Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/492

 unheard of. They also came at the time of year when they usually occur, namely, when the cattle were in the field, i.e., between January and April, the only period in which cattle are turned out for pasture (for proofs, see Hengstenberg, Egypt and the Books of Moses). The supernatural character of this plague was manifested, not only in its being predicted by Moses, and in the exemption of the land of Goshen, but more especially in the terrible fury of the hail-storm, which made a stronger impression upon Pharaoh than all the previous plagues. For he sent for Moses and Aaron, and confessed to them, “I have sinned this time: Jehovah is righteous; I and my people are the sinners” (Exo 9:27.). But the very limitation “this time” showed that his repentance did not go very deep, and that his confession was far more the effect of terror caused by the majesty of God, which was manifested in the fearful thunder and lightning, than a genuine acknowledgment of his guilt. This is apparent also from the words which follow: “Pray to Jehovah for me, and let it be enough (רב satis, as in Gen 45:28) of the being (מהית) of the voices of God and of the hail;” i.e., there has been enough thunder and hail, they may cease now.

verses 29-30
Moses promised that his request should be granted, that he might know “that the land belonged to Jehovah,” i.e., that Jehovah ruled as Lord over Egypt (cf. Exo 8:18); at the same time he told him that the fear manifested by himself and his servants was no true fear of God. יי מפּני ירא denotes the true fear of God, which includes a voluntary subjection to the divine will. Observe the expression, Jehovah, Elohim: Jehovah, who is Elohim, the Being to be honoured as supreme, the true God.

verses 31-32
The account of the loss caused by the hail is introduced very appropriately in Exo 9:31 and Exo 9:32, to show how much had been lost, and how much there was still to lose through continued refusal. “The flax and the barley were smitten, for the barley was ear, and the flax was גּבעל (blossom); i.e., they were neither of them quite ripe, but they were already in ear and blossom, so that they were broken and destroyed by the hail. “The wheat,” on the other hand, “and the spelt were not broken down, because they were tender, or late” (אפילת); i.e., they had no ears as yet, and therefore could not be broken by the hail. These accounts are in harmony with the natural history of Egypt. According to Pliny, the barley is reaped in the sixth month after the sowing-