Exodus 10:28
Parallel Verses
English Standard Version
Then Pharaoh said to him, “Get away from me; take care never to see my face again, for on the day you see my face you shall die.”

King James Bible
And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in that day thou seest my face thou shalt die.

American Standard Version
And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in the day thou seest my face thou shalt die.

Douay-Rheims Bible
And Pharao said to Moses: Get thee from me, and beware thou see not my face any more: in what day soever thou shalt come in my sight, thou shalt die.

English Revised Version
And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in the day thou seest my face thou shalt die.

Webster's Bible Translation
And Pharaoh said to him, Depart from me, take heed to thyself, see my face no more: for in that day thou seest my face, thou shalt die.

Exodus 10:28 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Ninth plague: The Darkness. - As Pharaoh's defiant spirit was not broken yet, a continuous darkness came over all the land of Egypt, with the exception of Goshen, without any previous announcement, and came in such force that the darkness could be felt. חשׁך וימשׁ: "and one shall feel, grasp darkness." המשׁ: as in Psalm 115:7; Judges 16:26, ψηλαφητὸν σκότος (lxx); not "feel in the dark," for משׁשׁ has this meaning only in the Piel with בּ (Deuteronomy 28:29). אפלה חשׁך: darkness of obscurity, i.e., the deepest darkness. The combination of two words or synonyms gives the greatest intensity to the thought. The darkness was so great that they could not see one another, and no one rose up from his place. The Israelites alone "had light in their dwelling-places." The reference here is not to the houses; so that we must not infer that the Egyptians were unable to kindle any lights even in their houses. The cause of this darkness is not given in the text; but the analogy of the other plagues, which had all of them a natural basis, 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 with a double accusative as in Genesis 30:29; to serve any one with a thing.

Exodus 10:28 Parallel Commentaries

Treasury of Scripture Knowledge

get thee

Exodus 10:11 Not so: go now you that are men, and serve the LORD; for that you did desire. And they were driven out from Pharaoh's presence.

for in that

2 Chronicles 16:10 Then Asa was wroth with the seer, and put him in a prison house; for he was in a rage with him because of this thing...

2 Chronicles 25:16 And it came to pass, as he talked with him, that the king said to him, Are you made of the king's counsel? forbear...

Amos 7:13 But prophesy not again any more at Bethel: for it is the king's chapel, and it is the king's court.

Cross References
Hebrews 11:27
By faith he left Egypt, not being afraid of the anger of the king, for he endured as seeing him who is invisible.

Exodus 10:11
No! Go, the men among you, and serve the LORD, for that is what you are asking." And they were driven out from Pharaoh's presence.

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