English Standard Version
Speak now in the hearing of the people, that they ask, every man of his neighbor and every woman of her neighbor, for silver and gold jewelry.”
King James Bible
Speak now in the ears of the people, and let every man borrow of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold.
American Standard Version
Speak now in the ears of the people, and let them ask every man of his neighbor, and every woman of her neighbor, jewels of silver, and jewels of gold.
Therefore thou shalt tell all the people that every man ask of his friend, and every woman of her neighbour, vessels of silver, and of gold.
English Revised Version
Speak now in the ears of the people, and let them ask every man of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold.
Webster's Bible Translation
Speak now in the ears of the people, and let every man borrow of his neighbor, and every woman of her neighbor, jewels of silver, and jewels of gold.
Exodus 11:2 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
And the servant brought out jewelry of silver and of gold, and garments, and gave them to Rebekah. He also gave to her brother and to her mother costly ornaments.
but each woman shall ask of her neighbor, and any woman who lives in her house, for silver and gold jewelry, and for clothing. You shall put them on your sons and on your daughters. So you shall plunder the Egyptians."
The people of Israel had also done as Moses told them, for they had asked the Egyptians for silver and gold jewelry and for clothing.
And the LORD had given the people favor in the sight of the Egyptians, so that they let them have what they asked. Thus they plundered the Egyptians.
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