Bible Study: Exodus 9

The Plagues of Livestock, Boils, and Hail

Exodus 9 God will rain down the worst hail that has ever fallen on Egypt, from the day it was founded until now. Generated with AI using Microsoft Designer

Introduction

Title

The Plagues of Livestock, Boils, and Hail

Summary

Exodus 9 continues the account of the ten plagues that God sent upon Egypt to compel Pharaoh to let the Israelites go. In this chapter, three more plagues are described: the death of the Egyptian livestock, the outbreak of boils on humans and animals, and the hailstorm that destroyed the crops and killed anyone who was outside.

The chapter begins with God instructing Moses to warn Pharaoh that if he does not let the Israelites go, God will strike all the livestock of the Egyptians with a deadly pestilence, while sparing those of the Israelites (Exodus 9:1–4). Pharaoh refuses to listen, and the next day, God fulfills His word and all the livestock of the Egyptians die, but none of the Israelites’ livestock (Exodus 9:5–6). However, Pharaoh’s heart is hardened and he does not let the people go (Exodus 9:7).

God then tells Moses and Aaron to take handfuls of soot from a furnace and throw them in the air in front of Pharaoh, causing boils to break out on the Egyptians and their animals (Exodus 9:8–10). The magicians of Egypt cannot stand before Moses because of the boils, and the Lord hardens Pharaoh’s heart and he does not listen to them (Exodus 9:11–12).

God then commands Moses to rise early in the morning and confront Pharaoh again, telling him that if he does not let the Israelites go, God will send a very heavy hail, such as has never been seen in Egypt, and that whoever does not bring his servants and livestock indoors will die (Exodus 9:13–19). Some of Pharaoh’s officials fear the word of the Lord and obey His warning, but others do not (Exodus 9:20–21). Moses then stretches out his staff toward the sky, and the Lord sends thunder, hail, and fire upon the land of Egypt, destroying the crops and killing the people and animals who were outside (Exodus 9:22–25). Only in the land of Goshen, where the Israelites live, there is no hail (Exodus 9:26).

Pharaoh then calls for Moses and Aaron and admits that he has sinned and that the Lord is righteous, and he asks them to pray to the Lord to stop the hail, promising to let the Israelites go (Exodus 9:27–28). Moses agrees to do so, but tells Pharaoh that he knows that he does not yet fear the Lord (Exodus 9:29–30). Moses then leaves the city and stretches out his hands to the Lord, and the hail and thunder stop (Exodus 9:33). However, when Pharaoh sees that the hail has stopped, he sins again and hardens his heart, along with his officials, and he does not let the Israelites go (Exodus 9:34–35).

This chapter shows how God demonstrates His power and sovereignty over the gods of Egypt, who were associated with the livestock, the Nile, the sun, and the sky. It also shows how God makes a distinction between His people and the Egyptians, protecting and preserving the Israelites from the plagues. It also shows how God’s judgments are meant to reveal His glory and His name to the Egyptians and to the Israelites, and to teach them to fear Him and obey Him. However, it also shows how Pharaoh and his officials resist God’s will and harden their hearts, even when they acknowledge their sin and God’s righteousness.

Important verses from the chapter

Some of the verses that are of most importance from this chapter are:

• Exodus 9:4: “But the Lord will make a distinction between the livestock of Israel and the livestock of Egypt, so that nothing will die of all that belongs to the sons of Israel.” This verse shows how God separates His people from the Egyptians and protects them from the plague. It also foreshadows the final plague of the death of the firstborn, where God will make a distinction between those who have the blood of the lamb on their doorposts and those who do not (Exodus 12:13).
• Exodus 9:16: “But, indeed, for this reason I have allowed you to remain, in order to show you My power and in order to proclaim My name through all the earth.” This verse reveals God’s purpose for raising up Pharaoh and sending the plagues, which is to display His power and glory and to make His name known to all the nations. It also echoes God’s promise to Abraham that He will bless him and make his name great, and that through him all the families of the earth will be blessed (Genesis 12:2–3).
• Exodus 9:20: “The one among the servants of Pharaoh who feared the word of the Lord made his servants and his livestock flee into the houses.” This verse shows that some of the Egyptians were affected by the plagues and began to fear the Lord and heed His warning. It also suggests that some of them may have later joined the Israelites in their exodus, as Exodus 12:38 mentions a mixed multitude that went up with them.

Commentary

Exodus 9 is a pivotal chapter in the story of the Exodus, as it marks the transition from the first six plagues to the last four, which are more severe and devastating. It also shows the increasing hardness of Pharaoh’s heart and the growing contrast between the Israelites and the Egyptians. The chapter reveals several aspects of God’s character and His plan for His people and the world.

First, the chapter shows that God is the sovereign Creator and Ruler of all things, and that He has authority over the natural and supernatural realms. He can control the weather, the animals, and the human body, and He can inflict or heal diseases and disasters. He can also override the power of the Egyptian gods and magicians, who are unable to prevent or replicate the plagues. He can also harden or soften the hearts of people, according to His will and His justice.

Second, the chapter shows that God is the faithful Covenant Keeper and Redeemer of His people, and that He remembers His promises and His love for them. He protects and preserves the Israelites from the plagues, and He prepares them for their deliverance and their inheritance. He also reveals Himself to them as the Lord, the personal and covenantal name of God, and He teaches them to trust Him and obey Him.

Third, the chapter shows that God is the righteous Judge and the gracious Savior of the nations, and that He desires to make His name and His glory known to all the earth. He punishes the Egyptians for their oppression and idolatry, and He warns them to repent and to let His people go. He also offers them mercy and grace, and He invites them to fear Him and to join His people. He also demonstrates His power and His name to the surrounding nations, who will hear of His deeds and His wonders.

The chapter also points to the fulfillment of God’s plan in Jesus Christ, who is the true and greater Moses, who leads His people out of the bondage of sin and death. He is also the true and greater Lamb, who dies in the place of His people and whose blood covers them from the wrath of God. He is also the true and greater Lord, who displays His power and His glory through His resurrection and His ascension, and who proclaims His name to all the nations through His gospel and His church. He is also the true and greater Judge and Savior, who will return to judge the living and the dead, and who will gather His people into His eternal kingdom.

Outline of Exodus 9

I. The plague of livestock (Exodus 9:1–7)

• A. God warns Pharaoh to let the Israelites go or face the death of all the Egyptian livestock (Exodus 9:1–4)
• B. God executes the plague and spares the Israelites’ livestock (Exodus 9:5–6)
• C. Pharaoh’s heart is hardened and he does not let the people go (Exodus 9:7)

II. The plague of boils (Exodus 9:8–12)

• A. God instructs Moses and Aaron to throw soot in the air and cause boils on the Egyptians and their animals (Exodus 9:8–10)
• B. The magicians of Egypt cannot stand before Moses because of the boils (Exodus 9:11)
• C. The Lord hardens Pharaoh’s heart and he does not listen to them (Exodus 9:12)

III. The plague of hail (Exodus 9:13–35)

• A. God commands Moses to warn Pharaoh of a severe hailstorm that will destroy the crops and kill anyone who is outside (Exodus 9:13–19)
• B. Some of Pharaoh’s officials fear the word of the Lord and bring their servants and livestock indoors, but others do not (Exodus 9:20–21)
• C. God sends the hail and fire upon the land of Egypt, except in the land of Goshen where the Israelites live (Exodus 9:22–26)
• D. Pharaoh confesses his sin and asks Moses to pray to the Lord to stop the hail, promising to let the Israelites go (Exodus 9:27–28)
• E. Moses agrees to pray, but tells Pharaoh that he knows that he does not yet fear the Lord (Exodus 9:29–30)
• F. Moses leaves the city and prays to the Lord, and the hail and thunder stop (Exodus 9:33)
• G. Pharaoh sins again and hardens his heart, along with his officials, and he does not let the Israelites go (Exodus 9:34–35)

Exegesis of the main sections

I. The plague of livestock (Exodus 9:1–7)

• This section introduces the fifth plague, which targets the livestock of the Egyptians. Livestock were an important source of wealth, food, and transportation for the ancient Egyptians, and they were also associated with some of their gods, such as Hathor, the cow goddess, and Apis, the bull god. By striking the livestock, God shows His superiority over the Egyptian gods and His judgment on their idolatry.
• The section also highlights the distinction that God makes between His people and the Egyptians, as He spares the Israelites’ livestock from the plague. This shows God’s faithfulness and grace to His covenant people, and His fulfillment of His promise to Abraham that He will bless those who bless him and curse those who curse him (Genesis 12:3).
• The section also reveals the hardness of Pharaoh’s heart, as he refuses to let the Israelites go even after witnessing the plague. The text does not specify whether Pharaoh’s heart was hardened by God or by himself, but it implies that Pharaoh’s stubbornness was a result of his pride and rebellion against God.

II. The plague of boils (Exodus 9:8–12)

• This section describes the sixth plague, which affects the skin of the Egyptians and their animals. Boils are painful and infectious sores that can cause fever, inflammation, and discomfort. By sending boils, God shows His power over the human body and His ability to inflict or heal diseases. He also shows His judgment on the Egyptians for their oppression and cruelty toward the Israelites, who were forced to work as slaves and to make bricks (Exodus 1:11–14; 5:6–19).
• The section also emphasizes the failure of the Egyptian magicians, who cannot stand before Moses because of the boils. The magicians were the representatives of the Egyptian religion and wisdom, and they had tried to imitate or counteract some of the previous plagues (Exodus 7:11–13, 22; 8:7, 18–19). By rendering them helpless and humiliated, God shows His supremacy over the Egyptian magic and knowledge, and His exposure of their futility and falsehood.
• The section also states that the Lord hardened Pharaoh’s heart and he did not listen to them. This is the first time that the text explicitly attributes the hardening of Pharaoh’s heart to God, although it had hinted at it before (Exodus 4:21; 7:3). This shows that God is sovereign over the hearts of people, and that He can harden or soften them according to His will and His justice. It also shows that God has a purpose for hardening Pharaoh’s heart, which is to display His power and to proclaim His name through all the earth (Exodus 9:16).

III. The plague of hail (Exodus 9:13–35)

• This section narrates the seventh plague, which involves a devastating hailstorm that destroys the crops and kills the people and animals who are outside. Hail is a form of frozen precipitation that can cause damage and injury when it falls from the sky. By sending hail, God shows His control over the weather and the natural elements, and His judgment on the Egyptian agriculture and economy. He also shows His challenge to the Egyptian gods of the sky, such as Nut, the sky goddess, and Horus, the falcon god. By sending fire along with the hail, God also shows His challenge to the sun god, Ra, who was the chief god of the Egyptian pantheon and the patron of Pharaoh.
• The section also demonstrates the fear of the word of the Lord among some of the Egyptians, who heed God’s warning and bring their servants and livestock indoors. This shows that some of the Egyptians were affected by the plagues and began to recognize God’s authority and power. It also suggests that some of them may have later joined the Israelites in their exodus, as Exodus 12:38 mentions a mixed multitude that went up with them.
• The section also records the confession of Pharaoh, who admits his sin and God’s righteousness, and asks Moses to pray to the Lord to stop the hail, promising to let the Israelites go. This shows that Pharaoh was temporarily humbled and frightened by the plague, and that he acknowledged God’s sovereignty and justice. It also shows that Moses had access to God’s presence and favor, and that he could intercede for the Egyptians as well as for the Israelites.
• The section also reveals the insincerity and deceitfulness of Pharaoh, who sins again and hardens his heart, along with his officials, and does not let the Israelites go. This shows that Pharaoh’s confession was not genuine, and that he did not truly repent or fear the Lord. It also shows that his officials were influenced by his example and followed his lead in resisting God’s will. It also shows that God’s judgments were not yet finished, and that He had more plagues to unleash upon Egypt.

Background and Context

Historical-cultural background

• The historical and cultural background of Exodus 9 is the context of the Exodus, the event in which God delivered the Israelites from slavery in Egypt and led them to the Promised Land. The Exodus took place around the 15th or 13th century BC, depending on the dating of the Pharaohs and the conquest of Canaan. The book of Exodus does not name the Pharaoh who oppressed the Israelites, but some scholars have suggested that he was either Thutmose III or Rameses II, two of the most powerful and influential rulers of ancient Egypt. The book of Exodus also does not specify the exact location of the Israelites in Egypt, but it mentions that they lived in the land of Goshen, a region in the eastern Nile Delta that was suitable for pastoral and agricultural activities. The book of Exodus portrays the conflict between the God of Israel and the gods of Egypt, who were worshiped by the Pharaoh and the Egyptians as the sources of life, order, and prosperity. The book of Exodus also depicts the contrast between the Israelites and the Egyptians, who had different cultures, languages, customs, and laws.
• The historical and cultural background influences the language and the meaning of the passage in several ways. For example, the passage uses the name of the Lord (YHWH), the personal and covenantal name of God that He revealed to Moses at the burning bush (Exodus 3:14–15). This name distinguishes the God of Israel from the gods of Egypt, and emphasizes His uniqueness, sovereignty, and faithfulness. The passage also uses the term “the God of the Hebrews”, which was the way that the Israelites identified themselves and their God to the Egyptians (Exodus 3:18; 5:3; 7:16; 9:1, 13; 10:3). This term highlights the ethnic and religious identity of the Israelites, and their distinctiveness from the Egyptians. The passage also uses the expression “let my people go, that they may serve me”, which was the main demand that God made to Pharaoh through Moses and Aaron (Exodus 7:16; 8:1, 20; 9:1, 13; 10:3). This expression reveals God’s purpose for the Exodus, which was to free the Israelites from the bondage of Pharaoh and to bring them into a relationship of worship and obedience to Him. The passage also uses the imagery of the plagues, which were supernatural signs and wonders that God performed to demonstrate His power and judgment over the gods of Egypt, and to compel Pharaoh to let the Israelites go. The plagues were also designed to teach the Israelites and the Egyptians about the nature and character of God, and to prepare them for His salvation and revelation.

The social norms and practices that this chapter highlights about the time period it was written in are mainly related to the political, religious, and economic aspects of the ancient Egyptian society. Some of these are:

• The absolute authority and divinity of Pharaoh, who was regarded as the son of Ra, the sun god, and the embodiment of the gods on earth. Pharaoh was the supreme ruler and judge of Egypt, and he had the power to make laws, collect taxes, wage wars, and control the resources and the people of the land. Pharaoh was also the chief priest and the mediator between the gods and the people, and he was responsible for maintaining the cosmic order and harmony (maat) through his rituals and offerings. Pharaoh was also the owner of all the land and the livestock of Egypt, and he had a large bureaucracy and army to administer and protect his domain.
• The polytheism and idolatry of the Egyptians, who worshiped many gods and goddesses that represented various aspects of nature, life, and society. The Egyptians believed that the gods controlled the forces of nature, such as the Nile, the sun, the sky, and the weather, and that they influenced the fate and well-being of the people, such as health, fertility, prosperity, and justice. The Egyptians also believed that the gods had human and animal forms, and that they could manifest themselves in statues, images, and symbols. The Egyptians also believed that the gods required worship and obedience from the people, and that they could reward or punish them according to their deeds. The Egyptians also believed in the afterlife, and that they had to preserve their bodies and provide for their souls in order to attain eternal life and happiness in the realm of the gods.
• The oppression and slavery of the Israelites, who were a minority group of foreigners that lived in Egypt. The Israelites were descendants of Jacob, who was also called Israel, the grandson of Abraham, the patriarch of the Hebrews. The Israelites came to Egypt during the time of Joseph, who was sold as a slave by his brothers, but later became the second-in-command of Pharaoh and saved the land from a famine. The Israelites were initially welcomed and settled in the land of Goshen, where they multiplied and prospered. However, a new Pharaoh arose who did not know Joseph, and who feared the Israelites as a potential threat to his power and security. He enslaved the Israelites and forced them to work as laborers and brickmakers for his building projects. He also ordered the killing of all the male infants of the Israelites, in order to reduce their population and prevent their escape.

Extra-biblical sources shed light on this chapter’s context by providing additional information and evidence about the historical and cultural setting of the Exodus. Some of these sources are:

• The archaeological discoveries and inscriptions from Egypt and the Sinai, which reveal the geography, chronology, and material culture of the ancient Egyptian civilization. These sources also corroborate some of the biblical details and events, such as the names of the Pharaohs and their dynasties, the locations of the cities and the landmarks, the types of the crops and the livestock, the nature of the plagues and the disasters, and the presence of the Israelites and other peoples in the region.
• The ancient Egyptian literature and mythology, which reflect the beliefs, values, and practices of the ancient Egyptian religion and society. These sources also illustrate some of the biblical themes and contrasts, such as the identity and character of the gods and Pharaoh, the role and function of the magicians and the priests, the concept and meaning of the plagues and the signs, and the attitude and response of the Egyptians and the Israelites to the Exodus.
• The ancient Near Eastern literature and history, which provide the broader context and background of the ancient world and its cultures and civilizations. These sources also compare and contrast some of the biblical ideas and perspectives, such as the origin and purpose of the creation and the humanity, the nature and problem of the sin and the evil, the promise and plan of the redemption and the salvation, and the revelation and expectation of the God and the Messiah.

Characters, actions, and motivations

The main characters in Exodus 9 are the Lord, Moses, Aaron, Pharaoh, the Egyptian magicians, the Israelites, and the Egyptian officials.

• The Lord is the God of Israel, who reveals Himself as the sovereign Creator and Ruler of all things, the faithful Covenant Keeper and Redeemer of His people, and the righteous Judge and the gracious Savior of the nations. He sends the plagues upon Egypt to demonstrate His power and judgment over the gods of Egypt, to compel Pharaoh to let the Israelites go, and to make His name and glory known to all the earth. He also protects and preserves the Israelites from the plagues, and prepares them for their deliverance and their inheritance. He also hardens or softens the hearts of people according to His will and His justice. His actions and motivations are based on His character and His plan for His people and the world.
• Moses is the leader and the prophet of the Israelites, who was chosen and called by God to confront Pharaoh and to bring the Israelites out of Egypt. He obeys God’s commands and performs the signs and wonders that God gives him. He also speaks to Pharaoh and to the Israelites on behalf of God, and he intercedes for the Egyptians as well as for the Israelites. He also challenges Pharaoh’s authority and exposes his sin and folly. His actions and motivations are based on his faith and obedience to God, and his love and concern for his people.
• Aaron is the brother and the spokesman of Moses, who assists him in his mission and ministry. He follows Moses’ instructions and stretches out his staff or his hand to bring about the plagues. He also accompanies Moses to Pharaoh’s palace and to the field. He also supports Moses in his role and his task. His actions and motivations are based on his loyalty and cooperation with Moses, and his service and submission to God.
• Pharaoh is the king and the god of Egypt, who oppresses and enslaves the Israelites and refuses to let them go. He hardens his heart and resists God’s will, even when he witnesses God’s power and suffers God’s judgment. He also lies and breaks his promises, and he does not truly repent or fear the Lord. He also influences his officials and his people to follow his example and to oppose God and His people. His actions and motivations are based on his pride and rebellion against God, and his attachment and dependence on his power and wealth.
• The Egyptian magicians are the representatives of the Egyptian religion and wisdom, who try to imitate or counteract some of the plagues. They fail and are humiliated by God, and they cannot stand before Moses because of the boils. They also acknowledge God’s superiority and sovereignty, and they advise Pharaoh to let the Israelites go. Their actions and motivations are based on their curiosity and rivalry with Moses, and their recognition and fear of God.
• The Israelites are the chosen people of God, who are enslaved and oppressed by the Egyptians. They cry out to God for help, and God hears and remembers them. They witness God’s power and judgment on the Egyptians, and God’s protection and preservation of them. They also learn about God’s name and character, and God’s purpose and plan for them. Their actions and motivations are based on their suffering and hope, and their trust and obedience to God.
• The Egyptian officials are the servants and the advisers of Pharaoh, who are affected by the plagues and the decisions of Pharaoh. Some of them fear the word of the Lord and obey His warning, while others do not. They also harden their hearts along with Pharaoh, and they do not let the Israelites go. Their actions and motivations are based on their loyalty and compliance with Pharaoh, or their awareness and respect for God.

Locations in the passage

The main locations mentioned in Exodus 9 are Egypt, the field, Pharaoh’s palace, the land of Goshen, and the city. Here is an analysis of their significance later in the Bible:

• Egypt is the country where the Israelites live as slaves, and where God sends the plagues to judge the Egyptians and to deliver the Israelites. Egypt is also the place where Joseph, the son of Jacob, was sold as a slave, but later became the second-in-command of Pharaoh and saved the land from a famine. Egypt is also the place where Jacob and his family moved during the famine, and where they were welcomed and settled by Joseph. Egypt is also the place where Moses, the leader and the prophet of the Israelites, was born and raised as the son of Pharaoh’s daughter, but later fled after killing an Egyptian. Egypt is also the place where the Israelites multiplied and prospered, but later were oppressed and enslaved by a new Pharaoh who did not know Joseph. Egypt is also the place where God appeared to Moses at the burning bush, and where He revealed His name and His mission to him. Egypt is also the place where God performed many signs and wonders through Moses and Aaron, and where He made a distinction between His people and the Egyptians. Egypt is also the place where God instituted the Passover, the feast that commemorates His deliverance of the Israelites from the death of the firstborn and from the bondage of Pharaoh. Egypt is also the place where God led the Israelites out of with a mighty hand and an outstretched arm, and where He drowned Pharaoh and his army in the Red Sea. Egypt is also the place where God made a covenant with the Israelites at Mount Sinai, and where He gave them the law and the tabernacle. Egypt is also the place that God warned the Israelites not to return to, and where He punished them for their disobedience and idolatry. Egypt is also the place where some of the Israelites fled during the Babylonian invasion, and where they were rebuked and rejected by God. Egypt is also the place where Jesus, the Son of God and the Messiah of Israel, was taken as a child by His parents to escape from Herod’s massacre of the infants, and where He was called out of by God to fulfill the prophecy of Hosea 11:1. Egypt is also the place where some of the early Christians went to spread the gospel and to establish churches, and where some of the church fathers and theologians lived and wrote. Egypt is also the place that represents the world and its opposition to God and His people, and that will be judged and destroyed by God in the end times.
• The field is the place where Moses and Aaron met Pharaoh in the morning, and where they warned him of the plagues of livestock, boils, and hail. The field is also the place where the livestock of the Egyptians died, and where the boils broke out on the Egyptians and their animals. The field is also the place where the hail and fire fell from the sky, and where the crops and the people and animals who were outside were destroyed. The field is also the place that represents the land and its productivity and prosperity, and that was affected and devastated by God’s judgment and wrath.
• Pharaoh’s palace is the place where Moses and Aaron went to confront Pharaoh and to demand him to let the Israelites go. Pharaoh’s palace is also the place where the Egyptian magicians tried to imitate or counteract some of the plagues, but failed and were humiliated. Pharaoh’s palace is also the place where Pharaoh confessed his sin and asked Moses to pray to the Lord to stop the hail, but later sinned again and hardened his heart. Pharaoh’s palace is also the place that represents the power and the authority of Pharaoh and the gods of Egypt, and that was challenged and exposed by God’s power and authority.
• The land of Goshen is the region in the eastern Nile Delta where the Israelites lived and worked as slaves. The land of Goshen is also the place where the Israelites were spared and protected from the plagues, and where there was no hail. The land of Goshen is also the place where the Israelites prepared for their departure from Egypt, and where they celebrated the Passover and received the spoils from the Egyptians. The land of Goshen is also the place that represents the grace and the favor of God towards His people, and His distinction and separation of them from the Egyptians.
• The city is the place where Moses went to pray to the Lord to stop the hail, and where the hail and thunder ceased. The city is also the place that represents the civilization and the culture of the Egyptians, and that was affected and subdued by God’s intervention and sovereignty.

Themes and topics

Main themes or sub-themes

• God’s power and sovereignty. This theme is evident in the way God controls the natural and supernatural realms, and sends the plagues upon Egypt to demonstrate His authority and judgment over the gods of Egypt, and to compel Pharaoh to let the Israelites go. It is also evident in the way God hardens or softens the hearts of people according to His will and His justice. Some of the verses that support this theme are Exodus 9:4, 16, 29, and 35.
• God’s faithfulness and grace. This theme is evident in the way God remembers and keeps His covenant with the Israelites, and protects and preserves them from the plagues. It is also evident in the way God prepares and provides for the Israelites for their deliverance and their inheritance. It is also evident in the way God offers mercy and grace to the Egyptians, and invites them to fear Him and to join His people. Some of the verses that support this theme are Exodus 9:6, 20, 26, and 28.
• God’s glory and name. This theme is evident in the way God reveals Himself to the Israelites and the Egyptians as the Lord, the personal and covenantal name of God. It is also evident in the way God displays His power and judgment to make His name and glory known to all the earth. It is also evident in the way God teaches the Israelites and the Egyptians to trust and obey Him, and to worship and serve Him. Some of the verses that support this theme are Exodus 9:14, 16, 27, and 30.

Main argument of the passage

The main argument of Exodus 9 is that the Lord is the only true and living God, who has the right and the power to demand the release of His people from the bondage of Pharaoh and the gods of Egypt. The purpose of this argument is to persuade Pharaoh and the Egyptians to let the Israelites go, and to convince the Israelites and the nations to acknowledge and worship the Lord as the sovereign Creator and Ruler of all things, the faithful Covenant Keeper and Redeemer of His people, and the righteous Judge and the gracious Savior of the nations.

Author’s intended meaning

The meaning of Exodus 9 as the original author would have intended and what the original hearers would have understood is that Exodus 9 is a historical and theological account of the Exodus, the event in which God delivered the Israelites from slavery in Egypt and led them to the Promised Land. The passage is also a testimony and a reminder of God’s character and His plan for His people and the world. The passage is also a challenge and a call to the Israelites and the nations to respond to God’s revelation and salvation with faith and obedience, and to worship and serve Him alone.

This passage was included in the book to

This passage was included in the book of Exodus to show how God fulfilled His promise to Abraham, Isaac, and Jacob to deliver their descendants from slavery and oppression in Egypt, and to bring them to the land that He swore to give them (Genesis 15:13–14; 46:2–4; Exodus 2:23–25; 3:7–10). It was also included to show how God revealed His name and His character to the Israelites and the Egyptians, and how He displayed His power and His glory through the plagues that He sent upon Egypt. It was also included to show how God tested and hardened Pharaoh’s heart, and how He made a distinction and a separation between His people and the Egyptians. It was also included to show how God prepared and provided for the Israelites for their departure from Egypt, and how He instituted the Passover as a memorial of His salvation and redemption.

Echos and clarifications

The plagues of Egypt are mentioned or alluded to in several psalms and prophetic books, such as Psalms 78, 105, and 106; Isaiah 11:15–16; Jeremiah 32:20–21; Ezekiel 20:5–10; Micah 6:4; and Habakkuk 3:5–15. These passages recall and celebrate God’s mighty acts of deliverance and judgment, and apply them to the present or future situations of the Israelites.

The hardening of Pharaoh’s heart is discussed and explained in several passages in the New Testament, such as Romans 9:14–18; 2 Corinthians 4:3–4; and 2 Thessalonians 2:9–12. These passages show how God’s sovereignty and justice are compatible with human responsibility and accountability, and how God’s purpose and plan are accomplished through the wickedness and unbelief of some people.

The Passover and the Exodus are connected and fulfilled in several passages in the New Testament, such as Luke 22:7–20; John 1:29; 1 Corinthians 5:7–8; and Hebrews 11:23–29. These passages show how Jesus Christ is the true and greater Lamb of God, who died in the place of His people and whose blood covers them from the wrath of God. They also show how Jesus Christ is the true and greater Moses, who leads His people out of the bondage of sin and death, and brings them into the inheritance of the kingdom of God.

This passage echoes and clarifies earlier passages in the book of Exodus, such as Exodus 3:19–20; 4:21–23; 6:1–8; and 7:1–5. These passages show how God predicted and planned the plagues that He would send upon Egypt, and how He would harden Pharaoh’s heart and make a distinction between His people and the Egyptians. They also show how God commissioned and empowered Moses and Aaron to confront Pharaoh and to perform the signs and wonders that God gave them. They also show how God revealed His name and His character to the Israelites and the Egyptians, and how He promised to deliver and redeem His people from slavery and oppression.

This passage is echoed and developed in later passages in the book of Exodus, such as Exodus 10:1–29; 11:1–10; 12:1–51; and 13:1–16. These passages show how God sent the last three plagues upon Egypt, the locusts, the darkness, and the death of the firstborn, and how He finally compelled Pharaoh to let the Israelites go. They also show how God instructed and prepared the Israelites for their departure from Egypt, and how He instituted the Passover and the Feast of Unleavened Bread as perpetual ordinances for His people. They also show how God led and protected the Israelites from the pursuit of Pharaoh and his army, and how He parted the Red Sea and drowned the Egyptians. They also show how God consecrated the firstborn of the Israelites to Himself, and how He commanded them to remember and celebrate His salvation and redemption.

Some of the phrases that are used in Exodus 9 are also used in other passages of scripture, such as:

• “Let my people go, that they may serve me” (Exodus 9:1, 13). This phrase is repeated several times in the book of Exodus as the main demand that God makes to Pharaoh through Moses and Aaron (Exodus 5:1; 7:16; 8:1, 20; 10:3). It is also echoed in the book of Jeremiah as a reminder of God’s deliverance of the Israelites from Egypt (Jeremiah 11:4).
• “The hand of the Lord” (Exodus 9:3). This phrase is used to describe God’s power and action, especially in relation to the plagues that He sent upon Egypt (Exodus 7:4–5; 9:15; 10:21–22). It is also used in other contexts to show God’s protection, guidance, blessing, or judgment (Exodus 13:9; Joshua 4:24; 1 Samuel 5:6–11; 2 Kings 17:36; Psalm 118:15–16; Acts 11:21; 13:11).
• “The Lord will make a difference” (Exodus 9:4). This phrase is used to indicate God’s distinction and separation of the Israelites from the Egyptians, especially in relation to the plagues that He sent upon Egypt (Exodus 8:22–23; 9:26; 10:23; 11:7). It is also used in other contexts to show God’s election, favor, or salvation of His people (Leviticus 20:24–26; Numbers 16:5; 1 Samuel 12:6; Malachi 3:18; Romans 9:11–13).
• “The Lord hardened the heart of Pharaoh” (Exodus 9:12). This phrase is used to explain Pharaoh’s stubbornness and resistance to God’s will, even when he witnessed God’s power and suffered God’s judgment. It is also used to show God’s sovereignty and justice in fulfilling His purpose and plan through Pharaoh’s wickedness (Exodus 4:21; 7:3, 13, 22; 8:15, 19, 32; 9:34–35; 10:1, 20, 27; 11:10; 14:4, 8, 17). It is also discussed and applied in the New Testament by the apostle Paul (Romans 9:14–18).

Theological truths communicated in this passage

• God is the only true and living God, who is sovereign, powerful, righteous, faithful, and gracious. He is superior and opposed to the false and idolatrous gods of Egypt, and He judges them and their worshippers. He is also the covenant-keeping and redeeming God of Israel, and He protects and preserves them. He is also the God who reveals His name and His character to the Israelites and the Egyptians, and He makes His glory and His salvation known to all the earth.
• God’s purpose and plan are accomplished through His will and His word, and through His signs and wonders. He fulfills His promise to Abraham, Isaac, and Jacob to deliver their descendants from slavery and oppression in Egypt, and to bring them to the land that He swore to give them. He also performs many miracles and plagues through Moses and Aaron to demonstrate His authority and judgment over the gods of Egypt, and to compel Pharaoh to let the Israelites go. He also speaks to Moses and Aaron, and to Pharaoh and the Egyptians, to reveal His name and His character, and to demand their obedience and worship.
• God’s people are called and chosen to be His own, and to be His witnesses and worshippers. He hears and remembers their cry for help, and He delivers and redeems them from the bondage of Pharaoh and the gods of Egypt. He also distinguishes and separates them from the Egyptians, and He protects and provides for them. He also teaches and instructs them about His name and His character, and His purpose and His plan for them. He also invites and commands them to trust and obey Him, and to worship and serve Him alone.

Names of God used in this passage

• The main name for God that is used in this passage is Yahweh (יהוה), which is translated as LORD in capital letters in most English versions. This is the personal and covenantal name of God that He revealed to Moses at the burning bush (Exodus 3:14–15). It is derived from the verb “to be” (היה), and it implies that God is the self-existent, eternal, and unchanging One. It also implies that God is the faithful and reliable One, who keeps His promises and fulfills His purposes. It also implies that God is the present and active One, who is involved and interested in His creation and His people. This name is used more than 6,800 times in the Old Testament, and it is the most sacred and significant name of God in the Bible.
• Another name for God that is used in this passage is Elohim (אלהים), which is translated as God in most English versions. This is a generic name for god, and it can refer to the true God or to the false gods of other nations. It is derived from the root “to be strong” (אל), and it implies that God is the mighty, powerful, and sovereign One. It also implies that God is the Creator and the Ruler of all things, and that He has authority and dominion over all. This name is used more than 2,500 times in the Old Testament, and it is the first name of God that is introduced in the Bible (Genesis 1:1).
• A third name for God that is used in this passage is Adonai (אדני), which is translated as Lord in lowercase letters in most English versions. This is a title or an epithet for God, and it can also refer to human lords or masters. It is derived from the root “to rule” (אדן), and it implies that God is the Lord and the Master of all, and that He has the right and the power to demand the submission and the service of His people. It also implies that God is the Owner and the Provider of all, and that He has the grace and the generosity to bless and to care for His people. This name is used more than 400 times in the Old Testament, and it is often combined with other names or attributes of God, such as Adonai Yahweh (Lord GOD), Adonai Elohim (Lord God), or Adonai Tsebaoth (Lord of hosts).
• None of these names for God are first used in this passage, but they are used frequently and prominently in the book of Exodus, especially in relation to the Exodus event and its themes and topics. These names communicate different aspects of God’s nature and character, and they reveal who He is and what He does for His people and the world.

Key terms

Some of the key terms for Exodus 9 are: plague, livestock, boil, hail, and harden. Here is a list of these words with a short explanation for why they are key words and how they impact the meaning or interpretation of the passage:

• Plague. This word refers to the supernatural signs and wonders that God performed to demonstrate His power and judgment over the gods of Egypt, and to compel Pharaoh to let the Israelites go. The word also implies a severe affliction or calamity that causes suffering and death. The word also conveys the purpose and the message of God’s intervention and revelation to the Israelites and the Egyptians. The word plague is used 12 times in Exodus 9 (verses 3, 9, 14, 15, 18, 25, 27, 28, 29, 33, 34, 35).
• Livestock. This word refers to the domesticated animals that were owned and used by the Egyptians and the Israelites for wealth, food, and transportation. The word also implies the association of some of these animals with the gods of Egypt, such as the cow, the bull, the ram, and the goat. The word also conveys the contrast and the distinction that God made between the livestock of the Israelites and the livestock of the Egyptians, as He spared the former and killed the latter. The word livestock is used 10 times in Exodus 9 (verses 3, 4, 6, 7, 19, 20, 21, 25, 26, 29).
• Boil. This word refers to the painful and infectious sores that broke out on the skin of the Egyptians and their animals as a result of the sixth plague. The word also implies the effect of the boil on the health, comfort, and dignity of the Egyptians, and especially on the magicians, who could not stand before Moses because of the boil. The word also conveys the severity and the intensity of God’s judgment and wrath on the Egyptians for their oppression and cruelty toward the Israelites. The word boil is used 7 times in Exodus 9 (verses 9, 10, 11, 12, 18, 23, 24).
• Hail. This word refers to the frozen precipitation that fell from the sky along with fire as a result of the seventh plague. The word also implies the damage and the destruction that the hail caused to the crops and to the people and animals who were outside. The word also conveys the challenge and the warning that God gave to Pharaoh and the Egyptians, and the fear and the confession that some of them expressed. The word hail is used 13 times in Exodus 9 (verses 18, 19, 22, 23, 24, 25, 26, 28, 29, 33, 34, 34, 35).
• Harden. This word refers to the action and the condition of Pharaoh’s heart, which became stubborn and resistant to God’s will, even when he witnessed God’s power and suffered God’s judgment. The word also implies the responsibility and the accountability of Pharaoh for his pride and rebellion against God, and the sovereignty and the justice of God in fulfilling His purpose and plan through Pharaoh’s wickedness. The word also conveys the progression and the climax of God’s hardening of Pharaoh’s heart, which led to the final and the most devastating plague. The word harden is used 6 times in Exodus 9 (verses 7, 12, 34, 34, 35, 35).

Here is an analysis of each key word in its original language, along with its transliteration, pronunciation, parsing, Strongs reference number, definition, meaning, usage, and insights:

Plague. The Hebrew word for plague is מגפה (magephah), which is transliterated as magephah and pronounced as mah-geh-fah. It is a feminine noun in the singular or plural form, and it has the Strongs reference number H4046. It means a blow, a stroke, a wound, a plague, or a pestilence. It is derived from the root נגף (nagaph), which means to strike, to smite, to hit, or to attack. It is used 25 times in the Old Testament, mostly in the books of Exodus and Numbers, to refer to the plagues that God sent upon Egypt and upon the Israelites for their disobedience. Some of the insights of this word are:

• The word plague implies that God’s intervention and judgment were direct and deliberate, and that He struck the Egyptians and their gods with His mighty hand and His outstretched arm (Exodus 3:20; 6:6; 7:4–5).
• The word plague also implies that God’s intervention and judgment were severe and devastating, and that He afflicted the Egyptians and their land with various calamities and disasters that caused suffering and death (Exodus 9:14–15; 11:1; 12:29–30).
• The word plague also implies that God’s intervention and judgment were purposeful and meaningful, and that He performed the plagues to demonstrate His power and sovereignty, and to make His name and glory known to all the earth (Exodus 9:16; 10:1–2; 14:4, 17–18).

Livestock. The Hebrew word for livestock is מקנה (miqneh), which is transliterated as miqneh and pronounced as mik-neh. It is a masculine noun in the singular or plural form, and it has the Strongs reference number H4735. It means cattle, livestock, possession, or property. It is derived from the root קנה (qanah), which means to acquire, to buy, to own, or to create. It is used 76 times in the Old Testament, mostly in the books of Genesis and Exodus, to refer to the domesticated animals that were owned and used by the patriarchs and the Israelites, and by the Egyptians and other nations. Some of the insights of this word are:

• The word livestock implies that the animals were a valuable and vital resource for the ancient people, and that they were a source of wealth, food, and transportation. They were also a sign of God’s blessing and provision, and a means of worship and sacrifice (Genesis 12:16; 13:2; 24:35; 30:43; 32:5; Exodus 10:9, 26; 12:21; 20:24).
• The word livestock also implies that some of the animals were associated and identified with the gods of Egypt, and that they were worshiped and revered by the Egyptians. They were also a symbol of the power and the authority of Pharaoh and the gods of Egypt, and a manifestation of their presence and activity (Exodus 8:26; 9:3, 20; 12:12; Numbers 33:4).
• The word livestock also implies that God made a distinction and a separation between the livestock of the Israelites and the livestock of the Egyptians, and that He spared the former and killed the latter. This showed God’s faithfulness and grace to His covenant people, and His judgment and wrath on the idolatrous Egyptians (Exodus 9:4–7, 19–21, 25–26).

Boil. The Hebrew word for boil is שחין (shechin), which is transliterated as shechin and pronounced as sheh-kheen. It is a masculine noun in the singular or plural form, and it has the Strongs reference number H7822. It means a boil, a sore, an ulcer, or an inflammation. It is derived from the root שחן (shachan), which means to dwell, to abide, or to settle. It is used 11 times in the Old Testament, mostly in the books of Exodus and Leviticus, to refer to the boils that broke out on the Egyptians and their animals as a result of the sixth plague, and to the skin diseases that affected the Israelites and their garments and houses. Some of the insights of this word are:

• The word boil implies that the plague was a painful and infectious affliction that caused fever, inflammation, and discomfort. It also implied that the plague was a curse and a judgment from God, and that it was a sign of His anger and displeasure (Exodus 9:9–12; Deuteronomy 28:27, 35).
• The word boil also implies that the plague affected the health, comfort, and dignity of the Egyptians, and especially of the magicians, who could not stand before Moses because of the boil. It also implied that the plague exposed the futility and the falsehood of the Egyptian magic and wisdom, and that it humiliated and defeated the Egyptian gods and Pharaoh (Exodus 9:11–12; 2 Timothy 3:8–9).
• The word boil also implies that the plague was a test and a warning for the Israelites, and that they had to avoid and prevent the boil by obeying God’s law and commandments. It also implied that the plague was a symbol and a type of the sin and the uncleanness that separated the people from God, and that they had to be cleansed and healed by God’s grace and provision (Leviticus 13:18–23; 14:34–57; Isaiah 1:5–6; 53:4–5; 1 Peter 2:24).

Hail. The Hebrew word for hail is ברד (barad), which is transliterated as barad and pronounced as bah-rad. It is a masculine noun in the singular or plural form, and it has the Strongs reference number H1259. It means hail, hailstones, or hailstorm. It is derived from the root ברד (barad), which means to hail, to cast down, or to shoot. It is used 20 times in the Old Testament, mostly in the books of Exodus and Joshua, to refer to the hail that fell from the sky along with fire as a result of the seventh plague, and to the hail that God sent upon the enemies of Israel during the conquest of Canaan. Some of the insights of this word are:

• The word hail implies that the plague was a destructive and deadly calamity that caused damage and injury to the crops and to the people and animals who were outside. It also implied that the plague was a sign and a wonder from God, and that it challenged and defeated the gods of the sky and the weather, such as Nut, Horus, and Ra (Exodus 9:22–26; Psalm 78:47–48; 105:32–33).
• The word hail also implies that the plague was a warning and a mercy from God, and that He gave Pharaoh and the Egyptians a chance to heed His word and to fear Him. It also implied that the plague was a test and a distinction from God, and that He showed who among the Egyptians feared Him and who did not, and that He spared the Israelites and their land from the hail (Exodus 9:18–21, 26–29; Psalm 147:17–18).
• The word hail also implies that the plague was a weapon and a victory from God, and that He used it to fight and to defeat the enemies of Israel and to give them the land that He promised them. It also implied that the plague was a fulfillment and a confirmation of God’s promise and power, and that He showed His faithfulness and His favor to His people (Joshua 10:11; Psalm 18:12–14; Isaiah 28:2, 17; 30:30; Ezekiel 13:11–13).

Harden. The Hebrew word for harden is חזק (chazaq), which is transliterated as chazaq and pronounced as khaw-zak. It is a verb in the Qal stem and the third person masculine singular or plural form, and it has the Strongs reference number H2388. It means to be or become strong, firm, hard, or courageous. It can also mean to strengthen, to harden, to prevail, or to encourage. It is derived from the root חזק (chazaq), which means to be strong, to be hard, or to be fast. It is used 290 times in the Old Testament, in various contexts and meanings, to describe the condition or the action of people, things, or God. Some of the insights of this word are:

• The word harden implies that Pharaoh’s heart became stubborn and resistant to God’s will, even when he witnessed God’s power and suffered God’s judgment. It also implied that Pharaoh’s heart was influenced and affected by his pride and rebellion against God, and by his attachment and dependence on his power and wealth (Exodus 7:13, 22; 8:15, 19, 32; 9:7, 34–35; 10:20, 27; 11:10; 14:4, 8, 17).
• The word harden also implies that God’s hardening of Pharaoh’s heart was a sovereign and just act, and that He did it to fulfill His purpose and plan through Pharaoh’s wickedness. It also implied that God’s hardening of Pharaoh’s heart was a response and a consequence of Pharaoh’s own hardening of his heart, and that God gave Pharaoh over to his sin and unbelief (Exodus 4:21; 7:3; 9:12; 10:1; 14:4, 8, 17; Romans 9:14–18; 1:24–28).
• The word harden also implies that God’s hardening of Pharaoh’s heart was a display and a proclamation of His power and glory, and that He did it to make His name and His salvation known to all the earth. It also implied that God’s hardening of Pharaoh’s heart was a preparation and a climax of His deliverance and redemption of His people, and that He did it to demonstrate His faithfulness and grace to His covenant people (Exodus 9:16; 10:1–2; 14:4, 17–18; Psalm 106:7–8; Isaiah 63:12–14).

Translation

Genre

The genre of the passage is historical narrative, which is a type of literature that records and interprets the events of the past from a particular perspective and purpose. Historical narrative often uses dialogue, description, and direct speech to convey the actions and motivations of the characters, and to communicate the themes and messages of the author. Historical narrative also often uses chronological, geographical, or thematic order to organize the events and to show the connections and implications of the events. Historical narrative is the most common genre in the Old Testament, especially in the books of Genesis to Esther, which cover the history of Israel from the creation to the exile.

Structure

The structure of the passage is based on the cycle of the plagues that God sent upon Egypt, which follows a general pattern of warning, execution, and response. The passage can be divided into three main sections, each corresponding to one of the plagues:

• The fifth plague: Disease on livestock (Exodus 9:1–7). This section begins with God’s command to Moses to warn Pharaoh of the plague (verses 1–4), followed by the execution of the plague that killed the livestock of the Egyptians but spared the livestock of the Israelites (verses 5–6), and ends with Pharaoh’s response of hardening his heart and not letting the people go (verse 7).
• The sixth plague: Boils on people and animals (Exodus 9:8–12). This section begins with God’s instruction to Moses and Aaron to perform the sign of throwing soot into the air (verse 8), followed by the execution of the sign that caused boils to break out on the Egyptians and their animals (verses 9–11), and ends with God’s response of hardening Pharaoh’s heart and not letting the people go (verse 12).
• The seventh plague: Hail and fire on the land (Exodus 9:13–35). This section begins with God’s command to Moses to warn Pharaoh of the plague (verses 13–19), followed by the execution of the plague that destroyed the crops and the people and animals who were outside, but spared the Israelites and their land (verses 22–26), and ends with Pharaoh’s response of confessing his sin and asking Moses to pray to the Lord to stop the hail, but later sinning again and hardening his heart (verses 27–35).

Rhetorical devices

• Wordplay is the use of words that have similar sounds or meanings, or that have multiple meanings, to create humor, irony, or emphasis. For example, in Exodus 9:9, the word for soot (פיח, piach) sounds like the word for mouth (פה, peh), which creates a contrast between the source and the effect of the plague. In Exodus 9:16, the word for raised (העמדתיך, heemadtikha) is related to the word for stand (עמד, amad), which creates a connection between God’s action and Pharaoh’s response. In Exodus 9:27, the word for sinned (חטאתי, khata’ti) is related to the word for sin offering (חטאת, khata’t), which creates an irony between Pharaoh’s confession and his need for atonement.
• Parallelism is the use of similar or contrasting words, phrases, or clauses to express related or opposite ideas, or to emphasize a point or a comparison. For example, in Exodus 9:4, the phrase “the LORD will make a difference” is repeated twice with different objects (between the livestock of Israel and the livestock of Egypt, and between the livestock of the Egyptians and the livestock of the Israelites), which creates a balance and a contrast between the two groups. In Exodus 9:14, the phrase “that you may know” is followed by two parallel clauses (that there is none like me in all the earth, and that by now I could have stretched out my hand and struck you and your people with pestilence), which creates a progression and a comparison between God’s uniqueness and power.
• Chiasm is the use of a symmetrical or inverted structure of words, phrases, or ideas to create a pattern or a contrast. For example, in Exodus 9:3, the phrase “the hand of the LORD” is followed by four pairs of chiastic terms (livestock in the field, horses, donkeys, camels, herds, flocks, very severe pestilence), which creates a rhythm and a climax of the plague. In Exodus 9:18–19, the phrase “at this time tomorrow” is followed by a chiastic structure of four clauses (I will cause very heavy hail to rain down, such as has never been in Egypt, from the day it was founded until now, now therefore send, bring your livestock and all that you have in the field to safety), which creates a contrast and a warning of the plague.
• Inclusio is the use of a word, phrase, or idea at the beginning and the end of a section to mark its boundaries or to emphasize its theme. For example, in Exodus 9:1–7, the phrase “let my people go, that they may serve me” is used at the beginning (verse 1) and the end (verse 7) of the section, which marks the fifth plague and emphasizes its purpose. In Exodus 9:13–35, the phrase “the heart of Pharaoh was hardened” is used at the beginning (verse 14) and the end (verse 35) of the section, which marks the seventh plague and emphasizes its result.
• Anaphora is the use of the same word or phrase at the beginning of successive sentences or clauses to create a repetition or a reinforcement. For example, in Exodus 9:15–16, the phrase “for if” is used three times at the beginning of three clauses (for if I had stretched out my hand and struck you and your people with pestilence, then you would have been cut off from the earth, but indeed for this purpose I have raised you up, that I may show my power in you, and that my name may be declared in all the earth), which creates a repetition and a reinforcement of God’s reason and plan for Pharaoh. In Exodus 9:22–23, the phrase “stretch out your hand” is used twice at the beginning of two clauses (stretch out your hand toward heaven, that there may be hail in all the land of Egypt, on man, on beast, and on every herb of the field, throughout the land of Egypt, and Moses stretched out his hand toward heaven), which creates a repetition and a reinforcement of God’s command and Moses’ obedience.
• Climax is the use of a series of words, phrases, or clauses that increase in intensity or importance to create a peak or a culmination. For example, in Exodus 9:6, the phrase “all the livestock of Egypt died” is followed by three clauses that increase in intensity or importance (but of the livestock of the children of Israel not one died, then Pharaoh sent, and indeed, not even one of the livestock of the Israelites was dead), which creates a climax and a contrast of the plague. In Exodus 9:24, the phrase “there was hail” is followed by four clauses that increase in intensity or importance (and fire mingled with the hail, so very heavy that there was none like it in all the land of Egypt since it became a nation, and the hail struck throughout the whole land of Egypt.

Figures of speech

• Metaphor is the use of a word or phrase that normally denotes one thing to refer to another thing, in order to suggest a resemblance or a comparison. For example, in Exodus 9:3, the phrase “the hand of the LORD” is a metaphor for God’s power and action, especially in relation to the plagues that He sent upon Egypt. In Exodus 9:16, the phrase “I have raised you up” is a metaphor for God’s sovereignty and purpose, especially in relation to Pharaoh’s role and destiny.
• Simile is the use of a word or phrase that compares one thing to another thing, using words such as like or as, in order to suggest a resemblance or a contrast. For example, in Exodus 9:18, the phrase “such as has never been in Egypt” is a simile that compares the hail to the previous plagues, in order to suggest its uniqueness and severity. In Exodus 9:24, the phrase “fire mingled with the hail” is a simile that compares the fire to the hail, in order to suggest its intensity and destruction.
• Personification is the use of a word or phrase that attributes human qualities or characteristics to something that is not human, in order to suggest a resemblance or a relationship. For example, in Exodus 9:7, the phrase “the heart of Pharaoh was hardened” is a personification that attributes human emotion and will to Pharaoh’s heart, in order to suggest his stubbornness and resistance to God’s will. In Exodus 9:29, the phrase “the earth is the LORD’s” is a personification that attributes ownership and dominion to the earth, in order to suggest God’s sovereignty and authority over all creation.
• Hyperbole is the use of a word or phrase that exaggerates or overstates something, in order to emphasize or magnify its importance or effect. For example, in Exodus 9:6, the phrase “all the livestock of Egypt died” is a hyperbole that exaggerates the extent and the impact of the plague, in order to emphasize God’s judgment and wrath on the Egyptians and their gods. In Exodus 9:25, the phrase “the hail struck every herb of the field and broke every tree of the field” is a hyperbole that overstates the damage and the destruction of the plague, in order to emphasize God’s power and sovereignty over the land of Egypt.
• Idiom is the use of a word or phrase that has a figurative or conventional meaning that is different from its literal meaning, in order to express a common or familiar idea or concept. For example, in Exodus 9:12, the phrase “the LORD hardened the heart of Pharaoh” is an idiom that has a figurative meaning of making Pharaoh stubborn and resistant to God’s will, rather than a literal meaning of making Pharaoh’s heart physically hard. In Exodus 9:29, the phrase “the earth is the LORD’s” is an idiom that has a conventional meaning of God’s ownership and dominion over all creation, rather than a literal meaning of God’s physical possession of the earth.
• Irony is the use of a word or phrase that conveys a meaning that is opposite or different from what is expected or intended, in order to create a contrast or a surprise. For example, in Exodus 9:27, the phrase “I have sinned this time” is an irony that conveys Pharaoh’s insincerity and hypocrisy, rather than his repentance and confession, as he continued to sin and harden his heart after the hail stopped. In Exodus 9:34, the phrase “he and his servants” is an irony that conveys Pharaoh’s influence and responsibility, rather than his isolation and innocence, as he and his servants sinned again and hardened their hearts after Moses left.

Word pictures

• In Exodus 9:3, the word for livestock (מקנה, miqneh) is related to the word for acquire, buy, own, or create (קנה, qanah), which creates a word picture of the livestock as the possession or property of the Egyptians and the Israelites, and as a sign of their wealth and status.
• In Exodus 9:9, the word for boil (שחין, shechin) is related to the word for dwell, abide, or settle (שחן, shachan), which creates a word picture of the boil as a persistent and invasive affliction that settled on the skin of the Egyptians and their animals.
• In Exodus 9:16, the word for raised (העמדתיך, heemadtikha) is related to the word for stand (עמד, amad), which creates a word picture of Pharaoh as someone who was raised up by God to stand before Him and to face His judgment and power.
• In Exodus 9:23, the word for fire (אש, esh) is related to the word for be or become (היה, hayah), which creates a word picture of the fire as a manifestation of God’s being and presence, and as a symbol of His holiness and wrath.

Textual variants

• In Exodus 9:7, some manuscripts of the Septuagint (LXX) and the Old Latin (OL) have the word “all” (πᾶς, pas; omnis) before the word “livestock” (κτήνη, kténē; pecus), which changes the meaning from “the livestock of Egypt died” to “all the livestock of Egypt died”. This affects the grammar by adding an adjective to modify the noun, and the interpretation by emphasizing the extent and the impact of the plague. However, this variant is likely a scribal error or an interpretive addition, as it contradicts the later verses that mention the livestock of the Egyptians again (Exodus 9:19–21, 25).
• In Exodus 9:12, some manuscripts of the LXX and the OL have the word “also” (καί, kaí; etiam) before the word “hardened” (ἐσκλήρυνεν, esklýrynen; induravit), which changes the meaning from “the LORD hardened the heart of Pharaoh” to “the LORD also hardened the heart of Pharaoh”. This affects the grammar by adding a conjunction to connect the verb, and the interpretation by implying that Pharaoh also hardened his own heart, or that someone else also hardened Pharaoh’s heart. However, this variant is likely a harmonization or a clarification, as it reflects the earlier verses that mention Pharaoh’s own hardening of his heart (Exodus 8:15, 32; 9:7, 34–35).
• In Exodus 9:29, some manuscripts of the LXX and the OL have the word “all” (πᾶς, pas; omnis) before the word “earth” (γῆ, gē; terra), which changes the meaning from “the earth is the LORD’s” to “all the earth is the LORD’s”. This affects the grammar by adding an adjective to modify the noun, and the interpretation by emphasizing the scope and the exclusivity of God’s ownership and dominion over all creation. However, this variant is likely a stylistic or a theological variation, as it reflects the later verses that mention God’s name and glory being declared in all the earth (Exodus 9:16; 10:2).

Translation recommendations

• Exodus 9:3 could be translated as “Behold, the hand of the LORD is on your possession that is in the field, on the horses, on the donkeys, on the camels, on the herds, and on the flocks — a very severe pestilence.” This translation preserves the wordplay between the words for livestock (מקנה, miqneh) and for acquire, buy, own, or create (קנה, qanah), and the parallelism between the words for hand (יד, yad) and for pestilence (דבר, dever).
• Exodus 9:9 could be translated as “And it will become fine dust in all the land of Egypt, and it will become on man and on beast a boil breaking out with sores in all the land of Egypt.” This translation preserves the wordplay between the words for boil (שחין, shechin) and for dwell, abide, or settle (שחן, shachan), and the repetition of the phrase “in all the land of Egypt”.
• Exodus 9:16 could be translated as “But indeed for this purpose I have made you stand, to show you my power, and that my name may be declared in all the earth.” This translation preserves the wordplay between the words for raised (העמדתיך, heemadtikha) and for stand (עמד, amad), and the parallelism between the words for power (כח, koach) and for name (שם, shem).

Disagreements between translators

There are some major disagreements between translators for this passage, especially regarding the meaning and the implication of the word “harden” (חזק, chazaq) in relation to Pharaoh’s heart. Some translators understand this word as implying that God actively and irresistibly hardened Pharaoh’s heart, making him more stubborn and rebellious against God’s will. Other translators understand this word as implying that God allowed or permitted Pharaoh’s heart to be hardened, confirming his own free choice and responsibility. This disagreement affects the interpretation of God’s sovereignty and justice, and Pharaoh’s accountability and culpability, in the Exodus event.

Some of the words that don’t translate well are

Some of the words from this passage that don’t translate well are the words for “livestock” (מקנה, miqneh) and “boil” (שחין, shechin), as they have multiple meanings and associations in the original Hebrew language that are not easily captured in English. The word for “livestock” can also mean “possession” or “property”, and it is related to the word for “acquire”, “buy”, “own”, or “create”. The word for “boil” can also mean “sore”, “ulcer”, or “inflammation”, and it is related to the word for “dwell”, “abide”, or “settle”. These words have wordplay and nuances that are lost or obscured in translation.

How other translations make the translation

Other Bible translations, such as the Masoretic text (MT), the Septuagint (LXX), and the Old Latin (OL), use different words or phrases in their translation of this passage, as well as various English translations, such as the NIV, NASB, or ESV. Some of the differences are:

• In Exodus 9:3, the MT has the word for “livestock” (מקנה, miqneh), while the LXX and the OL have the word for “cattle” (κτήνη, kténē; pecus). This difference affects the specificity and the scope of the plague, as the word for “livestock” is more general and inclusive than the word for “cattle”.
• In Exodus 9:9, the MT has the word for “boil” (שחין, shechin), while the LXX and the OL have the word for “ulcer” (ἕλκος, hélkos; ulcus). This difference affects the description and the severity of the plague, as the word for “boil” is more vague and mild than the word for “ulcer”.
• In Exodus 9:12, the MT has the word for “harden” (חזק, chazaq), while the LXX and the OL have the word for “strengthen” (ἐνίσχυσεν, enísky̱sen; confortavit). This difference affects the implication and the responsibility of the hardening of Pharaoh’s heart, as the word for “harden” is more passive and negative than the word for “strengthen”.
• In Exodus 9:18, the MT has the phrase “at this time tomorrow” (כָּעֵת מָחָר, ka’et machar), while the LXX and the OL have the phrase “about this hour tomorrow” (περὶ τὴν ὥραν ταύτην αὔριον, perì tēn hṓran taútēn aúrion; circa horam hanc cras). This difference affects the precision and the urgency of the warning of the plague, as the phrase “at this time tomorrow” is more exact and imminent than the phrase “about this hour tomorrow”.
• In Exodus 9:23, the MT has the word for “fire” (אש, esh), while the LXX and the OL have the word for “lightning” (ἀστραπή, astrapḗ; fulgur). This difference affects the nature and the symbolism of the plague, as the word for “fire” is more literal and elemental than the word for “lightning”.

Repetition of words, phrases, and concepts

• The phrase “let my people go, that they may serve me” is repeated four times in this passage (Exodus 9:1, 13, 17, 29), which shows the main purpose and demand of God to Pharaoh and the Egyptians, and the main theme and message of the Exodus event.
• The word for “harden” (חזק, chazaq) is repeated six times in this passage (Exodus 9:7, 12, 34, 34, 35, 35), which shows the main condition and action of Pharaoh’s heart, and the main reason and result of the plagues.
• The phrase “in all the land of Egypt” is repeated seven times in this passage (Exodus 9:9, 14, 18, 24, 25, 29, 34), which shows the extent and the scope of the plagues, and the contrast and the distinction between Egypt and Israel.

Some of the other translation issues include

• The use of the definite article with the word for “livestock” (מקנה, miqneh) in Exodus 9:3, 6, 19, 20, 21, 25, and 26, which may indicate a specific or a collective sense of the word, or a contrast or a distinction between the livestock of Egypt and the livestock of Israel.
• The use of the singular or the plural form of the word for “boil” (שחין, shechin) in Exodus 9:9, 10, 11, and 12, which may indicate a singular or a collective sense of the word, or a variation or a consistency of the plague.
• The use of the preposition “in” or “on” with the word for “man” and the word for “beast” in Exodus 9:9, 10, 19, 22, 23, and 25, which may indicate a different location or a different effect of the plague on the people and the animals.

Seeing Jesus

• This passage connects with a main theme that points me toward Christ, which is the theme of God’s deliverance and redemption of His people from slavery and sin. The plagues that God sent upon Egypt were not only judgments on the Egyptians and their gods, but also signs and wonders that demonstrated God’s power and grace to save His people from oppression and bondage. The plagues also foreshadowed the greater deliverance and redemption that God would accomplish through Christ, who would suffer and die on the cross to save His people from the slavery and penalty of sin, and who would rise again and reign as the King of kings and the Lord of lords over all the earth. As Paul writes in 1 Corinthians 10:1–4, the Israelites who experienced the Exodus were baptized into Moses in the cloud and in the sea, and they all ate the same spiritual food and drank the same spiritual drink, which was Christ, the Rock who followed them. Therefore, the Exodus event was a type and a shadow of the salvation that Christ would bring to His people by His death and resurrection.
• This passage does not provide a direct or explicit promise of the coming Messiah, like in Genesis 3:15 or Deuteronomy 18:15–18, but it does provide some indirect or implicit hints and clues of the coming Messiah, especially in relation to His identity and His mission. For example, in Exodus 9:16, God says to Pharaoh, “But indeed for this purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth.” This verse echoes the words of God to the prophet Isaiah, who prophesied about the coming Messiah and His servant role, in Isaiah 49:3, where God says to His Servant, “You are My Servant, Israel, in whom I will be glorified.” And in Isaiah 52:13, where God says, “Behold, My Servant shall deal prudently; He shall be exalted and extolled and be very high.” Therefore, this verse implies that God’s purpose and plan for Pharaoh was to display His power and glory through His judgment and salvation, and that this purpose and plan would be fulfilled and surpassed by His Servant, the Messiah, who would display God’s power and glory through His suffering and exaltation.
• This passage includes some symbols or typology/type of Christ, which are the elements or events that prefigure or represent Christ and His work in some way. For example, the plague of hail and fire that fell from the sky (Exodus 9:22–26) is a symbol or a type of Christ, who is the true and living Bread that came down from heaven to give life to the world (John 6:32–35). The hail and fire were signs of God’s judgment and wrath on the Egyptians, but also signs of God’s provision and grace for the Israelites, who were spared from the plague. Similarly, Christ is the sign of God’s judgment and wrath on sin, but also the sign of God’s provision and grace for His people, who are spared from the wrath of God by faith in Him. The hail and fire also destroyed the crops and the vegetation of the Egyptians, but preserved the crops and the vegetation of the Israelites. Similarly, Christ is the source of life and nourishment for His people, who feed on Him by His word and His Spirit, but He is also the cause of death and destruction for those who reject Him and His word.
• This passage does not include any explicit or direct Messianic prophecies or prophecies of the age to come, but it does include some implicit or indirect hints and clues of the future fulfillment and consummation of God’s kingdom and salvation in Christ. For example, in Exodus 9:16, God says to Pharaoh, “But indeed for this purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth.” This verse anticipates the universal and eternal proclamation and praise of God’s name and power in Christ, who is the name above every name, and who has been given all authority in heaven and on earth (Philippians 2:9–11; Matthew 28:18). In Exodus 9:29, Moses says to Pharaoh, “As soon as I have gone out of the city, I will spread out my hands to the LORD; the thunder will cease, and there will be no more hail, that you may know that the earth is the LORD’s.” This verse anticipates the final and complete submission and surrender of all things to the Lordship of Christ, who is the rightful and sovereign ruler of all creation, and who will put an end to all evil and rebellion, and bring peace and harmony to the new heavens and the new earth (1 Corinthians 15:24–28; Revelation 21:1–5).
• This passage does include some ideas related to redemption and/or salvation, which are the themes of God’s deliverance and redemption of His people from slavery and sin, and His provision and grace for His people in the midst of judgment and wrath. These themes are illustrated by the plagues that God sent upon Egypt, which were not only judgments on the Egyptians and their gods, but also signs and wonders that demonstrated God’s power and grace to save His people from oppression and bondage. These themes are also illustrated by the distinction that God made between the Egyptians and the Israelites, who were spared from the plagues and preserved from the destruction. These themes point to the greater redemption and salvation that God would accomplish through Christ, who would deliver His people from the slavery and penalty of sin, and who would provide His people with protection and blessing in the midst of the tribulation and the wrath of God.
• The New Testament does reference this passage or say something about this topic, especially in relation to God’s sovereignty and purpose, and His name and glory. For example, in Romans 9:17, Paul quotes Exodus 9:16, where God says to Pharaoh, “But indeed for this purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth.” Paul uses this verse to illustrate God’s sovereign right and freedom to choose whom He will have mercy on and whom He will harden, and to show His power and glory through His vessels of wrath and His vessels of mercy. Paul also uses this verse to explain God’s plan and promise for the Jews and the Gentiles, who are called by His name and who proclaim His name in all the earth. Similarly, in Revelation 16:1–21, John describes the seven bowls of God’s wrath that are poured out on the earth, which are reminiscent of the plagues of Egypt, especially the plague of hail and fire (Exodus 9:22–26; Revelation 16:17–21). John uses these plagues to depict God’s righteous and holy judgment on the beast and his followers, who worship the image of the beast and who bear the mark of his name. John also uses these plagues to reveal God’s sovereign and almighty power and glory, which are praised and acknowledged by the angels, the saints, and the altar in heaven.
• This passage aids my understanding of Christ and what He has done, as it foreshadows and typifies Christ and His work in some ways. For example, the plague of hail and fire that fell from the sky (Exodus 9:22–26) is a type of Christ, who is the true and living Bread that came down from heaven to give life to the world (John 6:32–35). The hail and fire were signs of God’s judgment and wrath on the Egyptians, but also signs of God’s provision and grace for the Israelites, who were spared from the plague. Similarly, Christ is the sign of God’s judgment and wrath on sin, but also the sign of God’s provision and grace for His people, who are spared from the wrath of God by faith in Him. The hail and fire also destroyed the crops and the vegetation of the Egyptians, but preserved the crops and the vegetation of the Israelites. Similarly, Christ is the source of life and nourishment for His people, who feed on Him by His word and His Spirit, but He is also the cause of death and destruction for those who reject Him and His word. Another example is the hardening of Pharaoh’s heart (Exodus 9:7, 12, 34, 35), which is a type of the hardening of the hearts of those who reject Christ and His gospel. The hardening of Pharaoh’s heart was a result of his own stubbornness and rebellion, but also a result of God’s sovereign and righteous judgment, which displayed His power and glory through Pharaoh’s resistance and downfall. Similarly, the hardening of the hearts of those who reject Christ and His gospel is a result of their own unbelief and sin, but also a result of God’s sovereign and righteous judgment, which displays His power and glory through their condemnation and destruction.
• This passage does prepare the way for Christ, as it describes a desperate shortcoming in Pharaoh and the Egyptians, and a tragic situation among the Israelites, that points to Christ as the only one who can come and meet the need and right the situation. For example, the shortcoming of Pharaoh and the Egyptians was their pride and idolatry, which made them resist and oppose God’s will and word, and which brought God’s judgment and wrath upon them. The situation of the Israelites was their slavery and oppression, which made them cry out and groan to God for help and deliverance, and which brought God’s mercy and grace upon them. These shortcoming and situation point to Christ as the only one who can come and humble the proud and idolatrous, and who can come and free the enslaved and oppressed. Christ is the only one who can reveal God’s will and word to the nations, and who can bring God’s judgment and wrath to the wicked, and God’s mercy and grace to the righteous. Christ is the only one who can fulfill God’s purpose and plan for His people, and who can show God’s power and glory in all the earth.

Interpretation

Interfaith Differences

There are some interfaith differences in the interpretation of this passage, as different religions have different views on the nature and purpose of the plagues, the role and identity of Moses, and the significance and meaning of the Exodus event:

• Muslims believe that the plagues were sent by Allah as a punishment and a warning to Pharaoh and his people, who were arrogant and oppressive, and who denied the signs and the message of Allah. Muslims also believe that Moses was a prophet and a messenger of Allah, who was sent to guide and deliver the Israelites, and to confront and challenge Pharaoh. Muslims also believe that the Exodus event was a sign and a proof of Allah’s power and mercy, and a lesson and a reminder for the believers and the unbelievers
• Jews believe that the plagues were sent by God as a judgment and a demonstration to Pharaoh and his people, who were stubborn and rebellious, and who refused to acknowledge and obey God. Jews also believe that Moses was a leader and a teacher of Israel, who was chosen and empowered by God to liberate and instruct the Israelites, and to confront and defy Pharaoh. Jews also believe that the Exodus event was a miracle and a covenant of God, and a foundation and a celebration of Judaism
• Christians believe that the plagues were sent by God as a deliverance and a revelation to Pharaoh and his people, who were proud and idolatrous, and who resisted and opposed God’s will and word. Christians also believe that Moses was a type and a shadow of Christ, who was appointed and inspired by God to redeem and represent the Israelites, and to face and overcome Pharaoh. Christians also believe that the Exodus event was a foreshadow and a fulfillment of Christ, and a symbol and a reality of salvation

Denominational Differences

There are some denominational differences in the interpretation of this passage, as different Christian groups have different views on the sovereignty and the responsibility of God and Pharaoh, the nature and the extent of the plagues, and the application and the implication of the Exodus event:

• Calvinists believe that God sovereignly and unconditionally hardened Pharaoh’s heart, according to His eternal decree and His righteous purpose, and that Pharaoh was fully responsible and accountable for his sin and rebellion, according to God’s holy law and His just judgment. Calvinists also believe that the plagues were literal and historical events, that showed God’s absolute power and glory, and that the Exodus event was a picture and a promise of God’s electing grace and saving mercy.
• Arminians believe that God allowed or permitted Pharaoh’s heart to be hardened, according to His foreknowledge and His moral government, and that Pharaoh freely and willingly chose to sin and resist God, according to his own nature and his own accountability. Arminians also believe that the plagues were symbolic and prophetic events, that showed God’s universal love and grace, and that the Exodus event was a condition and a response of God’s prevenient grace and human faith.
• Mormons believe that God influenced or persuaded Pharaoh’s heart to be hardened, according to His plan and His wisdom, and that Pharaoh acted and reacted according to his agency and his intelligence. Mormons also believe that the plagues were physical and spiritual events, that showed God’s restoration and progression, and that the Exodus event was a preparation and a continuation of God’s covenant and revelation.
• Catholics believe that God cooperated or concurred with Pharaoh’s heart to be hardened, according to His providence and His justice, and that Pharaoh cooperated or concurred with God’s action and permission. Catholics also believe that the plagues were natural and supernatural events, that showed God’s intervention and mediation, and that the Exodus event was a typology and a sacrament of God’s salvation and church.

Doctrinal Foundations

• For the doctrine of God’s sovereignty and providence: Genesis 50:20; Job 42:2; Psalm 115:3; Isaiah 46:9–10; Daniel 4:35; Romans 8:28–30; Ephesians 1:11; Revelation 4:11.
• For the doctrine of human responsibility and accountability: Deuteronomy 30:19–20; Joshua 24:15; 1 Samuel 15:22–23; Ezekiel 18:20–32; Matthew 12:36–37; John 3:16–21; Romans 2:5–11; James 4:17.
• For the doctrine of salvation and redemption: Psalm 49:7–15; Isaiah 53:4–6; Mark 10:45; John 1:29; Acts 4:12; Romans 3:21–26; Ephesians 2:8–9; 1 Peter 1:18–19.

Practical lessons

This passage teaches us some practical lessons about God, man, and ourselves.

What does this passage tell us about God?

• His sovereignty and providence, as He controls and directs all things according to His eternal decree and His righteous purpose, and as He raises up and brings down rulers and nations according to His will and His wisdom.
• His power and glory, as He displays and demonstrates His unmatched and unrivaled might and majesty, and as He reveals and declares His name and His nature in all the earth.
• His justice and wrath, as He judges and punishes the wicked and the rebellious, and as He executes and pours out His righteous and holy anger and vengeance on sin and evil.
• His mercy and grace, as He delivers and redeems His people from slavery and oppression, and as He provides and protects His people from judgment and destruction.
• His faithfulness and covenant, as He remembers and keeps His promises and His word to His people, and as He establishes and confirms His relationship and His agreement with His people.

What does this passage tell us about man?

• His sin and rebellion, as he disobeys and resists God’s will and word, and as he worships and serves idols and false gods.
• His pride and stubbornness, as he refuses and rejects God’s signs and warnings, and as he hardens and persists in his own way and his own heart.
• His accountability and responsibility, as he faces and suffers the consequences and the outcomes of his choices and actions, and as he reaps and bears the fruit and the result of his sin and rebellion.
• His need and dependence, as he cries out and groans to God for help and deliverance, and as he relies on and trusts in God’s power and grace.
• His confession and repentance, as he acknowledges and admits his sin and guilt, and as he turns and changes his mind and his heart toward God.

What does this passage demand of me?

• To submit and surrender to God’s sovereignty and providence, and to acknowledge and accept His will and His wisdom in all things.
• To worship and glorify God’s power and glory, and to praise and proclaim His name and His nature in all the earth.
• To fear and respect God’s justice and wrath, and to avoid and flee from sin and evil that provoke and incur His righteous and holy anger and vengeance.
• To receive and appreciate God’s mercy and grace, and to depend on and rejoice in His deliverance and redemption from slavery and oppression.
• To obey and keep God’s faithfulness and covenant, and to honor and cherish His promises and His word to His people.

How should this passage change the way I relate to people?

• To love and serve God’s people, as He loves and serves them, and as He provides and protects them from judgment and destruction.
• To warn and persuade the wicked and the rebellious, as He warns and persuades them, and as He displays and demonstrates His power and glory to them.
• To pray and intercede for the oppressed and the afflicted, as He hears and answers them, and as He delivers and redeems them from slavery and oppression.
• To confront and challenge the proud and the idolatrous, as He confronts and challenges them, and as He judges and punishes them for their sin and rebellion.
• To forgive and restore the repentant and the humble, as He forgives and restores them, and as He shows and extends His mercy and grace to them.

How does this passage prompt me to pray to God?

• To thank and praise Him for His sovereignty and providence, His power and glory, His justice and wrath, His mercy and grace, and His faithfulness and covenant.
• To confess and repent of my sin and rebellion, my pride and stubbornness, and my unbelief and resistance to His will and His word.
• To ask and seek His help and deliverance, His protection and blessing, and His guidance and instruction in all things.
• To intercede and plead for His people and His church, His kingdom and His glory, and His salvation and His redemption in all the earth.
• To submit and surrender to His plan and His purpose, His authority and His rule, and His name and His nature in all things.

How does this passage challenge me to grow as a Christian?

• To trust and follow God’s sovereignty and providence, and to align and conform my will and my wisdom to His will and His wisdom in all things.
• To reflect and manifest God’s power and glory, and to share and testify His name and His nature in all the earth.
• To hate and resist sin and evil, and to repent and forsake them, and to seek and pursue holiness and righteousness in all things.
• To receive and enjoy God’s mercy and grace, and to express and demonstrate them to others, and to live and walk by His Spirit and His word in all things.
• To obey and keep God’s faithfulness and covenant, and to study and apply His promises and His word to His people, and to live and hope for His coming and His kingdom in all things.

Study Summary

Exodus 9 is a chapter that narrates the ongoing confrontation between Moses, the chosen messenger of the Lord, and Pharaoh, the ruler of Egypt, over the release of the Israelites from slavery. The chapter is divided into three main sections, each describing a different plague that God sent upon Egypt as a sign of His power and judgment, and as a means of His deliverance and redemption for His people. The chapter also shows the contrast and the distinction between the Egyptians and the Israelites, who were spared and protected from the plagues, and the hardening and the resistance of Pharaoh’s heart, despite witnessing God’s mighty acts. The chapter reveals God’s sovereignty and providence, His justice and wrath, His mercy and grace, and His faithfulness and covenant, as well as man’s sin and rebellion, his pride and stubbornness, his accountability and responsibility, his need and dependence, and his confession and repentance. The chapter also connects with the main theme of the Exodus event, which is God’s deliverance and redemption of His people from slavery and oppression, and foreshadows and typifies the greater deliverance and redemption that God would accomplish through Christ, who is the true and ultimate deliverer and redeemer of His people from sin and death.

The first section of the chapter (verses 1–7) describes the fifth plague, which was a disease on the livestock of Egypt. God instructed Moses to warn Pharaoh that if he refused to let the Israelites go, God would send a very severe pestilence on all the livestock of Egypt, including the horses, the donkeys, the camels, the oxen, and the sheep. However, God also promised to make a difference between the livestock of Israel and the livestock of Egypt, so that none of the Israelites’ livestock would die. The next day, God fulfilled His word, and all the livestock of Egypt died, but none of the livestock of Israel died. Pharaoh sent to check, and confirmed that it was true, but he still hardened his heart and did not let the people go. This plague was directed against the Egyptian god Hathor, who was thought to be a mother goddess in the form of a cow, and who represented fertility and prosperity. God showed that He was the true source of life and blessing, and that He had the power to give and to take away, according to His will and His wisdom. God also showed His mercy and grace to His people, by sparing and preserving their livestock, which was a sign of their wealth and status. God also showed His distinction and separation of His people from the Egyptians, by making a clear difference between them, and by setting them apart for His purpose and His glory.

The second section of the chapter (verses 8–12) describes the sixth plague, which was boils on the skin of the Egyptians. God instructed Moses and Aaron to take handfuls of ashes from a furnace and throw them into the air in front of Pharaoh, and they would become fine dust over all the land of Egypt, and cause boils to break out on man and beast. Moses and Aaron did as God commanded, and the ashes caused boils to erupt on the Egyptians and their animals. The boils were so severe that the magicians could not stand before Moses, because they also had boils on them. But the Lord hardened Pharaoh’s heart, and he did not listen to them, as the Lord had said. This plague was directed against the Egyptian god Imhotep, who was thought to be the god of medicine and healing, and who was depicted as a man holding a papyrus scroll. God showed that He was the true healer and physician, and that He had the power to afflict and to heal, according to His justice and His mercy. God also showed His wrath and judgment on the Egyptians, by afflicting them with painful and persistent boils, which were a sign of their uncleanness and their curse. God also showed His protection and favor to His people, by keeping them from the boils, which were a sign of their cleanness and their blessing. God also showed His sovereignty and purpose over Pharaoh’s heart, by hardening it, and by fulfilling His word and His plan.

The third section of the chapter (verses 13–35) describes the seventh plague, which was hail and fire from the sky. God instructed Moses to rise early in the morning and go to Pharaoh, and tell him that if he did not let the Israelites go, God would send a very heavy hail, such as had never been seen in Egypt since its founding, and it would strike every man and beast, and every herb and tree in the field. God also told Moses to warn Pharaoh and his servants to bring their livestock and their servants into their houses, lest they die. God also said that He had raised up Pharaoh for this purpose, to show His power in him, and to declare His name in all the earth. God also said that He could have wiped out Pharaoh and his people with a plague, but He had spared them for His sake. God also said that He knew that Pharaoh and his servants did not yet fear Him. Moses did as God commanded, and stretched out his rod toward heaven, and the Lord sent thunder and hail, and fire darted to the ground, and the hail and the fire mingled together, and it was very heavy. The hail struck every man and beast, and every herb and tree in the field, throughout all the land of Egypt. Only in the land of Goshen, where the Israelites were, there was no hail. Pharaoh sent for Moses and Aaron, and confessed that he had sinned, and that the Lord was righteous, and he and his people were wicked. He asked Moses to pray to the Lord to stop the hail, and he would let the people go. Moses agreed, and said that he would spread out his hands to the Lord, and the thunder and the hail would cease, and Pharaoh would know that the earth belonged to the Lord. But Moses also said that he knew that Pharaoh and his servants did not yet fear the Lord. Moses went out of the city and spread out his hands to the Lord, and the thunder and the hail ceased, and the rain was not poured on the earth. But when Pharaoh saw that the rain, the hail, and the thunder had ceased, he sinned yet more, and he hardened his heart, he and his servants. So the heart of Pharaoh was hard; neither would he let the children of Israel go, as the Lord had spoken by Moses. This plague was directed against the Egyptian god Nut, who was thought to be the goddess of the sky, and who was depicted as a woman arched over the earth. God showed that He was the true ruler and creator of the heavens and the earth, and that He had the power to send and to stop the rain, the hail, and the thunder, according to His word and His will. God also showed His grace and patience to Pharaoh and his people, by giving them a warning and a chance to escape the plague, and by stopping the plague when Pharaoh asked. God also showed His mercy and protection to His people, by keeping them from the hail, which was a sign of His covenant and His presence with them. God also showed His revelation and glory to Pharaoh and his people, by displaying His power and His name in all the earth, and by claiming His ownership and His dominion over the earth.

In conclusion, Exodus 9 is a chapter that shows the conflict and the contrast between God and Pharaoh, between the Israelites and the Egyptians, and between obedience and disobedience. The chapter also shows the connection and the continuity between the Exodus event and the salvation in Christ, who is the fulfillment and the consummation of God’s deliverance and redemption of His people from slavery and sin. The chapter also shows the application and the implication of the Exodus event for the people of God today, who are called to trust and follow God’s sovereignty and providence, to worship and glorify God’s power and glory, to fear and respect God’s justice and wrath, to receive and appreciate God’s mercy and grace, and to obey and keep God’s faithfulness and covenant.

Additional questions

Egypt held a polytheistic religious system, what or who was the god of the livestock, and how did the fifth plague attack the livestock god of Egypt?

According to the web search results, the most popular of the three great bull cults of ancient Egypt was the cult of Apis, which was related to the worship of Hathor, the cow-headed goddess of fertility and prosperity1. The fifth plague that God sent upon Egypt was a disease or pestilence that killed all the livestock of Egypt, but spared the livestock of Israel (Exodus 9:1–7). This plague was a direct attack on the Egyptian god Hathor and her son Apis, who represented the wealth and status of the Egyptians. God showed that He had the power to give and take away life and blessing, and that He made a distinction between His people and the Egyptians.

Tell me more about the three great bull cults of ancient egypt

The three great bull cults of ancient Egypt were the cults of Apis, Buchis, and Mnevis, which were related to the worship of Hathor or Bat, the cow-headed goddesses of fertility and prosperity. These cults involved the identification and veneration of a sacred bull, which was believed to be the incarnation or the manifestation of a god, such as Ptah, Montu, or Re. The sacred bull was marked by specific signs, such as a white diamond on its forehead, or a scarab under its tongue. The sacred bull was treated with great honor and respect, and was given a luxurious life and a splendid burial. The sacred bull was also consulted as an oracle, and was celebrated in festivals and processions. The cults of Apis, Buchis, and Mnevis were popular and influential throughout ancient Egyptian history, and were continued by the Greeks and the Romans, who associated them with their own gods, such as Serapis, Zeus, and Helios

Each of the plagues in the book of Exodus was Yahweh’s showing that He is greater than the gods of Egypt. Which Ancient Egyptian god did the plague of boils attack? Please provide the name of the god. What was that god known for? How was that god worshiped by the Egyptians? How did the plague show that Yahweh was greater?

The plague of boils was the sixth plague that God sent upon Egypt as a sign of His power and judgment, and as a means of His deliverance and redemption for His people. The plague of boils was directed against the Egyptian god Imhotep, who was thought to be the god of medicine and healing, and who was depicted as a man holding a papyrus scroll. Imhotep was also known as a deified architect, engineer, and physician, who was credited with designing and building the first pyramid, the Step Pyramid of Djoser, and who was regarded as the patron of scribes and craftsmen. Imhotep was worshiped by the Egyptians as a healer and a wise man, who could cure diseases and injuries, and who could reveal the secrets of the universe. Imhotep was also associated with Thoth, the god of wisdom and writing, and with Ptah, the god of creation and craftsmanship. Imhotep had several temples and shrines dedicated to him, where people would bring offerings and seek his help and guidance. Imhotep was also honored with festivals and processions, where his statues and relics were carried and displayed

The plague of boils showed that Yahweh was greater than Imhotep and all the other Egyptian gods, because He had the power to afflict and to heal, according to His justice and His mercy. The plague of boils caused painful and persistent sores to erupt on the skin of the Egyptians and their animals, which were a sign of their uncleanness and their curse. The plague of boils also affected the magicians, who were the priests of the Egyptian religion, and who could not stand before Moses, because they also had boils on them. The plague of boils showed that Imhotep and the other Egyptian gods could not heal or protect their people from the disease, and that they were powerless and worthless before the true God. The plague of boils also showed that Yahweh was gracious and merciful to His people, the Israelites, who were spared and protected from the plague, and who were a sign of His cleanness and His blessing. The plague of boils showed that Yahweh was the true healer and physician, who could cure and restore His people from their slavery and oppression, and who could reveal and fulfill His purpose and His plan for His people

Each of the plagues in the book of Exodus was Yahweh’s showing that He is greater than the gods of Egypt. Which Ancient Egyptian god did the plague of the death of the livestock attack? Please provide the name of the god. What was that god known for? How was that god worshiped by the Egyptians? How did the plague show that Yahweh was greater?

The plague of the death of the livestock was the fifth plague that God sent upon Egypt as a sign of His power and judgment, and as a means of His deliverance and redemption for His people. The plague of the death of the livestock was directed against the Egyptian god Apis, who was also known as Hapis or Hapi-ankh. Apis was the most popular of the three great bull cults of ancient Egypt, which also included Buchis and Mnevis. Apis was thought to be the son of Hathor, the cow-headed goddess of fertility and prosperity, and the incarnation or the manifestation of Ptah, the god of creation and craftsmanship. Apis was also associated with Osiris, the god of the underworld and the resurrection, and was considered to be his living image and his ba, or soul. Apis was depicted as a bull with specific markings, such as a white diamond on his forehead, a vulture wing on his back, and a scarab under his tongue. Apis was worshiped by the Egyptians as a sacred bull, who represented life and strength, and who could provide healing and guidance. Apis had several temples and shrines dedicated to him, especially in Memphis, where he was kept and cared for by priests. Apis was also honored with festivals and processions, where his statues and relics were carried and displayed. Apis was also consulted as an oracle, and his movements and actions were interpreted as signs and messages from the gods

The plague of the death of the livestock showed that Yahweh was greater than Apis and all the other Egyptian gods, because He had the power to give and take away life and blessing, and to make a distinction and a separation between His people and the Egyptians. The plague of the death of the livestock caused all the livestock of Egypt to die, including the horses, the donkeys, the camels, the oxen, and the sheep, but none of the livestock of Israel died. The plague of the death of the livestock showed that Apis and the other Egyptian gods could not protect or preserve their people or their animals from the disease, and that they were powerless and worthless before the true God. The plague of the death of the livestock also showed that Yahweh was merciful and gracious to His people, the Israelites, by sparing and preserving their livestock, which was a sign of their wealth and status. The plague of the death of the livestock showed that Yahweh was the true source and giver of life and blessing, and that He had the power to deliver and redeem His people from slavery and oppression.

Each of the plagues in the book of Exodus was Yahweh’s showing that He is greater than the gods of Egypt. Which Ancient Egyptian god did the plague of hail attack? Please provide the name of the god. What was that god known for? How was that god worshiped by the Egyptians? How did the plague show that Yahweh was greater?

The plague of hail was the seventh plague that God sent upon Egypt as a sign of His power and judgment, and as a means of His deliverance and redemption for His people. The plague of hail was directed against the Egyptian god Nut, who was thought to be the goddess of the sky, and who was depicted as a woman arched over the earth. Nut was also known as the mother of the sun god Re, and the other major gods of the Ennead, such as Osiris, Isis, Set, and Nephthys. Nut was worshiped by the Egyptians as a sky goddess, who represented the cosmic order and the cycle of life and death. Nut had several temples and shrines dedicated to her, especially in Heliopolis, where she was associated with the sun god Re. Nut was also honored with festivals and rituals, where her statues and images were carried and displayed. Nut was also believed to swallow the sun at night and give birth to it in the morning, and to protect and nourish the souls of the dead in the afterlife

The plague of hail showed that Yahweh was greater than Nut and all the other Egyptian gods, because He had the power to send and to stop the hail, the thunder, and the fire, according to His word and His will. The plague of hail caused heavy and destructive hailstones to fall from the sky, mixed with fire and thunder, which struck every man and beast, and every herb and tree in the field, throughout all the land of Egypt. The plague of hail showed that Nut and the other Egyptian gods could not control or protect the sky or the earth from the hail, and that they were powerless and worthless before the true God. The plague of hail also showed that Yahweh was gracious and merciful to Pharaoh and his people, by giving them a warning and a chance to escape the plague, and by stopping the plague when Pharaoh asked. The plague of hail also showed that Yahweh was merciful and protective to His people, the Israelites, by keeping them from the hail, which was a sign of His covenant and His presence with them. The plague of hail showed that Yahweh was the true ruler and creator of the heavens and the earth, and that He had the power to deliver and redeem His people from slavery and oppression

Was there any importance to the tossing of suit from the furnace into the air to start the plague of boils?

Yes, there was some importance to the tossing of soot from the furnace into the air to start the plague of boils. According to some biblical scholars and commentators, the soot from the furnace may have symbolized or reminded the Egyptians of the oppression and the suffering of the Israelites, who were forced to make bricks for the Egyptians. The furnace may have also represented the fiery judgment and wrath of God, who was about to punish the Egyptians for their sin and rebellion. The tossing of the soot into the air may have also indicated the spread and the severity of the plague, which would cover the whole land of Egypt, and affect both people and animals

Tell me about how God hardened pharaoh’s heart at the sixth plague

The sixth plague was the plague of boils, which caused painful and persistent sores to erupt on the skin of the Egyptians and their animals. The plague of boils was directed against the Egyptian god Imhotep, who was thought to be the god of medicine and healing. The plague of boils showed that Yahweh was greater than Imhotep and all the other Egyptian gods, because He had the power to afflict and to heal, according to His justice and His mercy.

The Bible tells us that at the sixth plague, God hardened Pharaoh’s heart, and he did not listen to Moses and Aaron, as the Lord had said (Exodus 9:12). This was different from the previous five plagues, where the Bible says that either Pharaoh’s heart was hardened, or that he hardened his own heart. There are different explanations for why God hardened Pharaoh’s heart at the sixth plague, and what it means for God’s sovereignty and human responsibility. Here are some possible answers:

• Some scholars suggest that God hardened Pharaoh’s heart as a judicial act, meaning that God gave Pharaoh over to his own sin and rebellion, and confirmed his choice to resist God’s will and word. God did not force Pharaoh to sin, but He allowed him to reap the consequences of his sin, and He used his sin to accomplish His purpose and plan. This view maintains that Pharaoh was still responsible and accountable for his actions, and that God was still righteous and holy in His judgment12
• Some scholars suggest that God hardened Pharaoh’s heart as a rhetorical device, meaning that God used a figure of speech to emphasize His power and glory, and to contrast His sovereignty with Pharaoh’s impotence. God did not literally harden Pharaoh’s heart, but He spoke in a hyperbolic way to show that He was in control of the situation, and that He was able to overcome Pharaoh’s opposition and resistance. This view maintains that Pharaoh still had free will and choice, and that God was still gracious and merciful in His dealings34
• Some scholars suggest that God hardened Pharaoh’s heart as a theological mystery, meaning that God acted in a way that is beyond our human understanding and comprehension, and that we cannot fully explain or reconcile. God did not violate Pharaoh’s free will, but He also did not relinquish His sovereignty. God did not compromise His justice, but He also did not negate His grace. God did not act arbitrarily, but He also did not act predictably. This view maintains that Pharaoh and God were both involved in the hardening of Pharaoh’s heart, and that we have to accept the tension and the paradox of the biblical text.

Tell me more about Exodus 9:27–28 where Pharaoh admits his sin and wickedness

Exodus 9:27–28 records the confession of Pharaoh after the seventh plague of hail and fire that God sent upon Egypt. Pharaoh said to Moses and Aaron, “I have sinned this time. The LORD is righteous, and I and my people are wicked. Entreat the LORD, that there may be no more mighty thundering and hail, for it is enough. I will let you go, and you shall stay no longer.”

This confession was different from the previous ones that Pharaoh made after the second, fourth, and fifth plagues, where he only asked Moses to pray for the removal of the plagues, but did not admit his sin or acknowledge God’s righteousness. This confession was also more humble and sincere than the later ones that Pharaoh made after the eighth and ninth plagues, where he tried to bargain with Moses and limit the scope of the Israelites’ departure.

However, this confession was not genuine or lasting, as Pharaoh soon changed his mind and hardened his heart again, and refused to let the Israelites go, as the Lord had predicted. Pharaoh’s confession was only produced by his fear and pain, not by his faith and repentance. Pharaoh’s confession was only a lip service, not a heart change. Pharaoh’s confession was only a temporary relief, not a permanent solution.

Therefore, Pharaoh’s confession shows us the insufficiency and the futility of a superficial and a false confession, which does not lead to a true and a lasting conversion. Pharaoh’s confession also shows us the necessity and the urgency of a sincere and a genuine confession, which leads to a true and a lasting salvation. Pharaoh’s confession also shows us the grace and the patience of God, who gives many opportunities and warnings to the sinner, and who desires the sinner to repent and be saved

Daniel Coulter is a Pronomian Christian and encourages the use of the Historical Grammatical Hermeneutic when digging deeper into the scriptures. In his day job, he works as a Product Owner in Finance Technology. He has a deep love of people and the Word of God.

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