Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/498

 warrants us in assuming, as most commentators have done, that there was the same here - that it was in fact the Chamsin, to which the lxx evidently allude in their rendering: σκότος καὶ γνόφος καὶ θύελλα. This wind, which generally blows in Egypt before and after the vernal equinox and lasts two or three days, usually rises very suddenly, and fills the air with such a quantity of fine dust and coarse sand, that the sun loses its brightness, the sky is covered with a dense veil, and it becomes so dark that “the obscurity cause by the thickest fog in our autumn and winter days is nothing in comparison” (Schubert). Both men and animals hide themselves from this storm; and the inhabitants of the towns and villages shut themselves up in the innermost rooms and cellars of their houses till it is over, for the dust penetrates even through well-closed windows. For fuller accounts taken from travels, see Hengstenberg (pp. 120ff.) and Robinson's Palestine i. pp. 287-289. Seetzen attributes the rising of the dust to a quantity of electrical fluid contained in the air. - The fact that in this case the darkness alone is mentioned, may have arisen from its symbolical importance. “The darkness which covered the Egyptians, and the light which shone upon the Israelites, were types of the wrath and grace of God” (Hengstenberg). This occurrence, in which, according to Arabian chroniclers of the middle ages, the nations discerned a foreboding of the day of judgment or of the resurrection, filled the king with such alarm that he sent for Moses, and told him he would let the people and their children go, but the cattle must be left behind. יצּג: sistatur, let it be placed, deposited in certain places under the guard of Egyptians, as a pledge of your return. Maneat in pignus, quod reversuri sitis, as Chaskuni correctly paraphrases it. But Moses insisted upon the cattle being taken for the sake of their sacrifices and burnt-offerings. “Not a hoof shall be left behind.” This was a proverbial expression for “not the smallest fraction.” Bochart gives instances of a similar introduction of the “hoof” into proverbial sayings by both Arabians and Romans (Hieroz. i. p. 490). This firmness on the part of Moses he defended by saying, “We know not with what we shall serve the Lord, till we come thither;” i.e., we know not yet what kind of animals or how many we shall require for the sacrifices; our God will not make this known to us till we arrive at the place of sacrifice. עבד