English Standard Version
The LORD said to Moses, “Yet one plague more I will bring upon Pharaoh and upon Egypt. Afterward he will let you go from here. When he lets you go, he will drive you away completely.
King James Bible
And the LORD said unto Moses, Yet will I bring one plague more upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let you go, he shall surely thrust you out hence altogether.
American Standard Version
And Jehovah said unto Moses, Yet one plague more will I bring upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let you go, he shall surely thrust you out hence altogether.
And the Lord said to Moses: Yet one plague more will I bring upon Pharao and Egypt, and after that he shall let you go and thrust you out.
English Revised Version
And the LORD said unto Moses, Yet one plague more will I bring upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let you go, he shall surely thrust you out hence altogether.
Webster's Bible Translation
And the LORD said to Moses, Yet will I bring one plague more upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let you go, he shall surely thrust you out hence altogether.
Exodus 11:1 Parallel
CommentaryKeil 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.
Treasury of Scripture Knowledge
So I will stretch out my hand and strike Egypt with all the wonders that I will do in it; after that he will let you go.
But the LORD said to Moses, "Now you shall see what I will do to Pharaoh; for with a strong hand he will send them out, and with a strong hand he will drive them out of his land."
Then he summoned Moses and Aaron by night and said, "Up, go out from among my people, both you and the people of Israel; and go, serve the LORD, as you have said.
The Egyptians were urgent with the people to send them out of the land in haste. For they said, "We shall all be dead."
And they baked unleavened cakes of the dough that they had brought out of Egypt, for it was not leavened, because they were thrust out of Egypt and could not wait, nor had they prepared any provisions for themselves.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.