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Exodus 9:8-17

Context
The Sixth Blow: Boils

9:8 1 Then the Lord said to Moses and Aaron, “Take handfuls of soot 2  from a furnace, and have Moses throw it 3  into the air while Pharaoh is watching. 4  9:9 It will become fine dust over the whole land of Egypt and will cause boils to break out and fester 5  on both people and animals in all the land of Egypt.” 9:10 So they took soot from a furnace and stood before Pharaoh, Moses threw it into the air, and it caused festering boils to break out on both people and animals.

9:11 The magicians could not stand before Moses because of the boils, for boils were on the magicians and on all the Egyptians. 9:12 But the Lord hardened 6  Pharaoh’s heart, and he did not listen to them, just as the Lord had predicted to Moses.

The Seventh Blow: Hail

9:13 7 The Lord said 8  to Moses, “Get up early in the morning, stand 9  before Pharaoh, and tell him, ‘Thus says the Lord, the God of the Hebrews: “Release my people so that they may serve me! 9:14 For this time I will send all my plagues 10  on your very self 11  and on your servants and your people, so that you may know that there is no one like me in all the earth. 9:15 For by now I could have stretched out 12  my hand and struck you and your people with plague, and you would have been destroyed 13  from the earth. 9:16 But 14  for this purpose I have caused you to stand: 15  to show you 16  my strength, and so that my name may be declared 17  in all the earth. 9:17 You are still exalting 18  yourself against my people by 19  not releasing them.

1 sn This sixth plague, like the third, is unannounced. God instructs his servants to take handfuls of ashes from the Egyptians’ furnaces and sprinkle them heavenward in the sight of Pharaoh. These ashes would become little particles of dust that would cause boils on the Egyptians and their animals. Greta Hort, “The Plagues of Egypt,” ZAW 69 [1957]: 101-3, suggests it is skin anthrax (see W. C. Kaiser, Jr., “Exodus,” EBC 2:359). The lesson of this plague is that Yahweh has absolute control over the physical health of the people. Physical suffering consequent to sin comes to all regardless of their position and status. The Egyptians are helpless in the face of this, as now God begins to touch human life; greater judgments on human wickedness lie ahead.

2 tn This word פִּיחַ (piakh) is a hapax legomenon, meaning “soot”; it seems to be derived from the verb פּוּחַ (puakh, “to breathe, blow”). The “furnace” (כִּבְשָׁן, kivshan) was a special kiln for making pottery or bricks.

3 tn The verb זָרַק (zaraq) means “to throw vigorously, to toss.” If Moses tosses the soot into the air, it will symbolize that the disease is falling from heaven.

4 tn Heb “before the eyes of Pharaoh.”

5 tn The word שְׁחִין (shÿkhin) means “boils.” It may be connected to an Arabic cognate that means “to be hot.” The illness is associated with Job (Job 2:7-8) and Hezekiah (Isa 38:21); it has also been connected with other skin diseases described especially in the Law. The word connected with it is אֲבַעְבֻּעֹת (’avabuot); this means “blisters, pustules” and is sometimes translated as “festering.” The etymology is debated, whether from a word meaning “to swell up” or “to overflow” (W. C. Kaiser, Jr., “Exodus,” EBC 2:359).

6 tn This phrase translates the Hebrew word חָזַק (khazaq); see S. R. Driver, Exodus, 53.

7 sn With the seventh plague there is more explanation of what God is doing to Pharaoh. This plague begins with an extended lesson (vv. 13-21). Rain was almost unknown in Egypt, and hail and lightning were harmless. The Egyptians were fascinated by all these, though, and looked on them as portentous. Herodotus describes how they studied such things and wrote them down (1.2.c.38). If ordinary rainstorms were ominous, what must fire and hail have been? The Egyptians had denominated fire Hephaistos, considering it to be a mighty deity (cf. Diodorus, 1.1.c.1). Porphry says that at the opening of the temple of Serapis the Egyptians worshiped with water and fire. If these connections were clearly understood, then these elements in the plague were thought to be deities that came down on their own people with death and destruction.

8 tn Heb “and Yahweh said.”

9 tn Or “take your stand.”

10 tn The expression “all my plagues” points to the rest of the plagues and anticipates the proper outcome. Another view is to take the expression to mean the full brunt of the attack on the Egyptian people.

11 tn Heb “to your heart.” The expression is unusual, but it may be an allusion to the hard heartedness of Pharaoh – his stubbornness and blindness (B. Jacob, Exodus, 274).

12 tn The verb is the Qal perfect שָׁלַחְתִּי (shalakhti), but a past tense, or completed action translation does not fit the context at all. Gesenius lists this reference as an example of the use of the perfect to express actions and facts, whose accomplishment is to be represented not as actual but only as possible. He offers this for Exod 9:15: “I had almost put forth” (GKC 313 §106.p). Also possible is “I should have stretched out my hand.” Others read the potential nuance instead, and render it as “I could have…” as in the present translation.

13 tn The verb כָּחַד (kakhad) means “to hide, efface,” and in the Niphal it has the idea of “be effaced, ruined, destroyed.” Here it will carry the nuance of the result of the preceding verbs: “I could have stretched out my hand…and struck you…and (as a result) you would have been destroyed.”

14 tn The first word is a very strong adversative, which, in general, can be translated “but, howbeit”; BDB 19 s.v. אוּלָם suggests for this passage “but in very deed.”

15 tn The form הֶעֱמַדְתִּיךָ (heemadtikha) is the Hiphil perfect of עָמַד (’amad). It would normally mean “I caused you to stand.” But that seems to have one or two different connotations. S. R. Driver (Exodus, 73) says that it means “maintain you alive.” The causative of this verb means “continue,” according to him. The LXX has the same basic sense – “you were preserved.” But Paul bypasses the Greek and writes “he raised you up” to show God’s absolute sovereignty over Pharaoh. Both renderings show God’s sovereign control over Pharaoh.

16 tn The Hiphil infinitive construct הַרְאֹתְךָ (harotÿkha) is the purpose of God’s making Pharaoh come to power in the first place. To make Pharaoh see is to cause him to understand, to experience God’s power.

17 tn Heb “in order to declare my name.” Since there is no expressed subject, this may be given a passive translation.

18 tn מִסְתּוֹלֵל (mistolel) is a Hitpael participle, from a root that means “raise up, obstruct.” So in the Hitpael it means to “raise oneself up,” “elevate oneself,” or “be an obstructionist.” See W. C. Kaiser, Jr., “Exodus,” EBC 2:363; U. Cassuto, Exodus, 116.

19 tn The infinitive construct with lamed here is epexegetical; it explains how Pharaoh has exalted himself – “by not releasing the people.”



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