Exodus 9:17
Parallel Verses
English Standard Version
You are still exalting yourself against my people and will not let them go.

King James Bible
As yet exaltest thou thyself against my people, that thou wilt not let them go?

American Standard Version
As yet exaltest thou thyself against my people, that thou wilt not let them go?

Douay-Rheims Bible
Dost thou yet hold back my people: and wilt thou not let them go?

English Revised Version
As yet exaltest thou thyself against my people, that thou wilt not let them go?

Webster's Bible Translation
As yet dost thou exalt thyself against my people, that thou wilt not let them go?

Exodus 9:17 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The sixth plague smote man and beast with Boils Breaking Forth in Blisters. - שׁחין (a common disease in Egypt, Deuteronomy 28:27) from the unusual word שׁחן (incaluit) signifies inflammation, then an abscess or boil (Leviticus 13:18.; 2 Kings 20:7). אבעבּעת, from בּוּע, to spring up, swell up, signifies blisters, φλυκτίδες (lxx), pustulae. The natural substratum of this plague is discovered by most commentators in the so-called Nile-blisters, which come out in innumerable little pimples upon the scarlet-coloured skin, and change in a short space of time into small, round, and thickly-crowded blisters. This is called by the Egyptians Hamm el Nil, or the heat of the inundation. According to Dr. Bilharz, it is a rash, which occurs in summer, chiefly towards the close at the time of the overflowing of the Nile, and produces a burning and pricking sensation upon the skin; or, in Seetzen's words, "it consists of small, red, and slightly rounded elevations in the skin, which give strong twitches and slight stinging sensations, resembling those of scarlet fever". The cause of this eruption, which occurs only in men and not in animals, has not been determined; some attributing it to the water, and others to the heat. Leyrer, in Herzog's Cyclopaedia, speaks of the "Anthrax which stood in a causal relation to the fifth plague; a black, burning abscess, which frequently occurs after a murrain, especially the cattle distemper, and which might be called to mind by the name ἄνθραξ, coal, and the symbolical sprinkling of the soot of the furnace." In any case, the manner in which this plague was produced was significant, though it cannot be explained with positive certainty, especially as we are unable to decide exactly what was the natural disease which lay at the foundation of the plague. At the command of God, Moses and Aaron took "handfuls of soot, and sprinkled it towards the heaven, so that it became dust over all the land of Egypt," i.e., flew like dust over the land, and became boils on man and beast. הכּבשׁן פּיח: soot or ashes of the smelting-furnace or lime-kiln. כּבשׁן is not an oven or cooking stove, but, as Kimchi supposes, a smelting-furnace or lime-kiln; not so called, however, a metallis domandis, but from כּבשׁ in its primary signification to press together, hence (a) to soften, or melt, (b) to tread down. Burder's view seems inadmissible; namely, that this symbolical act of Moses had some relation to the expiatory rites of the ancient Egyptians, in which the ashes of sacrifices, particularly human sacrifices, were scattered about. For it rests upon the supposition that Moses took the ashes from a fire appropriated to the burning of sacrifices - a supposition to which neither כּבשׁן nor פּיח is appropriate. For the former does not signify a fire-place, still less one set apart for the burning of sacrifices, and the ashes taken from the sacrifices for purifying purposes were called אפר, and not פּיח (Numbers 19:10). Moreover, such an interpretation as this, namely, that the ashes set apart for purifying purposes produced impurity in the hands of Moses, as a symbolical representation of the thought, that "the religious purification promised in the sacrificial worship of Egypt was really a defilement," does not answer at all to the effect produced. The ashes scattered in the air by Moses did not produce defilement, but boils or blisters; and we have no ground for supposing that they were regarded by the Egyptians as a religious defilement. And, lastly, there was not one of the plagues in which the object was to pronounce condemnation upon the Egyptian worship or sacrifices; since Pharaoh did not wish to force the Egyptian idolatry upon the Israelites, but simply to prevent them from leaving the country.

The ashes or soot of the smelting-furnace or lime-kiln bore, no doubt, the same relation to the plague arising therefrom, as the water of the Nile and the dust of the ground to the three plagues which proceeded from them. As Pharaoh and his people owed their prosperity, wealth, and abundance of earthly goods to the fertilizing waters of the Nile and the fruitful soil, so it was from the lime-kilns, so to speak, that those splendid cities and pyramids proceeded, by which the early Pharaohs endeavoured to immortalize the power and glory of their reigns. And whilst in the first three plagues the natural sources of the land were changed by Jehovah, through His servants Moses and Aaron, into sources of evil, the sixth plague proved to the proud king that Jehovah also possessed the power to bring ruin upon him from the workshops of those splendid edifices, for the erection of which he had made use of the strength of the Israelites, and oppressed them so grievously with burdensome toil as to cause Egypt to become like a furnace for smelting iron (Deuteronomy 4:20), and that He could make the soot or ashes of the lime-kiln, the residuum of that fiery heat and emblem of the furnace in which Israel groaned, into a seed which, when carried through the air at His command, would produce burning boils on man and beast throughout all the land of Egypt. These boils were the first plague which attacked and endangered the lives of men; and in this respect it was the first foreboding of the death which Pharaoh would bring upon himself by his continued resistance. The priests were so far from being able to shelter the king from this plague by their secret arts, that they were attacked by them themselves, were unable to stand before Moses, and were obliged to give up all further resistance. But Pharaoh did not take this plague to heart, and was given up to the divine sentence of hardening.

Exodus 9:17 Parallel Commentaries

Treasury of Scripture Knowledge

Job 9:4 He is wise in heart, and mighty in strength: who has hardened himself against him, and has prospered?

Job 15:25,26 For he stretches out his hand against God, and strengthens himself against the Almighty...

Job 40:9 Have you an arm like God? or can you thunder with a voice like him?

Isaiah 10:15 Shall the ax boast itself against him that hews therewith? or shall the saw magnify itself against him that shakes it?...

Isaiah 26:11 LORD, when your hand is lifted up, they will not see: but they shall see, and be ashamed for their envy at the people; yes...

Isaiah 37:23,24,29 Whom have you reproached and blasphemed? and against whom have you exalted your voice, and lifted up your eyes on high...

Isaiah 45:9 Woe to him that strives with his Maker! Let the potsherd strive with the potsherds of the earth...

Acts 12:23 And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost.

1 Corinthians 10:22 Do we provoke the Lord to jealousy? are we stronger than he?

Cross References
Exodus 9:16
But for this purpose I have raised you up, to show you my power, so that my name may be proclaimed in all the earth.

Exodus 9:18
Behold, about this time tomorrow I will cause very heavy hail to fall, such as never has been in Egypt from the day it was founded until now.

Ezekiel 28:6
therefore thus says the Lord GOD: Because you make your heart like the heart of a god,

Daniel 5:20
But when his heart was lifted up and his spirit was hardened so that he dealt proudly, he was brought down from his kingly throne, and his glory was taken from him.

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