Exodus 9:15

Jerome's Latin Vulgate

Nunc enim extendens manum percutiam te, et populum tuum peste, peribisque de terra.

Parallel Translations

Clementine Latin Vulgate (1592)
et recordabor fœderis mei vobiscum, et cum omni anima vivente quæ carnem vegetat : et non erunt ultra aquæ diluvii ad delendum universam carnem.

Nova Vulgata (1979)
Nunc enim extendens manum si percussissem te et populum tuum peste, perisses de terra.

Bible Verse Review
  from Treasury of Scripure Knowledge

stretch: Exodus 9:3, Exodus 9:6, Exodus 9:16, Exodus 3:20

that: Exodus 11:4-6, Exodus 12:29, Exodus 12:30

cut off: Exodus 14:28, 1 Kings 13:34, Proverbs 2:22

Reciprocal: 2 Samuel 4:11 - from 1 Kings 8:42 - thy strong hand 2 Kings 17:36 - a stretched 2 Kings 19:19 - O Lord Isaiah 37:20 - that all Jeremiah 21:5 - with an

Gill's Notes on the Bible

For now will I stretch out my hand, that I may smite thee and thy people with pestilence,.... Which yet we never find was done; for though this by many is referred to the slaying of the firstborn, yet it is not certain that this was done by the pestilence: besides, Pharaoh was not then smitten, nor his people, only their firstborn; wherefore these words are to be rendered, not in the future, but in the imperfect or preterpluperfect tense, thus; "for when now I stretched out my hand, or if now I had stretched out my hand to smite thee and thy people with pestilence" a; that is, at the time when he smote the cattle with the murrain or pestilence, when he could as well have smote him and his people with it; there was no want of power in God to do it, and had he done it, it would have been all over with him and them:

and thou shall be cut off from the earth; or "thou hadst been, or wouldest have been cut off from the earth" b must have perished out of it, and been no more in the land of the living.

a כי עתה שלחתי "modo enim cum extendi", Junius Tremellius, Piscator, Drusius, "vel si extendissem", Fagius, Cocceius so Jarchi, Gersom, Targ. Onk. & Jon. b ותכחד "sic fuisses excisus", Junius & Tremellius, Piscator, Drusius, Cocceius.

Barnes' Notes on the Bible

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 Exodus 9:31.

Exodus 9:15

For now ... - Better, For now indeed, had I stretched forth my hand and smitten thee and thy people with the pestilence, then hadst thou been cut off from the earth. Exodus 9:16 gives the reason why God had not thus inflicted a summary punishment once for all.

Exodus 9:16

Have I raised thee up - See the margin. God kept Pharaoh “standing”, i. e. permitted him to live and hold out until His own purpose was accomplished.

Exodus 9:18

A very grievous hail - The miracle consisted in the magnitude of the infliction and in its immediate connection with the act of Moses.

Exodus 9:19

In Egypt the cattle are sent to pasture in the open country from January to April, when the grass is abundant. They are kept in stalls for the rest of the year.

Exodus 9:20

The word of the Lord - This gives the first indication that the warnings had a salutary effect upon the Egyptians.

Exodus 9:27

The Lord - Thus, for the first time, Pharaoh explicitly recognizes Yahweh as God (compare Exodus 5:2).

Exodus 9:29

The earth is the Lord’s - This declaration has a direct reference to Egyptian superstition. Each god was held to have special power within a given district; Pharaoh had learned that Yahweh was a god, he was now to admit that His power extended over the whole earth. The unity and universality of the divine power, though occasionally recognized in ancient Egyptian documents, were overlaid at a very early period by systems alternating between Polytheism and Pantheism.

Exodus 9:31

The flax was bolled - i. e. in blossom. This marks the time. In the north of Egypt the barley ripens and flax blossoms about the middle of February, or at the latest early in March, and both are gathered in before April, when the wheat harvest begins. The cultivation of flax must have been of great importance; linen was preferred to any material, and exclusively used by the priests. It is frequently mentioned on Egyptian monuments.

Exodus 9:32

Rie - Rather, “spelt,” the common food of the ancient Egyptians, now called “doora” by the natives, and the only grain represented on the sculptures: the name, however, occurs on the monuments very frequently in combination with other species.

Clarke's Notes on the Bible

Verse Exodus 9:15. For now I will stretch out my hand — In the Hebrew the verbs are in the past tense, and not in the future, as our translation improperly expresses them, by which means a contradiction appears in the text: for neither Pharaoh nor his people were smitten by a pestilence, nor was he by any kind of mortality cut off from the earth. It is true the first-born were slain by a destroying angel, and Pharaoh himself was drowned in the Red Sea; but these judgments do not appear to be referred to in this place. If the words be translated, as they ought, in the subjunctive mood, or in the past instead of the future, this seeming contradiction to facts, as well as all ambiguity, will be avoided: For if now I HAD STRETCHED OUT (שלהתי shalachti, had set forth) my hand, and had smitten thee (ואך אותך vaach otheca) and thy people with the pestilence, thou SHOULDST HAVE BEEN cut off (תכחד ticcached) from the earth.