1 Yahweh said to Moses, “Go in to Pharaoh, for I have hardened his heart and the heart of his servants, that I may show these my signs among them;
2 and that you may tell in the hearing of your son, and of your son’s son, what things I have done to Egypt, and my signs which I have done among them; that you may know that I am Yahweh.”
3 Moses and Aaron went in to Pharaoh, and said to him, “This is what Yahweh, the God of the Hebrews, says: ‘How long will you refuse to humble yourself before me? Let my people go, that they may serve me.
4 Or else, if you refuse to let my people go, behold, tomorrow I will bring locusts into your country,
5 and they shall cover the surface of the earth, so that one won’t be able to see the earth. They shall eat the residue of that which has escaped, which remains to you from the hail, and shall eat every tree which grows for you out of the field.
6 Your houses shall be filled, and the houses of all your servants, and the houses of all the Egyptians, as neither your fathers nor your fathers’ fathers have seen, since the day that they were on the earth to this day.’” He turned, and went out from Pharaoh.
7 Pharaoh’s servants said to him, “How long will this man be a snare to us? Let the men go, that they may serve Yahweh, their God. Don’t you yet know that Egypt is destroyed?”
8 Moses and Aaron were brought again to Pharaoh, and he said to them, “Go, serve Yahweh your God; but who are those who will go?”
9 Moses said, “We will go with our young and with our old. We will go with our sons and with our daughters, with our flocks and with our herds; for we must hold a feast to Yahweh.”
10 He said to them, “Yahweh be with you if I let you go with your little ones! See, evil is clearly before your faces.
11 Not so! Go now you who are men, and serve Yahweh; for that is what you desire!” Then they were driven out from Pharaoh’s presence.
12 Yahweh said to Moses, “Stretch out your hand over the land of Egypt for the locusts, that they may come up on the land of Egypt, and eat every herb of the land, even all that the hail has left.”
13 Moses stretched out his rod over the land of Egypt, and Yahweh brought an east wind on the land all that day, and all night; and when it was morning, the east wind brought the locusts.
14 The locusts went up over all the land of Egypt, and rested in all the borders of Egypt. They were very grievous. Before them there were no such locusts as they, nor will there ever be again.
15 For they covered the surface of the whole earth, so that the land was darkened, and they ate every herb of the land, and all the fruit of the trees which the hail had left. There remained nothing green, either tree or herb of the field, through all the land of Egypt.
16 Then Pharaoh called for Moses and Aaron in haste, and he said, “I have sinned against Yahweh your God, and against you.
17 Now therefore please forgive my sin again, and pray to Yahweh your God, that he may also take away from me this death.”
18 Moses went out from Pharaoh, and prayed to Yahweh.
19 Yahweh sent an exceedingly strong west wind, which took up the locusts, and drove them into the Red Sea. There remained not one locust in all the borders of Egypt.
20 But Yahweh hardened Pharaoh’s heart, and he didn’t let the children of Israel go.
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 out his hand toward the sky, and there was a thick darkness in all the land of Egypt for three days.
23 They didn’t see one another, and nobody rose 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 livestock also shall go with us. Not a hoof shall 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.”
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 10:21–26But Pharaoh, led not so much by his folly as by his wickedness, even when he saw the cause of his miseries, he still contested with God, and willfully deserted the cause of virtue; so he bid Moses take the Hebrews away, with their wives and children, to leave their cattle behind, since their own cattle were destroyed. But when Moses said that what he desired was unjust, since they were obliged to offer sacrifices to God of those cattle, and the time being prolonged on this account, a thick darkness, without the least light, spread itself over the Egyptians, whereby their sight being obstructed, and their breathing hindered by the thickness of the air, they died miserably, and under a terror lest they should be swallowed up by the dark cloud.
But Pharaoh, led not so much by his folly as by his wickedness, even when he saw the cause of his miseries, he still contested with God, and willfully deserted the cause of virtue; so he bid Moses take the Hebrews away, with their wives and children, to leave their cattle behind, since their own cattle were destroyed. But when Moses said that what he desired was unjust, since they were obliged to offer sacrifices to God of those cattle, and the time being prolonged on this account, a thick darkness, without the least light, spread itself over the Egyptians, whereby their sight being obstructed, and their breathing hindered by the thickness of the air, they died miserably, and under a terror lest they should be swallowed up by the dark cloud.
Josephus, Antiquities of the Jews, Antiquities 2.14.5; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 10:10–11[MAY THE LORD BE WITH YOU] AS I WILL LET YOU AND YOUR LITTLE ONES GO — even though I were to let go also the flocks and herds as you have said. … See, the evil you are about to do wilt turn against yourself. I have heard a Midrashic explanation: There is a certain star the name of which is רעה “Evil”. Pharaoh said to them, “By my astrological art I see that star rising towards you in the wilderness whither you wish to proceed. It is an emblem of blood and slaughter”. … NOT SO as you have said, to take the children with you, but … GO YE WHO ARE ADULT MEN AND SERVE THE LORD. … FOR THAT IS WHAT YE DID SEEK till now: let us sacrifice to our God — and it is not the custom for little children to offer sacrifice.
[MAY THE LORD BE WITH YOU] AS I WILL LET YOU AND YOUR LITTLE ONES GO — even though I were to let go also the flocks and herds as you have said. … See, the evil you are about to do wilt turn against yourself. I have heard a Midrashic explanation: There is a certain star the name of which is רעה “Evil”. Pharaoh said to them, “By my astrological art I see that star rising towards you in the wilderness whither you wish to proceed. It is an emblem of blood and slaughter”. … NOT SO as you have said, to take the children with you, but … GO YE WHO ARE ADULT MEN AND SERVE THE LORD. … FOR THAT IS WHAT YE DID SEEK till now: let us sacrifice to our God — and it is not the custom for little children to offer sacrifice.
Rashi, Commentary on the Torah, on 10:10–11; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 10:21–23וימש חשך signifies and it (the darkness mentioned in the preceding phrase, ויהי חשך) shall darken for them the natural darkness to a higher degree than the darkness of night … A Midrashic statement explains it in the sense of (Deuteronomy 28:29) “groping (ממשש feeling) at noon-day”, so that the meaning would be that it was of such a double character and so thick that there was something tangible in it (Exodus Rabbah 14:1-3). … there was darkness of gloom when no man saw another during those three days, and there was moreover another period of three days’ darkness twice as thick as this when no man rose from his place: one who happened to be sitting when this second period of darkness began was unable to rise, and one who was then standing was unable to sit down. And why did He bring darkness upon them? Because there were wicked people amongst the Israelites of that generation who had no desire to leave Egypt, and these died during the three days of darkness so that the Egyptians might not see their destruction and say, “These, (the Israelites) too have been stricken as we have”.
וימש חשך signifies and it (the darkness mentioned in the preceding phrase, ויהי חשך) shall darken for them the natural darkness to a higher degree than the darkness of night … A Midrashic statement explains it in the sense of (Deuteronomy 28:29) “groping (ממשש feeling) at noon-day”, so that the meaning would be that it was of such a double character and so thick that there was something tangible in it (Exodus Rabbah 14:1-3). … there was darkness of gloom when no man saw another during those three days, and there was moreover another period of three days’ darkness twice as thick as this when no man rose from his place: one who happened to be sitting when this second period of darkness began was unable to rise, and one who was then standing was unable to sit down. And why did He bring darkness upon them? Because there were wicked people amongst the Israelites of that generation who had no desire to leave Egypt, and these died during the three days of darkness so that the Egyptians might not see their destruction and say, “These, (the Israelites) too have been stricken as we have”.
Rashi, Commentary on the Torah, on 10:21–22; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Exodus 10:1–2The obstinacy of the tyrant, then, in so often provoking God, opened the way to more miracles, as fire is produced by the collision of flint and iron. … For far more abundant material for thanksgiving and for celebrating the memory of their deliverance was afforded, by the fact of the Israelites having seen God's arm stretched forth so often from heaven, and with so many prodigies. Had they been redeemed by any ordinary method, the praise due to God would soon have been forgotten. It was proper, then, that their posterity should be thus instructed by their fathers, that they might have no doubts as to the author of so illustrious a work. But it is here required of the fathers, who had been eye-witnesses of the signs, that they should be diligent and assiduous in teaching their children; and on these also, care and attention in learning is enjoined, that the recollection of God's mercies should flourish throughout all ages.
The obstinacy of the tyrant, then, in so often provoking God, opened the way to more miracles, as fire is produced by the collision of flint and iron. … For far more abundant material for thanksgiving and for celebrating the memory of their deliverance was afforded, by the fact of the Israelites having seen God's arm stretched forth so often from heaven, and with so many prodigies. Had they been redeemed by any ordinary method, the praise due to God would soon have been forgotten. It was proper, then, that their posterity should be thus instructed by their fathers, that they might have no doubts as to the author of so illustrious a work. But it is here required of the fathers, who had been eye-witnesses of the signs, that they should be diligent and assiduous in teaching their children; and on these also, care and attention in learning is enjoined, that the recollection of God's mercies should flourish throughout all ages.
John Calvin, Commentaries, on 10:1–2; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Exodus 10:11–26But he had no wish to rob the parents of their children, but to retain them as hostages; for he was persuaded that they would not willingly renounce pledges which were so dear to them. … He allows their little ones to go, provided their herds remain; either because he hoped that the people might easily be recalled through fear of famine; or because his loss would be at any rate less, if he were enriched by such spoils. … Moses no less severely repudiates all exceptions, than as if he authoritatively demanded of the king what God had enjoined. … His pretext indeed was, that they had need of victims … by not leaving even a hair in the power of the king, he asserts the indivisible right of God alone … there was no dissimulation in these words: for, although the holy man knew that the counsel of God had a further object, he still thought it sufficient to deliver the commands which were prescribed to him
But he had no wish to rob the parents of their children, but to retain them as hostages; for he was persuaded that they would not willingly renounce pledges which were so dear to them. … He allows their little ones to go, provided their herds remain; either because he hoped that the people might easily be recalled through fear of famine; or because his loss would be at any rate less, if he were enriched by such spoils. … Moses no less severely repudiates all exceptions, than as if he authoritatively demanded of the king what God had enjoined. … His pretext indeed was, that they had need of victims … by not leaving even a hair in the power of the king, he asserts the indivisible right of God alone … there was no dissimulation in these words: for, although the holy man knew that the counsel of God had a further object, he still thought it sufficient to deliver the commands which were prescribed to him
John Calvin, Commentaries, on 10:11 and 10:24–26; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Exodus 10:7–11Pharaoh's attendants, his ministers of state, or privy-counsellors, interpose, to persuade him to come to some terms with Moses, Exo 10:7. They, as in duty bound, represent to him the deplorable condition of the kingdom (Egypt is destroyed), and advise him by all means to release his prisoners (Let the men go); for Moses, they found, would be a snare to them till it was done, and it were better to consent at first than to be compelled at last. … It is a thing to be regretted (and prevented, if possible) that a whole nation should be ruined for the pride and obstinacy of its princes … Moses insists that they should take their whole families, and all their effects, along with them … Those that serve God must serve him with all they have. … for the little ones, he resolves to keep them as hostages, to oblige them to return … Satan does all he can to hinder those that serve God themselves from bringing their children in to serve him.
Pharaoh's attendants, his ministers of state, or privy-counsellors, interpose, to persuade him to come to some terms with Moses, Exo 10:7. They, as in duty bound, represent to him the deplorable condition of the kingdom (Egypt is destroyed), and advise him by all means to release his prisoners (Let the men go); for Moses, they found, would be a snare to them till it was done, and it were better to consent at first than to be compelled at last. … It is a thing to be regretted (and prevented, if possible) that a whole nation should be ruined for the pride and obstinacy of its princes … Moses insists that they should take their whole families, and all their effects, along with them … Those that serve God must serve him with all they have. … for the little ones, he resolves to keep them as hostages, to oblige them to return … Satan does all he can to hinder those that serve God themselves from bringing their children in to serve him.
Matthew Henry, Commentary on the Whole Bible, on 10:7–11; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Exodus 10:10–24Probably Pharaoh intended to insinuate that they had some sinister designs, and that they wished to go in a body that they might the better accomplish their purpose … for he well knew if the men went and left their families they would infallibly return, but that if he permitted them to take their families with them, they would undoubtedly make their escape … Pharaoh cannot get all he wishes; and as he sees it impossible to contend with Jehovah, he now consents to give up the Israelites, their wives and their children, provided he may keep their flocks and their herds. The cruelty of this demand is not more evident than its avarice. Had six hundred thousand men, besides women and children, gone three days' journey into the wilderness without their cattle, they must have inevitably perished, being without milk for their little ones, and animal food for their own sustenance, in a place where little as a substitute could possibly be found. It is evident from this that Pharaoh intended the total destruction of the whole Israelitish host.
Probably Pharaoh intended to insinuate that they had some sinister designs, and that they wished to go in a body that they might the better accomplish their purpose … for he well knew if the men went and left their families they would infallibly return, but that if he permitted them to take their families with them, they would undoubtedly make their escape … Pharaoh cannot get all he wishes; and as he sees it impossible to contend with Jehovah, he now consents to give up the Israelites, their wives and their children, provided he may keep their flocks and their herds. The cruelty of this demand is not more evident than its avarice. Had six hundred thousand men, besides women and children, gone three days' journey into the wilderness without their cattle, they must have inevitably perished, being without milk for their little ones, and animal food for their own sustenance, in a place where little as a substitute could possibly be found. It is evident from this that Pharaoh intended the total destruction of the whole Israelitish host.
Adam Clarke, Commentary on the Holy Bible, on 10:10–11 and 10:24; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Exodus 10:13–14The 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 … 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 (Exo 10:14).
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 … 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 (Exo 10:14).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 10:12–15; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Exodus 10
Exodus 10:1–26, World English Bible
Exodus 10 in the Bible · Told in the Story: Chapter 4, The Plagues
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 10:21–26But Pharaoh, led not so much by his folly as by his wickedness, even when he saw the cause of his miseries, he still contested with God, and willfully deserted the cause of virtue; so he bid Moses take the Hebrews away, with their wives and children, to leave their cattle behind, since their own cattle were destroyed. But when Moses said that what he desired was unjust, since they were obliged to offer sacrifices to God of those cattle, and the time being prolonged on this account, a thick darkness, without the least light, spread itself over the Egyptians, whereby their sight being obstructed, and their breathing hindered by the thickness of the air, they died miserably, and under a terror lest they should be swallowed up by the dark cloud.
Josephus, Antiquities of the Jews, Antiquities 2.14.5; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 10:10–11[MAY THE LORD BE WITH YOU] AS I WILL LET YOU AND YOUR LITTLE ONES GO — even though I were to let go also the flocks and herds as you have said. … See, the evil you are about to do wilt turn against yourself. I have heard a Midrashic explanation: There is a certain star the name of which is רעה “Evil”. Pharaoh said to them, “By my astrological art I see that star rising towards you in the wilderness whither you wish to proceed. It is an emblem of blood and slaughter”. … NOT SO as you have said, to take the children with you, but … GO YE WHO ARE ADULT MEN AND SERVE THE LORD. … FOR THAT IS WHAT YE DID SEEK till now: let us sacrifice to our God — and it is not the custom for little children to offer sacrifice.
Rashi, Commentary on the Torah, on 10:10–11; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 10:21–23וימש חשך signifies and it (the darkness mentioned in the preceding phrase, ויהי חשך) shall darken for them the natural darkness to a higher degree than the darkness of night … A Midrashic statement explains it in the sense of (Deuteronomy 28:29) “groping (ממשש feeling) at noon-day”, so that the meaning would be that it was of such a double character and so thick that there was something tangible in it (Exodus Rabbah 14:1-3). … there was darkness of gloom when no man saw another during those three days, and there was moreover another period of three days’ darkness twice as thick as this when no man rose from his place: one who happened to be sitting when this second period of darkness began was unable to rise, and one who was then standing was unable to sit down. And why did He bring darkness upon them? Because there were wicked people amongst the Israelites of that generation who had no desire to leave Egypt, and these died during the three days of darkness so that the Egyptians might not see their destruction and say, “These, (the Israelites) too have been stricken as we have”.
Rashi, Commentary on the Torah, on 10:21–22; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Exodus 10:1–2The obstinacy of the tyrant, then, in so often provoking God, opened the way to more miracles, as fire is produced by the collision of flint and iron. … For far more abundant material for thanksgiving and for celebrating the memory of their deliverance was afforded, by the fact of the Israelites having seen God's arm stretched forth so often from heaven, and with so many prodigies. Had they been redeemed by any ordinary method, the praise due to God would soon have been forgotten. It was proper, then, that their posterity should be thus instructed by their fathers, that they might have no doubts as to the author of so illustrious a work. But it is here required of the fathers, who had been eye-witnesses of the signs, that they should be diligent and assiduous in teaching their children; and on these also, care and attention in learning is enjoined, that the recollection of God's mercies should flourish throughout all ages.
John Calvin, Commentaries, on 10:1–2; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Exodus 10:11–26But he had no wish to rob the parents of their children, but to retain them as hostages; for he was persuaded that they would not willingly renounce pledges which were so dear to them. … He allows their little ones to go, provided their herds remain; either because he hoped that the people might easily be recalled through fear of famine; or because his loss would be at any rate less, if he were enriched by such spoils. … Moses no less severely repudiates all exceptions, than as if he authoritatively demanded of the king what God had enjoined. … His pretext indeed was, that they had need of victims … by not leaving even a hair in the power of the king, he asserts the indivisible right of God alone … there was no dissimulation in these words: for, although the holy man knew that the counsel of God had a further object, he still thought it sufficient to deliver the commands which were prescribed to him
John Calvin, Commentaries, on 10:11 and 10:24–26; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Exodus 10:7–11Pharaoh's attendants, his ministers of state, or privy-counsellors, interpose, to persuade him to come to some terms with Moses, Exo 10:7. They, as in duty bound, represent to him the deplorable condition of the kingdom (Egypt is destroyed), and advise him by all means to release his prisoners (Let the men go); for Moses, they found, would be a snare to them till it was done, and it were better to consent at first than to be compelled at last. … It is a thing to be regretted (and prevented, if possible) that a whole nation should be ruined for the pride and obstinacy of its princes … Moses insists that they should take their whole families, and all their effects, along with them … Those that serve God must serve him with all they have. … for the little ones, he resolves to keep them as hostages, to oblige them to return … Satan does all he can to hinder those that serve God themselves from bringing their children in to serve him.
Matthew Henry, Commentary on the Whole Bible, on 10:7–11; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Exodus 10:10–24Probably Pharaoh intended to insinuate that they had some sinister designs, and that they wished to go in a body that they might the better accomplish their purpose … for he well knew if the men went and left their families they would infallibly return, but that if he permitted them to take their families with them, they would undoubtedly make their escape … Pharaoh cannot get all he wishes; and as he sees it impossible to contend with Jehovah, he now consents to give up the Israelites, their wives and their children, provided he may keep their flocks and their herds. The cruelty of this demand is not more evident than its avarice. Had six hundred thousand men, besides women and children, gone three days' journey into the wilderness without their cattle, they must have inevitably perished, being without milk for their little ones, and animal food for their own sustenance, in a place where little as a substitute could possibly be found. It is evident from this that Pharaoh intended the total destruction of the whole Israelitish host.
Adam Clarke, Commentary on the Holy Bible, on 10:10–11 and 10:24; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Exodus 10:13–14The 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 … 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 (Exo 10:14).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 10:12–15; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.