Exodus 9:32

_AND THE FLAX AND THE BARLEY WAS SMITTEN: FOR THE BARLEY WAS IN THE EAR, AND THE FLAX WAS BOLLED._ The flax and barley was smitten ... The peculiarities that are mentioned in these cereal products arise from the climate and physical constitution of Egypt. In that country flax and barley are almost ripe when wheat and rye (spelt) are green. And hence, the flax must have been "bolled" - i:e., risen in stalk or podded in February, thus fixing the particular month when the event took place. Barley ripens about a month earlier than wheat. Flax and barley are generally ripe in March, wheat and rye х_ KUCEMET_ (H3698); Septuagint, hee olura, spelt] are ripe in April. That kussemeth cannot be rye is evident from the fact, that this cereal is produced only in northern latitudes, and is unknown in Egypt. This word occurs in two other passages ...

22-35 Woful havoc this hail made: it killed both men and cattle; the corn above ground was destroyed, and that only preserved which as yet was not come up. The land of Goshen was preserved. God causes rain or hail on one city and not on another, either in mercy or in judgment. Pharaoh humbled himself to Moses. No man could have spoken better: he owns himself wrong; he owns that the Lord is righteous; and God must be justified when he speaks, though he speaks in thunder and lightning. Yet his heart was hardened all this while. Moses pleads with God: though he had reason to think Pharaoh would repent of his repentance, and he told him so, yet he promises to be his friend. Moses went out of the city, notwithstanding the hail and lightning which kept Pharaoh and his servants within doors. Peace with God makes men thunder-proof. Pharaoh was frightened by the tremendous judgment; but when tha...

Verse Exodus 9:32. _BUT THE WHEAT AND THE RYE WERE NOT SMITTEN_] _Wheat_, _chittah_, which Mr. Parkhurst thinks should be derived from the Chaldee and Samaritan חטי _chati_, which signifies _tender_, _delicious, delicate_, because of the superiority of its _flavour_, c., to every other kind of grain. But this term in Scripture appears to mean any kind of _bread-corn_. _Rye_, כסמת cussemeth, from _casam, to have long hair_ and hence, though the particular species is not known, the word must mean some _bearded_ grain. The Septuagint call it ολυρα, the Vulgate _for_, and Aquila ζεα, which signify the grain called _spelt_; and some suppose that _rice_ is meant. Mr. Harmer, referring to the double harvest in Egypt mentioned by Dr. Pocock, says that the circumstance of the wheat and the rye being אפילת aphilo

With the plague of hail begins the last series of plagues, which differ from the former both in their severity and their effects. Each produced a temporary, but real, change in Pharaoh’s feelings. Exodus 9:14 ALL MY PLAGUES - This applies to all the plagues which follow; the effect of each was foreseen and foretold. The words “at this time” point to a rapid and continuous succession of blows. The plagues which precede appear to have been spread over a considerable time; the first message of Moses was delivered after the early harvest of the year before, when the Israelites could gather stubble, i. e. in May and April: the second mission, when the plagues began, was probably toward the end of June, and they went on at intervals until the winter; this plague was in February; see...

EXPOSITION The plague of hail impressed the Pharaoh more than any previous one. It was the first which had inflicted death on men. It was a most striking and terrible manifestation. It was quite unlike anything which the Egyptians had ever experienced before (Exodus 9:18, Exodus 9:24). It was, by manifest miracle, made to fall on the Egyptians only (Exodus 9:26). Pharaoh was therefore more humbled than ever previously. He acknowledged that he "had_ _sinned" (Exodus 9:27); he added a confession that "Jehovah_ _[alone] was righteous, he and his people wicked" (_ibid._)_. _And, as twice before, he expressed his wi

BUT THE WHEAT AND THE RYE WERE NOT SMITTEN,.... Bruised, broken, beat down, and destroyed by hail: the word by us rendered "rye", and by other "fitches" or "spelt", is thought by Dr. Shaw q to be "rice", of which there were and still are plantations in Egypt; whereas rye is little, if at all known in those countries, and besides is of the quickest growth; and he observes that rice was the "olyra" of the ancient Egyptians, by which word the Septuagint render the Hebrew word here; and from Pliny r we learn, that "olyra", and "oryza", or rice, are the same, and which with the Greeks is "zea", by which some translate the word here: FOR THEY WERE NOT GROWN UP; and so their leaves, as the same traveller observes, were at that time of so soft and yielding a nature, that the hail by meeting with no resistance, as from the flax and barley, did them no harm; and so the Septuagint and Vulgate Lati...

CHAPTER 9 THE FIFTH, SIXTH, AND SEVENTH PLAGUES _ 1. The fifth plague: the grievous murrain (Exodus 9:1)_ 2. The sixth plague: boils (Exodus 9:8) 3. The warning given (Exodus 9:13) 4. The seventh plague: hail (Exodus 9:22) In the demand God calls Himself “the Lord God of the Hebrews” (see also Exodus 9:13 and Exodus 10:3). The fifth plague strikes animal creation. cattle, such as mentioned in the opening of this chapter, formed the most important part

EXODUS 7:14 TO EXODUS 12:36. THE TEN PLAGUES. How deeply this series of events imprinted itself on the mind and heart of the nation is shown by the fulness with which the three sources report them. J 1° 2° 4° 5° 7° 8° 9° 10° E 1° 7° 8° 9° 10° P 1° 2° 3° 6° 10° 1°, river turned to blood; 2°, frogs; 3°, fice (gnats); 4°, flies; 5°, murrain; 6°, boils; 7°, hail; 8°, locusts; 9°, darkness; 10°, death of firstborn. A sound historical judgment will conclude, both from this fact and from the nature of the occurrences mentioned, as well as from the need for _some_ such group of causes to account for the escape of the tribes, that the traditions have a firm foothold in real events. But since not less than four centuries intervened between the events and the earliest of our sources, it is not to b

Exodus 7:14 to Exodus 11:5 _The first nine Plagues_ The narrative of the Plagues, like that of the preceding Chapter s, is composite. The details of the analysis depend partly upon literary criteria, partly upon differences in the representation, which are not isolated, but recurrent, and which moreover _accompany_the literary differences and support the conclusions based upon them, the differences referred to often also agreeing remarkably with corresponding differences in the parts of the preceding narrative, especially in Exodus 3:1 to Exodus 7:13, which have already, upon independent grounds, been assigned to P, J, and E, respectively. N

FOR THEY WERE NOT GROWN UP— Margin of our Bibles—_were hidden_ or _dark._ Bochart reads it, _for they were not yet eared._ Parkhurst, from Fuller, upon the word [אפל] _apel,_ observes, that _hidden,_ its true meaning, here signifies _concealed,_ or _involved in the hose_ or _blade:_ for Pliny informs us, that, in Egypt, barley is cut in the sixth month after sowing, bread-corn the seventh; barley-harvest being in April, wheat and rye in May. In the plague of hail, therefore, the stalks of barley, being become pretty hard and stiff, resisted the hail, and so were broken off; whereas the wheat-stalks, being tender and flexible, gently yielded to the stroke of the hail, and so escaped its violence, and preserved the wheat in the _hose._ This interpretation agrees with Bochart. The _wheat and rye_ here mentioned were not such as we use. The _wheat_ is supposed by some to be a kind of grain,...