδα aware ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be ὡς ως.1 as; how ἐγὼ εγω I ἄλλος αλλος another; else ἐν εν in πάσῃ πας all; every τῇ ο the γῇ γη earth; land
9:14 כִּ֣י׀ kˈî כִּי that בַּ ba בְּ in † הַ the פַּ֣עַם ppˈaʕam פַּעַם foot הַ ha הַ the זֹּ֗את zzˈōṯ זֹאת this אֲנִ֨י ʔᵃnˌî אֲנִי i שֹׁלֵ֜חַ šōlˈēₐḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole מַגֵּפֹתַי֙ maggēfōṯˌay מַגֵּפָה blow אֶֽל־ ʔˈel- אֶל to לִבְּךָ֔ libbᵊḵˈā לֵב heart וּ û וְ and בַ va בְּ in עֲבָדֶ֖יךָ ʕᵃvāḏˌeʸḵā עֶבֶד servant וּ û וְ and בְ vᵊ בְּ in עַמֶּ֑ךָ ʕammˈeḵā עַם people בַּ ba בְּ in עֲב֣וּר ʕᵃvˈûr עֲבוּר way תֵּדַ֔ע tēḏˈaʕ ידע know כִּ֛י kˈî כִּי that אֵ֥ין ʔˌên אַיִן [NEG] כָּמֹ֖נִי kāmˌōnî כְּמֹו like בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
9:14. quia in hac vice mittam omnes plagas meas super cor tuum super servos tuos et super populum tuum ut scias quod non sit similis mei in omni terraFor I will at this time send all my plagues upon thy heart, and upon thy servants, and upon thy people; that thou mayst know that there is none like me in all the earth.
14. For I will this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth.
9:14. For at this turn, I will send all my plagues upon your heart, and upon your servants, and upon your people. So may you know that there is no one like me in all the earth.
9:14. For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that [there is] none like me in all the earth.
For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that [there is] none like me in all the earth:

14: ибо в этот раз Я пошлю все язвы Мои в сердце твое, и на рабов твоих, и на народ твой, дабы ты узнал, что нет подобного Мне на всей земле;
9:14
ἐν εν in
τῷ ο the
γὰρ γαρ for
νῦν νυν now; present
καιρῷ καιρος season; opportunity
ἐγὼ εγω I
ἐξαποστέλλω εξαποστελλω send forth
πάντα πας all; every
τὰ ο the
συναντήματά συναντημα of me; mine
εἰς εις into; for
τὴν ο the
καρδίαν καρδια heart
σου σου of you; your
καὶ και and; even
τῶν ο the
θεραπόντων θεραπων minister
σου σου of you; your
καὶ και and; even
τοῦ ο the
λαοῦ λαος populace; population
σου σου of you; your
ἵν᾿ ινα so; that
εἰδῇς οιδα aware
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
ὡς ως.1 as; how
ἐγὼ εγω I
ἄλλος αλλος another; else
ἐν εν in
πάσῃ πας all; every
τῇ ο the
γῇ γη earth; land
9:14
כִּ֣י׀ kˈî כִּי that
בַּ ba בְּ in
הַ the
פַּ֣עַם ppˈaʕam פַּעַם foot
הַ ha הַ the
זֹּ֗את zzˈōṯ זֹאת this
אֲנִ֨י ʔᵃnˌî אֲנִי i
שֹׁלֵ֜חַ šōlˈēₐḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
מַגֵּפֹתַי֙ maggēfōṯˌay מַגֵּפָה blow
אֶֽל־ ʔˈel- אֶל to
לִבְּךָ֔ libbᵊḵˈā לֵב heart
וּ û וְ and
בַ va בְּ in
עֲבָדֶ֖יךָ ʕᵃvāḏˌeʸḵā עֶבֶד servant
וּ û וְ and
בְ vᵊ בְּ in
עַמֶּ֑ךָ ʕammˈeḵā עַם people
בַּ ba בְּ in
עֲב֣וּר ʕᵃvˈûr עֲבוּר way
תֵּדַ֔ע tēḏˈaʕ ידע know
כִּ֛י kˈî כִּי that
אֵ֥ין ʔˌên אַיִן [NEG]
כָּמֹ֖נִי kāmˌōnî כְּמֹו like
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
9:14. quia in hac vice mittam omnes plagas meas super cor tuum super servos tuos et super populum tuum ut scias quod non sit similis mei in omni terra
For I will at this time send all my plagues upon thy heart, and upon thy servants, and upon thy people; that thou mayst know that there is none like me in all the earth.
9:14. For at this turn, I will send all my plagues upon your heart, and upon your servants, and upon your people. So may you know that there is no one like me in all the earth.
9:14. For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that [there is] none like me in all the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
9:14
All my plagues - This applies to all the plagues which follow; the effect of each was foreseen and foretold. The words "at this time" point to a rapid and continuous succession of blows. The plagues which precede appear to have been spread over a considerable time; the first message of Moses was delivered after the early harvest of the year before, when the Israelites could gather stubble, i. e. in May and April: the second mission, when the plagues began, was probably toward the end of June, and they went on at intervals until the winter; this plague was in February; see Exo 9:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:14: send all: Lev 26:18, Lev 26:21, Lev 26:28; Deu 28:15-17, Deu 28:59-61, Deu 29:20-22, Deu 32:39-42; Sa1 4:8; Kg1 8:38; Jer 19:8; Mic 6:13; Rev 18:8, Rev 22:18
that thou: Exo 8:10
Geneva 1599
9:14 For I will at this time send all my plagues upon (c) thine heart, and upon thy servants, and upon thy people; that thou mayest know that [there is] none like me in all the earth.
(c) So that your own conscience will condemn you of ingratitude and malice.
John Gill
9:14 For I will at this time send all my plagues upon thine heart,.... Not meaning particularly the plague of the hail, which next follows, so called, because it consisted of various things, as hail, rain, lightning, and thunder, as Aben Ezra, and who observes, that Pharaoh was more terrified with this plague than with any other; but rather all the plagues yet to come, for by them are not meant all the plagues that were in the power of God to inflict, which how many and great they are none can say, but all that he had determined in his mind to bring upon him; and these should not so much affect and afflict his body, as the boils and ulcers had the magicians, but should reach his heart, and fill him with horror and terror:
and upon thy servants, and upon thy people; even all that he intended to bring not only upon himself, but upon his subjects, both high and low:
that thou mayest know, that there is none like unto me in all the earth; for the perfections of his nature, and the works of his hands, particularly his providential dealings with the sons of men, and especially with him.
John Wesley
9:14 I will find all my plagues upon thy heart - Hitherto thou hast not felt my plagues on thy own person, the heart is put for the whole man.
9:159:15: Քանզի ձգեալ զձեռն իմ հարի՛ց զքեզ՝ եւ զժողովուրդ քո մահուամբ, եւ սատակեսցի՛ս յերկրէ։
15 Որովհետեւ իմ ձեռքը մեկնելով՝ մահացու հարուած պիտի հասցնեմ քեզ ու քո ժողովրդին, եւ դու պիտի վերանաս երկրի երեսից:
15 Քանզի հիմա իմ ձեռքս պիտի երկնցնեմ՝ որպէս զի քեզ ու քու ժողովուրդդ ժանտախտով զարնեմ ու երկրէն պիտի կորսուիս։
Քանզի ձգեալ զձեռն իմ հարից զքեզ եւ զժողովուրդ քո մահուամբ, եւ սատակեսցիս յերկրէ:

9:15: Քանզի ձգեալ զձեռն իմ հարի՛ց զքեզ՝ եւ զժողովուրդ քո մահուամբ, եւ սատակեսցի՛ս յերկրէ։
15 Որովհետեւ իմ ձեռքը մեկնելով՝ մահացու հարուած պիտի հասցնեմ քեզ ու քո ժողովրդին, եւ դու պիտի վերանաս երկրի երեսից:
15 Քանզի հիմա իմ ձեռքս պիտի երկնցնեմ՝ որպէս զի քեզ ու քու ժողովուրդդ ժանտախտով զարնեմ ու երկրէն պիտի կորսուիս։
zohrab-1805▾ eastern-1994▾ western am▾
9:1515: так как Я простер руку Мою, то поразил бы тебя и народ твой язвою, и ты истреблен был бы с земли:
9:15 νῦν νυν now; present γὰρ γαρ for ἀποστείλας αποστελλω send off / away τὴν ο the χεῖρα χειρ hand πατάξω πατασσω pat; impact σε σε.1 you καὶ και and; even τὸν ο the λαόν λαος populace; population σου σου of you; your θανάτῳ θανατος death καὶ και and; even ἐκτριβήσῃ εκτριβω from; away τῆς ο the γῆς γη earth; land
9:15 כִּ֤י kˈî כִּי that עַתָּה֙ ʕattˌā עַתָּה now שָׁלַ֣חְתִּי šālˈaḥtî שׁלח send אֶת־ ʔeṯ- אֵת [object marker] יָדִ֔י yāḏˈî יָד hand וָ wā וְ and אַ֥ךְ ʔˌaḵ נכה strike אֹותְךָ֛ ʔôṯᵊḵˈā אֵת [object marker] וְ wᵊ וְ and אֶֽת־ ʔˈeṯ- אֵת [object marker] עַמְּךָ֖ ʕammᵊḵˌā עַם people בַּ ba בְּ in † הַ the דָּ֑בֶר ddˈāver דֶּבֶר pest וַ wa וְ and תִּכָּחֵ֖ד ttikkāḥˌēḏ כחד hide מִן־ min- מִן from הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
9:15. nunc enim extendens manum percutiam te et populum tuum peste peribisque de terraFor now I will stretch out my hand to strike thee, and thy people, with pestilence, and thou shalt perish from the earth.
15. For now I had put forth my hand, and smitten thee and thy people with pestilence, and thou hadst been cut off from the earth:
9:15. For now, extending my hand, I shall strike you and your people with pestilence, and you will perish from the earth.
9:15. For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth.
For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth:

15: так как Я простер руку Мою, то поразил бы тебя и народ твой язвою, и ты истреблен был бы с земли:
9:15
νῦν νυν now; present
γὰρ γαρ for
ἀποστείλας αποστελλω send off / away
τὴν ο the
χεῖρα χειρ hand
πατάξω πατασσω pat; impact
σε σε.1 you
καὶ και and; even
τὸν ο the
λαόν λαος populace; population
σου σου of you; your
θανάτῳ θανατος death
καὶ και and; even
ἐκτριβήσῃ εκτριβω from; away
τῆς ο the
γῆς γη earth; land
9:15
כִּ֤י kˈî כִּי that
עַתָּה֙ ʕattˌā עַתָּה now
שָׁלַ֣חְתִּי šālˈaḥtî שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
יָדִ֔י yāḏˈî יָד hand
וָ וְ and
אַ֥ךְ ʔˌaḵ נכה strike
אֹותְךָ֛ ʔôṯᵊḵˈā אֵת [object marker]
וְ wᵊ וְ and
אֶֽת־ ʔˈeṯ- אֵת [object marker]
עַמְּךָ֖ ʕammᵊḵˌā עַם people
בַּ ba בְּ in
הַ the
דָּ֑בֶר ddˈāver דֶּבֶר pest
וַ wa וְ and
תִּכָּחֵ֖ד ttikkāḥˌēḏ כחד hide
מִן־ min- מִן from
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
9:15. nunc enim extendens manum percutiam te et populum tuum peste peribisque de terra
For now I will stretch out my hand to strike thee, and thy people, with pestilence, and thou shalt perish from the earth.
9:15. For now, extending my hand, I shall strike you and your people with pestilence, and you will perish from the earth.
9:15. For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Божественная сила доказана фараону всеми предшествующими казнями, может проявиться она и в смертельном море, но в этом случае не была бы достигнута цель божественного воздействия на царя.
Adam Clarke: Commentary on the Bible - 1831
9:15: For now I will stretch out my hand - In the Hebrew the verbs are in the past tense, and not in the future, as our translation improperly expresses them, by which means a contradiction appears in the text: for neither Pharaoh nor his people were smitten by a pestilence, nor was he by any kind of mortality cut off from the earth. It is true the first-born were slain by a destroying angel, and Pharaoh himself was drowned in the Red Sea; but these judgments do not appear to be referred to in this place. If the words be translated, as they ought, in the subjunctive mood, or in the past instead of the future, this seeming contradiction to facts, as well as all ambiguity, will be avoided: For if now I Had Stretched Out (שלהתי shalachti, had set forth) my hand, and had smitten thee (ואך אותך vaach otheca) and thy people with the pestilence, thou Shouldst Have Been cut off (תכחד ticcached) from the earth.
Albert Barnes: Notes on the Bible - 1834
9:15
For now ... - Better, For now indeed, had I stretched forth my hand and smitten thee and thy people with the pestilence, then hadst thou been cut off from the earth. Exo 9:16 gives the reason why God had not thus inflicted a summary punishment once for all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:15: stretch: Exo 9:3, Exo 9:6, Exo 9:16, Exo 3:20
that: Exo 11:4-6, Exo 12:29, Exo 12:30
cut off: Exo 14:28; Kg1 13:34; Pro 2:22
John Gill
9:15 For now will I stretch out my hand, that I may smite thee and thy people with pestilence,.... Which yet we never find was done; for though this by many is referred to the slaying of the firstborn, yet it is not certain that this was done by the pestilence: besides, Pharaoh was not then smitten, nor his people, only their firstborn; wherefore these words are to be rendered, not in the future, but in the imperfect or preterpluperfect tense, thus; "for when now I stretched out my hand, or if now I had stretched out my hand to smite thee and thy people with pestilence" (a); that is, at the time when he smote the cattle with the murrain or pestilence, when he could as well have smote him and his people with it; there was no want of power in God to do it, and had he done it, it would have been all over with him and them:
and thou shall be cut off from the earth; or "thou hadst been, or wouldest have been cut off from the earth" (b) must have perished out of it, and been no more in the land of the living.
(a) "modo enim cum extendi", Junius & Tremellius, Piscator, Drusius, "vel si extendissem", Fagius, Cocceius; so Jarchi, Gersom, Targ. Onk. & Jon. (b) "sic fuisses excisus", Junius & Tremellius, Piscator, Drusius, Cocceius.
9:169:16: Եւ վասն ա՛յնորիկ պահեցար, զի ՚ի քե՛զ ցուցից զզօրութիւն իմ. եւ զի պատմեսցի՛ անուն իմ ընդ ամենայն երկիր։
16 Ես քեզ խնայեցի այն նպատակով, որ քեզ ցոյց տամ իմ զօրութիւնը, եւ իմ անունը յայտնի լինի ողջ երկրում,
16 Ասոր համար քեզ վերցուցի, որ իմ զօրութիւնս քեզմով ցուցնեմ ու բոլոր երկրի մէջ իմ անունս պատմուի։
Եւ վասն այնորիկ [105]պահեցար, զի ի քեզ ցուցից զզօրութիւն իմ, եւ զի պատմեսցի անուն իմ ընդ ամենայն երկիր:

9:16: Եւ վասն ա՛յնորիկ պահեցար, զի ՚ի քե՛զ ցուցից զզօրութիւն իմ. եւ զի պատմեսցի՛ անուն իմ ընդ ամենայն երկիր։
16 Ես քեզ խնայեցի այն նպատակով, որ քեզ ցոյց տամ իմ զօրութիւնը, եւ իմ անունը յայտնի լինի ողջ երկրում,
16 Ասոր համար քեզ վերցուցի, որ իմ զօրութիւնս քեզմով ցուցնեմ ու բոլոր երկրի մէջ իմ անունս պատմուի։
zohrab-1805▾ eastern-1994▾ western am▾
9:1616: но для того Я сохранил тебя, чтобы показать на тебе силу Мою, и чтобы возвещено было имя Мое по всей земле;
9:16 καὶ και and; even ἕνεκεν ενεκα for the sake of; on account of τούτου ουτος this; he διετηρήθης διατηρεω thoroughly keep; maintain ἵνα ινα so; that ἐνδείξωμαι ενδεικνυμι indicate; demonstrate ἐν εν in σοὶ σοι you τὴν ο the ἰσχύν ισχυς force μου μου of me; mine καὶ και and; even ὅπως οπως that way; how διαγγελῇ διαγγελλω pronounce τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine ἐν εν in πάσῃ πας all; every τῇ ο the γῇ γη earth; land
9:16 וְ wᵊ וְ and אוּלָ֗ם ʔûlˈām אוּלָם but בַּ ba בְּ in עֲב֥וּר ʕᵃvˌûr עֲבוּר way זֹאת֙ zōṯ זֹאת this הֶעֱמַדְתִּ֔יךָ heʕᵉmaḏtˈîḵā עמד stand בַּ ba בְּ in עֲב֖וּר ʕᵃvˌûr עֲבוּר way הַרְאֹתְךָ֣ harʔōṯᵊḵˈā ראה see אֶת־ ʔeṯ- אֵת [object marker] כֹּחִ֑י kōḥˈî כֹּחַ strength וּ û וְ and לְמַ֛עַן lᵊmˈaʕan לְמַעַן because of סַפֵּ֥ר sappˌēr ספר count שְׁמִ֖י šᵊmˌî שֵׁם name בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
9:16. idcirco autem posui te ut ostendam in te fortitudinem meam et narretur nomen meum in omni terraAnd therefore have I raised thee, that I may shew my power in thee, and my name may be spoken of throughout all the earth.
16. but in very deed for this cause have I made thee to stand, for to shew thee my power, and that my name may be declared throughout all the earth.
9:16. But it was for this reason that I appointed you, so that I may reveal my strength by you, and so that my name may be described throughout all the earth.
9:16. And in very deed for this [cause] have I raised thee up, for to shew [in] thee my power; and that my name may be declared throughout all the earth.
And in very deed for this [cause] have I raised thee up, for to shew [in] thee my power; and that my name may be declared throughout all the earth:

16: но для того Я сохранил тебя, чтобы показать на тебе силу Мою, и чтобы возвещено было имя Мое по всей земле;
9:16
καὶ και and; even
ἕνεκεν ενεκα for the sake of; on account of
τούτου ουτος this; he
διετηρήθης διατηρεω thoroughly keep; maintain
ἵνα ινα so; that
ἐνδείξωμαι ενδεικνυμι indicate; demonstrate
ἐν εν in
σοὶ σοι you
τὴν ο the
ἰσχύν ισχυς force
μου μου of me; mine
καὶ και and; even
ὅπως οπως that way; how
διαγγελῇ διαγγελλω pronounce
τὸ ο the
ὄνομά ονομα name; notable
μου μου of me; mine
ἐν εν in
πάσῃ πας all; every
τῇ ο the
γῇ γη earth; land
9:16
וְ wᵊ וְ and
אוּלָ֗ם ʔûlˈām אוּלָם but
בַּ ba בְּ in
עֲב֥וּר ʕᵃvˌûr עֲבוּר way
זֹאת֙ zōṯ זֹאת this
הֶעֱמַדְתִּ֔יךָ heʕᵉmaḏtˈîḵā עמד stand
בַּ ba בְּ in
עֲב֖וּר ʕᵃvˌûr עֲבוּר way
הַרְאֹתְךָ֣ harʔōṯᵊḵˈā ראה see
אֶת־ ʔeṯ- אֵת [object marker]
כֹּחִ֑י kōḥˈî כֹּחַ strength
וּ û וְ and
לְמַ֛עַן lᵊmˈaʕan לְמַעַן because of
סַפֵּ֥ר sappˌēr ספר count
שְׁמִ֖י šᵊmˌî שֵׁם name
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
9:16. idcirco autem posui te ut ostendam in te fortitudinem meam et narretur nomen meum in omni terra
And therefore have I raised thee, that I may shew my power in thee, and my name may be spoken of throughout all the earth.
9:16. But it was for this reason that I appointed you, so that I may reveal my strength by you, and so that my name may be described throughout all the earth.
9:16. And in very deed for this [cause] have I raised thee up, for to shew [in] thee my power; and that my name may be declared throughout all the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Он оставляется в живых для того, чтобы самому испытать силу Господа, Бога Израилева, и вместе с тем послужить орудием прославления Его по всей земле (15:14–16).
Adam Clarke: Commentary on the Bible - 1831
9:16: But truly, on this very account, have I caused thee to subsist - (העמדחיך heemadticha), that I might cause thee to see my power, (הראתך את כחי harotheca eth cochi), and that my name might be declared throughout all the earth, (or, בכל הארץ becol haarets, in all this land). See Ainsworth and Houbigant.
Thus God gave this impious king to know that it was in consequence of his especial providence that both he and his people had not been already destroyed by means of the past plagues; but God had preserved him for this very purpose, that he might have a farther opportunity of manifesting that he, Jehovah, was the only true God for the full conviction both of the Hebrews and Egyptians, that the former might follow and the latter fear before him. Judicious critics of almost all creeds have agreed to translate the original as above, a translation which it not only can bear but requires, and which is in strict conformity to both the Septuagint and Targum. Neither the Hebrew העמדחיך heemadticha, I have caused thee to stand; nor the apostle's translation of it, Rom 9:17, εξηγειρα σε, I have raised thee; nor that of the Septuagint, ἑνεκεν τουτου διετηρηθης, on this account art thou preserved, viz., in the past plagues; can countenance that most exceptionable meaning put on the words by certain commentators, viz., "That God ordained or appointed Pharaoh from all eternity, by certain means, to this end; that he made him to exist in time; that he raised him to the throne; promoted him to that high honor and dignity; that he preserved him, and did not cut him off as yet; that he strengthened and hardened his heart; irritated, provoked, and stirred him up against his people Israel, and suffered him to go all the lengths he did go in his obstinacy and rebellion; all which was done to show in him his power in destroying him in the Red Sea. The sum of which is, that this man was raised up by God in every sense for God to show his power in his destruction." So man speaks; thus God hath not spoken. See Henry on the place.
Albert Barnes: Notes on the Bible - 1834
9:16
Have I raised thee up - See the margin. God kept Pharaoh "standing", i. e. permitted him to live and hold out until His own purpose was accomplished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:16: deed: Exo 14:17; Psa 83:17, Psa 83:18; Pro 16:4; Rom 9:17, Rom 9:22; Pe1 2:8, Pe1 2:19; Jde 1:4
raised thee up: Heb. made thee stand
for to: Exo 14:4, Exo 15:11-16, Exo 18:11; Jos 2:10, Jos 2:11; Sa1 4:8; Psa 136:10-15
that my: Ch1 16:24; Psa 64:9, Psa 83:17, Psa 83:18; Isa 63:12-14; Mal 1:11, Mal 1:14; Rom 9:17
Geneva 1599
9:16 And in very deed for this [cause] have I raised thee up, for to shew [in] thee my power; and that my (d) name may be declared throughout all the earth.
(d) That is, that all the world may magnify my power in overcoming you.
John Gill
9:16 And in very deed, for this cause have I raised thee up,.... Or but truly or verily (c); instead of smiting thee with the pestilence, and cutting thee off out of the land of the living, "I have raised thee up"; made thee to stand (d), to continue in being; I have preserved thine from perishing by the former plagues, and have reserved thee for greater judgments and sorer punishments. It may take in all that God did to him; the constitution and appointment of him to all this in his eternal mind; his bringing him into being, and raising him up to kingly dignity; preserving him from perishing by the pestilence, boils and blains, and keeping him for future evils, and all upon this account for the following reasons:
for to shew in thee my power; in working miracles, inflicting judgments one after another, and especially in destroying him and his host in the Red sea:
and that my name may be declared throughout all the earth; as it has been more by that last action than by all the rest of the plagues; though, in all, his sovereignty, wisdom, power, patience, longsuffering, and justice, are most visibly displayed and glorified.
(c) "veruntamen", Junius & Tremellius, Psicator, Drusius, Fagius; so Ainsworth. (d) "stare fecite", Pagninus, Montanus, Vatablus.
John Wesley
9:16 For this cause have I raised thee up - A most dreadful message Moses is here ordered to deliver to him, whether he will hear, or whether he will forbear. He must tell him, that he is marked for ruin: that he now stands as the butt at which God would shoot all the arrows of his wrath. For this cause have I raised thee up to the throne at this time, and made thee to stand the shock of the plagues hitherto, to shew in thee my power - Providence so ordered it, that Moses should have a man of such a fierce and stubborn spirit to deal with, to make it a most signal and memorable instance of the power God has to bring down the proudest of his enemies; that my name, irresistable power, and my inflexible justice, might be declared throughout all the earth - Not only to all places, but through all ages while the earth remains. This will be the event. But it by no means follows, that this was the design of God. We have numberless instances in scripture of this manner of speaking, to denote not the design, but only the event.
9:179:17: Եւ դու՝ տակաւին թեւարկե՞ս զժողովրդեամբ իմով չարչարե՞լ զդոսա։
17 բայց դու դեռեւս ձեռքիդ տակ ես պահում իմ ժողովրդին եւ չարչարում նրան[15]: [15] 15. Եբրայերէնում՝ խրոխտանո՞ւմ ես իմ ժողովրդի վրայ՝ նրան չարձակելով:
17 Դուն տակաւին իմ ժողովուրդիս դէմ կենալով՝ պիտի չարձակե՞ս զանոնք։
Եւ դու տակաւին [106]թեւարկե՞ս զժողովրդեամբ իմով չարչարել`` զդոսա:

9:17: Եւ դու՝ տակաւին թեւարկե՞ս զժողովրդեամբ իմով չարչարե՞լ զդոսա։
17 բայց դու դեռեւս ձեռքիդ տակ ես պահում իմ ժողովրդին եւ չարչարում նրան[15]:
[15] 15. Եբրայերէնում՝ խրոխտանո՞ւմ ես իմ ժողովրդի վրայ՝ նրան չարձակելով:
17 Դուն տակաւին իմ ժողովուրդիս դէմ կենալով՝ պիտի չարձակե՞ս զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
9:1717: ты еще противостоишь народу Моему, чтобы не отпускать его, --
9:17 ἔτι ετι yet; still οὖν ουν then σὺ συ you ἐμποιῇ εμποιεω the λαοῦ λαος populace; population μου μου of me; mine τοῦ ο the μὴ μη not ἐξαποστεῖλαι εξαποστελλω send forth αὐτούς αυτος he; him
9:17 עֹודְךָ֖ ʕôḏᵊḵˌā עֹוד duration מִסְתֹּולֵ֣ל mistôlˈēl סלל build בְּ bᵊ בְּ in עַמִּ֑י ʕammˈî עַם people לְ lᵊ לְ to בִלְתִּ֖י viltˌî בֵּלֶת failure שַׁלְּחָֽם׃ šallᵊḥˈām שׁלח send
9:17. adhuc retines populum meum et non vis eum dimittereDost thou yet hold back my people; and wilt thou not let them go?
17. As yet exaltest thou thyself against my people, that thou wilt not let them go?
9:17. Do you still retain my people, and are you still unwilling to release them?
9:17. As yet exaltest thou thyself against my people, that thou wilt not let them go?
As yet exaltest thou thyself against my people, that thou wilt not let them go:

17: ты еще противостоишь народу Моему, чтобы не отпускать его, --
9:17
ἔτι ετι yet; still
οὖν ουν then
σὺ συ you
ἐμποιῇ εμποιεω the
λαοῦ λαος populace; population
μου μου of me; mine
τοῦ ο the
μὴ μη not
ἐξαποστεῖλαι εξαποστελλω send forth
αὐτούς αυτος he; him
9:17
עֹודְךָ֖ ʕôḏᵊḵˌā עֹוד duration
מִסְתֹּולֵ֣ל mistôlˈēl סלל build
בְּ bᵊ בְּ in
עַמִּ֑י ʕammˈî עַם people
לְ lᵊ לְ to
בִלְתִּ֖י viltˌî בֵּלֶת failure
שַׁלְּחָֽם׃ šallᵊḥˈām שׁלח send
9:17. adhuc retines populum meum et non vis eum dimittere
Dost thou yet hold back my people; and wilt thou not let them go?
9:17. Do you still retain my people, and are you still unwilling to release them?
9:17. As yet exaltest thou thyself against my people, that thou wilt not let them go?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-18: Если таков результат дальнейших казней, то, будучи предуведомлен о нем, фараон мог бы предотвратить их наступление своим смирением пред Богом, — согласием отпустить евреев. И только его упорство вызывает неизбежность нового бедствия, града, какого еще не бывало в Египте.
Adam Clarke: Commentary on the Bible - 1831
9:17: As yet exaltest thou thyself against my people - So it appears that at this time he might have submitted, and thus prevented his own destruction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:17: Job 9:4, Job 15:25, Job 15:26, Job 40:9; Isa 10:15, Isa 26:11, Isa 37:23, Isa 37:24, Isa 37:29, Isa 45:9; Act 12:23; Co1 10:22
Carl Friedrich Keil and Franz Delitzsch
9:17
The seventh plague. - To break down Pharaoh's opposition, Jehovah determined to send such a Hail as had not been heard of since the founding of Egypt, accompanied by thunder and masses of fire, and to destroy every man and beast that should be in the field. מסתּולל עודך: "thou still dammest thyself up against My people." הסתּולל: to set one's self as a dam, i.e., to oppose; from סלל, to heap up earth as a dam or rampart. "To-morrow about this time," to give Pharaoh time for reflection. Instead of "from the day that Egypt was founded until now," we find in Ex 9:24 "since it became a nation," since its existence as a kingdom or nation.
John Gill
9:17 As yet exaltest thou thyself against my people, that thou wilt not let them go? And so against God himself, disobeying his commands, despising his messengers, and slighting his miracles, and hardening his heart against him, and refusing to let Israel go, after all; thereby showing the most intolerable pride and insolence not only against the Lord's poor people, but against himself, for what is done to them he takes as done to himself; or "dost thou still tread upon my people?" (e) trample them under foot, and make an highway or causeway of them.
(e) "adhuc tu calcas populum meum?" some in Drusius; so Jarchi.
John Wesley
9:17 As yet exaltest thou thyself against my people - Wilt thou not yet submit?
9:189:18: Եւ ես ահա տեղացի՛ց վաղիւ յայսմ ժամու կարկուտ սաստի՛կ յոյժ. որպիսի ո՛չ եղեւ յԵգիպտոս յօրէ յորմէ հաստատեցաւ մինչեւ ցայսօր։
18 Ես, ահա, վաղն իսկ, հէնց այս ժամին այնպիսի սաստիկ կարկուտ տեղացնեմ, որպիսին դեռեւս չի եղել Եգիպտոսում իր գոյութեան օրուանից մինչեւ այսօր:
18 Ահա վաղը այս ատեն խիստ սաստիկ կարկուտ պիտի տեղամ, որ անոր պէս Եգիպտոսի մէջ եղած չէ՝ անոր հաստատուած օրէն մինչեւ հիմա։
Եւ ես ահա տեղացից վաղիւ յայսմ ժամու կարկուտ սաստիկ յոյժ, որպիսի ոչ եղեւ յԵգիպտոս յօրէ յորմէ հաստատեցաւ մինչեւ ցայսօր:

9:18: Եւ ես ահա տեղացի՛ց վաղիւ յայսմ ժամու կարկուտ սաստի՛կ յոյժ. որպիսի ո՛չ եղեւ յԵգիպտոս յօրէ յորմէ հաստատեցաւ մինչեւ ցայսօր։
18 Ես, ահա, վաղն իսկ, հէնց այս ժամին այնպիսի սաստիկ կարկուտ տեղացնեմ, որպիսին դեռեւս չի եղել Եգիպտոսում իր գոյութեան օրուանից մինչեւ այսօր:
18 Ահա վաղը այս ատեն խիստ սաստիկ կարկուտ պիտի տեղամ, որ անոր պէս Եգիպտոսի մէջ եղած չէ՝ անոր հաստատուած օրէն մինչեւ հիմա։
zohrab-1805▾ eastern-1994▾ western am▾
9:1818: вот, Я пошлю завтра, в это самое время, град весьма сильный, которому подобного не было в Египте со дня основания его доныне;
9:18 ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ὕω υω this; he τὴν ο the ὥραν ωρα hour αὔριον αυριον tomorrow; next day χάλαζαν χαλαζα.1 hail πολλὴν πολυς much; many σφόδρα σφοδρα vehemently; tremendously ἥτις οστις who; that τοιαύτη τοιουτος such; such as these οὐ ου not γέγονεν γινομαι happen; become ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos ἀφ᾿ απο from; away ἧς ος who; what ἡμέρας ημερα day ἔκτισται κτιζω create; set up ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he
9:18 הִנְנִ֤י hinnˈî הִנֵּה behold מַמְטִיר֙ mamṭîr מטר rain כָּ kā כְּ as † הַ the עֵ֣ת ʕˈēṯ עֵת time מָחָ֔ר māḥˈār מָחָר next day בָּרָ֖ד bārˌāḏ בָּרָד hail כָּבֵ֣ד kāvˈēḏ כָּבֵד heavy מְאֹ֑ד mᵊʔˈōḏ מְאֹד might אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not הָיָ֤ה hāyˈā היה be כָמֹ֨הוּ֙ ḵāmˈōhû כְּמֹו like בְּ bᵊ בְּ in מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt לְ lᵊ לְ to מִן־ min- מִן from הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הִוָּסְדָ֖ה hiwwāsᵊḏˌā יסד found וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto עָֽתָּה׃ ʕˈāttā עַתָּה now
9:18. en pluam hac ipsa hora cras grandinem multam nimis qualis non fuit in Aegypto a die qua fundata est usque in praesens tempusBehold I will cause it to rain to morrow at this same hour, an exceeding great hail; such as hath not been in Egypt from the day that it was founded, until this present time.
18. Behold, tomorrow about this time I will cause it to rain a very grievous hail, such as hath not been in Egypt since the day it was founded even until now.
9:18. So then, tomorrow, at this same hour, I will rain down exceedingly great hail, such as has not been in Egypt from the day that it was founded, even until this present time.
9:18. Behold, to morrow about this time I will cause it to rain a very grievous hail, such as hath not been in Egypt since the foundation thereof even until now.
Behold, to morrow about this time I will cause it to rain a very grievous hail, such as hath not been in Egypt since the foundation thereof even until now:

18: вот, Я пошлю завтра, в это самое время, град весьма сильный, которому подобного не было в Египте со дня основания его доныне;
9:18
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ὕω υω this; he
τὴν ο the
ὥραν ωρα hour
αὔριον αυριον tomorrow; next day
χάλαζαν χαλαζα.1 hail
πολλὴν πολυς much; many
σφόδρα σφοδρα vehemently; tremendously
ἥτις οστις who; that
τοιαύτη τοιουτος such; such as these
οὐ ου not
γέγονεν γινομαι happen; become
ἐν εν in
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
ἀφ᾿ απο from; away
ἧς ος who; what
ἡμέρας ημερα day
ἔκτισται κτιζω create; set up
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
9:18
הִנְנִ֤י hinnˈî הִנֵּה behold
מַמְטִיר֙ mamṭîr מטר rain
כָּ כְּ as
הַ the
עֵ֣ת ʕˈēṯ עֵת time
מָחָ֔ר māḥˈār מָחָר next day
בָּרָ֖ד bārˌāḏ בָּרָד hail
כָּבֵ֣ד kāvˈēḏ כָּבֵד heavy
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
הָיָ֤ה hāyˈā היה be
כָמֹ֨הוּ֙ ḵāmˈōhû כְּמֹו like
בְּ bᵊ בְּ in
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
לְ lᵊ לְ to
מִן־ min- מִן from
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הִוָּסְדָ֖ה hiwwāsᵊḏˌā יסד found
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
עָֽתָּה׃ ʕˈāttā עַתָּה now
9:18. en pluam hac ipsa hora cras grandinem multam nimis qualis non fuit in Aegypto a die qua fundata est usque in praesens tempus
Behold I will cause it to rain to morrow at this same hour, an exceeding great hail; such as hath not been in Egypt from the day that it was founded, until this present time.
9:18. So then, tomorrow, at this same hour, I will rain down exceedingly great hail, such as has not been in Egypt from the day that it was founded, even until this present time.
9:18. Behold, to morrow about this time I will cause it to rain a very grievous hail, such as hath not been in Egypt since the foundation thereof even until now.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:18: To-morrow about this time - The time of this plague is marked thus circumstantially to show Pharaoh that Jehovah was Lord of heaven and earth, and that the water, the fire, the earth, and the air, which were all objects of Egyptian idolatry, were the creatures of his power; and subservient to his will; and that, far from being able to help them, they were now, in the hands of God, instruments of their destruction.
To rain a very grievous hail - To rain hail may appear to some superficial observers as an unphilosophical mode of expression, but nothing can be more correct. "Drops of rain falling through a cold region of the atmosphere are frozen and converted into hail;" and thus the hail is produced by rain. When it begins to fall it is rain; when it is falling it is converted into hail; thus it is literally true that it rains hail. The farther a hail-stone falls the larger it generally is, because in its descent it meets with innumerable particles of water, which, becoming attached to it, are also frozen, and thus its bulk is continually increasing till it reaches the earth. In the case in question, if natural means were at all used, we may suppose a highly electrified state of an atmosphere loaded with vapors, which, becoming condensed and frozen, and having a considerable space to fall through, were of an unusually large size. Though this was a supernatural storm, there have been many of a natural kind, that have been exceedingly dreadful. A storm of hail fell near Liverpool, in Lancashire, in the year 1795, which greatly damaged the vegetation, broke windows, etc., etc. Many of the stones measured five inches in circumference. Dr. Halley mentions a similar storm of hail in Lancashire, Cheshire, etc., in 1697, April 29, that for sixty miles in length and two miles in breadth did immense damage, by splitting trees, killing fowls and all small animals, knocking down men and horses, etc., etc. Mezeray, in his History of France, says "that in Italy, in 1510, there was for some time a horrible darkness, thicker than that of night, after which the clouds broke into thunder and lightning, and there fell a shower of hail-stones which destroyed all the beasts, birds, and even fish of the country. It was attended with a strong smell of sulphur, and the stones were of a bluish color, some of them weighing one hundred pounds' weight." The Almighty says to Job: "Hast thou seen the treasures of the hail, which I have reserved against the time of trouble, against the day of battle and war?" Job 38:22, Job 38:23. While God has such artillery at his command, how soon may he desolate a country or a world! See the account of a remarkable hail-storm in Jos 10:11.
Albert Barnes: Notes on the Bible - 1834
9:18
A very grievous hail - The miracle consisted in the magnitude of the infliction and in its immediate connection with the act of Moses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:18: to morrow: Kg1 19:2, Kg1 20:6; Kg2 7:1, Kg2 7:18
I will cause: This must have been a circumstance of all others the most incredible to an Egyptian; for in Egypt there fell no rain, the want of which was supplied by dews, and the overflowing of the Nile. The Egyptians must, therefore, have perceived themselves particularly aimed at in these fearful events, especially as they were very superstitious. There seems likewise a propriety in their being punished by fire and water, as they were guilty of the grossest idolatry towards these elements. Scarcely anything could have distressed the Egyptians more than the destruction of the flax, as the whole nation wore linen garments. The ruin of their barley was equally fatal, both to their trade and to their private advantage. See Bryant, pp. 108-117. Exo 9:22-25; Psa 83:15
John Gill
9:18 Behold, tomorrow about this time,.... It was now the fourth day of the month Abib, and the fifth when the following was inflicted:
I will cause it to rain a very grievous hail; which should fall very thick, and the hailstones be very numerous and heavy, and the storm last long:
such as hath not been in Egypt since the foundation thereof, even until now; not since the earth or land itself was founded, for that was founded when the rest of the world was, and the sense then would be the same as since the foundation of the world; and so the Targum of Jonathan seems to understand it, paraphrasing the words,"from the day that men were made, even until now.''And a like expression is used of a storm of hail, thunder, and lightning, and earthquakes yet to come, which will be such as has not been since men were upon the earth, with which this plague may be compared, Rev_ 16:19, but here is meant since Egypt was inhabited, or rather formed into a kingdom, and founded as such, which had been many hundreds of years before this time; there was a king of Egypt in Abraham's time; the first founder of this empire, and king of it, was Mizraim, the son of Ham, from whom it had its name, by which it is usually called in Scripture. This supposes that it did sometimes rain in Egypt, contrary to a vulgar notion, or otherwise there would have been no room for the comparison; though it must be owned that rain is rare in Egypt, especially in some parts of it; See Gill on Zech 14:18.
John Wesley
9:18 Since the foundation thereof - Since it was a kingdom.
Robert Jamieson, A. R. Fausset and David Brown
9:18 PLAGUE OF HAIL. (Exo. 9:18-35)
I will cause it to rain a very grievous hail, &c.--The seventh plague which Pharaoh's hardened heart provoked was that of hail, a phenomenon which must have produced the greatest astonishment and consternation in Egypt as rain and hailstones, accompanied by thunder and lightning, were very rare occurrences.
such as hath not been in Egypt--In the Delta, or lower Egypt, where the scene is laid, rain occasionally falls between January and March--hail is not unknown, and thunder sometimes heard. But a storm, not only exhibiting all these elements, but so terrific that hailstones of immense size fell, thunder pealed in awful volleys, and lightning swept the ground like fire, was an unexampled calamity.
9:199:19: Եւ արդ՝ փութա՛ ժողովել զանասուն քո, եւ որ ինչ իցէ քո ՚ի դաշտի։ զի ամենայն մարդ եւ անասուն որ գտցի ՚ի դաշտի՝ եւ ո՛չ մտցէ ՚ի տուն, անկցի ՚ի վերայ նոցա կարկուտն՝ եւ սատակեսցէ՛[567]։ [567] Բազումք. ՚Ի վերայ նոցա կարկուտն։
19 Արդ, շտապի՛ր հաւաքել քո անասունները եւ այն ամէնը, ինչ ունես դաշտում, որովհետեւ դաշտում գտնուող ու դեռեւս տուն չմտած մարդկանց ու անասունների վրայ կարկուտ է թափուելու եւ ոչնչացնելու է նրանց”»:
19 Հիմա մարդ ղրկէ՛ ու հաւաքէ քու հօտերդ ու ինչ որ ունիս դաշտին մէջ. քանզի ամէն մարդ ու անասուն որ դաշտին մէջ գտնուի ու տուները հաւաքուած չըլլան, անոնց վրայ կարկուտ պիտի իջնէ ու պիտի մեռնին»’»։
Եւ արդ փութա ժողովել զանասուն քո եւ որ ինչ իցէ քո ի դաշտի. զի ամենայն մարդ եւ անասուն որ գտցի ի դաշտի եւ ոչ մտցէ ի տուն, անկցի ի վերայ նոցա կարկուտն եւ [107]սատակեսցէ:

9:19: Եւ արդ՝ փութա՛ ժողովել զանասուն քո, եւ որ ինչ իցէ քո ՚ի դաշտի։ զի ամենայն մարդ եւ անասուն որ գտցի ՚ի դաշտի՝ եւ ո՛չ մտցէ ՚ի տուն, անկցի ՚ի վերայ նոցա կարկուտն՝ եւ սատակեսցէ՛[567]։
[567] Բազումք. ՚Ի վերայ նոցա կարկուտն։
19 Արդ, շտապի՛ր հաւաքել քո անասունները եւ այն ամէնը, ինչ ունես դաշտում, որովհետեւ դաշտում գտնուող ու դեռեւս տուն չմտած մարդկանց ու անասունների վրայ կարկուտ է թափուելու եւ ոչնչացնելու է նրանց”»:
19 Հիմա մարդ ղրկէ՛ ու հաւաքէ քու հօտերդ ու ինչ որ ունիս դաշտին մէջ. քանզի ամէն մարդ ու անասուն որ դաշտին մէջ գտնուի ու տուները հաւաքուած չըլլան, անոնց վրայ կարկուտ պիտի իջնէ ու պիտի մեռնին»’»։
zohrab-1805▾ eastern-1994▾ western am▾
9:1919: итак пошли собрать стада твои и все, что есть у тебя в поле: на всех людей и скот, которые останутся в поле и не соберутся в домы, падет град, и они умрут.
9:19 νῦν νυν now; present οὖν ουν then κατάσπευσον κατασπευδω gather τὰ ο the κτήνη κτηνος livestock; animal σου σου of you; your καὶ και and; even ὅσα οσος as much as; as many as σοί σοι you ἐστιν ειμι be ἐν εν in τῷ ο the πεδίῳ πεδιον all; every γὰρ γαρ for οἱ ο the ἄνθρωποι ανθρωπος person; human καὶ και and; even τὰ ο the κτήνη κτηνος livestock; animal ὅσα οσος as much as; as many as ἂν αν perhaps; ever εὑρεθῇ ευρισκω find ἐν εν in τῷ ο the πεδίῳ πεδιον and; even μὴ μη not εἰσέλθῃ εισερχομαι enter; go in εἰς εις into; for οἰκίαν οικια house; household πέσῃ πιπτω fall δὲ δε though; while ἐπ᾿ επι in; on αὐτὰ αυτος he; him ἡ ο the χάλαζα χαλαζα.1 hail τελευτήσει τελευταω meet an end
9:19 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now שְׁלַ֤ח šᵊlˈaḥ שׁלח send הָעֵז֙ hāʕˌēz עוז take refuge אֶֽת־ ʔˈeṯ- אֵת [object marker] מִקְנְךָ֔ miqnᵊḵˈā מִקְנֶה purchase וְ wᵊ וְ and אֵ֛ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לְךָ֖ lᵊḵˌā לְ to בַּ ba בְּ in † הַ the שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field כָּל־ kol- כֹּל whole הָ hā הַ the אָדָ֨ם ʔāḏˌām אָדָם human, mankind וְ wᵊ וְ and הַ ha הַ the בְּהֵמָ֜ה bbᵊhēmˈā בְּהֵמָה cattle אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] יִמָּצֵ֣א yimmāṣˈē מצא find בַ va בְּ in † הַ the שָּׂדֶ֗ה śśāḏˈeh שָׂדֶה open field וְ wᵊ וְ and לֹ֤א lˈō לֹא not יֵֽאָסֵף֙ yˈēʔāsēf אסף gather הַ ha הַ the בַּ֔יְתָה bbˈayᵊṯā בַּיִת house וְ wᵊ וְ and יָרַ֧ד yārˈaḏ ירד descend עֲלֵהֶ֛ם ʕᵃlēhˈem עַל upon הַ ha הַ the בָּרָ֖ד bbārˌāḏ בָּרָד hail וָ wā וְ and מֵֽתוּ׃ mˈēṯû מות die
9:19. mitte ergo iam nunc et congrega iumenta tua et omnia quae habes in agro homines enim et iumenta et universa quae inventa fuerint foris nec congregata de agris cecideritque super ea grando morienturSend therefore now presently, and gather together thy cattle, and all that thou hast in the field; for men and beasts, and all things that shall be found abroad, and not gathered together out of the fields which the hail shall fall upon, shall die.
19. Now therefore send, hasten in thy cattle and all that thou hast in the field; every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die.
9:19. Therefore, send immediately and gather together your cattle, and all that you have in the field. For men and beasts, and all things that will be found outside, not gathered in from the fields, and on which the hail will fall, shall die.’ ”
9:19. Send therefore now, [and] gather thy cattle, and all that thou hast in the field; [for upon] every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die.
Send therefore now, [and] gather thy cattle, and all that thou hast in the field; [for upon] every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die:

19: итак пошли собрать стада твои и все, что есть у тебя в поле: на всех людей и скот, которые останутся в поле и не соберутся в домы, падет град, и они умрут.
9:19
νῦν νυν now; present
οὖν ουν then
κατάσπευσον κατασπευδω gather
τὰ ο the
κτήνη κτηνος livestock; animal
σου σου of you; your
καὶ και and; even
ὅσα οσος as much as; as many as
σοί σοι you
ἐστιν ειμι be
ἐν εν in
τῷ ο the
πεδίῳ πεδιον all; every
γὰρ γαρ for
οἱ ο the
ἄνθρωποι ανθρωπος person; human
καὶ και and; even
τὰ ο the
κτήνη κτηνος livestock; animal
ὅσα οσος as much as; as many as
ἂν αν perhaps; ever
εὑρεθῇ ευρισκω find
ἐν εν in
τῷ ο the
πεδίῳ πεδιον and; even
μὴ μη not
εἰσέλθῃ εισερχομαι enter; go in
εἰς εις into; for
οἰκίαν οικια house; household
πέσῃ πιπτω fall
δὲ δε though; while
ἐπ᾿ επι in; on
αὐτὰ αυτος he; him
ο the
χάλαζα χαλαζα.1 hail
τελευτήσει τελευταω meet an end
9:19
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
שְׁלַ֤ח šᵊlˈaḥ שׁלח send
הָעֵז֙ hāʕˌēz עוז take refuge
אֶֽת־ ʔˈeṯ- אֵת [object marker]
מִקְנְךָ֔ miqnᵊḵˈā מִקְנֶה purchase
וְ wᵊ וְ and
אֵ֛ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לְךָ֖ lᵊḵˌā לְ to
בַּ ba בְּ in
הַ the
שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field
כָּל־ kol- כֹּל whole
הָ הַ the
אָדָ֨ם ʔāḏˌām אָדָם human, mankind
וְ wᵊ וְ and
הַ ha הַ the
בְּהֵמָ֜ה bbᵊhēmˈā בְּהֵמָה cattle
אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative]
יִמָּצֵ֣א yimmāṣˈē מצא find
בַ va בְּ in
הַ the
שָּׂדֶ֗ה śśāḏˈeh שָׂדֶה open field
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
יֵֽאָסֵף֙ yˈēʔāsēf אסף gather
הַ ha הַ the
בַּ֔יְתָה bbˈayᵊṯā בַּיִת house
וְ wᵊ וְ and
יָרַ֧ד yārˈaḏ ירד descend
עֲלֵהֶ֛ם ʕᵃlēhˈem עַל upon
הַ ha הַ the
בָּרָ֖ד bbārˌāḏ בָּרָד hail
וָ וְ and
מֵֽתוּ׃ mˈēṯû מות die
9:19. mitte ergo iam nunc et congrega iumenta tua et omnia quae habes in agro homines enim et iumenta et universa quae inventa fuerint foris nec congregata de agris cecideritque super ea grando morientur
Send therefore now presently, and gather together thy cattle, and all that thou hast in the field; for men and beasts, and all things that shall be found abroad, and not gathered together out of the fields which the hail shall fall upon, shall die.
9:19. Therefore, send immediately and gather together your cattle, and all that you have in the field. For men and beasts, and all things that will be found outside, not gathered in from the fields, and on which the hail will fall, shall die.’ ”
9:19. Send therefore now, [and] gather thy cattle, and all that thou hast in the field; [for upon] every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20: Заботливость об уменьшении последствий от сильного града («посылай, собирай скот свой») относилась не лично к фараону, а к тем из его подданных, которые совершенно невинно могли пострадать за упорство царя (ст. 20–21). Протекший от момента предсказания казни до ее наступления срок (18) мог служить достаточным временем для пробуждения в душе фараона чувства смирения, боязни пред Богом (20), но так как его не последовало, то новое бедствие является вполне заслуженным наказанием.
Adam Clarke: Commentary on the Bible - 1831
9:19: Send - now, and gather thy cattle - So in the midst of judgment, God remembered mercy. The miracle should be wrought that they might know he was the Lord; but all the lives both of men and beasts might have been saved, had Pharaoh and his servants taken the warning so mercifully given them. While some regarded not the word of the Lord, others feared it, and their cattle and their servants were saved, See Exo 9:20, Exo 9:21.
Albert Barnes: Notes on the Bible - 1834
9:19
In Egypt the cattle are sent to pasture in the open country from January to April, when the grass is abundant. They are kept in stalls for the rest of the year.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:19: and gather: Hab 3:2
the hail: Exo 9:25
Carl Friedrich Keil and Franz Delitzsch
9:19
The good advice to be given by Moses to the king, to secure the men and cattle that were in the field, i.e., to put them under shelter, which was followed by the God-fearing Egyptians (Ex 9:21), was a sign of divine mercy, which would still rescue the hardened man and save him from destruction. Even in Pharaoh's case the possibility still existed of submission to the will of God; the hardening was not yet complete. But as he paid no heed to the word of the Lord, the predicted judgment was fulfilled (Ex 9:22-26). "Jehovah gave voices" (קלת); called "voices of God" in Ex 9:28. This term is applied to the thunder (cf. Ex 19:16; Ex 20:18; Ps 29:3-9), as being the mightiest manifestation of the omnipotence of God, which speaks therein to men (Rev_ 10:3-4), and warns them of the terrors of judgment. These terrors were heightened by masses of fire, which came down from the sky along with the hail that smote man and beast in the field, destroyed the vegetables, and shattered the trees. "And fire ran along upon the ground;" תּהלך is a Kal, though it sounds like Hithpael, and signifies grassari, as in Ps 73:9.
Geneva 1599
9:19 Send therefore now, [and] (e) gather thy cattle, and all that thou hast in the field; [for upon] every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die.
(e) Here we see though God's wrath is kindled yet there is a certain mercy shown even to his enemies.
John Gill
9:19 Send therefore now, and gather thy cattle, and all that thou hast in the field,.... The servants that were at work there: this is said to denote both the certainty of the plague, and the terribleness of it, that all, both men and beast, would perish by it, if care was not taken to get them home; and also to show the wonderful clemency and mercy of God to such rebellious, hardened, and undeserving creatures, as Pharaoh and his people were; in the midst of wrath and judgment God remembers mercy:
for upon every man and beast which shall be found in the field, and shall not be brought home; and there sheltered in houses, barns, and stables:
the hail shall come down upon them, and they shall die; the hailstones that would fall would be so large and so heavy as to kill both men and beasts, like those which fell from heaven upon the Canaanites in the days of Joshua, which killed more than the sword did, Josh 10:11.
9:209:20: Որ միանգամ երկեա՛ւ ՚ի բանէ Տեառն ՚ի ծառայիցն փարաւոնի, ժողովեաց զծառայս իւր եւ զանասուն ՚ի տուն[568]։ [568] Ոմանք. Եւ զանասունս ՚ի տուն։
20 Փարաւոնի պաշտօնեաներից նա, ով մի անգամ տեսել էր Տիրոջ սարսափը, իր ծառաներին ու անասունները հաւաքեց տան մէջ,
20 Փարաւոնին ծառաներէն ան որ Տէրոջը խօսքէն կը վախնար, իր ծառաները ու հօտերը տուներու մէջ հաւաքեց։
Որ միանգամ երկեաւ ի բանէ Տեառն ի ծառայիցն փարաւոնի, ժողովեաց զծառայս իւր եւ զանասուն ի տուն:

9:20: Որ միանգամ երկեա՛ւ ՚ի բանէ Տեառն ՚ի ծառայիցն փարաւոնի, ժողովեաց զծառայս իւր եւ զանասուն ՚ի տուն[568]։
[568] Ոմանք. Եւ զանասունս ՚ի տուն։
20 Փարաւոնի պաշտօնեաներից նա, ով մի անգամ տեսել էր Տիրոջ սարսափը, իր ծառաներին ու անասունները հաւաքեց տան մէջ,
20 Փարաւոնին ծառաներէն ան որ Տէրոջը խօսքէն կը վախնար, իր ծառաները ու հօտերը տուներու մէջ հաւաքեց։
zohrab-1805▾ eastern-1994▾ western am▾
9:2020: Те из рабов фараоновых, которые убоялись слова Господня, поспешно собрали рабов своих и стада свои в домы;
9:20 ὁ ο the φοβούμενος φοβεω afraid; fear τὸ ο the ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master τῶν ο the θεραπόντων θεραπων minister Φαραω φαραω Pharaō; Farao συνήγαγεν συναγω gather τὰ ο the κτήνη κτηνος livestock; animal αὐτοῦ αυτος he; him εἰς εις into; for τοὺς ο the οἴκους οικος home; household
9:20 הַ ha הַ the יָּרֵא֙ yyārˌē ירא fear אֶת־ ʔeṯ- אֵת [object marker] דְּבַ֣ר dᵊvˈar דָּבָר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מֵֽ mˈē מִן from עַבְדֵ֖י ʕavᵊḏˌê עֶבֶד servant פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh הֵנִ֛יס hēnˈîs נוס flee אֶת־ ʔeṯ- אֵת [object marker] עֲבָדָ֥יו ʕᵃvāḏˌāʸw עֶבֶד servant וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מִקְנֵ֖הוּ miqnˌēhû מִקְנֶה purchase אֶל־ ʔel- אֶל to הַ ha הַ the בָּתִּֽים׃ bbāttˈîm בַּיִת house
9:20. qui timuit verbum Domini de servis Pharao fecit confugere servos suos et iumenta in domosHe that feared the word of the Lord among Pharao's servants, made his servants and his cattle flee into houses:
20. He that feared the word of the LORD among the servants of Pharaoh made his servants and his cattle flee into the houses:
9:20. He who feared the word of the Lord among the servants of Pharaoh caused his servants and cattle to flee together into the houses.
9:20. He that feared the word of the LORD among the servants of Pharaoh made his servants and his cattle flee into the houses:
He that feared the word of the LORD among the servants of Pharaoh made his servants and his cattle flee into the houses:

20: Те из рабов фараоновых, которые убоялись слова Господня, поспешно собрали рабов своих и стада свои в домы;
9:20
ο the
φοβούμενος φοβεω afraid; fear
τὸ ο the
ῥῆμα ρημα statement; phrase
κυρίου κυριος lord; master
τῶν ο the
θεραπόντων θεραπων minister
Φαραω φαραω Pharaō; Farao
συνήγαγεν συναγω gather
τὰ ο the
κτήνη κτηνος livestock; animal
αὐτοῦ αυτος he; him
εἰς εις into; for
τοὺς ο the
οἴκους οικος home; household
9:20
הַ ha הַ the
יָּרֵא֙ yyārˌē ירא fear
אֶת־ ʔeṯ- אֵת [object marker]
דְּבַ֣ר dᵊvˈar דָּבָר word
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
מֵֽ mˈē מִן from
עַבְדֵ֖י ʕavᵊḏˌê עֶבֶד servant
פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh
הֵנִ֛יס hēnˈîs נוס flee
אֶת־ ʔeṯ- אֵת [object marker]
עֲבָדָ֥יו ʕᵃvāḏˌāʸw עֶבֶד servant
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מִקְנֵ֖הוּ miqnˌēhû מִקְנֶה purchase
אֶל־ ʔel- אֶל to
הַ ha הַ the
בָּתִּֽים׃ bbāttˈîm בַּיִת house
9:20. qui timuit verbum Domini de servis Pharao fecit confugere servos suos et iumenta in domos
He that feared the word of the Lord among Pharao's servants, made his servants and his cattle flee into houses:
9:20. He who feared the word of the Lord among the servants of Pharaoh caused his servants and cattle to flee together into the houses.
9:20. He that feared the word of the LORD among the servants of Pharaoh made his servants and his cattle flee into the houses:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
9:20
The word of the Lord - This gives the first indication that the warnings had a salutary effect upon the Egyptians.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:20: Pro 16:16, Pro 22:3, Pro 22:23; Jon 3:5, Jon 3:6; Mar 13:14-16; Heb 11:7
John Gill
9:20 He that feared the word of the Lord among the servants of Pharaoh,.... Who, if they had not the true fear of God, and were not sincere proselytes, yet had a servile fear of him, and dreaded his word, his threatening, his denunciations of judgments and predictions of future punishments; of which they had had many instances wherein they were fulfilled, and therefore had reason to fear that this also would, even the word that had been just now spoken:
made his servants and cattle flee into the houses; called home his servants, and drove his cattle in great haste out of the fields, and brought them home as fast as he could, and housed them; in which he acted the wise and prudent part, and showed a concern for his servants and his cattle, as well as believed the word of the Lord.
Robert Jamieson, A. R. Fausset and David Brown
9:20 He that feared the word of the Lord . . . regarded not, &c.--Due premonition, it appears, had been publicly given of the impending tempest--the cattle seem to have been sent out to graze, which is from January to April, when alone pasturage can be obtained, and accordingly the cattle were in the fields. This storm occurring at that season, not only struck universal terror into the minds of the people, but occasioned the destruction of all--people and cattle--which, in neglect of the warning, had been left in the fields, as well as of all vegetation [Ex 9:25]. It was the more appalling because hailstones in Egypt are small and of little force; lightning also is scarcely ever known to produce fatal effects; and to enhance the wonder, not a trace of any storm was found in Goshen [Ex 9:26].
9:219:21: Եւ որ ոչն անսաց ՚ի միտս իւր բանիցն Տեառն, եթող ※ զծառայս իւր՝ եւ զանասուն իւր ՚ի դաշտի[569]։ [569] Յօրինակին պակասէր. Եւ զանասուն իւր ՚ի դաշտի։
21 իսկ ով չանսաց Տիրոջ խօսքերին, դաշտում թողեց իր ծառաներին ու անասունները:
21 Ով որ Տէրոջը խօսքին ուշադրութիւն չըրաւ, իր ծառաները ու իր հօտերը դաշտին մէջ թողուց։
Եւ որ ոչն անսաց ի միտս իւր բանիցն Տեառն, եթող զծառայս իւր եւ զանասուն իւր ի դաշտի:

9:21: Եւ որ ոչն անսաց ՚ի միտս իւր բանիցն Տեառն, եթող ※ զծառայս իւր՝ եւ զանասուն իւր ՚ի դաշտի[569]։
[569] Յօրինակին պակասէր. Եւ զանասուն իւր ՚ի դաշտի։
21 իսկ ով չանսաց Տիրոջ խօսքերին, դաշտում թողեց իր ծառաներին ու անասունները:
21 Ով որ Տէրոջը խօսքին ուշադրութիւն չըրաւ, իր ծառաները ու իր հօտերը դաշտին մէջ թողուց։
zohrab-1805▾ eastern-1994▾ western am▾
9:2121: а кто не обратил сердца своего к слову Господню, тот оставил рабов своих и стада свои в поле.
9:21 ὃς ος who; what δὲ δε though; while μὴ μη not προσέσχεν προσεχω pay attention; beware τῇ ο the διανοίᾳ διανοια mind; intention εἰς εις into; for τὸ ο the ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master ἀφῆκεν αφιημι dismiss; leave τὰ ο the κτήνη κτηνος livestock; animal ἐν εν in τοῖς ο the πεδίοις πεδιον plain
9:21 וַ wa וְ and אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not שָׂ֛ם śˈām שׂים put לִבֹּ֖ו libbˌô לֵב heart אֶל־ ʔel- אֶל to דְּבַ֣ר dᵊvˈar דָּבָר word יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַֽ wˈa וְ and יַּעֲזֹ֛ב yyaʕᵃzˈōv עזב leave אֶת־ ʔeṯ- אֵת [object marker] עֲבָדָ֥יו ʕᵃvāḏˌāʸw עֶבֶד servant וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מִקְנֵ֖הוּ miqnˌēhû מִקְנֶה purchase בַּ ba בְּ in † הַ the שָּׂדֶֽה׃ פ śśāḏˈeh . f שָׂדֶה open field
9:21. qui autem neglexit sermonem Domini dimisit servos suos et iumenta in agrisBut he that regarded not the word of the Lord, left his servants, and his cattle in the fields.
21. and he that regarded not the word of the LORD left his servants and his cattle in the field.
9:21. But he who neglected the word of the Lord released his servants and cattle into the fields.
9:21. And he that regarded not the word of the LORD left his servants and his cattle in the field.
And he that regarded not the word of the LORD left his servants and his cattle in the field:

21: а кто не обратил сердца своего к слову Господню, тот оставил рабов своих и стада свои в поле.
9:21
ὃς ος who; what
δὲ δε though; while
μὴ μη not
προσέσχεν προσεχω pay attention; beware
τῇ ο the
διανοίᾳ διανοια mind; intention
εἰς εις into; for
τὸ ο the
ῥῆμα ρημα statement; phrase
κυρίου κυριος lord; master
ἀφῆκεν αφιημι dismiss; leave
τὰ ο the
κτήνη κτηνος livestock; animal
ἐν εν in
τοῖς ο the
πεδίοις πεδιον plain
9:21
וַ wa וְ and
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
שָׂ֛ם śˈām שׂים put
לִבֹּ֖ו libbˌô לֵב heart
אֶל־ ʔel- אֶל to
דְּבַ֣ר dᵊvˈar דָּבָר word
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַֽ wˈa וְ and
יַּעֲזֹ֛ב yyaʕᵃzˈōv עזב leave
אֶת־ ʔeṯ- אֵת [object marker]
עֲבָדָ֥יו ʕᵃvāḏˌāʸw עֶבֶד servant
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מִקְנֵ֖הוּ miqnˌēhû מִקְנֶה purchase
בַּ ba בְּ in
הַ the
שָּׂדֶֽה׃ פ śśāḏˈeh . f שָׂדֶה open field
9:21. qui autem neglexit sermonem Domini dimisit servos suos et iumenta in agris
But he that regarded not the word of the Lord, left his servants, and his cattle in the fields.
9:21. But he who neglected the word of the Lord released his servants and cattle into the fields.
9:21. And he that regarded not the word of the LORD left his servants and his cattle in the field.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:21: regarded not: Heb. set not his heart unto, Exo 7:23; Sa1 4:20 *marg. Ch1 22:19; Job 7:17, Job 34:14; Pro 24:32 *marg. Eze 40:4; Dan 10:12
Geneva 1599
9:21 And he that regarded not the (f) word of the LORD left his servants and his cattle in the field.
(f) The word of the minister is called the word of God.
John Gill
9:21 And he that regarded not the word of the Lord,.... Or "set not his heart" (f) "unto it", took no notice of it, but treated it with the utmost contempt; and of this sort it may be thought there were the far greatest number: everyone of this cast
left his servants and cattle in the field; let them remain there, and took no care of them, nor thought about them, and so took no methods to preserve them; in which he acted a foolish part, to his own detriment and loss.
(f) "non posuit cor suum", Pagninus, Montanus, Piscator, Fagius.
9:229:22: Եւ ասէ Տէր ցՄովսէս. Ձգեա՛ զձեռն քո յերկինս. եւ եղիցի կարկո՛ւտ ՚ի վերայ երկրիդ Եգիպտացւոց ՚ի վերայ մարդկան եւ անասնոյ, եւ ՚ի վերայ ամենայն բանջարոյ որ է ՚ի դաշտի երկրիդ Եգիպտացւոց[570]։ [570] Ոմանք. Որ է ՚ի դաշտի յերկրիդ։
22 Տէրն ասաց Մովսէսին. «Ձեռքդ մեկնի՛ր դէպի երկինք, եւ թող կարկուտ թափուի Եգիպտացիների երկրի վրայ, ինչպէս նաեւ մարդկանց ու անասունների եւ Եգիպտացիների երկրի դաշտերի բոլոր բոյսերի վրայ»:
22 Տէրը ըսաւ Մովսէսին. «Քու ձեռքդ դէպի երկինք երկնցուր ու Եգիպտոսի բոլոր երկրին մէջ մարդոց ու անասուններուն վրայ եւ Եգիպտոսի երկրին մէջ եղած արտերուն բոլոր խոտին վրայ կարկուտ պիտի գայ»։
Եւ ասէ Տէր ցՄովսէս. Ձգեա զձեռն քո յերկինս, եւ եղիցի կարկուտ ի վերայ ամենայն երկրիդ Եգիպտացւոց, ի վերայ մարդկան եւ անասնոյ, եւ ի վերայ ամենայն բանջարոյ որ է ի դաշտի երկրիդ Եգիպտացւոց:

9:22: Եւ ասէ Տէր ցՄովսէս. Ձգեա՛ զձեռն քո յերկինս. եւ եղիցի կարկո՛ւտ ՚ի վերայ երկրիդ Եգիպտացւոց ՚ի վերայ մարդկան եւ անասնոյ, եւ ՚ի վերայ ամենայն բանջարոյ որ է ՚ի դաշտի երկրիդ Եգիպտացւոց[570]։
[570] Ոմանք. Որ է ՚ի դաշտի յերկրիդ։
22 Տէրն ասաց Մովսէսին. «Ձեռքդ մեկնի՛ր դէպի երկինք, եւ թող կարկուտ թափուի Եգիպտացիների երկրի վրայ, ինչպէս նաեւ մարդկանց ու անասունների եւ Եգիպտացիների երկրի դաշտերի բոլոր բոյսերի վրայ»:
22 Տէրը ըսաւ Մովսէսին. «Քու ձեռքդ դէպի երկինք երկնցուր ու Եգիպտոսի բոլոր երկրին մէջ մարդոց ու անասուններուն վրայ եւ Եգիպտոսի երկրին մէջ եղած արտերուն բոլոր խոտին վրայ կարկուտ պիտի գայ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:2222: И сказал Господь Моисею: простри руку твою к небу, и падет град на всю землю Египетскую, на людей, на скот и на всю траву полевую в земле Египетской.
9:22 εἶπεν επω say; speak δὲ δε though; while κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs ἔκτεινον εκτεινω extend τὴν ο the χεῖρά χειρ hand σου σου of you; your εἰς εις into; for τὸν ο the οὐρανόν ουρανος sky; heaven καὶ και and; even ἔσται ειμι be χάλαζα χαλαζα.1 hail ἐπὶ επι in; on πᾶσαν πας all; every γῆν γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἐπί επι in; on τε τε both; and τοὺς ο the ἀνθρώπους ανθρωπος person; human καὶ και and; even τὰ ο the κτήνη κτηνος livestock; animal καὶ και and; even ἐπὶ επι in; on πᾶσαν πας all; every βοτάνην βοτανη pasturage; pasture τὴν ο the ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
9:22 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁה mōšˌeh מֹשֶׁה Moses נְטֵ֤ה nᵊṭˈē נטה extend אֶת־ ʔeṯ- אֵת [object marker] יָֽדְךָ֙ yˈāḏᵊḵā יָד hand עַל־ ʕal- עַל upon הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וִ wi וְ and יהִ֥י yhˌî היה be בָרָ֖ד vārˌāḏ בָּרָד hail בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt עַל־ ʕal- עַל upon הָ hā הַ the אָדָ֣ם ʔāḏˈām אָדָם human, mankind וְ wᵊ וְ and עַל־ ʕal- עַל upon הַ ha הַ the בְּהֵמָ֗ה bbᵊhēmˈā בְּהֵמָה cattle וְ wᵊ וְ and עַ֛ל ʕˈal עַל upon כָּל־ kol- כֹּל whole עֵ֥שֶׂב ʕˌēśev עֵשֶׂב herb הַ ha הַ the שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
9:22. et dixit Dominus ad Mosen extende manum tuam in caelum ut fiat grando in universa terra Aegypti super homines et super iumenta et super omnem herbam agri in terra AegyptiAnd the Lord said to Moses: Stretch forth thy hand towards heaven, that there may be hail in the whole land of Egypt upon men, and upon beasts, and upon every herb of the field in the land of Egypt.
22. And the LORD said unto Moses, Stretch forth thine hand toward heaven, that there may be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of Egypt.
9:22. And the Lord said to Moses: “Extend your hand into the sky, so that there may be hail in the entire land of Egypt, on men, and on beasts, and on every plant of the field in the land of Egypt.”
9:22. And the LORD said unto Moses, Stretch forth thine hand toward heaven, that there may be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of Egypt.
And the LORD said unto Moses, Stretch forth thine hand toward heaven, that there may be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of Egypt:

22: И сказал Господь Моисею: простри руку твою к небу, и падет град на всю землю Египетскую, на людей, на скот и на всю траву полевую в земле Египетской.
9:22
εἶπεν επω say; speak
δὲ δε though; while
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
ἔκτεινον εκτεινω extend
τὴν ο the
χεῖρά χειρ hand
σου σου of you; your
εἰς εις into; for
τὸν ο the
οὐρανόν ουρανος sky; heaven
καὶ και and; even
ἔσται ειμι be
χάλαζα χαλαζα.1 hail
ἐπὶ επι in; on
πᾶσαν πας all; every
γῆν γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἐπί επι in; on
τε τε both; and
τοὺς ο the
ἀνθρώπους ανθρωπος person; human
καὶ και and; even
τὰ ο the
κτήνη κτηνος livestock; animal
καὶ και and; even
ἐπὶ επι in; on
πᾶσαν πας all; every
βοτάνην βοτανη pasturage; pasture
τὴν ο the
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
9:22
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁה mōšˌeh מֹשֶׁה Moses
נְטֵ֤ה nᵊṭˈē נטה extend
אֶת־ ʔeṯ- אֵת [object marker]
יָֽדְךָ֙ yˈāḏᵊḵā יָד hand
עַל־ ʕal- עַל upon
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
וִ wi וְ and
יהִ֥י yhˌî היה be
בָרָ֖ד vārˌāḏ בָּרָד hail
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
עַל־ ʕal- עַל upon
הָ הַ the
אָדָ֣ם ʔāḏˈām אָדָם human, mankind
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הַ ha הַ the
בְּהֵמָ֗ה bbᵊhēmˈā בְּהֵמָה cattle
וְ wᵊ וְ and
עַ֛ל ʕˈal עַל upon
כָּל־ kol- כֹּל whole
עֵ֥שֶׂב ʕˌēśev עֵשֶׂב herb
הַ ha הַ the
שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field
בְּ bᵊ בְּ in
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
9:22. et dixit Dominus ad Mosen extende manum tuam in caelum ut fiat grando in universa terra Aegypti super homines et super iumenta et super omnem herbam agri in terra Aegypti
And the Lord said to Moses: Stretch forth thy hand towards heaven, that there may be hail in the whole land of Egypt upon men, and upon beasts, and upon every herb of the field in the land of Egypt.
9:22. And the Lord said to Moses: “Extend your hand into the sky, so that there may be hail in the entire land of Egypt, on men, and on beasts, and on every plant of the field in the land of Egypt.”
9:22. And the LORD said unto Moses, Stretch forth thine hand toward heaven, that there may be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of Egypt.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-26: Град, сопровождаемый гласом Божьим, т. е. громом (Исх 19:16; 20:18; Пс 28:3–9), соединенный с огнем, разливавшимся по земле целыми клубами («ет митлаккахот», ср. Иез 1:4), побивший все, что было в поле, всю траву, все деревья, виноград и сикоморы (Пс 77:47), сближается некоторыми с известными древнему и новому Египту ливнями. Но на самом деле носящая сверхъестественный характер (Прем 16:17–18) седьмая казнь доказывает, подобно предшествующим, бессилие египетских богов.

«Навел на них Господь град и гром, — говорит блаженный Феодорит, — показывая тем, что Он есть владыка всех стихий. Так как египтяне и эллины думали, что одни боги — небесные, другие — земные, а иные — подземные, то Бог всяческих по необходимости вразумлял знамениями не только на реке и земле, но и в воздухе и в море, ниспосылал на них гром с неба, научая, что Он есть Творец и Владыка всяческих». И действительно, огонь, признаваемый египтянами, по свидетельству Диодора Сицилийского за великого бога, и вода, почитаемая выше всех других стихий, производят теперь опустошения.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 And the LORD said unto Moses, Stretch forth thine hand toward heaven, that there may be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of Egypt. 23 And Moses stretched forth his rod toward heaven: and the LORD sent thunder and hail, and the fire ran along upon the ground; and the LORD rained hail upon the land of Egypt. 24 So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Egypt since it became a nation. 25 And the hail smote throughout all the land of Egypt all that was in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field. 26 Only in the land of Goshen, where the children of Israel were, was there no hail. 27 And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the LORD is righteous, and I and my people are wicked. 28 Intreat the LORD (for it is enough) that there be no more mighty thunderings and hail; and I will let you go, and ye shall stay no longer. 29 And Moses said unto him, As soon as I am gone out of the city, I will spread abroad my hands unto the LORD; and the thunder shall cease, neither shall there be any more hail; that thou mayest know how that the earth is the LORD's. 30 But as for thee and thy servants, I know that ye will not yet fear the LORD God. 31 And the flax and the barley was smitten: for the barley was in the ear, and the flax was bolled. 32 But the wheat and the rye were not smitten: for they were not grown up. 33 And Moses went out of the city from Pharaoh, and spread abroad his hands unto the LORD: and the thunders and hail ceased, and the rain was not poured upon the earth. 34 And when Pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet more, and hardened his heart, he and his servants. 35 And the heart of Pharaoh was hardened, neither would he let the children of Israel go; as the LORD had spoken by Moses.
The threatened plague of hail is here summoned by the powerful hand and rod of Moses (v. 22, 23), and it obeys the summons, or rather the divine command; for fire and hail fulfil God's word, Ps. cxlviii. 8. And here we are told,
I. What desolations it made upon the earth. The thunder, and fire from heaven (or lightning), made it both the more dreadful and the more destroying, v. 23, 24. Note, God makes the clouds, not only his store-houses whence he drops fatness on his people, but his magazines whence, when he pleases, he can draw out a most formidable train of artillery, with which to destroy his enemies. He himself speaks of the treasures of hail which he hath reserved against the day of battle and war, Job xxxviii. 22, 23. Woeful havoc this hail made in the land of Egypt. It killed both men and cattle, and battered down, not only the herbs, but the trees, v. 25. The corn that was above ground was destroyed, and that only preserved which as yet had not come up, v. 31, 32. Note, God has many ways of taking away the corn in the season thereof (Hos. ii. 9), either by a secret blasting, or a noisy hail. In this plague the hot thunderbolts, as well as the hail, are said to destroy their flocks, Ps. lxxviii. 47, 48; and see Ps. cv. 32, 33. Perhaps David alludes to this when, describing God's glorious appearances for the discomfiture of his enemies, he speaks of the hailstones and coals of fire he threw among them, Ps. xviii. 12, 13. And there is a plan reference to it on the pouring out of the seventh vial, Rev. xvi. 21. Notice is here taken (v. 26) of the land of Goshen's being preserved from receiving any damage by this plague. God has the directing of the pregnant clouds, and causes it to rain or hail on one city and not on another, either in mercy or in judgment.
II. What a consternation it put Pharaoh in. See what effect it had upon him, 1. He humbled himself to Moses in the language of a penitent, v. 27, 28. No man could have spoken better. He owns himself on the wrong side in his contest with the God of the Hebrews: "I have sinned in standing it out so long." He owns the equity of God's proceedings against him: The Lord is righteous, and must be justified when he speaks, though he speak in thunder and lightning. He condemns himself and his land: "I and my people are wicked, and deserve what is brought upon us." He begs the prayers of Moses: "Entreat the Lord for me, that this direful plague may be removed." And, lastly, he promises to yield up his prisoners: I will let you go. What could one desire more? And yet his heart was hardened all this while. Note, The terror of the rod often extorts penitent acknowledgments from those who have no penitent affections; under the surprise and smart of affliction, they start up, and say that which is pertinent enough, not because they are deeply affected, but because they know that they should be and that it is meet to be said. 2. Moses, hereupon, becomes an intercessor for him with God. Though he had all the reason in the world to think that he would immediately repent of his repentance, and told him so (v. 30), yet he promises to be this friend in the court of heaven. Note, Even those whom we have little hopes of, yet we should continue to pray for, and to admonish, 1 Sam. xii. 23. Observe, (1.) The place Moses chose for his intercession. He went out of the city (v. 33), not only for privacy in his communion with God, but to show that he durst venture abroad into the field, notwithstanding the hail and lightning which kept Pharaoh and his servants withindoors, knowing that every hail-stone had its direction from his God, who meant him no hurt. Note, Peace with God makes men thunderproof, for thunder is the voice of their Father. (2.) The gesture: He spread abroad his hands unto the Lord--an outward expression of earnest desire and humble expectation. Those that come to God for mercy must stand ready to receive it. (3.) The end Moses aimed at in interceding for him: That thou mayest know, and be convinced, that the earth is the Lord's (v. 29), that is, that God has a sovereign dominion over all the creatures, that they all are ruled by him, and therefore that thou oughtest to be so. See what various methods God uses to bring men to their proper senses. Judgments are sent, judgments removed, and all for the same end, to make men know that he Lord reigns. (4.) The success of it. [1.] He prevailed with God, v. 33. But, [2.] He could not prevail with Pharaoh: He sinned yet more, and hardened his heart, v. 34, 35. The prayer of Moses opened and shut heaven, like Elias's (Jam. v. 17, 18), and such is the power of God's two witnesses (Rev. xi. 6); yet neither Moses nor Elias, nor those two witnesses, could subdue the hard hearts of men. Pharaoh was frightened into a compliance by the judgment, but, when it was over, his convictions vanished, and his fair promises were forgotten. Note, Little credit is to be given to confessions upon the rack. Note also, Those that are not bettered by judgments and mercies are commonly made worse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:22: Exo 7:19, Exo 8:5, Exo 8:16; Rev 16:21
John Gill
9:22 And the Lord said unto Moses,.... When the morrow was come, the fifth day of the month Abib:
stretch forth thine hand toward heaven; with his rod in it, as appears from the next verse, to show that the following plague would come from the heaven, that is, the air, and from God, who dwells in the heaven of heavens:
that there may be hail in all the land of Egypt; not only in that spot, and near it, where Moses stood, and from that part of the heaven towards which he stretched forth his hand, but from the whole heaven all over the land of Egypt; which shows it to be an unusual and extraordinary hail, for a hail storm seldom reaches far, a mile it may be, or some such space; but never was such an one heard of as to reach through a whole country, and so large an one as Egypt:
upon man and upon beast; such as belonged to those who would take no warning, nor attend to the word of the Lord to fetch home their servants and cattle:
and upon every herb of the field throughout the land of Egypt; it should fall so thick, that scarce an herb would escape it.
9:239:23: Եւ ձգե՛աց Մովսէս զձեռն իւր յերկինս. եւ ե՛տ Տէր բարբառս եւ կարկուտ. եւ ընթանայր հուր ընդ երկիրն։ եւ տեղեաց Տէր կարկուտ ՚ի վերայ ամենայն երկրին Եգիպտացւոց[571]։ [571] Այլք. Եւ տեղաց Տէր կար՛՛։
23 Մովսէսը ձեռքը[16] մեկնեց դէպի երկինք, Տէրը որոտ ու կարկուտ ուղարկեց, եւ երկրի վրայ սկսեց կրակ թափուել: Տէրը կարկուտ տեղացրեց Եգիպտացիների ամբողջ երկրի վրայ: [16] 16. Եբրայերէնում՝ գաւազանը:
23 Մովսէս իր գաւազանը դէպի երկինք երկնցուց ու Տէրը որոտում եւ կարկուտ ղրկեց ու երկրին վրայ կրակ կը վազէր։ Տէրը Եգիպտոսի երկրին վրայ կարկուտ տեղացուց։
Եւ ձգեաց Մովսէս [108]զձեռն իւր յերկինս. եւ ետ Տէր բարբառս եւ կարկուտ, եւ ընթանայր հուր ընդ երկիրն. եւ տեղեաց Տէր կարկուտ ի վերայ երկրին Եգիպտացւոց:

9:23: Եւ ձգե՛աց Մովսէս զձեռն իւր յերկինս. եւ ե՛տ Տէր բարբառս եւ կարկուտ. եւ ընթանայր հուր ընդ երկիրն։ եւ տեղեաց Տէր կարկուտ ՚ի վերայ ամենայն երկրին Եգիպտացւոց[571]։
[571] Այլք. Եւ տեղաց Տէր կար՛՛։
23 Մովսէսը ձեռքը[16] մեկնեց դէպի երկինք, Տէրը որոտ ու կարկուտ ուղարկեց, եւ երկրի վրայ սկսեց կրակ թափուել: Տէրը կարկուտ տեղացրեց Եգիպտացիների ամբողջ երկրի վրայ:
[16] 16. Եբրայերէնում՝ գաւազանը:
23 Մովսէս իր գաւազանը դէպի երկինք երկնցուց ու Տէրը որոտում եւ կարկուտ ղրկեց ու երկրին վրայ կրակ կը վազէր։ Տէրը Եգիպտոսի երկրին վրայ կարկուտ տեղացուց։
zohrab-1805▾ eastern-1994▾ western am▾
9:2323: И простер Моисей жезл свой к небу, и Господь произвел гром и град, и огонь разливался по земле; и послал Господь град на землю Египетскую;
9:23 ἐξέτεινεν εκτεινω extend δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs τὴν ο the χεῖρα χειρ hand εἰς εις into; for τὸν ο the οὐρανόν ουρανος sky; heaven καὶ και and; even κύριος κυριος lord; master ἔδωκεν διδωμι give; deposit φωνὰς φωνη voice; sound καὶ και and; even χάλαζαν χαλαζα.1 hail καὶ και and; even διέτρεχεν διατρεχω the πῦρ πυρ fire ἐπὶ επι in; on τῆς ο the γῆς γη earth; land καὶ και and; even ἔβρεξεν βρεχω shower; rain κύριος κυριος lord; master χάλαζαν χαλαζα.1 hail ἐπὶ επι in; on πᾶσαν πας all; every γῆν γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
9:23 וַ wa וְ and יֵּ֨ט yyˌēṭ נטה extend מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses אֶת־ ʔeṯ- אֵת [object marker] מַטֵּהוּ֮ maṭṭēhˈû מַטֶּה staff עַל־ ʕal- עַל upon הַ ha הַ the שָּׁמַיִם֒ ššāmayˌim שָׁמַיִם heavens וַֽ wˈa וְ and יהוָ֗ה [yhwˈāh] יְהוָה YHWH נָתַ֤ן nāṯˈan נתן give קֹלֹת֙ qōlˌōṯ קֹול sound וּ û וְ and בָרָ֔ד vārˈāḏ בָּרָד hail וַ wa וְ and תִּ֥הֲלַךְ ttˌihᵃlaḵ הלך walk אֵ֖שׁ ʔˌēš אֵשׁ fire אָ֑רְצָה ʔˈārᵊṣā אֶרֶץ earth וַ wa וְ and יַּמְטֵ֧ר yyamṭˈēr מטר rain יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH בָּרָ֖ד bārˌāḏ בָּרָד hail עַל־ ʕal- עַל upon אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
9:23. extenditque Moses virgam in caelum et Dominus dedit tonitrua et grandinem ac discurrentia fulgura super terram pluitque Dominus grandinem super terram AegyptiAnd Moses stretched forth his rod towards heaven, and the Lord sent thunder and hail, and lightnings running along the ground: and the Lord rained hail upon the land of Egypt.
23. And Moses stretched forth his rod toward heaven: and the LORD sent thunder and hail, and fire ran down unto the earth; and the LORD rained hail upon the land of Egypt.
9:23. And Moses extended his staff into the sky, and the Lord sent thunder and hail, and also lightning dashing across the earth. And the Lord rained down hail upon the land of Egypt.
9:23. And Moses stretched forth his rod toward heaven: and the LORD sent thunder and hail, and the fire ran along upon the ground; and the LORD rained hail upon the land of Egypt.
And Moses stretched forth his rod toward heaven: and the LORD sent thunder and hail, and the fire ran along upon the ground; and the LORD rained hail upon the land of Egypt:

23: И простер Моисей жезл свой к небу, и Господь произвел гром и град, и огонь разливался по земле; и послал Господь град на землю Египетскую;
9:23
ἐξέτεινεν εκτεινω extend
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
τὴν ο the
χεῖρα χειρ hand
εἰς εις into; for
τὸν ο the
οὐρανόν ουρανος sky; heaven
καὶ και and; even
κύριος κυριος lord; master
ἔδωκεν διδωμι give; deposit
φωνὰς φωνη voice; sound
καὶ και and; even
χάλαζαν χαλαζα.1 hail
καὶ και and; even
διέτρεχεν διατρεχω the
πῦρ πυρ fire
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἔβρεξεν βρεχω shower; rain
κύριος κυριος lord; master
χάλαζαν χαλαζα.1 hail
ἐπὶ επι in; on
πᾶσαν πας all; every
γῆν γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
9:23
וַ wa וְ and
יֵּ֨ט yyˌēṭ נטה extend
מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses
אֶת־ ʔeṯ- אֵת [object marker]
מַטֵּהוּ֮ maṭṭēhˈû מַטֶּה staff
עַל־ ʕal- עַל upon
הַ ha הַ the
שָּׁמַיִם֒ ššāmayˌim שָׁמַיִם heavens
וַֽ wˈa וְ and
יהוָ֗ה [yhwˈāh] יְהוָה YHWH
נָתַ֤ן nāṯˈan נתן give
קֹלֹת֙ qōlˌōṯ קֹול sound
וּ û וְ and
בָרָ֔ד vārˈāḏ בָּרָד hail
וַ wa וְ and
תִּ֥הֲלַךְ ttˌihᵃlaḵ הלך walk
אֵ֖שׁ ʔˌēš אֵשׁ fire
אָ֑רְצָה ʔˈārᵊṣā אֶרֶץ earth
וַ wa וְ and
יַּמְטֵ֧ר yyamṭˈēr מטר rain
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
בָּרָ֖ד bārˌāḏ בָּרָד hail
עַל־ ʕal- עַל upon
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
9:23. extenditque Moses virgam in caelum et Dominus dedit tonitrua et grandinem ac discurrentia fulgura super terram pluitque Dominus grandinem super terram Aegypti
And Moses stretched forth his rod towards heaven, and the Lord sent thunder and hail, and lightnings running along the ground: and the Lord rained hail upon the land of Egypt.
9:23. And Moses extended his staff into the sky, and the Lord sent thunder and hail, and also lightning dashing across the earth. And the Lord rained down hail upon the land of Egypt.
9:23. And Moses stretched forth his rod toward heaven: and the LORD sent thunder and hail, and the fire ran along upon the ground; and the LORD rained hail upon the land of Egypt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:23: The Lord sent thunder - קלת koloth, voices; but loud, repeated peals of thunder are meant.
And the fire ran along upon the ground - ותהלך אש ארצה vattihalac esh aretsah, and the fire walked upon the earth. It was not a sudden flash of lightning, but a devouring fire, walking through every part, destroying both animals and vegetables; and its progress was irresistible.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:23: the Lord sent: Exo 19:16, Exo 20:18; Sa1 12:17, Sa1 12:18; Job 37:1-5; Psa 29:3, Psa 77:18; Rev 16:18, Rev 16:21
and hail: Jos 10:11; Job 38:22, Job 38:23; Psa 18:13, Psa 78:47, Psa 78:48, Psa 105:32, Psa 105:33, Psa 148:8; Isa 30:30; Eze 38:22; Rev 8:7
John Gill
9:23 And Moses stretched forth his rod toward heaven,.... The same which Aaron had made use of before, but was now in the hand of Moses, and whose rod it properly was:
and the Lord sent thunder and hail, and the fire ran along upon the ground, hot thunderbolts, which struck their flocks, Ps 78:48 and hail which fell so thick and weighty as to destroy both men and cattle, and break trees in pieces, and spoil the corn, the grass, and the tender herb; and fire, that is lightning, which descended so low, and in such quantities, as ran along the ground, and consumed all it met with. Artapanus (g), an Heathen writer, who speaks of this storm of hail, says, that Moses, besides the hail, caused earthquakes by night, so that those that escaped the earthquakes were taken away by the hail, and those that escaped the hail perished by the earthquakes, which he says overthrew all the houses, and most of the temples:
and the Lord rained hail upon the land of Egypt; upon Egypt, where rain was not common, and on all the land of Egypt, when in some parts of it it was scarce known, and hail as thick as rain; ice, snow, and hail, are most rarely if ever seen there, the air not being cold enough for the production of them (h). This was the Lord's immediate doing, when there was no likelihood of it, nor any appearance of second causes concurring to produce it, and came at the exact time he had foretold it should; all which were very extraordinary.
(g) Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 435, 436. (h) Vid. Scheuchzer. Physica Sacra, vol. 1. p. 139.
9:249:24: Էր կարկուտ եւ հո՛ւր բորբոքեալ ՚ի մէջ կարկտին։ եւ կարկուտն սաստի՛կ էր յոյժ. որպիսի ո՛չ եղեւ յամենայն երկրին Եգիպտացւոց, յորմէ հետէ եղեալ էր ՚ի վերայ նորա ազգ։
24 Կարկուտ էր տեղում, բայց կարկուտի մէջ բորբոքուած կրակ կար: Կարկուտն այնքան խոշոր էր, որ նմանը չէր եղել Եգիպտացիների ամբողջ երկրի վրայ ազգի առաջացումից ի վեր:
24 Եւ կարկուտ ու կարկուտին հետ՝ խառն կրակ եկաւ։ Այնպէս սաստիկ էր, որ Եգիպտոսի բոլոր երկրին մէջ ազգ ըլլալէն ի վեր անոր պէս եղած չէր։
Էր կարկուտ եւ հուր բորբոքեալ ի մէջ կարկտին. եւ կարկուտն սաստիկ էր յոյժ, որպիսի ոչ եղեւ յամենայն երկրին Եգիպտացւոց, յորմէ հետէ եղեալ էր ի վերայ նորա ազգ:

9:24: Էր կարկուտ եւ հո՛ւր բորբոքեալ ՚ի մէջ կարկտին։ եւ կարկուտն սաստի՛կ էր յոյժ. որպիսի ո՛չ եղեւ յամենայն երկրին Եգիպտացւոց, յորմէ հետէ եղեալ էր ՚ի վերայ նորա ազգ։
24 Կարկուտ էր տեղում, բայց կարկուտի մէջ բորբոքուած կրակ կար: Կարկուտն այնքան խոշոր էր, որ նմանը չէր եղել Եգիպտացիների ամբողջ երկրի վրայ ազգի առաջացումից ի վեր:
24 Եւ կարկուտ ու կարկուտին հետ՝ խառն կրակ եկաւ։ Այնպէս սաստիկ էր, որ Եգիպտոսի բոլոր երկրին մէջ ազգ ըլլալէն ի վեր անոր պէս եղած չէր։
zohrab-1805▾ eastern-1994▾ western am▾
9:2424: и был град и огонь между градом, [град] весьма сильный, какого не было во всей земле Египетской со времени населения ее.
9:24 ἦν ειμι be δὲ δε though; while ἡ ο the χάλαζα χαλαζα.1 hail καὶ και and; even τὸ ο the πῦρ πυρ fire φλογίζον φλογιζω set ablaze ἐν εν in τῇ ο the χαλάζῃ χαλαζα.1 hail ἡ ο the δὲ δε though; while χάλαζα χαλαζα.1 hail πολλὴ πολυς much; many σφόδρα σφοδρα vehemently; tremendously σφόδρα σφοδρα vehemently; tremendously ἥτις οστις who; that τοιαύτη τοιουτος such; such as these οὐ ου not γέγονεν γινομαι happen; become ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos ἀφ᾿ απο from; away οὗ ος who; what γεγένηται γινομαι happen; become ἐπ᾿ επι in; on αὐτῆς αυτος he; him ἔθνος εθνος nation; caste
9:24 וַ wa וְ and יְהִ֣י yᵊhˈî היה be בָרָ֔ד vārˈāḏ בָּרָד hail וְ wᵊ וְ and אֵ֕שׁ ʔˈēš אֵשׁ fire מִתְלַקַּ֖חַת miṯlaqqˌaḥaṯ לקח take בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst הַ ha הַ the בָּרָ֑ד bbārˈāḏ בָּרָד hail כָּבֵ֣ד kāvˈēḏ כָּבֵד heavy מְאֹ֔ד mᵊʔˈōḏ מְאֹד might אֲ֠שֶׁר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not הָיָ֤ה hāyˈā היה be כָמֹ֨הוּ֙ ḵāmˈōhû כְּמֹו like בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt מֵ mē מִן from אָ֖ז ʔˌāz אָז then הָיְתָ֥ה hāyᵊṯˌā היה be לְ lᵊ לְ to גֹֽוי׃ ḡˈôy גֹּוי people
9:24. et grando et ignis inmixta pariter ferebantur tantaeque fuit magnitudinis quanta ante numquam apparuit in universa terra Aegypti ex quo gens illa condita estAnd the hail and fire mixt with it drove on together: and it was of so great bigness, as never before was seen in the whole land of Egypt since that nation was founded.
24. So there was hail, and fire mingled with the hail, very grievous, such as had not been in all the land of Egypt since it became a nation.
9:24. And the hail and intermingled fire drove on together. And it was of such magnitude as had never before been seen in the entire land of Egypt, from the time when that nation was formed.
9:24. So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Egypt since it became a nation.
So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Egypt since it became a nation:

24: и был град и огонь между градом, [град] весьма сильный, какого не было во всей земле Египетской со времени населения ее.
9:24
ἦν ειμι be
δὲ δε though; while
ο the
χάλαζα χαλαζα.1 hail
καὶ και and; even
τὸ ο the
πῦρ πυρ fire
φλογίζον φλογιζω set ablaze
ἐν εν in
τῇ ο the
χαλάζῃ χαλαζα.1 hail
ο the
δὲ δε though; while
χάλαζα χαλαζα.1 hail
πολλὴ πολυς much; many
σφόδρα σφοδρα vehemently; tremendously
σφόδρα σφοδρα vehemently; tremendously
ἥτις οστις who; that
τοιαύτη τοιουτος such; such as these
οὐ ου not
γέγονεν γινομαι happen; become
ἐν εν in
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
ἀφ᾿ απο from; away
οὗ ος who; what
γεγένηται γινομαι happen; become
ἐπ᾿ επι in; on
αὐτῆς αυτος he; him
ἔθνος εθνος nation; caste
9:24
וַ wa וְ and
יְהִ֣י yᵊhˈî היה be
בָרָ֔ד vārˈāḏ בָּרָד hail
וְ wᵊ וְ and
אֵ֕שׁ ʔˈēš אֵשׁ fire
מִתְלַקַּ֖חַת miṯlaqqˌaḥaṯ לקח take
בְּ bᵊ בְּ in
תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst
הַ ha הַ the
בָּרָ֑ד bbārˈāḏ בָּרָד hail
כָּבֵ֣ד kāvˈēḏ כָּבֵד heavy
מְאֹ֔ד mᵊʔˈōḏ מְאֹד might
אֲ֠שֶׁר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
הָיָ֤ה hāyˈā היה be
כָמֹ֨הוּ֙ ḵāmˈōhû כְּמֹו like
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
מֵ מִן from
אָ֖ז ʔˌāz אָז then
הָיְתָ֥ה hāyᵊṯˌā היה be
לְ lᵊ לְ to
גֹֽוי׃ ḡˈôy גֹּוי people
9:24. et grando et ignis inmixta pariter ferebantur tantaeque fuit magnitudinis quanta ante numquam apparuit in universa terra Aegypti ex quo gens illa condita est
And the hail and fire mixt with it drove on together: and it was of so great bigness, as never before was seen in the whole land of Egypt since that nation was founded.
9:24. And the hail and intermingled fire drove on together. And it was of such magnitude as had never before been seen in the entire land of Egypt, from the time when that nation was formed.
9:24. So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Egypt since it became a nation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:24: Hail, and fire mingled with the hail - It is generally allowed that the electric fluid is essential to the formation of hail. On this occasion it was supplied in a supernatural abundance; for streams of fire seem to have accompanied the descending hail, so that herbs and trees, beasts and men, were all destroyed by them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:24: none like: Exo 9:23, Exo 10:6; Mat 24:21
Carl Friedrich Keil and Franz Delitzsch
9:24
"Fire mingled;" lit., collected together, i.e., formed into balls (cf. Ezek 1:4). "The lightning took the form of balls of fire, which came down like burning torches."
John Gill
9:24 So there was hail, and fire mingled with the hail,.... Which was a miracle within a miracle, as Aben Ezra observes; and very wonderful indeed it was, that the hail did not quench the fire, nor the fire melt the hail, as Philo the Jew (i) remarks:
very grievous, such as there was none like it in all the land of Egypt, since it became a nation; See Gill on Ex 9:18.
(i) De Vita. Mosis, l. 1. p. 620.
9:259:25: Եհա՛ր կարկուտն յամենայն երկիրն Եգիպտացւոց զամենայն որ ինչ է՛ր ՚ի դաշտի՝ ՚ի մարդոյ մինչեւ յանասուն. եւ զամենայն բանջար որ ՚ի դաշտի էր՝ եհա՛ր կարկուտն. եւ զամենայն փայտ որ ՚ի դաշտս՝ մանրեաց։
25 Կարկուտը հարուածեց Եգիպտացիների ամբողջ երկիրը, այն ամէնը, ինչ դաշտում էր մնացել՝ մարդուց սկսած մինչեւ անասուն: Կարկուտը հարուած հասցրեց դաշտում եղած ամբողջ բուսականութեանը, ջարդուփշուր արեց դաշտում եղած բոլոր ծառերը:
25 Կարկուտը Եգիպտոսի բոլոր երկրին մէջ, դաշտը եղածին ամէնը, մարդէ մինչեւ անասուն զարկաւ ու դաշտին բոլոր ծառերը կոտրեց։
Եհար կարկուտն յամենայն երկրին Եգիպտացւոց զամենայն որ ինչ էր ի դաշտի ի մարդոյ մինչեւ յանասուն, եւ զամենայն բանջար որ ի դաշտի էր` եհար կարկուտն, եւ զամենայն փայտ որ ի դաշտս` մանրեաց:

9:25: Եհա՛ր կարկուտն յամենայն երկիրն Եգիպտացւոց զամենայն որ ինչ է՛ր ՚ի դաշտի՝ ՚ի մարդոյ մինչեւ յանասուն. եւ զամենայն բանջար որ ՚ի դաշտի էր՝ եհա՛ր կարկուտն. եւ զամենայն փայտ որ ՚ի դաշտս՝ մանրեաց։
25 Կարկուտը հարուածեց Եգիպտացիների ամբողջ երկիրը, այն ամէնը, ինչ դաշտում էր մնացել՝ մարդուց սկսած մինչեւ անասուն: Կարկուտը հարուած հասցրեց դաշտում եղած ամբողջ բուսականութեանը, ջարդուփշուր արեց դաշտում եղած բոլոր ծառերը:
25 Կարկուտը Եգիպտոսի բոլոր երկրին մէջ, դաշտը եղածին ամէնը, մարդէ մինչեւ անասուն զարկաւ ու դաշտին բոլոր ծառերը կոտրեց։
zohrab-1805▾ eastern-1994▾ western am▾
9:2525: И побил град по всей земле Египетской все, что было в поле, от человека до скота, и всю траву полевую побил град, и все деревья в поле поломал;
9:25 ἐπάταξεν πατασσω pat; impact δὲ δε though; while ἡ ο the χάλαζα χαλαζα.1 hail ἐν εν in πάσῃ πας all; every γῇ γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἀπὸ απο from; away ἀνθρώπου ανθρωπος person; human ἕως εως till; until κτήνους κτηνος livestock; animal καὶ και and; even πᾶσαν πας all; every βοτάνην βοτανη pasturage; pasture τὴν ο the ἐν εν in τῷ ο the πεδίῳ πεδιον pat; impact ἡ ο the χάλαζα χαλαζα.1 hail καὶ και and; even πάντα πας all; every τὰ ο the ξύλα ξυλον wood; timber τὰ ο the ἐν εν in τοῖς ο the πεδίοις πεδιον fracture; smash ἡ ο the χάλαζα χαλαζα.1 hail
9:25 וַ wa וְ and יַּ֨ךְ yyˌaḵ נכה strike הַ ha הַ the בָּרָ֜ד bbārˈāḏ בָּרָד hail בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֗יִם miṣrˈayim מִצְרַיִם Egypt אֵ֚ת ˈʔēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field מֵ mē מִן from אָדָ֖ם ʔāḏˌām אָדָם human, mankind וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto בְּהֵמָ֑ה bᵊhēmˈā בְּהֵמָה cattle וְ wᵊ וְ and אֵ֨ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole עֵ֤שֶׂב ʕˈēśev עֵשֶׂב herb הַ ha הַ the שָּׂדֶה֙ śśāḏˌeh שָׂדֶה open field הִכָּ֣ה hikkˈā נכה strike הַ ha הַ the בָּרָ֔ד bbārˈāḏ בָּרָד hail וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole עֵ֥ץ ʕˌēṣ עֵץ tree הַ ha הַ the שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field שִׁבֵּֽר׃ šibbˈēr שׁבר break
9:25. et percussit grando in omni terra Aegypti cuncta quae fuerunt in agris ab homine usque ad iumentum cunctam herbam agri percussit grando et omne lignum regionis confregitAnd the hail destroyed through all the land of Egypt all things that were in the fields, both man and beast: and the hail smote every herb of the field, and it broke every tree of the country.
25. And the hail smote throughout all the land of Egypt all that was in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field.
9:25. And the hail struck, throughout all the land of Egypt, everything that was in the fields, from man even to beast. And the hail struck down every plant of the field, and it broke every tree of the region.
9:25. And the hail smote throughout all the land of Egypt all that [was] in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field.
And the hail smote throughout all the land of Egypt all that [was] in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field:

25: И побил град по всей земле Египетской все, что было в поле, от человека до скота, и всю траву полевую побил град, и все деревья в поле поломал;
9:25
ἐπάταξεν πατασσω pat; impact
δὲ δε though; while
ο the
χάλαζα χαλαζα.1 hail
ἐν εν in
πάσῃ πας all; every
γῇ γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἀπὸ απο from; away
ἀνθρώπου ανθρωπος person; human
ἕως εως till; until
κτήνους κτηνος livestock; animal
καὶ και and; even
πᾶσαν πας all; every
βοτάνην βοτανη pasturage; pasture
τὴν ο the
ἐν εν in
τῷ ο the
πεδίῳ πεδιον pat; impact
ο the
χάλαζα χαλαζα.1 hail
καὶ και and; even
πάντα πας all; every
τὰ ο the
ξύλα ξυλον wood; timber
τὰ ο the
ἐν εν in
τοῖς ο the
πεδίοις πεδιον fracture; smash
ο the
χάλαζα χαλαζα.1 hail
9:25
וַ wa וְ and
יַּ֨ךְ yyˌaḵ נכה strike
הַ ha הַ the
בָּרָ֜ד bbārˈāḏ בָּרָד hail
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֗יִם miṣrˈayim מִצְרַיִם Egypt
אֵ֚ת ˈʔēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field
מֵ מִן from
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
בְּהֵמָ֑ה bᵊhēmˈā בְּהֵמָה cattle
וְ wᵊ וְ and
אֵ֨ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
עֵ֤שֶׂב ʕˈēśev עֵשֶׂב herb
הַ ha הַ the
שָּׂדֶה֙ śśāḏˌeh שָׂדֶה open field
הִכָּ֣ה hikkˈā נכה strike
הַ ha הַ the
בָּרָ֔ד bbārˈāḏ בָּרָד hail
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
עֵ֥ץ ʕˌēṣ עֵץ tree
הַ ha הַ the
שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field
שִׁבֵּֽר׃ šibbˈēr שׁבר break
9:25. et percussit grando in omni terra Aegypti cuncta quae fuerunt in agris ab homine usque ad iumentum cunctam herbam agri percussit grando et omne lignum regionis confregit
And the hail destroyed through all the land of Egypt all things that were in the fields, both man and beast: and the hail smote every herb of the field, and it broke every tree of the country.
9:25. And the hail struck, throughout all the land of Egypt, everything that was in the fields, from man even to beast. And the hail struck down every plant of the field, and it broke every tree of the region.
9:25. And the hail smote throughout all the land of Egypt all that [was] in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:25: smote every: Psa 105:33
Carl Friedrich Keil and Franz Delitzsch
9:25
The expressions, "every herb," and "every tree," are not to be taken absolutely, just as in Ex 9:6, as we may see from Ex 10:5. Storms are not common in Lower or Middle Egypt, but they occur most frequently between the months of December and April; and hail sometimes accompanies them, though not with great severity. In themselves, therefore, thunder, lightning, and hail were not unheard of. They also came at the time of year when they usually occur, namely, when the cattle were in the field, i.e., between January and April, the only period in which cattle are turned out for pasture (for proofs, see Hengstenberg, Egypt and the Books of Moses). The supernatural character of this plague was manifested, not only in its being predicted by Moses, and in the exemption of the land of Goshen, but more especially in the terrible fury of the hail-storm, which made a stronger impression upon Pharaoh than all the previous plagues. For he sent for Moses and Aaron, and confessed to them, "I have sinned this time: Jehovah is righteous; I and my people are the sinners" (Ex 9:27.). But the very limitation "this time" showed that his repentance did not go very deep, and that his confession was far more the effect of terror caused by the majesty of God, which was manifested in the fearful thunder and lightning, than a genuine acknowledgment of his guilt. This is apparent also from the words which follow: "Pray to Jehovah for me, and let it be enough (רב satis, as in Gen 45:28) of the being (מהית) of the voices of God and of the hail;" i.e., there has been enough thunder and hail, they may cease now.
John Gill
9:25 And the hail smote throughout all the land of Egypt,.... It was in all the land, and it smote and did mischief in all parts of it, only in Goshen, after excepted:
all that was in the field, both man and beast; which they that neglected the word of the Lord took no care to fetch home, these were all smitten and destroyed by the hail: and the hail smote every herb of the field; that is, the greatest part of them, for some were left, which the locusts afterwards ate, Ex 10:15, and brake every tree of the field; and the vines and fig trees, Ps 78:47.
9:269:26: Բայց յերկիրն Գեսեմ, ուր էին որդիքն Իսրայէլի՝ ո՛չ եղեւ կարկուտ։
26 Իսրայէլացիների ապրած Գեսեմ երկրում, սակայն, կարկուտ չտեղաց:
26 Միայն Գեսեմի երկրին մէջ, ուր Իսրայէլի որդիները կը բնակէին, կարկուտ չտեղաց։
Բայց յերկրին Գեսեմ, ուր էին որդիքն Իսրայելի, ոչ եղեւ կարկուտ:

9:26: Բայց յերկիրն Գեսեմ, ուր էին որդիքն Իսրայէլի՝ ո՛չ եղեւ կարկուտ։
26 Իսրայէլացիների ապրած Գեսեմ երկրում, սակայն, կարկուտ չտեղաց:
26 Միայն Գեսեմի երկրին մէջ, ուր Իսրայէլի որդիները կը բնակէին, կարկուտ չտեղաց։
zohrab-1805▾ eastern-1994▾ western am▾
9:2626: только в земле Гесем, где жили сыны Израилевы, не было града.
9:26 πλὴν πλην besides; only ἐν εν in γῇ γη earth; land Γεσεμ γεσεμ where ἦσαν ειμι be οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel οὐκ ου not ἐγένετο γινομαι happen; become ἡ ο the χάλαζα χαλαζα.1 hail
9:26 רַ֚ק ˈraq רַק only בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth גֹּ֔שֶׁן gˈōšen גֹּשֶׁן Goshen אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁ֖ם šˌām שָׁם there בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel לֹ֥א lˌō לֹא not הָיָ֖ה hāyˌā היה be בָּרָֽד׃ bārˈāḏ בָּרָד hail
9:26. tantum in terra Gessen ubi erant filii Israhel grando non ceciditOnly in the land of Gessen, where the children of Israel were, the hail fell not.
26. Only in the land of Goshen, where the children of Israel were, was there no hail.
9:26. Only in the land of Goshen, where the sons of Israel were, did the hail not fall.
9:26. Only in the land of Goshen, where the children of Israel [were], was there no hail.
Only in the land of Goshen, where the children of Israel [were], was there no hail:

26: только в земле Гесем, где жили сыны Израилевы, не было града.
9:26
πλὴν πλην besides; only
ἐν εν in
γῇ γη earth; land
Γεσεμ γεσεμ where
ἦσαν ειμι be
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
οὐκ ου not
ἐγένετο γινομαι happen; become
ο the
χάλαζα χαλαζα.1 hail
9:26
רַ֚ק ˈraq רַק only
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
גֹּ֔שֶׁן gˈōšen גֹּשֶׁן Goshen
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שָׁ֖ם šˌām שָׁם there
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לֹ֥א lˌō לֹא not
הָיָ֖ה hāyˌā היה be
בָּרָֽד׃ bārˈāḏ בָּרָד hail
9:26. tantum in terra Gessen ubi erant filii Israhel grando non cecidit
Only in the land of Gessen, where the children of Israel were, the hail fell not.
9:26. Only in the land of Goshen, where the sons of Israel were, did the hail not fall.
9:26. Only in the land of Goshen, where the children of Israel [were], was there no hail.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:26: Only in the land of Goshen - was there no hail - What a signal proof of a most particular providence! Surely both the Hebrews and Egyptians profited by this display of the goodness and severity of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:26: Exo 8:22-32, Exo 9:4, Exo 9:6, Exo 10:23, Exo 11:7, Exo 12:13; Isa 32:18, Isa 32:19
John Gill
9:26 Only in the land of Goshen, where the children of Israel were, was there no hail. So that such Egyptians as might dwell among them, they, their servants, their cattle, and their fruits, escaped this plague; and oftentimes do wicked men fare the better for the people of God that are among them.
9:279:27: Եւ առաքեալ փարաւոնի կոչեաց զՄովսէս եւ զԱհարոն՝ եւ ասէ ցնոսա. Մեղա՛յ. այսուհետեւ Տէր արդա՛ր է. եւ ես՝ եւ ժողովուրդ իմ ամպարիշտ։
27 Փարաւոնը մարդ ուղարկելով՝ կանչեց Մովսէսին ու Ահարոնին եւ ասաց նրանց. «Մեղք եմ գործել: Այսուհետեւ Տէրն արդար է, իսկ ես ու իմ ժողովուրդը ամբարիշտներ ենք:
27 Փարաւոն մարդ ղրկեց ու կանչեց Մովսէսն ու Ահարոնը եւ ըսաւ անոնց. «Այս անգամ մեղանչեցի. Եհովան արդար է եւ ես ու իմ ժողովուրդս յանցաւոր ենք։
Եւ առաքեալ փարաւոնի կոչեաց զՄովսէս եւ զԱհարոն եւ ասէ ցնոսա. [109]Մեղայ. այսուհետեւ`` Տէր արդար է, եւ ես եւ ժողովուրդ իմ ամպարիշտք:

9:27: Եւ առաքեալ փարաւոնի կոչեաց զՄովսէս եւ զԱհարոն՝ եւ ասէ ցնոսա. Մեղա՛յ. այսուհետեւ Տէր արդա՛ր է. եւ ես՝ եւ ժողովուրդ իմ ամպարիշտ։
27 Փարաւոնը մարդ ուղարկելով՝ կանչեց Մովսէսին ու Ահարոնին եւ ասաց նրանց. «Մեղք եմ գործել: Այսուհետեւ Տէրն արդար է, իսկ ես ու իմ ժողովուրդը ամբարիշտներ ենք:
27 Փարաւոն մարդ ղրկեց ու կանչեց Մովսէսն ու Ահարոնը եւ ըսաւ անոնց. «Այս անգամ մեղանչեցի. Եհովան արդար է եւ ես ու իմ ժողովուրդս յանցաւոր ենք։
zohrab-1805▾ eastern-1994▾ western am▾
9:2727: И послал фараон, и призвал Моисея и Аарона, и сказал им: на этот раз я согрешил; Господь праведен, а я и народ мой виновны;
9:27 ἀποστείλας αποστελλω send off / away δὲ δε though; while Φαραω φαραω Pharaō; Farao ἐκάλεσεν καλεω call; invite Μωυσῆν μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him ἡμάρτηκα αμαρτανω sin τὸ ο the νῦν νυν now; present ὁ ο the κύριος κυριος lord; master δίκαιος δικαιος right; just ἐγὼ εγω I δὲ δε though; while καὶ και and; even ὁ ο the λαός λαος populace; population μου μου of me; mine ἀσεβεῖς ασεβης irreverent
9:27 וַ wa וְ and יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send פַּרְעֹ֗ה parʕˈō פַּרְעֹה pharaoh וַ wa וְ and יִּקְרָא֙ yyiqrˌā קרא call לְ lᵊ לְ to מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses וּֽ ˈû וְ and לְ lᵊ לְ to אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say אֲלֵהֶ֖ם ʔᵃlēhˌem אֶל to חָטָ֣אתִי ḥāṭˈāṯî חטא miss הַ ha הַ the פָּ֑עַם ppˈāʕam פַּעַם foot יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH הַ ha הַ the צַּדִּ֔יק ṣṣaddˈîq צַדִּיק just וַ wa וְ and אֲנִ֥י ʔᵃnˌî אֲנִי i וְ wᵊ וְ and עַמִּ֖י ʕammˌî עַם people הָ hā הַ the רְשָׁעִֽים׃ rᵊšāʕˈîm רָשָׁע guilty
9:27. misitque Pharao et vocavit Mosen et Aaron dicens ad eos peccavi etiam nunc Dominus iustus ego et populus meus impiiAnd Pharao sent and called Moses and Aaron, saying to them: I have sinned this time also, the Lord is just: I and my people, are wicked.
27. And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the LORD is righteous, and I and my people are wicked.
9:27. And Pharaoh sent and called Moses and Aaron, saying to them: “I have sinned even until now. The Lord is just. I and my people are impious.
9:27. And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the LORD [is] righteous, and I and my people [are] wicked.
And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the LORD [is] righteous, and I and my people [are] wicked:

27: И послал фараон, и призвал Моисея и Аарона, и сказал им: на этот раз я согрешил; Господь праведен, а я и народ мой виновны;
9:27
ἀποστείλας αποστελλω send off / away
δὲ δε though; while
Φαραω φαραω Pharaō; Farao
ἐκάλεσεν καλεω call; invite
Μωυσῆν μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
ἡμάρτηκα αμαρτανω sin
τὸ ο the
νῦν νυν now; present
ο the
κύριος κυριος lord; master
δίκαιος δικαιος right; just
ἐγὼ εγω I
δὲ δε though; while
καὶ και and; even
ο the
λαός λαος populace; population
μου μου of me; mine
ἀσεβεῖς ασεβης irreverent
9:27
וַ wa וְ and
יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send
פַּרְעֹ֗ה parʕˈō פַּרְעֹה pharaoh
וַ wa וְ and
יִּקְרָא֙ yyiqrˌā קרא call
לְ lᵊ לְ to
מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses
וּֽ ˈû וְ and
לְ lᵊ לְ to
אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
אֲלֵהֶ֖ם ʔᵃlēhˌem אֶל to
חָטָ֣אתִי ḥāṭˈāṯî חטא miss
הַ ha הַ the
פָּ֑עַם ppˈāʕam פַּעַם foot
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
הַ ha הַ the
צַּדִּ֔יק ṣṣaddˈîq צַדִּיק just
וַ wa וְ and
אֲנִ֥י ʔᵃnˌî אֲנִי i
וְ wᵊ וְ and
עַמִּ֖י ʕammˌî עַם people
הָ הַ the
רְשָׁעִֽים׃ rᵊšāʕˈîm רָשָׁע guilty
9:27. misitque Pharao et vocavit Mosen et Aaron dicens ad eos peccavi etiam nunc Dominus iustus ego et populus meus impii
And Pharao sent and called Moses and Aaron, saying to them: I have sinned this time also, the Lord is just: I and my people, are wicked.
9:27. And Pharaoh sent and called Moses and Aaron, saying to them: “I have sinned even until now. The Lord is just. I and my people are impious.
9:27. And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the LORD [is] righteous, and I and my people [are] wicked.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-28: Ограничение своего согрешения только еще раз показывает, как неглубоко раскаяние фараона. Причина его в рабском страхе пред всемогуществом Бога, на что указывают слова: «довольно явления громов Божьих и града», но не во всецелом сознании своей греховности — противлении воле Божьей. При таком настроении слова: «и не буду более удерживать», не могут быть принимаемы за выражение твердой решимости отпустить евреев.
Adam Clarke: Commentary on the Bible - 1831
9:27: The Lord is righteous, and I and my people are wicked - The original is very emphatic: The Lord is The Righteous One, (הצדיק hatstaddik), and I and my people are The Sinners, (הרשעים hareshaim); i.e., He is alone righteous, and we alone are transgressors. Who could have imagined that after such an acknowledgment and confession, Pharaoh should have again hardened his heart?
Albert Barnes: Notes on the Bible - 1834
9:27
The Lord - Thus, for the first time, Pharaoh explicitly recognizes Yahweh as God (compare Exo 5:2).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:27: I have: Exo 10:16; Num 22:34; Sa1 15:24, Sa1 15:30, Sa1 26:21; Mat 27:4
the Lord: Ch2 12:6; Psa 9:16, Psa 129:4, Psa 145:17; Lam 1:18; Dan 9:14; Rom 2:5, Rom 3:19
Geneva 1599
9:27 And Pharaoh sent, and called for Moses and Aaron, and said unto them, I (g) have sinned this time: the LORD [is] righteous, and I and my people [are] wicked.
(g) The wicked confess their sins to their condemnation, but they cannot believe to obtain remission.
John Gill
9:27 And Pharaoh sent,.... Not persons to observe whether there was any hail fell in the land of Goshen, though there are some (k) that so supply the words; but it cannot be thought that Pharaoh would send, or that any would go thither amidst such a storm of thunder and hail; but he sent messengers:
and called Moses and Aaron; who might be in his palace, at least not very far off:
and said unto them, I have sinned this time; not but that he had sinned before, and must be conscious of it, particularly in breaking his promise so often; but now he acknowledged his sin, which he had never done before: and this confession of sin did not arise from a true sense of it, from hatred of it, and sorrow for it as committed against God; but from the fright he was in, the horror of his mind, the dread of the present plague being continued; and the terror of death that seized him, the rebounding noise of the thunder in his ears, the flashes of lightning in his face, and the hailstones beating upon the top of his house, and against the windows and sides of it, frightened him exceedingly, and forced this confession from him:
the Lord is righteous, and I and my people are wicked; which was well spoken, had it been serious and from his heart; for God is righteous in his nature, and in all his works, and in all those judgments he had inflicted upon him; and he and his people were wicked in using the Israelites in such a cruel manner, and in detaining them when it had been promised them again and again that they should have leave to go, and especially in rebelling against God, and disobeying his commands.
(k) "Misisset qui observarent", Junius & Tremellius.
Robert Jamieson, A. R. Fausset and David Brown
9:27 Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned--This awful display of divine displeasure did seriously impress the mind of Pharaoh, and, under the weight of his convictions, he humbles himself to confess he has done wrong in opposing the divine will. At the same time he calls for Moses to intercede for cessation of the calamity. Moses accedes to his earnest wishes, and this most awful visitation ended. But his repentance proved a transient feeling, and his obduracy soon became as great as before.
9:289:28: Կացէ՛ք յաղօթս վասն իմ առ Տէր՝ եւ դադարեսցեն ՚ի լինելոյ ձայնքն Աստուծոյ, եւ կարկուտն եւ հուր. եւ արձակեցի՛ց զձեզ, եւ ո՛չ եւս յաւելուցուք մնալ[572]։ [572] Ոմանք. ՚Ի լինելոյ ձայնք նոցա, եւ կար՛՛։
28 Ինձ համար աղօթեցէ՛ք Տիրոջը, որ Աստծու որոտը, կարկուտն ու կրակը դադարեն մեզ վրայ թափուելուց: Ես ձեզ կ’արձակեմ, այլեւս դուք այստեղ չէք մնայ»:
28 Աղաչեցէ՛ք Տէրոջը, որ Աստուծոյ որոտումներն* ու կարկուտը դադրին ու ձեզ պիտի արձակեմ եւ ա՛լ պիտի չկենաք»։
Կացէք յաղօթս վասն իմ առ Տէր, եւ դադարեսցեն ի լինելոյ ձայնքն Աստուծոյ եւ կարկուտն եւ հուր. եւ արձակեցից զձեզ, եւ ոչ եւս յաւելուցուք մնալ:

9:28: Կացէ՛ք յաղօթս վասն իմ առ Տէր՝ եւ դադարեսցեն ՚ի լինելոյ ձայնքն Աստուծոյ, եւ կարկուտն եւ հուր. եւ արձակեցի՛ց զձեզ, եւ ո՛չ եւս յաւելուցուք մնալ[572]։
[572] Ոմանք. ՚Ի լինելոյ ձայնք նոցա, եւ կար՛՛։
28 Ինձ համար աղօթեցէ՛ք Տիրոջը, որ Աստծու որոտը, կարկուտն ու կրակը դադարեն մեզ վրայ թափուելուց: Ես ձեզ կ’արձակեմ, այլեւս դուք այստեղ չէք մնայ»:
28 Աղաչեցէ՛ք Տէրոջը, որ Աստուծոյ որոտումներն* ու կարկուտը դադրին ու ձեզ պիտի արձակեմ եւ ա՛լ պիտի չկենաք»։
zohrab-1805▾ eastern-1994▾ western am▾
9:2828: помолитесь Господу: пусть перестанут громы Божии и град; и отпущу вас и не буду более удерживать.
9:28 εὔξασθε ευχομαι wish; make οὖν ουν then περὶ περι about; around ἐμοῦ εμου my πρὸς προς to; toward κύριον κυριος lord; master καὶ και and; even παυσάσθω παυω stop τοῦ ο the γενηθῆναι γινομαι happen; become φωνὰς φωνη voice; sound θεοῦ θεος God καὶ και and; even χάλαζαν χαλαζα.1 hail καὶ και and; even πῦρ πυρ fire καὶ και and; even ἐξαποστελῶ εξαποστελλω send forth ὑμᾶς υμας you καὶ και and; even οὐκέτι ουκετι no longer προσθήσεσθε προστιθημι add; continue μένειν μενω stay; stand fast
9:28 הַעְתִּ֨ירוּ֙ haʕtˈîrû עתר entreat אֶל־ ʔel- אֶל to יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and רַ֕ב rˈav רַב much מִֽ mˈi מִן from הְיֹ֛ת hᵊyˈōṯ היה be קֹלֹ֥ת qōlˌōṯ קֹול sound אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) וּ û וְ and בָרָ֑ד vārˈāḏ בָּרָד hail וַ wa וְ and אֲשַׁלְּחָ֣ה ʔᵃšallᵊḥˈā שׁלח send אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] וְ wᵊ וְ and לֹ֥א lˌō לֹא not תֹסִפ֖וּן ṯōsifˌûn יסף add לַ la לְ to עֲמֹֽד׃ ʕᵃmˈōḏ עמד stand
9:28. orate Dominum et desinant tonitrua Dei et grando ut dimittam vos et nequaquam hic ultra maneatisPray ye to the Lord that the thunderings of God and the hail may cease: that I may let you go, and that ye may stay here no longer.
28. Entreat the LORD; for there hath been enough of mighty thunderings and hail; and I will let you go, and ye shall stay no longer.
9:28. Pray to the Lord, so that the thundering of God and the hail may cease, so that I may release you, and so that you may by no means remain here any longer.”
9:28. Intreat the LORD (for [it is] enough) that there be no [more] mighty thunderings and hail; and I will let you go, and ye shall stay no longer.
Intreat the LORD ( for [it is] enough) that there be no [more] mighty thunderings and hail; and I will let you go, and ye shall stay no longer:

28: помолитесь Господу: пусть перестанут громы Божии и град; и отпущу вас и не буду более удерживать.
9:28
εὔξασθε ευχομαι wish; make
οὖν ουν then
περὶ περι about; around
ἐμοῦ εμου my
πρὸς προς to; toward
κύριον κυριος lord; master
καὶ και and; even
παυσάσθω παυω stop
τοῦ ο the
γενηθῆναι γινομαι happen; become
φωνὰς φωνη voice; sound
θεοῦ θεος God
καὶ και and; even
χάλαζαν χαλαζα.1 hail
καὶ και and; even
πῦρ πυρ fire
καὶ και and; even
ἐξαποστελῶ εξαποστελλω send forth
ὑμᾶς υμας you
καὶ και and; even
οὐκέτι ουκετι no longer
προσθήσεσθε προστιθημι add; continue
μένειν μενω stay; stand fast
9:28
הַעְתִּ֨ירוּ֙ haʕtˈîrû עתר entreat
אֶל־ ʔel- אֶל to
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
רַ֕ב rˈav רַב much
מִֽ mˈi מִן from
הְיֹ֛ת hᵊyˈōṯ היה be
קֹלֹ֥ת qōlˌōṯ קֹול sound
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
וּ û וְ and
בָרָ֑ד vārˈāḏ בָּרָד hail
וַ wa וְ and
אֲשַׁלְּחָ֣ה ʔᵃšallᵊḥˈā שׁלח send
אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker]
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תֹסִפ֖וּן ṯōsifˌûn יסף add
לַ la לְ to
עֲמֹֽד׃ ʕᵃmˈōḏ עמד stand
9:28. orate Dominum et desinant tonitrua Dei et grando ut dimittam vos et nequaquam hic ultra maneatis
Pray ye to the Lord that the thunderings of God and the hail may cease: that I may let you go, and that ye may stay here no longer.
9:28. Pray to the Lord, so that the thundering of God and the hail may cease, so that I may release you, and so that you may by no means remain here any longer.”
9:28. Intreat the LORD (for [it is] enough) that there be no [more] mighty thunderings and hail; and I will let you go, and ye shall stay no longer.
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Adam Clarke: Commentary on the Bible - 1831
9:28: It is enough - There is no need of any farther plague; I submit to the authority of Jehovah and will rebel no more.
Mighty thunderings - כלת אלהים koloth Elohim, voices of God; - that is, superlatively loud thunder. So mountains of God (Psa 36:6) means exceeding high mountains. So a prince of God (Gen 23:6) means a mighty prince. See a description of thunder, Psa 29:3-8 : "The Voice Of The Lord is upon the waters: the God of glory thundereth; the Lord is upon many waters. The voice of the Lord is powerful; the voice of the Lord is full of majesty. The voice of the Lord breaketh the cedars. The voice of the Lord divideth the flames of fire. The voice of the Lord shaketh the wilderness," etc. The production of rain by the electric spark is alluded to in a very beautiful manner, Jer 10:13 : When he uttereth his voice, there is a multitude of waters in the heavens. See Clarke's note on Gen 7:11, and Gen 8:1 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:28: Entreat: Exo 8:8, Exo 8:28, Exo 10:17; Act 8:24
mighty thunderings: Heb. voices of God, Psa 29:3, Psa 29:4
ye shall: Exo 11:1
John Gill
9:28 Entreat the Lord, for it is enough,.... Hail, thunder, and lightning enough; or pray that this may be enough, and thought sufficient, and that there may be no more; or "entreat the Lord, and much" (l); pray, and pray much, pray earnestly and without intermission until the plague ceases:
that there be no more mighty thunderings and hail; or "voices of God" (m); for thunder is the voice of God, and these thunderings or voices were very loud, the claps were very terrible to hear, and the hail was very grievous and heavy, and the whole was very amazing and frightful, and the more to Pharaoh, who perhaps had never heard the voice of thunder, or seen an hail storm before, even a common one, these being rare in the land of Egypt:
and I will let you go, and ye shall stay no longer; go the three days' journey into the wilderness, directly and immediately; he would not put it off, on any account, and much less refuse to let them go at all, as he had often done.
(l) "orate multam", Rivet. (m) "voces Dei", Montanus, Drusius.
9:299:29: Եւ ասէ ցնա Մովսէս. Այժմ իբրեւ ելի՛ց ըստ քաղաքս, ձգեցի՛ց զձեռս իմ առ Աստուած. եւ ձայնքն դադարեսցեն, եւ կարկուտն եւ անձրեւ ո՛չ եւս լիցի. զի ծանիցես թէ Տեառն է երկիր։
29 Մովսէսն ասաց նրան. «Երբ դուրս կը գամ այս քաղաքից, ձեռքս կը մեկնեմ առ Աստուած, եւ ձայները կը դադարեն, կարկուտ ու անձրեւ այլեւս չեն տեղայ, որպէսզի դու համոզուես, որ երկիրը Տիրոջն է պատկանում:
29 Մովսէս ըսաւ անոր. «Քաղաքէն դուրս ելածիս պէս՝ իմ ձեռքերս Տէրոջը պիտի երկնցնեմ ու որոտումները պիտի դադրին եւ ա՛լ կարկուտ պիտի չըլլայ, որպէս զի գիտնաս թէ երկիրը Տէրոջն է։
Եւ ասէ ցնա Մովսէս. Այժմ իբրեւ ելից ըստ քաղաքս` ձգեցից զձեռս իմ առ [110]Աստուած, եւ ձայնքն դադարեսցեն, եւ կարկուտն եւ անձրեւ ոչ եւս լիցի. զի ծանիցես թէ Տեառն է երկիր:

9:29: Եւ ասէ ցնա Մովսէս. Այժմ իբրեւ ելի՛ց ըստ քաղաքս, ձգեցի՛ց զձեռս իմ առ Աստուած. եւ ձայնքն դադարեսցեն, եւ կարկուտն եւ անձրեւ ո՛չ եւս լիցի. զի ծանիցես թէ Տեառն է երկիր։
29 Մովսէսն ասաց նրան. «Երբ դուրս կը գամ այս քաղաքից, ձեռքս կը մեկնեմ առ Աստուած, եւ ձայները կը դադարեն, կարկուտ ու անձրեւ այլեւս չեն տեղայ, որպէսզի դու համոզուես, որ երկիրը Տիրոջն է պատկանում:
29 Մովսէս ըսաւ անոր. «Քաղաքէն դուրս ելածիս պէս՝ իմ ձեռքերս Տէրոջը պիտի երկնցնեմ ու որոտումները պիտի դադրին եւ ա՛լ կարկուտ պիտի չըլլայ, որպէս զի գիտնաս թէ երկիրը Տէրոջն է։
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9:2929: Моисей сказал ему: как скоро я выйду из города, простру руки мои к Господу; громы перестанут, и града более не будет, дабы ты узнал, что Господня земля;
9:29 εἶπεν επω say; speak δὲ δε though; while αὐτῷ αυτος he; him Μωυσῆς μωσευς Mōseus; Mosefs ὡς ως.1 as; how ἂν αν perhaps; ever ἐξέλθω εξερχομαι come out; go out τὴν ο the πόλιν πολις city ἐκπετάσω εκπεταννυμι stretch out τὰς ο the χεῖράς χειρ hand μου μου of me; mine πρὸς προς to; toward κύριον κυριος lord; master καὶ και and; even αἱ ο the φωναὶ φωνη voice; sound παύσονται παυω stop καὶ και and; even ἡ ο the χάλαζα χαλαζα.1 hail καὶ και and; even ὁ ο the ὑετὸς υετος rain οὐκ ου not ἔσται ειμι be ἔτι ετι yet; still ἵνα ινα so; that γνῷς γινωσκω know ὅτι οτι since; that τοῦ ο the κυρίου κυριος lord; master ἡ ο the γῆ γη earth; land
9:29 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֵלָיו֙ ʔēlāʸw אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses כְּ kᵊ כְּ as צֵאתִי֙ ṣēṯˌî יצא go out אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִ֔יר ʕˈîr עִיר town אֶפְרֹ֥שׂ ʔefrˌōś פרשׂ spread out אֶת־ ʔeṯ- אֵת [object marker] כַּפַּ֖י kappˌay כַּף palm אֶל־ ʔel- אֶל to יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH הַ ha הַ the קֹּלֹ֣ות qqōlˈôṯ קֹול sound יֶחְדָּל֗וּן yeḥdālˈûn חדל cease וְ wᵊ וְ and הַ ha הַ the בָּרָד֙ bbārˌāḏ בָּרָד hail לֹ֣א lˈō לֹא not יִֽהְיֶה־ yˈihyeh- היה be עֹ֔וד ʕˈôḏ עֹוד duration לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of תֵּדַ֔ע tēḏˈaʕ ידע know כִּ֥י kˌî כִּי that לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
9:29. ait Moses cum egressus fuero de urbe extendam palmas meas ad Dominum et cessabunt tonitrua et grando non erit ut scias quia Domini est terraMoses said: As soon as I am gone out of the city, I will stretch forth my hands to the Lord, and the thunders shall cease, and the hail shall be no more: that thou mayst know that the earth is the Lord's:
29. And Moses said unto him, As soon as I am gone out of the city, I will spread abroad my hands unto the LORD; the thunders shall cease, neither shall there be any more hail; that thou mayest know that the earth is the LORD’S.
9:29. Moses said: “When I have departed from the city, I will extend my hands to the Lord, and the thunders will cease, and the hail will not be, so that you may know that the earth belongs to the Lord.
9:29. And Moses said unto him, As soon as I am gone out of the city, I will spread abroad my hands unto the LORD; [and] the thunder shall cease, neither shall there be any more hail; that thou mayest know how that the earth [is] the LORD’S.
And Moses said unto him, As soon as I am gone out of the city, I will spread abroad my hands unto the LORD; [and] the thunder shall cease, neither shall there be any more hail; that thou mayest know how that the earth [is] the LORD' S:

29: Моисей сказал ему: как скоро я выйду из города, простру руки мои к Господу; громы перестанут, и града более не будет, дабы ты узнал, что Господня земля;
9:29
εἶπεν επω say; speak
δὲ δε though; while
αὐτῷ αυτος he; him
Μωυσῆς μωσευς Mōseus; Mosefs
ὡς ως.1 as; how
ἂν αν perhaps; ever
ἐξέλθω εξερχομαι come out; go out
τὴν ο the
πόλιν πολις city
ἐκπετάσω εκπεταννυμι stretch out
τὰς ο the
χεῖράς χειρ hand
μου μου of me; mine
πρὸς προς to; toward
κύριον κυριος lord; master
καὶ και and; even
αἱ ο the
φωναὶ φωνη voice; sound
παύσονται παυω stop
καὶ και and; even
ο the
χάλαζα χαλαζα.1 hail
καὶ και and; even
ο the
ὑετὸς υετος rain
οὐκ ου not
ἔσται ειμι be
ἔτι ετι yet; still
ἵνα ινα so; that
γνῷς γινωσκω know
ὅτι οτι since; that
τοῦ ο the
κυρίου κυριος lord; master
ο the
γῆ γη earth; land
9:29
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֵלָיו֙ ʔēlāʸw אֶל to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
כְּ kᵊ כְּ as
צֵאתִי֙ ṣēṯˌî יצא go out
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עִ֔יר ʕˈîr עִיר town
אֶפְרֹ֥שׂ ʔefrˌōś פרשׂ spread out
אֶת־ ʔeṯ- אֵת [object marker]
כַּפַּ֖י kappˌay כַּף palm
אֶל־ ʔel- אֶל to
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
הַ ha הַ the
קֹּלֹ֣ות qqōlˈôṯ קֹול sound
יֶחְדָּל֗וּן yeḥdālˈûn חדל cease
וְ wᵊ וְ and
הַ ha הַ the
בָּרָד֙ bbārˌāḏ בָּרָד hail
לֹ֣א lˈō לֹא not
יִֽהְיֶה־ yˈihyeh- היה be
עֹ֔וד ʕˈôḏ עֹוד duration
לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of
תֵּדַ֔ע tēḏˈaʕ ידע know
כִּ֥י kˌî כִּי that
לַ la לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
9:29. ait Moses cum egressus fuero de urbe extendam palmas meas ad Dominum et cessabunt tonitrua et grando non erit ut scias quia Domini est terra
Moses said: As soon as I am gone out of the city, I will stretch forth my hands to the Lord, and the thunders shall cease, and the hail shall be no more: that thou mayst know that the earth is the Lord's:
9:29. Moses said: “When I have departed from the city, I will extend my hands to the Lord, and the thunders will cease, and the hail will not be, so that you may know that the earth belongs to the Lord.
9:29. And Moses said unto him, As soon as I am gone out of the city, I will spread abroad my hands unto the LORD; [and] the thunder shall cease, neither shall there be any more hail; that thou mayest know how that the earth [is] the LORD’S.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-30: Вполне понимая истинный характер раскаяния, зная его кратковременность (30), Моисей соглашается исполнить просьбу фараона: помолиться за него Господу, для того, чтобы доказать, что «Господня земля». В прекращении града, как и в изгнании жаб, сказывается всемогущество Всевышнего. «Он уязвил — и Он исцелит…» (Ос 6:1).
Adam Clarke: Commentary on the Bible - 1831
9:29: I will spread abroad my hands - That is, I will make supplication to God that he may remove this plague. This may not be an improper place to make some observations on the ancient manner of approaching the Divine Being in prayer. Kneeling down, stretching out the hands, and lifting them up to heaven, were in frequent use among the Hebrews in their religious worship. Solomon kneeled down on his knees, and spread forth his hands to heaven; Ch2 6:13. So David, Psa 143:6 : I stretch forth my hands unto thee. So Ezra: I fell upon my knees, and spread out my hands unto the Lord my God; Ezr 9:5. See also Job Job 11:13 : If thou prepare thine heart, and stretch out thy hands towards him. Most nations who pretended to any kind of worship made use of the same means in approaching the objects of their adoration, viz., kneeling down and stretching out their hands; which custom it is very likely they borrowed from the people of God. Kneeling was ever considered to be the proper posture of supplication, as it expresses humility, contrition, and subjection. If the person to whom the supplication was addressed was within reach, the supplicant caught him by the knees; for as among the ancients the forehead was consecrated to genius, the ear to memory, and the right hand to faith, so the knees were consecrated to mercy. Hence those who entreated favor fell at and caught hold of the knees of the person whose kindness they supplicated. This mode of supplication is particularly referred to in the following passages in Homer: -
Των νυν μιν μνησασα παρεζεο, και λαβε γουνων.
Iliad i., ver. 407.
Now therefore, of these things reminding Jove,
Embrace his knees.
Cowper.
To which the following answer is made: -
Και τοτ' επειτα τοι ειμι Διος ποτι χαλκοβατες δω,
Και μιν γουνασομαι, και μιν πεισεσθαι οΐω.
Iliad i., ver. 426.
Then will I to Jove's brazen-floor'd abode, That I may clasp his knees; and much misdeem Of my endeavor, or my prayer shall speed. Id. See the issue of thus addressing Jove, Ibid., ver. 500-502, and ver. 511, etc.
In the same manner we find our Lord accosted, Mat 17:14 : There came to him a certain man, kneeling down to him γονυπετων αυτον, falling down at his knees.
As to the lifting up or stretching out of the hands, (often joined to kneeling), of which we have seen already several instances, and of which we have a very remarkable one in this book, Exo 17:11, where the lifting up or stretching out of the hands of Moses was the means of Israel's prevailing over Amalek; we find many examples of both in ancient authors. Thus Homer: -
Εσθλον γαρ Δυ χειρας ανασχεμεν, αι κ' ελεησῃ.
Iliad xxiv., ver. 301.
For right it is to spread abroad the hands To Jove for mercy.
Also Virgil: -
Corripio e stratis corpus,
Tendoque supinas ad coelum
cum voce manus, et munera libo
Aeneid iii., ver. 176.
I started from my bed, and raised on high
My hands and voice in rapture to the sky;
And pour libations.
Ptt.
Dixerat: et Genua Amplexus,
genibusque volutans Haerebat.
Ibid., ver. 607.
Then kneel'd the wretch, and suppliant clung around
My knees with tears, and grovell'd on the ground.
Id.
- media inter numina divum Multa Jovem
Manibus Supplex orasse SUPINIS.
Ibid. iv., ver. 204.
Amidst the statues of the gods he stands,
And spreading forth to Jove his lifted hands.
Id.
Et Duplices cum voce Manus ad sidera
Tendit. Ibid. x., ver. 667.
And lifted both his hands and voice to heaven.
In some cases the person petitioning came forward, and either sat in the dust or kneeled on the ground, placing his left hand on the knee of him from whom he expected the favor, while he touched the person's chin with his right. We have an instance of this also in Homer:
Και ρα παροιθ' αυτοιο καθεζετο, και λαβε γουνων
Σκαιῃ· δεξιτερῃ δ' αρ' ὑπ' ανθερεωνος ἑλουσα.
Iliad i., ver. 500.
Suppliant the goddess stood: one hand she placed
Beneath his chin, and one his knee embraced.
Pope.
When the supplicant could not approach the person to whom he prayed, as where a deity was the object of the prayer, he washed his hands, made an offering, and kneeling down, either stretched out both his hands to heaven, or laid them upon the offering or sacrifice, or upon the altar. Thus Homer represents the priest of Apollo praying: -
Χερνιψαντο δ' επειτα, και ουλοχυτας ανελοντο.
Τοισιν δε Χρυσης μεγαλ' ευχετο, χειρας ανασχων.
Iliad i., ver. 449.
With water purify their hands, and take
The sacred offering of the salted cake,
While thus, with arms devoutly raised in air,
And solemn voice, the priest directs his prayer.
Pope.
How necessary ablutions of the whole body, and of the hands particularly, accompanied with offerings and sacrifices were, under the law, every reader of the Bible knows: see especially Exo 29:1-4, where Aaron and his sons were commanded to be washed, previously to their performing the priest's office; and Exo 30:19-21, where it is said: "Aaron and his sons shall wash their hands - that they die not." See also Lev 17:15. When the high priest among the Jews blessed the people, he lifted up his hands, Lev 9:22. And the Israelites, when they presented a sacrifice to God, lifted up their hands and placed them on the head of the victim: "If any man of you bring an offering unto the Lord - of the cattle of the herd, and of the flock - he shall put his hand upon the head of the burnt-offering, and it shall be accepted for him, to make atonement for him;" Lev 1:2-4. To these circumstances the apostle alludes, Ti1 2:8 : "I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting." In the apostle's word επαιροντας, lifting up, there is a manifest reference to stretching out the hands to place them either on the altar or on the head of the victim. Four things were signified by this lifting up of the hands. 1. It was the posture of supplication, and expressed a strong invitation - Come to my help; 2. It expressed the earnest desire of the person to lay hold on the help he required, by bringing him who was the object of his prayer to his assistance; 3. It showed the ardor of the person to receive the blessings he expected; and 4. By this act he designated and consecrated his offering or sacrifice to his God.
From a great number of evidences and coincidences it is not unreasonable to conclude that the heathens borrowed all that was pure and rational, even in their mode of worship, from the ancient people of God; and that the preceding quotations are proofs of this.
Albert Barnes: Notes on the Bible - 1834
9:29
The earth is the Lord's - This declaration has a direct reference to Egyptian superstition. Each god was held to have special power within a given district; Pharaoh had learned that Yahweh was a god, he was now to admit that His power extended over the whole earth. The unity and universality of the divine power, though occasionally recognized in ancient Egyptian documents, were overlaid at a very early period by systems alternating between Polytheism and Pantheism.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:29: spread: Exo 9:33; Kg1 8:22, Kg1 8:38; Ch2 6:12, Ch2 6:13; Ezr 9:5; Job 11:13; Psa 143:6; Isa 1:15
that the earth: Deu 10:14; Psa 24:1, Psa 24:2, Psa 50:12, Psa 95:4, Psa 95:5, Psa 135:6; Co1 10:26, Co1 10:28
Carl Friedrich Keil and Franz Delitzsch
9:29
Moses promised that his request should be granted, that he might know "that the land belonged to Jehovah," i.e., that Jehovah ruled as Lord over Egypt (cf. Ex 8:18); at the same time he told him that the fear manifested by himself and his servants was no true fear of God. יי מפּני ירא denotes the true fear of God, which includes a voluntary subjection to the divine will. Observe the expression, Jehovah, Elohim: Jehovah, who is Elohim, the Being to be honoured as supreme, the true God.
John Gill
9:29 And Moses said unto him, as soon as I am gone out of the city,.... Zoan or Tanis, for it was in the field of Zoan where these wonders were wrought, Ps 78:12, the reason why he went out of the city to pray, Jarchi says, was because it was full of idols; but the truer reason was, that he might be private and alone while he was praying to God; and perhaps he went out also to show that he was not frightened at the storm, or afraid of being destroyed by it, and was confident of preservation in the midst of it, in the open field, by the power of God, whom he served:
I will spread abroad my hands unto the Lord; which was a prayer gesture directed to by the light of nature, and was used very anciently, and by the Heathens, as well as others; of which the learned Rivet has given many instances in his comment on this text:
and the thunder shall cease, neither shall there be any more hail; this he had faith in, and full assurance of before he prayed for it; he knew the mind and will of God, and not only he knew what he could do, but what he would do, and which he tells Pharaoh of before hand; which was a full proof that he was a god to Pharaoh, as the Lord said he had made him, Ex 7:1.
that thou mayest know how that the earth is the Lord's; that the whole earth is his, and therefore he can do, and does in it whatever he pleases; as the heavens also are his, and therefore can cause thunder, lightning, hail, and rain, and stop them when he thinks fit; or that the land of Egypt particularly was his, and not Pharaoh's, and therefore could destroy, or save it at his pleasure; and particularly it being his, Pharaoh had no right to detain his people in it against his will, who was Lord of it.
John Wesley
9:29 The earth - The world, the heaven and the earth.
9:309:30: Եւ դու եւ ծառայք քո՝ գիտեմ թէ չեւ՛ եւս երկերուք ՚ի Տեառնէ Աստուծոյ[573]։ [573] Ոմանք. Գիտեմ զի չեւ եւս եր՛՛։
30 Բայց գիտեմ, որ դու եւ քո պաշտօնեաները դեռեւս չէք վախենում տէր Աստծուց»:
30 Բայց ես գիտեմ թէ դուն ու քու ծառաներդ տակաւին Տէր Աստուծմէ չէք վախնար»։
Եւ դու եւ ծառայք քո գիտեմ թէ չեւ եւս երկերուք ի Տեառնէ Աստուծոյ:

9:30: Եւ դու եւ ծառայք քո՝ գիտեմ թէ չեւ՛ եւս երկերուք ՚ի Տեառնէ Աստուծոյ[573]։
[573] Ոմանք. Գիտեմ զի չեւ եւս եր՛՛։
30 Բայց գիտեմ, որ դու եւ քո պաշտօնեաները դեռեւս չէք վախենում տէր Աստծուց»:
30 Բայց ես գիտեմ թէ դուն ու քու ծառաներդ տակաւին Տէր Աստուծմէ չէք վախնար»։
zohrab-1805▾ eastern-1994▾ western am▾
9:3030: но я знаю, что ты и рабы твои еще не убоитесь Господа Бога.
9:30 καὶ και and; even σὺ συ you καὶ και and; even οἱ ο the θεράποντές θεραπων minister σου σου of you; your ἐπίσταμαι επισταμαι well aware; stand over ὅτι οτι since; that οὐδέπω ουδεπω not yet πεφόβησθε φοβεω afraid; fear τὸν ο the κύριον κυριος lord; master
9:30 וְ wᵊ וְ and אַתָּ֖ה ʔattˌā אַתָּה you וַ wa וְ and עֲבָדֶ֑יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant יָדַ֕עְתִּי yāḏˈaʕtî ידע know כִּ֚י ˈkî כִּי that טֶ֣רֶם ṭˈerem טֶרֶם beginning תִּֽירְא֔וּן tˈîrᵊʔˈûn ירא fear מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
9:30. novi autem quod et tu et servi tui necdum timeatis Dominum DeumBut I know that neither thou, nor thy servants do yet fear the Lord God.
30. But as for thee and thy servants, I know that ye will not yet fear the LORD God.
9:30. But I know that both you and your servants do not yet fear the Lord God.”
9:30. But as for thee and thy servants, I know that ye will not yet fear the LORD God.
But as for thee and thy servants, I know that ye will not yet fear the LORD God:

30: но я знаю, что ты и рабы твои еще не убоитесь Господа Бога.
9:30
καὶ και and; even
σὺ συ you
καὶ και and; even
οἱ ο the
θεράποντές θεραπων minister
σου σου of you; your
ἐπίσταμαι επισταμαι well aware; stand over
ὅτι οτι since; that
οὐδέπω ουδεπω not yet
πεφόβησθε φοβεω afraid; fear
τὸν ο the
κύριον κυριος lord; master
9:30
וְ wᵊ וְ and
אַתָּ֖ה ʔattˌā אַתָּה you
וַ wa וְ and
עֲבָדֶ֑יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant
יָדַ֕עְתִּי yāḏˈaʕtî ידע know
כִּ֚י ˈkî כִּי that
טֶ֣רֶם ṭˈerem טֶרֶם beginning
תִּֽירְא֔וּן tˈîrᵊʔˈûn ירא fear
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
9:30. novi autem quod et tu et servi tui necdum timeatis Dominum Deum
But I know that neither thou, nor thy servants do yet fear the Lord God.
9:30. But I know that both you and your servants do not yet fear the Lord God.”
9:30. But as for thee and thy servants, I know that ye will not yet fear the LORD God.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:30: Pro 16:6; Isa 26:10, Isa 63:17
Geneva 1599
9:30 But as for thee and thy servants, (h) I know that ye will not yet fear the LORD God.
(h) Meaning that when they have their request, they are never better off, even though they make many fair promises, in which we see the practices of the wicked.
John Gill
9:30 But as for thee, and thy servants,.... Notwithstanding the confession of sin he had made, and his earnest request that the Lord might be entreated to remove this plague, and though he had been assured it would be removed:
I know that ye will not yet fear the Lord God: they had not feared him yet; the confession of sin made did not arise from the true fear of God, but from a dread of punishment, and when delivered from this plague, the goodness of God would have no such effect as to cause him and his servants to fear the Lord; or "I know, that before ye were afraid of the face of the Lord God" (n), which Kimchi (o) and Ben Melech interpret thus,"I know that thou and thy servants, before I pray for you, are afraid of the face of the Lord God, but after I have prayed, and the thunders and rain are ceased, ye will sin again;''and so they did.
(n) "priusquam timeretis", Tigurine version. (o) Sepher Shorash, rad.
John Wesley
9:30 Bolled - Grown up into a stalk.
9:319:31: Կտաւն եւ գարին հարա՛ւ. զի գարին յոճ կայր, եւ կտաւն սերմանացեալ էր։
31 Կտաւատն ու գարին կարկտահարուեցին, որովհետեւ գարին հասած էր, կտաւատը՝ սերմնակալած,
31 Քթանը ու գարին զարնուեցան. վասն զի գարին հասած էր ու քթանը հասկ կապած։
Կտաւն եւ գարին հարաւ. զի գարին յոճ կայր եւ կտաւն սերմանեցեալ էր:

9:31: Կտաւն եւ գարին հարա՛ւ. զի գարին յոճ կայր, եւ կտաւն սերմանացեալ էր։
31 Կտաւատն ու գարին կարկտահարուեցին, որովհետեւ գարին հասած էր, կտաւատը՝ սերմնակալած,
31 Քթանը ու գարին զարնուեցան. վասն զի գարին հասած էր ու քթանը հասկ կապած։
zohrab-1805▾ eastern-1994▾ western am▾
9:3131: Лен и ячмень были побиты, потому что ячмень выколосился, а лен осеменился;
9:31 τὸ ο the δὲ δε though; while λίνον λινον linen; wick καὶ και and; even ἡ ο the κριθὴ κριθη barley ἐπλήγη πλησσω plague; strike ἡ ο the γὰρ γαρ for κριθὴ κριθη barley παρεστηκυῖα παριστημι stand by; present τὸ ο the δὲ δε though; while λίνον λινον linen; wick σπερματίζον σπερματιζω go to seed; seed
9:31 וְ wᵊ וְ and הַ ha הַ the פִּשְׁתָּ֥ה ppištˌā פִּשְׁתָּה flax וְ wᵊ וְ and הַ ha הַ the שְּׂעֹרָ֖ה śśᵊʕōrˌā שְׂעֹרָה barley נֻכָּ֑תָה nukkˈāṯā נכה strike כִּ֤י kˈî כִּי that הַ ha הַ the שְּׂעֹרָה֙ śśᵊʕōrˌā שְׂעֹרָה barley אָבִ֔יב ʔāvˈîv אָבִיב ears וְ wᵊ וְ and הַ ha הַ the פִּשְׁתָּ֖ה ppištˌā פִּשְׁתָּה flax גִּבְעֹֽל׃ givʕˈōl גִּבְעֹל flower-bud
9:31. linum ergo et hordeum laesum est eo quod hordeum esset virens et linum iam folliculos germinaretThe flax therefore, and the barley were hurt, because the barley was green, and the flax was now bolled;
31. And the flax and the barley were smitten: for the barley was in the ear, and the flax was bolled.
9:31. And so, the flax and the barley were damaged, because the barley was growing, and the flax was already developing grains.
9:31. And the flax and the barley was smitten: for the barley [was] in the ear, and the flax [was] bolled.
And the flax and the barley was smitten: for the barley [was] in the ear, and the flax [was] bolled:

31: Лен и ячмень были побиты, потому что ячмень выколосился, а лен осеменился;
9:31
τὸ ο the
δὲ δε though; while
λίνον λινον linen; wick
καὶ και and; even
ο the
κριθὴ κριθη barley
ἐπλήγη πλησσω plague; strike
ο the
γὰρ γαρ for
κριθὴ κριθη barley
παρεστηκυῖα παριστημι stand by; present
τὸ ο the
δὲ δε though; while
λίνον λινον linen; wick
σπερματίζον σπερματιζω go to seed; seed
9:31
וְ wᵊ וְ and
הַ ha הַ the
פִּשְׁתָּ֥ה ppištˌā פִּשְׁתָּה flax
וְ wᵊ וְ and
הַ ha הַ the
שְּׂעֹרָ֖ה śśᵊʕōrˌā שְׂעֹרָה barley
נֻכָּ֑תָה nukkˈāṯā נכה strike
כִּ֤י kˈî כִּי that
הַ ha הַ the
שְּׂעֹרָה֙ śśᵊʕōrˌā שְׂעֹרָה barley
אָבִ֔יב ʔāvˈîv אָבִיב ears
וְ wᵊ וְ and
הַ ha הַ the
פִּשְׁתָּ֖ה ppištˌā פִּשְׁתָּה flax
גִּבְעֹֽל׃ givʕˈōl גִּבְעֹל flower-bud
9:31. linum ergo et hordeum laesum est eo quod hordeum esset virens et linum iam folliculos germinaret
The flax therefore, and the barley were hurt, because the barley was green, and the flax was now bolled;
9:31. And so, the flax and the barley were damaged, because the barley was growing, and the flax was already developing grains.
9:31. And the flax and the barley was smitten: for the barley [was] in the ear, and the flax [was] bolled.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31-32: См. объяснение 22–23: ст. 7: гл.
Adam Clarke: Commentary on the Bible - 1831
9:31: The flax and the barley was smitten - The word פשתה pishtah, flax, Mr. Parkhurst thinks, is derived from the root פשט pashat, to strip, because the substance which we term flax is properly the bark or rind of the vegetable, pilled or stripped off the stalks. From time immemorial Egypt was celebrated for the production and manufacture of flax: hence the linen and fine linen of Egypt, so often spoken of in ancient authors.
Barley - שערה seorah, from שער saar, to stand on end, to be rough, bristly, etc.; hence שער sear, the hair of the head, and שעיר sair, a he-goat, because of its shaggy hair; and hence also barley, because of the rough and prickly beard with which the ears are covered and defended.
Dr. Pocock has observed that there is a double seed-time and harvest in Egypt: Rice, India wheat, and a grain called the corn of Damascus, and in Italian surgo rosso, are sown and reaped at a very different time from wheat, barley and flax. The first are sown in March, before the overflowing of the Nile, and reaped about October; whereas the wheat and barley are sown in November and December, as soon as the Nile is gone off, and are reaped before May.
Pliny observes, Hist. Nat., lib. xviii., cap. 10, that in Egypt the barley is ready for reaping in six months after it is sown, and wheat in seven. In Aegypto Hordeum sexto a satu mense, Feumenta septimo metuntur.
The flax was boiled - Meaning, I suppose, was grown up into a stalk: the original is גבעל gibol, podded or was in the pod.
The word well expresses that globous pod on the top of the stalk of flax which succeeds the flower and contains the seed, very properly expressed by the Septuagint, το δε λινον σπερματιζον, but the flax was in seed or was seeding.
Albert Barnes: Notes on the Bible - 1834
9:31
The flax was bolled - i. e. in blossom. This marks the time. In the north of Egypt the barley ripens and flax blossoms about the middle of February, or at the latest early in March, and both are gathered in before April, when the wheat harvest begins. The cultivation of flax must have been of great importance; linen was preferred to any material, and exclusively used by the priests. It is frequently mentioned on Egyptian monuments.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:31: flax: The word pishteh, flax, Mr. Parkhurst thinks may be derived from pashat, to strip, because the substance which we call flax is properly the filaments of the bark or rind of the vegetable, stripped off the stalks. From time immemorial, Egypt was celebrated for the production and manufacture of flax; and hence the linen and fine linen of Egypt, so often spoken of in scripture and ancient authors.
the barley: The Hebrew seorah, barley, in Arabic shair, and shairat, is so called from its rough, bristly beard, with which the ears are covered and defended; from saâ r, to stand on end as the hair of the head. hence seâ r, the hair of the head. So its Latin name hordeum is from horreo, to stand on end as the hair. Dr. Pococke has observed that there is a double seed time and harvest in Egypt; rice, India wheat, and a grain called the corn of Damascus, are sown and reaped at a very different time from wheat, barley, and flax. The first are sown in March, before the overflowing of the Nile, and reaped about October; whereas the wheat and barley are sown in November and December, as soon as the Nile has gone off, and reaped before May. Rut 1:22, Rut 2:23; Amo 4:9; Hab 3:17
Carl Friedrich Keil and Franz Delitzsch
9:31
The account of the loss caused by the hail is introduced very appropriately in Ex 9:31 and Ex 9:32, to show how much had been lost, and how much there was still to lose through continued refusal. "The flax and the barley were smitten, for the barley was ear, and the flax was גּבעל (blossom); i.e., they were neither of them quite ripe, but they were already in ear and blossom, so that they were broken and destroyed by the hail. "The wheat," on the other hand, "and the spelt were not broken down, because they were tender, or late" (אפילת); i.e., they had no ears as yet, and therefore could not be broken by the hail. These accounts are in harmony with the natural history of Egypt. According to Pliny, the barley is reaped in the sixth month after the sowing-time, the wheat in the seventh. The barley is ripe about the end of February or beginning of March; the wheat, at the end of March or beginning of April. The flax is in flower at the end of January. In the neighbourhood of Alexandria, and therefore quite in the north of Egypt, the spelt is ripe at the end of April, and farther south it is probably somewhat earlier; for, according to other accounts, the wheat and spelt ripen at the same time (vid., Hengstenberg, p. 119). Consequently the plague of hail occurred at the end of January, or at the latest in the first half of February; so that there were at least eight weeks between the seventh and tenth plagues. The hail must have smitten the half, therefore, of the most important field-produce, viz., the barley, which was a valuable article of food both for men, especially the poorer classes, and for cattle, and the flax, which was also a very important part of the produce of Egypt; whereas the spelt, of which the Egyptians preferred to make their bread (Herod. 2, 36, 77), and the wheat were still spared.
John Gill
9:31 And the flax and the barley was smitten,.... With the hail, thunder, and lightning, and were beat down, bruised, broken, and blasted, and destroyed; of the former there were great quantities produced in Egypt, which was famous for linen, much was made there, and there were many that wrought in fine flax, see Is 19:9 and the latter were used not only to feed their cattle, but to make a drink of, as we do, ale and strong beer; and so the Egyptians use it to this day, as Dr. Shaw (p) says, both to feed their cattle, and after it is dried and parched, to make a fermented, intoxicating liquor, called "bonzah"; probably the same with the barley wine of the ancients, and a species of the "sicar", or strong drink of the Scriptures:
for the barley was in the ear, and the flax was bolled; or in the stalk, quite grown up, and so the ears of the one were beat off, and the stalks of the other battered with the hail, and broken and destroyed.
(p) Travels, tom. 2. c. 2. sect. 5. p. 407. Ed. 2.
Robert Jamieson, A. R. Fausset and David Brown
9:31 the flax and the barley was smitten, &c.--The peculiarities that are mentioned in these cereal products arise from the climate and physical constitution of Egypt. In that country flax and barley are almost ripe when wheat and rye (spelt) are green. And hence the flax must have been "bolled"--that is, risen in stalk or podded in February, thus fixing the particular month when the event took place. Barley ripens about a month earlier than wheat. Flax and barley are generally ripe in March, wheat and rye (properly, spelt) in April.
9:329:32: Եւ ցորեանն եւ հաճար ո՛չ հարան. զի անագան էին։
32 իսկ ցորենն ու հաճարը կարկտահար չեղան, որովհետեւ դեռ չէին հասունացած:
32 Բայց ցորենը ու հաճարը չզարնուեցան, վասն զի ուշ կը բուսնին։
Եւ ցորեանն եւ հաճար ոչ հարան, զի անագան էին:

9:32: Եւ ցորեանն եւ հաճար ո՛չ հարան. զի անագան էին։
32 իսկ ցորենն ու հաճարը կարկտահար չեղան, որովհետեւ դեռ չէին հասունացած:
32 Բայց ցորենը ու հաճարը չզարնուեցան, վասն զի ուշ կը բուսնին։
zohrab-1805▾ eastern-1994▾ western am▾
9:3232: а пшеница и полба не побиты, потому что они были поздние.
9:32 ὁ ο the δὲ δε though; while πυρὸς πυρος and; even ἡ ο the ὀλύρα ολυρα not ἐπλήγη πλησσω plague; strike ὄψιμα οψιμος late γὰρ γαρ for ἦν ειμι be
9:32 וְ wᵊ וְ and הַ ha הַ the חִטָּ֥ה ḥiṭṭˌā חִטָּה wheat וְ wᵊ וְ and הַ ha הַ the כֻּסֶּ֖מֶת kkussˌemeṯ כֻּסֶּמֶת spelt לֹ֣א lˈō לֹא not נֻכּ֑וּ nukkˈû נכה strike כִּ֥י kˌî כִּי that אֲפִילֹ֖ת ʔᵃfîlˌōṯ אָפִיל late הֵֽנָּה׃ hˈēnnā הֵנָּה they
9:32. triticum autem et far non sunt laesa quia serotina erantBut the wheat, and other winter corn were not hurt, because they were lateward.
32. But the wheat and the spelt were not smitten: for they were not grown up.
9:32. But the wheat and the spelt were not damaged, because they were late.
9:32. But the wheat and the rie were not smitten: for they [were] not grown up.
But the wheat and the rie were not smitten: for they [were] not grown up:

32: а пшеница и полба не побиты, потому что они были поздние.
9:32
ο the
δὲ δε though; while
πυρὸς πυρος and; even
ο the
ὀλύρα ολυρα not
ἐπλήγη πλησσω plague; strike
ὄψιμα οψιμος late
γὰρ γαρ for
ἦν ειμι be
9:32
וְ wᵊ וְ and
הַ ha הַ the
חִטָּ֥ה ḥiṭṭˌā חִטָּה wheat
וְ wᵊ וְ and
הַ ha הַ the
כֻּסֶּ֖מֶת kkussˌemeṯ כֻּסֶּמֶת spelt
לֹ֣א lˈō לֹא not
נֻכּ֑וּ nukkˈû נכה strike
כִּ֥י kˌî כִּי that
אֲפִילֹ֖ת ʔᵃfîlˌōṯ אָפִיל late
הֵֽנָּה׃ hˈēnnā הֵנָּה they
9:32. triticum autem et far non sunt laesa quia serotina erant
But the wheat, and other winter corn were not hurt, because they were lateward.
9:32. But the wheat and the spelt were not damaged, because they were late.
9:32. But the wheat and the rie were not smitten: for they [were] not grown up.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:32: But the wheat and the rye were not smitten - Wheat, חטה chittah, which Mr. Parkhurst thinks should be derived from the Chaldee and Samaritan חטי chati, which signifies tender, delicious, delicate, because of the superiority of its flavor, etc., to every other kind of grain. But this term in Scripture appears to mean any kind of bread-corn. Rye, כסמת cussemeth, from כסם casam, to have long hair; and hence, though the particular species is not known, the word must mean some bearded grain. The Septuagint call it ολυρα, the Vulgate for, and Aquila ζεα, which signify the grain called spelt; and some suppose that rice is meant.
Mr. Harmer, referring to the double harvest in Egypt mentioned by Dr. Pocock, says that the circumstance of the wheat and the rye being אפילת aphiloth, dark or hidden, as the margin renders it, (i.e., they were sown, but not grown up), shows that it was the Indian wheat or surgo rosso mentioned Exo 9:31, which, with the rye, escaped, while the barley and flax were smitten because they were at or nearly at a state of maturity. See Harmer's Obs., vol. iv., p. 11, edit 1808. But what is intended by the words in the Hebrew text we cannot positively say, as there is a great variety of opinions on this subject, both among the versions and the commentators. The Anglo-Saxon translator, probably from not knowing the meaning of the words, omits the whole verse.
Albert Barnes: Notes on the Bible - 1834
9:32
Rie - Rather, "spelt," the common food of the ancient Egyptians, now called "doora" by the natives, and the only grain represented on the sculptures: the name, however, occurs on the monuments very frequently in combination with other species.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:32: not grown up: Heb. hidden, or dark, Exo 10:22
John Gill
9:32 But the wheat and the rye were not smitten,.... Bruised, broken, beat down, and destroyed by hail: the word by us rendered "rye", and by other "fitches" or "spelt", is thought by Dr. Shaw (q) to be "rice", of which there were and still are plantations in Egypt; whereas rye is little, if at all known in those countries, and besides is of the quickest growth; and he observes that rice was the "olyra" of the ancient Egyptians, by which word the Septuagint render the Hebrew word here; and from Pliny (r) we learn, that "olyra", and "oryza", or rice, are the same, and which with the Greeks is "zea", by which some translate the word here:
for they were not grown up; and so their leaves, as the same traveller observes, were at that time of so soft and yielding a nature, that the hail by meeting with no resistance, as from the flax and barley, did them no harm; and so the Septuagint and Vulgate Latin versions render it: "they were late"; and so the Targum of Jonathan and Jarchi interpret it: for the wheat harvest with the Jews, and so with the Egyptians, was later than the barley harvest, there being about a month's difference between them: some render the word "dark or hidden" (s) because, as Aben Ezra says, they were now under ground; and if this was the case, indeed the reason is clear why they were not smitten; but this was not the case, for, according to Pliny (t), there was but one month's difference in Egypt between the barley and the wheat; but rather they are said to be so, because the ear was as yet hid, and was not come forth; it just began to spindle, or, as the above traveller explains it, they were of a dark green colour, as young corn generally is, as contradistinction to its being of a bright yellow or golden colour, when it is ripe; for, adds he, the context supposes the wheat and the rice not only to have been sown, but to have been likewise in some forwardness, as they well might be in the month of Abib, answering to our March.
(q) Travels, tom. 2. c. 2. sect. 5. p. 407. Ed. 2. (r) Nat. Hist. l. 18. c. 7. 9. (s) "caliginosa", Montanus, Vatablus; "latuerant", Tigurine version; "latentia", Junius & Tremellius, Piscator, Drusius. (t) Ut supra. (Nat. Hist. l. 18. c. 7. 9.)
9:339:33: Եւ ել Մովսէս ՚ի փարաւոնէ արտաքս քան զքաղաքն, եւ ձգեաց զձեռն իւր առ Տէր. եւ դադարեցին ձայնքն եւ կարկուտն. եւ անձրեւ ո՛չ եւս կաթեաց յերկիր։
33 Մովսէսը փարաւոնի մօտից ելաւ ու գնաց քաղաքից դուրս, ձեռքը մեկնեց Տիրոջը, եւ ձայներն ու կարկուտը դադարեցին, անձրեւ այլեւս չտեղաց երկրի վրայ:
33 Եւ Մովսէս Փարաւոնին քովէն քաղաքէն դուրս ելաւ ու ձեռքերը Տէրոջը երկնցուց։ Որոտումներն ու կարկուտը դադարեցան ու երկրին վրայ անձրեւ չտեղաց։
Եւ ել Մովսէս ի փարաւոնէ արտաքս քան զքաղաքն, եւ ձգեաց զձեռն իւր առ Տէր, եւ դադարեցին ձայնքն եւ կարկուտն, եւ անձրեւ ոչ եւս կաթեաց յերկիր:

9:33: Եւ ել Մովսէս ՚ի փարաւոնէ արտաքս քան զքաղաքն, եւ ձգեաց զձեռն իւր առ Տէր. եւ դադարեցին ձայնքն եւ կարկուտն. եւ անձրեւ ո՛չ եւս կաթեաց յերկիր։
33 Մովսէսը փարաւոնի մօտից ելաւ ու գնաց քաղաքից դուրս, ձեռքը մեկնեց Տիրոջը, եւ ձայներն ու կարկուտը դադարեցին, անձրեւ այլեւս չտեղաց երկրի վրայ:
33 Եւ Մովսէս Փարաւոնին քովէն քաղաքէն դուրս ելաւ ու ձեռքերը Տէրոջը երկնցուց։ Որոտումներն ու կարկուտը դադարեցան ու երկրին վրայ անձրեւ չտեղաց։
zohrab-1805▾ eastern-1994▾ western am▾
9:3333: И вышел Моисей от фараона из города и простер руки свои к Господу, и прекратились гром и град, и дождь перестал литься на землю.
9:33 ἐξῆλθεν εξερχομαι come out; go out δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs ἀπὸ απο from; away Φαραω φαραω Pharaō; Farao ἐκτὸς εκτος outside; outwardly τῆς ο the πόλεως πολις city καὶ και and; even ἐξεπέτασεν εκπεταννυμι stretch out τὰς ο the χεῖρας χειρ hand πρὸς προς to; toward κύριον κυριος lord; master καὶ και and; even αἱ ο the φωναὶ φωνη voice; sound ἐπαύσαντο παυω stop καὶ και and; even ἡ ο the χάλαζα χαλαζα.1 hail καὶ και and; even ὁ ο the ὑετὸς υετος rain οὐκ ου not ἔσταξεν σταζω yet; still ἐπὶ επι in; on τὴν ο the γῆν γη earth; land
9:33 וַ wa וְ and יֵּצֵ֨א yyēṣˌē יצא go out מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses מֵ mē מִן from עִ֤ם ʕˈim עִם with פַּרְעֹה֙ parʕˌō פַּרְעֹה pharaoh אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִ֔יר ʕˈîr עִיר town וַ wa וְ and יִּפְרֹ֥שׂ yyifrˌōś פרשׂ spread out כַּפָּ֖יו kappˌāʸw כַּף palm אֶל־ ʔel- אֶל to יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַֽ wˈa וְ and יַּחְדְּל֤וּ yyaḥdᵊlˈû חדל cease הַ ha הַ the קֹּלֹות֙ qqōlôṯ קֹול sound וְ wᵊ וְ and הַ ha הַ the בָּרָ֔ד bbārˈāḏ בָּרָד hail וּ û וְ and מָטָ֖ר māṭˌār מָטָר rain לֹא־ lō- לֹא not נִתַּ֥ךְ nittˌaḵ נתך pour אָֽרְצָה׃ ʔˈārᵊṣā אֶרֶץ earth
9:33. egressusque Moses a Pharaone et ex urbe tetendit manus ad Dominum et cessaverunt tonitrua et grando nec ultra stillavit pluvia super terramAnd when Moses was gone from Pharao out of the city, he stretched forth his hands to the Lord: and the thunders and the hail ceased, neither did there drop any more rain upon the earth.
33. And Moses went out of the city from Pharaoh, and spread abroad his hands unto the LORD: and the thunders and hail ceased, and the rain was not poured upon the earth.
9:33. And Moses, departing from Pharaoh out of the city, reached out his hands toward the Lord. And the thunders and hail ceased, neither did there drop any more rain upon the land.
9:33. And Moses went out of the city from Pharaoh, and spread abroad his hands unto the LORD: and the thunders and hail ceased, and the rain was not poured upon the earth.
And Moses went out of the city from Pharaoh, and spread abroad his hands unto the LORD: and the thunders and hail ceased, and the rain was not poured upon the earth:

33: И вышел Моисей от фараона из города и простер руки свои к Господу, и прекратились гром и град, и дождь перестал литься на землю.
9:33
ἐξῆλθεν εξερχομαι come out; go out
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
ἀπὸ απο from; away
Φαραω φαραω Pharaō; Farao
ἐκτὸς εκτος outside; outwardly
τῆς ο the
πόλεως πολις city
καὶ και and; even
ἐξεπέτασεν εκπεταννυμι stretch out
τὰς ο the
χεῖρας χειρ hand
πρὸς προς to; toward
κύριον κυριος lord; master
καὶ και and; even
αἱ ο the
φωναὶ φωνη voice; sound
ἐπαύσαντο παυω stop
καὶ και and; even
ο the
χάλαζα χαλαζα.1 hail
καὶ και and; even
ο the
ὑετὸς υετος rain
οὐκ ου not
ἔσταξεν σταζω yet; still
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
9:33
וַ wa וְ and
יֵּצֵ֨א yyēṣˌē יצא go out
מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses
מֵ מִן from
עִ֤ם ʕˈim עִם with
פַּרְעֹה֙ parʕˌō פַּרְעֹה pharaoh
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עִ֔יר ʕˈîr עִיר town
וַ wa וְ and
יִּפְרֹ֥שׂ yyifrˌōś פרשׂ spread out
כַּפָּ֖יו kappˌāʸw כַּף palm
אֶל־ ʔel- אֶל to
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַֽ wˈa וְ and
יַּחְדְּל֤וּ yyaḥdᵊlˈû חדל cease
הַ ha הַ the
קֹּלֹות֙ qqōlôṯ קֹול sound
וְ wᵊ וְ and
הַ ha הַ the
בָּרָ֔ד bbārˈāḏ בָּרָד hail
וּ û וְ and
מָטָ֖ר māṭˌār מָטָר rain
לֹא־ lō- לֹא not
נִתַּ֥ךְ nittˌaḵ נתך pour
אָֽרְצָה׃ ʔˈārᵊṣā אֶרֶץ earth
9:33. egressusque Moses a Pharaone et ex urbe tetendit manus ad Dominum et cessaverunt tonitrua et grando nec ultra stillavit pluvia super terram
And when Moses was gone from Pharao out of the city, he stretched forth his hands to the Lord: and the thunders and the hail ceased, neither did there drop any more rain upon the earth.
9:33. And Moses, departing from Pharaoh out of the city, reached out his hands toward the Lord. And the thunders and hail ceased, neither did there drop any more rain upon the land.
9:33. And Moses went out of the city from Pharaoh, and spread abroad his hands unto the LORD: and the thunders and hail ceased, and the rain was not poured upon the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:33: Spread abroad his hands - Probably with the rod of God in them. See what has been said on the spreading out of the hands in prayer, Exo 9:29. See Clarke on Exo 9:29 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:33: spread: Exo 9:29, Exo 8:12
and the thunders: Exo 10:18, Exo 10:19; Jam 5:17, Jam 5:18
Carl Friedrich Keil and Franz Delitzsch
9:33
But even this plague did not lead Pharaoh to alter his mind. As soon as it had ceased on the intercession of Moses, he and his servants continued sinning and hardening their hearts.
John Gill
9:33 And Moses went out of the city from Pharaoh,.... Into the field, where, being retired from company, he could freely, and without being disturbed, pray unto God:
and spread abroad his hands unto the Lord; denoting the spreading of cases before God, and expectation, hope, and readiness to receive favours from him:
and the thunder and hail ceased; immediately upon the entreaty of Moses; see the power and prevalence of prayer: a like instance we have in Elijah, Jas 5:17 and the rain was not poured upon the earth; so that there was rain as well as hail, which was restrained and entirely ceased.
John Wesley
9:33 Moses went out of the city - Not only for privacy in his communion with God, but to shew that he durst venture abroad into the field, notwithstanding the hail and lightning, knowing that every hail - stone had its direction from God. Peace with God makes men thunder - proof, for it is the voice of their father. And spread abroad his hands unto the Lord - An outward expression of earnest desire, and humble expectation. He prevailed with God; but he could not prevail with Pharaoh; he sinned yet more, and hardened his heart - The prayer of Moses opened and shut heaven, like Elijah's. And such is the power of God's two witnesses, Rev_ 11:6. Yet neither Moses nor Elijah, nor those two witnesses, could subdue the hard hearts of men. Pharaoh was frighted into compliance by the judgment, but, when it was over, his convictions vanished.
9:349:34: Իբրեւ ետես փարաւոն եթէ դադարեաց անձրեւն եւ կարկուտ եւ ձայնքն, յաւել ՚ի մեղանչել. եւ ծանրացոյց զսիրտ իւր եւ զծառայից իւրոց։
34 Երբ փարաւոնը տեսաւ, որ անձրեւը, կարկուտն ու ձայները դադարել են, դարձեալ մեղք գործեց. նա կարծրացրեց իր ու իր պաշտօնեաների սիրտը:
34 Փարաւոն երբ անձրեւին ու կարկուտին եւ որոտումին դադարիլը տեսաւ, նորէն մեղանչեց ու սիրտը խստացուց, նոյնպէս եւ իր ծառաները։
Իբրեւ ետես փարաւոն եթէ դադարեաց անձրեւն եւ կարկուտ եւ ձայնքն, յաւել ի մեղանչել, եւ ծանրացոյց զսիրտ իւր [111]եւ զծառայից իւրոց:

9:34: Իբրեւ ետես փարաւոն եթէ դադարեաց անձրեւն եւ կարկուտ եւ ձայնքն, յաւել ՚ի մեղանչել. եւ ծանրացոյց զսիրտ իւր եւ զծառայից իւրոց։
34 Երբ փարաւոնը տեսաւ, որ անձրեւը, կարկուտն ու ձայները դադարել են, դարձեալ մեղք գործեց. նա կարծրացրեց իր ու իր պաշտօնեաների սիրտը:
34 Փարաւոն երբ անձրեւին ու կարկուտին եւ որոտումին դադարիլը տեսաւ, նորէն մեղանչեց ու սիրտը խստացուց, նոյնպէս եւ իր ծառաները։
zohrab-1805▾ eastern-1994▾ western am▾
9:3434: И увидел фараон, что перестал дождь и град и гром, и продолжал грешить, и отягчил сердце свое сам и рабы его.
9:34 ἰδὼν οραω view; see δὲ δε though; while Φαραω φαραω Pharaō; Farao ὅτι οτι since; that πέπαυται παυω stop ὁ ο the ὑετὸς υετος rain καὶ και and; even ἡ ο the χάλαζα χαλαζα.1 hail καὶ και and; even αἱ ο the φωναί φωνη voice; sound προσέθετο προστιθημι add; continue τοῦ ο the ἁμαρτάνειν αμαρτανω sin καὶ και and; even ἐβάρυνεν βαρυνω weighty; weigh down αὐτοῦ αυτος he; him τὴν ο the καρδίαν καρδια heart καὶ και and; even τῶν ο the θεραπόντων θεραπων minister αὐτοῦ αυτος he; him
9:34 וַ wa וְ and יַּ֣רְא yyˈar ראה see פַּרְעֹ֗ה parʕˈō פַּרְעֹה pharaoh כִּֽי־ kˈî- כִּי that חָדַ֨ל ḥāḏˌal חדל cease הַ ha הַ the מָּטָ֧ר mmāṭˈār מָטָר rain וְ wᵊ וְ and הַ ha הַ the בָּרָ֛ד bbārˈāḏ בָּרָד hail וְ wᵊ וְ and הַ ha הַ the קֹּלֹ֖ת qqōlˌōṯ קֹול sound וַ wa וְ and יֹּ֣סֶף yyˈōsef יסף add לַ la לְ to חֲטֹ֑א ḥᵃṭˈō חטא miss וַ wa וְ and יַּכְבֵּ֥ד yyaḵbˌēḏ כבד be heavy לִבֹּ֖ו libbˌô לֵב heart ה֥וּא hˌû הוּא he וַ wa וְ and עֲבָדָֽיו׃ ʕᵃvāḏˈāʸw עֶבֶד servant
9:34. videns autem Pharao quod cessasset pluvia et grando et tonitrua auxit peccatumAnd Pharao seeing that the rain, and the hail, and the thunders were ceased, increased his sin:
34. And when Pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet more, and hardened his heart, he and his servants.
9:34. Then Pharaoh, seeing that the rain, and the hail, and the thunders had ceased, added to his sin.
9:34. And when Pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet more, and hardened his heart, he and his servants.
And when Pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet more, and hardened his heart, he and his servants:

34: И увидел фараон, что перестал дождь и град и гром, и продолжал грешить, и отягчил сердце свое сам и рабы его.
9:34
ἰδὼν οραω view; see
δὲ δε though; while
Φαραω φαραω Pharaō; Farao
ὅτι οτι since; that
πέπαυται παυω stop
ο the
ὑετὸς υετος rain
καὶ και and; even
ο the
χάλαζα χαλαζα.1 hail
καὶ και and; even
αἱ ο the
φωναί φωνη voice; sound
προσέθετο προστιθημι add; continue
τοῦ ο the
ἁμαρτάνειν αμαρτανω sin
καὶ και and; even
ἐβάρυνεν βαρυνω weighty; weigh down
αὐτοῦ αυτος he; him
τὴν ο the
καρδίαν καρδια heart
καὶ και and; even
τῶν ο the
θεραπόντων θεραπων minister
αὐτοῦ αυτος he; him
9:34
וַ wa וְ and
יַּ֣רְא yyˈar ראה see
פַּרְעֹ֗ה parʕˈō פַּרְעֹה pharaoh
כִּֽי־ kˈî- כִּי that
חָדַ֨ל ḥāḏˌal חדל cease
הַ ha הַ the
מָּטָ֧ר mmāṭˈār מָטָר rain
וְ wᵊ וְ and
הַ ha הַ the
בָּרָ֛ד bbārˈāḏ בָּרָד hail
וְ wᵊ וְ and
הַ ha הַ the
קֹּלֹ֖ת qqōlˌōṯ קֹול sound
וַ wa וְ and
יֹּ֣סֶף yyˈōsef יסף add
לַ la לְ to
חֲטֹ֑א ḥᵃṭˈō חטא miss
וַ wa וְ and
יַּכְבֵּ֥ד yyaḵbˌēḏ כבד be heavy
לִבֹּ֖ו libbˌô לֵב heart
ה֥וּא hˌû הוּא he
וַ wa וְ and
עֲבָדָֽיו׃ ʕᵃvāḏˈāʸw עֶבֶד servant
9:34. videns autem Pharao quod cessasset pluvia et grando et tonitrua auxit peccatum
And Pharao seeing that the rain, and the hail, and the thunders were ceased, increased his sin:
9:34. Then Pharaoh, seeing that the rain, and the hail, and the thunders had ceased, added to his sin.
9:34. And when Pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet more, and hardened his heart, he and his servants.
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Adam Clarke: Commentary on the Bible - 1831
9:34: He sinned yet more, and hardened his heart - These were merely acts of his own; "for who can deny," says Mr. Psalmanazar, "that what God did on Pharaoh was much more proper to soften than to harden his heart; especially when it is observable that it was not till after seeing each miracle, and after the ceasing of each plague, that his heart is said to have been hardened? The verbs here used are in the conjugations pihel and hiphil, and often signify a bare permission, from which it is plain that the words should have been read, God suffered the heart of Pharaoh to be hardened." - Universal Hist., vol. i., p. 494. Note D.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:34: saw: Exo 8:15; Ecc 8:11
and hardened: Exo 4:21, Exo 7:14; Ch2 28:22, Ch2 33:23, Ch2 36:13; Rom 2:4, Rom 2:5
John Gill
9:34 And when Pharaoh saw that the rain, and the hail, and the thunders were ceased,.... And there was a clear sky and a fine serene heaven, the black clouds were dispersed and gone, and he heard no more the clattering of the hailstones, and the terrible claps of thunder, and saw no more the flashes of lightning, but all was calm and composed:
he sinned yet more, and hardened his heart, he and his servants; instead of giving glory to God, who had heard the prayers of Moses and Aaron for them, and had delivered them from their frights and fears, and the terror and horror they were in, and of letting the people of Israel go, see Rev_ 16:21.
9:359:35: Եւ խստացաւ սիրտն փարաւոնի՝ եւ ո՛չ արձակեաց զորդիսն Իսրայէլի՝ որպէս խօսեցաւ Տէր ՚ի ձեռն Մովսիսի։
35 Կարծրացաւ փարաւոնի սիրտը, եւ նա իսրայէլացիներին չարձակեց, ինչպէս որ յայտնել էր Տէրը Մովսէսի միջոցով: Մորեխներ
35 Եւ այսպէս՝ Փարաւոնին սիրտը կարծրացաւ ու Իսրայէլի որդիները չարձակեց, ինչպէս Տէրը Մովսէսին իմացուցեր էր։
Եւ խստացաւ սիրտն փարաւոնի եւ ոչ արձակեաց զորդիսն Իսրայելի, որպէս խօսեցաւ Տէր ի ձեռն Մովսիսի:

9:35: Եւ խստացաւ սիրտն փարաւոնի՝ եւ ո՛չ արձակեաց զորդիսն Իսրայէլի՝ որպէս խօսեցաւ Տէր ՚ի ձեռն Մովսիսի։
35 Կարծրացաւ փարաւոնի սիրտը, եւ նա իսրայէլացիներին չարձակեց, ինչպէս որ յայտնել էր Տէրը Մովսէսի միջոցով: Մորեխներ
35 Եւ այսպէս՝ Փարաւոնին սիրտը կարծրացաւ ու Իսրայէլի որդիները չարձակեց, ինչպէս Տէրը Մովսէսին իմացուցեր էր։
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9:3535: И ожесточилось сердце фараона, и он не отпустил сынов Израилевых, как и говорил Господь чрез Моисея.
9:35 καὶ και and; even ἐσκληρύνθη σκληρυνω harden ἡ ο the καρδία καρδια heart Φαραω φαραω Pharaō; Farao καὶ και and; even οὐκ ου not ἐξαπέστειλεν εξαποστελλω send forth τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel καθάπερ καθαπερ exactly as ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master τῷ ο the Μωυσῇ μωσευς Mōseus; Mosefs
9:35 וַֽ wˈa וְ and יֶּחֱזַק֙ yyeḥᵉzˌaq חזק be strong לֵ֣ב lˈēv לֵב heart פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh וְ wᵊ וְ and לֹ֥א lˌō לֹא not שִׁלַּ֖ח šillˌaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] דִּבֶּ֥ר dibbˌer דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand מֹשֶֽׁה׃ פ mōšˈeh . f מֹשֶׁה Moses
9:35. et ingravatum est cor eius et servorum illius et induratum nimis nec dimisit filios Israhel sicut praeceperat Dominus per manum MosiAnd his heart was hardened, and the heart of his servants, and it was made exceeding hard: neither did he let the children of Israel go, as the Lord had commanded by the hand of Moses.
35. And the heart of Pharaoh was hardened, and he did not let the children of Israel go; as the LORD had spoken by Moses.
9:35. And his heart was weighed down, along with that of his servants, and it was hardened exceedingly. Neither did he release the sons of Israel, just as the Lord had instructed by the hand of Moses.
9:35. And the heart of Pharaoh was hardened, neither would he let the children of Israel go; as the LORD had spoken by Moses.
And the heart of Pharaoh was hardened, neither would he let the children of Israel go; as the LORD had spoken by Moses:

35: И ожесточилось сердце фараона, и он не отпустил сынов Израилевых, как и говорил Господь чрез Моисея.
9:35
καὶ και and; even
ἐσκληρύνθη σκληρυνω harden
ο the
καρδία καρδια heart
Φαραω φαραω Pharaō; Farao
καὶ και and; even
οὐκ ου not
ἐξαπέστειλεν εξαποστελλω send forth
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
καθάπερ καθαπερ exactly as
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
τῷ ο the
Μωυσῇ μωσευς Mōseus; Mosefs
9:35
וַֽ wˈa וְ and
יֶּחֱזַק֙ yyeḥᵉzˌaq חזק be strong
לֵ֣ב lˈēv לֵב heart
פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
שִׁלַּ֖ח šillˌaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כַּ ka כְּ as
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
דִּבֶּ֥ר dibbˌer דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
מֹשֶֽׁה׃ פ mōšˈeh . f מֹשֶׁה Moses
9:35. et ingravatum est cor eius et servorum illius et induratum nimis nec dimisit filios Israhel sicut praeceperat Dominus per manum Mosi
And his heart was hardened, and the heart of his servants, and it was made exceeding hard: neither did he let the children of Israel go, as the Lord had commanded by the hand of Moses.
9:35. And his heart was weighed down, along with that of his servants, and it was hardened exceedingly. Neither did he release the sons of Israel, just as the Lord had instructed by the hand of Moses.
9:35. And the heart of Pharaoh was hardened, neither would he let the children of Israel go; as the LORD had spoken by Moses.
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Adam Clarke: Commentary on the Bible - 1831
9:35: And the heart of Pharaoh was hardened - In consequence of his sinning yet more, and hardening his own heart against both the judgments and mercies of God, we need not be surprised that, after God had given him the means of softening and repentance, and he had in every instance resisted and abused them, he should at last have been left to the hardness and darkness of his own obstinate heart, so as to fill up the measure of his iniquity, and rush headlong to his own destruction.
In the fifth, sixth, and seventh plagues described in this chapter, we have additional proofs of the justice and mercy of God, as well as of the stupidity, rebellion, and wickedness of Pharaoh and his courtiers. As these continued to contradict and resist, it was just that God should continue to inflict those punishments which their iniquities deserved. Yet in the midst of judgment he remembers mercy; and therefore Moses and Aaron are sent to inform the Egyptians that such plagues would come if they continued obstinate. Here is mercy; the cattle only are destroyed, and the people saved! Is it not evident from all these messages, and the repeated expostulations of Moses and Aaron in the name and on the authority of God, that Pharaoh was bound by no fatal necessity to continue his obstinacy; that he might have humbled himself before God, and thus prevented the disasters that fell on the land, and saved himself and his people from destruction? But he would sin, and therefore he must be punished.
In the sixth plague Pharaoh had advantages which he had not before. The magicians, by their successful imitations of the miracles wrought by Moses, made it doubtful to the Egyptians whether Moses himself was not a magician acting without any Divine authority; but the plague of the boils, which they could not imitate, by which they were themselves afflicted, and which they confessed to be the finger of God, decided the business.
Pharaoh had no longer any excuse, and must know that he had now to contend, not with Moses and Aaron, mortals like himself, but with the living God. How strange, then, that he should continue to resist! Many affect to be astonished at this, and think it must be attributed only to a sovereign controlling influence of God, which rendered it impossible for him to repent or take warning. But the whole conduct of God shows the improbability of this opinion: and is not the conduct of Pharaoh and his courtiers copied and reacted by thousands who are never suspected to be under any such necessitating decree? Every sinner under heaven, who has the Bible in his hand, is acting the same part. God says to the swearer and the profane, Thou shalt not take the name of the Lord thy God in vain; and yet common swearing and profaneness are most scandalously common among multitudes who bear the Christian name, and who presume on the mercy of God to get at last to the kingdom of heaven! He says also, Remember the Sabbath day to keep it holy; thou shalt not kill; thou shalt not commit adultery; thou shalt not steal; thou shalt not bear false witness; thou shalt not covet; and sanctions all these commandments with the most awful penalties: and yet, with all these things before them, and the professed belief that they came from God, Sabbath-breakers, men-slayers, adulterers, fornicators, thieves, dishonest men, false witnesses, liars, slanderers, backbiters, covetous men, lovers of the world more than lovers of God, are found by hundreds and thousands! What were the crimes of the poor half-blind Egyptian king when compared with these! He sinned against a comparatively unknown God; these sin against the God of their fathers - against the God and Father of Him whom they call their Lord and Savior, Jesus Christ! They sin with the Bible in their hand, and a conviction of its Divine authority in their hearts. They sin against light and knowledge; against the checks of their consciences, the reproofs of their friends, the admonitions of the messengers of God; against Moses and Aaron in the law; against the testimony of all the prophets; against the evangelists, the apostles, the Maker of heaven and earth, the Judge of all men, and the Savior of the world! What were Pharaoh's crimes to the crimes of these? On comparison, his atom of moral turpitude is lost in their world of iniquity. And yet who supposes these to be under any necessitating decree to sin on, and go to perdition? Nor are they; nor was Pharaoh. In all things God has proved both his justice and mercy to be clear in this point. Pharaoh, through a principle of covetousness, refused to dismiss the Israelites, whose services he found profitable to the state: these are absorbed in the love of the world, the love of pleasure, and the love of gain; nor will they let one lust go, even in the presence of the thunders of Sinai, or in sight of the agony, bloody sweat, crucifixion, and death of Jesus Christ! Alas! how many are in the habit of considering Pharaoh the worst of human beings, inevitably cut off from the possibility of being saved because of his iniquities, who outdo him so far in the viciousness of their lives, that Pharaoh, hardening his heart against ten plagues, appears a saint when compared with those who are hardening their hearts against ten millions of mercies. Reader, art thou of this number? Proceed no farther! God's judgments linger not. Desperate as thy state is, thou mayest return; and thou, even thou, find mercy through the blood of the Lamb.
See the observations at the conclusion of the next chapter. See Clarke at Exo 10:29 (note).
Albert Barnes: Notes on the Bible - 1834
9:35: Hardened - Different words in the Hebrew. In Exo 9:34 the word means "made heavy," i. e. obtuse, incapable of forming a right judgment; in Exo 9:35 it is stronger, and implies a stubborn resolution.
John Gill
9:35 And the heart of Pharaoh was hardened,.... Instead of being softened, as it seemed to be when under the plague, it became harder and harder when delivered from it:
neither would he let the children of Israel go; though he had so absolutely promised it, and assured them that he would not keep them, and that they should not stay any longer:
as the Lord had spoken by Moses; that so his heart would be hardened until the signs and wonders were multiplied upon him, God designed to perform, Ex 4:21.