21 And the LORD said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt.
22 And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days:
23 They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings.
24 And Pharaoh called unto Moses, and said, Go ye, serve the LORD; only let your flocks and your herds be stayed: let your little ones also go with you.
25 And Moses said, Thou must give us also sacrifices and burnt offerings, that we may sacrifice unto the LORD our God.
26 Our cattle also shall go with us; there shall not an hoof be left behind; for thereof must we take to serve the LORD our God; and we know not with what we must serve the LORD, until we come thither.
27 But the LORD hardened Pharaoh's heart, and he would not let them go.
28 And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in that day thou seest my face thou shalt die.
29 And Moses said, Thou hast spoken well, I will see thy face again no more.
21 And the LORD H3068 said H559 unto Moses, H4872 Stretch out H5186 thine hand H3027 toward heaven, H8064 that there may be darkness H2822 over the land H776 of Egypt, H4714 even darkness H2822 which may be felt. H4959
22 And Moses H4872 stretched forth H5186 his hand H3027 toward heaven; H8064 and there was a thick H653 darkness H2822 in all the land H776 of Egypt H4714 three H7969 days: H3117
23 They saw H7200 not one H376 another, H251 neither rose H6965 any H376 from his place for three H7969 days: H3117 but all the children H1121 of Israel H3478 had light H216 in their dwellings. H4186
24 And Pharaoh H6547 called H7121 unto Moses, H4872 and said, H559 Go H3212 ye, serve H5647 the LORD; H3068 only let your flocks H6629 and your herds H1241 be stayed: H3322 let your little ones H2945 also go H3212 with you.
25 And Moses H4872 said, H559 Thou must give H5414 us H3027 also sacrifices H2077 and burnt offerings, H5930 that we may sacrifice H6213 unto the LORD H3068 our God. H430
26 Our cattle H4735 also shall go H3212 with us; there shall not an hoof H6541 be left behind; H7604 for thereof must we take H3947 to serve H5647 the LORD H3068 our God; H430 and we know H3045 not with what we must serve H5647 the LORD, H3068 until we come H935 thither.
27 But the LORD H3068 hardened H2388 Pharaoh's H6547 heart, H3820 and he would H14 not let them go. H7971
28 And Pharaoh H6547 said H559 unto him, Get H3212 thee from me, take heed H8104 to thyself, see H7200 my face H6440 no more; H3254 for in that day H3117 thou seest H7200 my face H6440 thou shalt die. H4191
29 And Moses H4872 said, H559 Thou hast spoken H1696 well, H3651 I will see H7200 thy face H6440 again H3254 no more.
21 And Jehovah said unto Moses, Stretch out thy hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt.
22 And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days;
23 they saw not one another, neither rose any one from his place for three days: but all the children of Israel had light in their dwellings.
24 And Pharaoh called unto Moses, and said, Go ye, serve Jehovah; only let your flocks and your herds be stayed: let your little ones also go with you.
25 And Moses said, Thou must also give into our hand sacrifices and burnt-offerings, that we may sacrifice unto Jehovah our God.
26 Our cattle also shall go with us; there shall not a hoof be left behind: for thereof must we take to serve Jehovah our God; and we know not with what we must serve Jehovah, until we come thither.
27 But Jehovah hardened Pharaoh's heart, and he would not let them go.
28 And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in the day thou seest my face thou shalt die.
29 And Moses said, Thou hast spoken well. I will see thy face again no more.
21 And Jehovah saith unto Moses, `Stretch out thy hand towards the heavens, and there is darkness over the land of Egypt, and the darkness is felt.'
22 And Moses stretcheth out his hand towards the heavens, and there is darkness -- thick darkness in all the land of Egypt three days;
23 they have not seen one another, and none hath risen from his place three days; and to all the sons of Israel there hath been light in their dwellings.'
24 And Pharaoh calleth unto Moses and saith, `Go ye, serve Jehovah, only your flock and your herd are stayed, your infants also go with you;'
25 and Moses saith, `Thou also dost give in our hand sacrifices and burnt-offerings, and we have prepared for Jehovah our God;
26 and also our cattle doth go with us, there is not left a hoof, for from it we do take to serve Jehovah our God; and we -- we know not how we do serve Jehovah till our going thither.'
27 And Jehovah strengtheneth the heart of Pharaoh, and he hath not been willing to send them away;
28 and Pharaoh saith to him, `Go from me, take heed to thyself, add not to see my face, for in the day thou seest my face thou diest;'
29 and Moses saith, `Rightly hast thou spoken, I add not any more to see thy face.'
21 And Jehovah said to Moses, Stretch out thy hand toward the heavens, that there may be darkness in the land of Egypt -- so that one may feel darkness.
22 And Moses stretched out his hand toward the heavens; and there was a thick darkness throughout the land of Egypt three days:
23 they saw not one another, neither rose any from his place, for three days. But all the children of Israel had light in their dwellings.
24 And Pharaoh called Moses and said, Go, serve Jehovah; only, let your flocks and your herds remain; let your little ones also go with you.
25 And Moses said, Thou must give also sacrifices and burnt-offerings into our hands, that we may sacrifice to Jehovah our God.
26 Our cattle also must go with us: there shall not a hoof be left behind; for we must take thereof to serve Jehovah our God; and we do not know with what we must serve Jehovah, until we come there.
27 But Jehovah made Pharaoh's heart stubborn, and he would not let them go.
28 And Pharaoh said to him, Get thee from me, take heed to thyself, see my face no more; for in the day thou seest my face thou shalt die.
29 And Moses said, Thou hast spoken rightly: I will see thy face again no more!
21 Yahweh said to Moses, "Stretch out your hand toward the sky, that there may be darkness over the land of Egypt, even darkness which may be felt."
22 Moses stretched forth his hand toward the sky, and there was a thick darkness in all the land of Egypt three days.
23 They didn't see one another, neither did anyone rise from his place for three days; but all the children of Israel had light in their dwellings.
24 Pharaoh called to Moses, and said, "Go, serve Yahweh. Only let your flocks and your herds stay behind. Let your little ones also go with you."
25 Moses said, "You must also give into our hand sacrifices and burnt-offerings, that we may sacrifice to Yahweh our God.
26 Our cattle also shall go with us. There shall not a hoof be left behind, for of it we must take to serve Yahweh our God; and we don't know with what we must serve Yahweh, until we come there."
27 But Yahweh hardened Pharaoh's heart, and he wouldn't let them go.
28 Pharaoh said to him, "Get away from me! Be careful to see my face no more; for in the day you see my face you shall die!"
29 Moses said, "You have spoken well. I will see your face again no more."
21 And the Lord said to Moses, Let your hand be stretched out to heaven, and all the land of Egypt will be dark, so that men will be feeling their way about in the dark.
22 And when Moses' hand was stretched out, dark night came over all the land of Egypt for three days;
23 They were not able to see one another, and no one got up from his place for three days: but where the children of Israel were living it was light.
24 Then Pharaoh sent for Moses, and said, Go and give worship to the Lord; only let your flocks and your herds be kept here: your little ones may go with you.
25 But Moses said, You will have to let us take burned offerings to put before the Lord our God.
26 So our cattle will have to go with us, not one may be kept back; for they are needed for the worship of the Lord our God; we have no knowledge what offering we have to give till we come to the place.
27 But the Lord made Pharaoh's heart hard, and he would not let them go.
28 And Pharaoh said to him, Go away from me, take care that you come not again before me; for the day when you see my face again will be your last.
29 And Moses said, You say truly; I will not see your face again.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Exodus 10
Commentary on Exodus 10 Keil & Delitzsch Commentary
The eighth plague; the Locusts. - Exodus 10:1-6. As Pharaoh's pride still refused to bend to the will of God, Moses was directed to announce another, and in some respects a more fearful, plague. At the same time God strengthened Moses' faith, by telling him that the hardening of Pharaoh and his servants was decreed by Him, that these signs might be done among them, and that Israel might perceive by this to all generations that He was Jehovah (cf. Exodus 7:3-5). We may learn from Ps 78 and 105 in what manner the Israelites narrated these signs to their children and children's children. אתת שׁית , to set or prepare signs (Exodus 10:1), is interchanged with שׂוּם (Exodus 10:2) in the same sense (vid., Exodus 8:12). The suffix in בּקרבּו (Exodus 10:1) refers to Egypt as a country; and that in בּם (Exodus 10:2) to the Egyptians. In the expression, “ thou mayest tell, ” Moses is addressed as the representative of the nation. התעלּל : to have to do with a person, generally in a bad sense, to do him harm (1 Samuel 31:4). “How I have put forth My might” ( De Wette ).
As Pharaoh had acknowledged, when the previous plague was sent, that Jehovah was righteous (Exodus 9:27), his crime was placed still more strongly before him: “ How long wilt thou refuse to humble thyself before Me? ” ( לענת for להענת , as in Exodus 34:24).
To punish this obstinate refusal, Jehovah would bring locusts in such dreadful swarms as Egypt had never known before, which would eat up all the plants left by the hail, and even fill the houses. “ They will cover the eye of the earth .” This expression, which is peculiar to the Pentateuch, and only occurs again in Exodus 10:15 and Numbers 22:5, Numbers 22:11, is based upon the ancient and truly poetic idea, that the earth, with its covering of plants, looks up to man. To substitute the rendering “surface” for the “eye,” is to destroy the real meaning of the figure; “face” is better. It was in the swarms that actually hid the ground that the fearful character of the plague consisted, as the swarms of locusts consume everything green. “The residue of the escape” is still further explained as “that which remaineth unto you from the hail,” viz., the spelt and wheat, and all the vegetables that were left (Exodus 10:12 and Exodus 10:15). For “all the trees that sprout” (Exodus 10:5), we find in Exodus 10:15, “all the tree-fruits and everything green upon the trees.”
The announcement of such a plague of locusts, as their forefathers had never seen before since their existence upon earth, i.e., since the creation of man (Exodus 10:6), put the servants of Pharaoh in such fear, that they tried to persuade the king to let the Israelites go. “ How long shall this (Moses) be a snare to us?...Seest thou not yet, that Egypt is destroyed? ” מוקשׁ , a snare or trap for catching animals, is a figurative expression for destruction. האנשׁים (Exodus 10:7) does not mean the men, but the people. The servants wished all the people to be allowed to go as Moses had desired; but Pharaoh would only consent to the departure of the men ( הגּברים , Exodus 10:11).
Exodus 10:8-11
As Moses had left Pharaoh after announcing the plague, he was fetched back again along with Aaron, in consequence of the appeal made to the king by his servants, and asked by the king, how many wanted to go to the feast. ומי מי , “ who and who still further are the going ones; ” i.e., those who wish to go? Moses required the whole nation to depart, without regard to age or sex, along with all their flocks and herds. He mentioned “ young and old, sons and daughters; ” the wives as belonging to the men being included in the “ we .” Although he assigned a reason for this demand, viz., that they were to hold a feast to Jehovah, Pharaoh was so indignant, that he answered scornfully at first: “ Be it so; Jehovah be with you when I let you and your little ones go; ” i.e., may Jehovah help you in the same way in which I let you and your little ones go. This indicated contempt not only for Moses and Aaron, but also for Jehovah, who had nevertheless proved Himself, by His manifestations of mighty power, to be a God who would not suffer Himself to be trifled with. After this utterance of his ill-will, Pharaoh told the messengers of God that he could see through their intention. “ Evil is before your face; ” i.e., you have evil in view. He called their purpose an evil one, because they wanted to withdraw the people from his service. “ Not so, ” i.e., let it not be as you desire. “ Go then, you men, and serve Jehovah .” But even this concession was not seriously meant. This is evident from the expression, “ Go then, ” in which the irony is unmistakeable; and still more so from the fact, that with these words he broke off all negotiation with Moses and Aaron, and drove them from his presence. ויגרשׁ : “ one drove them forth; ” the subject is not expressed, because it is clear enough that the royal servants who were present were the persons who drove them away. “ For this are ye seeking: ” אתהּ relates simply to the words “serve Jehovah,” by which the king understood the sacrificial festival, for which in his opinion only the men could be wanted; not that “he supposed the people for whom Moses had asked permission to go, to mean only the men” ( Knobel ). The restriction of the permission to depart to the men alone was pure caprice; for even the Egyptians, according to Herodotus (2, 60), held religious festivals at which the women were in the habit of accompanying the men.
After His messengers had been thus scornfully treated, Jehovah directed Moses to bring the threatened plague upon the land. “ Stretch out thy hand over the land of Egypt with locusts; ” i.e., so that the locusts may come. עלה , to go up: the word used for a hostile invasion. The locusts are represented as an army, as in Joel 1:6. Locusts were not an unknown scourge in Egypt; and in the case before us they were brought, as usual, by the wind. The marvellous character of the phenomenon was, that when Moses stretched out his hand over Egypt with the staff, Jehovah caused an east wind to blow over the land, which blew a day and a night, and the next morning brought the locusts (“ brought: ” inasmuch as the swarms of locusts are really brought by the wind).
Exodus 10:13-14
“ An east wind: not νότος (lxx), the south wind, as Bochart supposed. Although the swarms of locusts are generally brought into Egypt from Libya or Ethiopia, and therefore by a south or south-west wind, they are sometimes brought by the east wind from Arabia, as Denon and others have observed (Hgstb. p. 120). The fact that the wind blew a day and a night before bringing the locusts, showed that they came from a great distance, and therefore proved to the Egyptians that the omnipotence of Jehovah reached far beyond the borders of Egypt, and ruled over every land. Another miraculous feature in this plague was its unparalleled extent, viz., over the whole of the land of Egypt, whereas ordinary swarms are confined to particular districts. In this respect the judgment had no equal either before or afterwards (Exodus 10:14). The words, “ Before them there were no such locusts as they, neither after them shall be such, ” must not be diluted into “a hyperbolical and proverbial saying, implying that there was no recollection of such noxious locusts,” as it is by Rosenmüller . This passage is not at variance with Joel 2:2, for the former relates to Egypt, the latter to the land of Israel; and Joel's description unquestionably refers to the account before us, the meaning being, that quite as terrible a judgment would fall upon Judah and Israel as had formerly been inflicted upon Egypt and the obdurate Pharaoh. In its dreadful character, this Egyptian plague is a type of the plagues which will precede the last judgment, and forms the groundwork for the description in Revelation 9:3-10; just as Joel discerned in the plagues which burst upon Judah in his own day a presage of the day of the Lord (Joel 1:15; Joel 2:1), i.e., of the great day of judgment, which is advancing step by step in all the great judgments of history or rather of the conflict between the kingdom of God and the powers of this world, and will be finally accomplished in the last general judgment.
Exodus 10:15
The darkening of the land, and the eating up of all the green plants by swarms of locusts, have been described by many eye-witnesses of such plagues. “ Locustarum plerumque tanta conspicitur in Africa frequentia, ut volantes instar nebulae solis radios operiant ” ( Leo Afric ). “ Solemque obumbrant ” ( Pliny , h. n. ii. 29).
This plague, which even Pliny calls Deorum irae pestis , so terrified Pharaoh, that he sent for Moses and Aaron in haste, confessed his sin against Jehovah and them, and entreated them but this once more to procure, through their intercession with Jehovah their God, the forgiveness of his sin and the removal of “ this death .” He called the locusts death , as bringing death and destruction, and ruining the country. Mors etiam agrorum est et herbarum atque arborum , as Bochart observes with references to Genesis 47:19; Job 14:8; Psalms 78:46.
To show the hardened king the greatness of the divine long-suffering, Moses prayed to the Lord, and the Lord cast the locusts into the Red Sea by a strong west wind. The expression “Jehovah turned a very strong west wind” is a concise form, for “Jehovah turned the wind into a very strong west wind.” The fact that locusts do perish in the sea is attested by many authorities. Gregatim sublatae vento in maria aut stagna decidunt ( Pliny ); many others are given by Bochart and Volney . ויּתקעהוּ : He thrust them, i.e., drove them with irresistible force, into the Red Sea. The Red Sea is called סוּף ים , according to the ordinary supposition, on account of the quantity of sea-weed which floats upon the water and lies upon the shore; but Knobel traces the name to a town which formerly stood at the head of the gulf, and derived its name from the weed, and supports his opinion by the omission of the article before Suph , though without being able to prove that any such town really existed in the earlier times of the Pharaohs.
Ninth plague: The Darkness. - As Pharaoh's defiant spirit was not broken yet, a continuous darkness came over all the land of Egypt, with the exception of Goshen, without any previous announcement, and came in such force that the darkness could be felt. חשׁך וימשׁ : “ and one shall feel, grasp darkness .” המשׁ : as in Psalms 115:7; Judges 16:26, ψηλαφητὸν σκότος (lxx); not “feel in the dark,” for משׁשׁ has this meaning only in the Piel with בּ (Deuteronomy 28:29). אפלה חשׁך : darkness of obscurity, i.e., the deepest darkness. The combination of two words or synonyms gives the greatest intensity to the thought. The darkness was so great that they could not see one another, and no one rose up from his place. The Israelites alone “ had light in their dwelling-places .” The reference here is not to the houses; so that we must not infer that the Egyptians were unable to kindle any lights even in their houses. The cause of this darkness is not given in the text; but the analogy of the other plagues, which had all of them a natural basis, warrants us in assuming, as most commentators have done, that there was the same here - that it was in fact the Chamsin, to which the lxx evidently allude in their rendering: σκότος καὶ γνόφος καὶ θύελλα . This wind, which generally blows in Egypt before and after the vernal equinox and lasts two or three days, usually rises very suddenly, and fills the air with such a quantity of fine dust and coarse sand, that the sun loses its brightness, the sky is covered with a dense veil, and it becomes so dark that “the obscurity cause by the thickest fog in our autumn and winter days is nothing in comparison” ( Schubert ). Both men and animals hide themselves from this storm; and the inhabitants of the towns and villages shut themselves up in the innermost rooms and cellars of their houses till it is over, for the dust penetrates even through well-closed windows. For fuller accounts taken from travels, see Hengstenberg (pp. 120ff.) and Robinson 's Palestine i. pp. 287-289. Seetzen attributes the rising of the dust to a quantity of electrical fluid contained in the air. - The fact that in this case the darkness alone is mentioned, may have arisen from its symbolical importance. “The darkness which covered the Egyptians, and the light which shone upon the Israelites, were types of the wrath and grace of God” (Hengstenberg). This occurrence, in which, according to Arabian chroniclers of the middle ages, the nations discerned a foreboding of the day of judgment or of the resurrection, filled the king with such alarm that he sent for Moses, and told him he would let the people and their children go, but the cattle must be left behind. יצּג : sistatur , let it be placed, deposited in certain places under the guard of Egyptians, as a pledge of your return. Maneat in pignus, quod reversuri sitis , as Chaskuni correctly paraphrases it. But Moses insisted upon the cattle being taken for the sake of their sacrifices and burnt-offerings. “ Not a hoof shall be left behind .” This was a proverbial expression for “not the smallest fraction.” Bochart gives instances of a similar introduction of the “hoof” into proverbial sayings by both Arabians and Romans (Hieroz. i. p. 490). This firmness on the part of Moses he defended by saying, “ We know not with what we shall serve the Lord, till we come thither; ” i.e., we know not yet what kind of animals or how many we shall require for the sacrifices; our God will not make this known to us till we arrive at the place of sacrifice. עבד with a double accusative as in Genesis 30:29; to serve any one with a thing.
At this demand, Pharaoh, with the hardness suspended over him by God, fell into such wrath, that he sent Moses away, and threatened him with death, if he ever appeared in his presence again. “ See my face, ” as in Genesis 43:3. Moses answered, “ Thou hast spoken rightly .” For as God had already told him that the last blow would be followed by the immediate release of the people, there was no further necessity for him to appear before Pharaoh.