Keluaran 10:13-29

10:13 So Moses extended his staff over the land of Egypt, and then the Lord ¹  brought ²  an east wind on the land all that day and all night. ³  The morning came, ⁴  and the east wind had brought up ⁵  the locusts! 10:14 The locusts went up over all the land of Egypt and settled down in all the territory ⁶  of Egypt. It was very severe; ⁷  there had been no locusts like them before, nor will there be such ever again. ⁸  10:15 They covered ⁹  the surface ¹⁰  of all the ground, so that the ground became dark with them, ¹¹  and they ate all the vegetation of the ground and all the fruit of the trees that the hail had left. Nothing green remained on the trees or on anything that grew in the fields throughout the whole land of Egypt.

10:16 ¹² Then Pharaoh quickly ¹³  summoned Moses and Aaron and said, “I have sinned ¹⁴  against the Lord your God and against you! 10:17 So now, forgive my sin this time only, and pray to the Lord your God that he would only ¹⁵  take this death ¹⁶  away from me.” 10:18 Moses ¹⁷  went out ¹⁸  from Pharaoh and prayed to the Lord, 10:19 and the Lord turned a very strong west wind, ¹⁹  and it picked up the locusts and blew them into the Red Sea. ²⁰  Not one locust remained in all the territory of Egypt. 10:20 But the Lord hardened Pharaoh’s heart, and he did not release the Israelites.

The Ninth Blow: Darkness

10:21 ²¹ The Lord said to Moses, “Extend your hand toward heaven ²²  so that there may be ²³  darkness over the land of Egypt, a darkness so thick it can be felt.” ²⁴ 

10:22 So Moses extended his hand toward heaven, and there was absolute darkness ²⁵  throughout the land of Egypt for three days. ²⁶  10:23 No one ²⁷  could see ²⁸  another person, and no one could rise from his place for three days. But the Israelites had light in the places where they lived.

10:24 Then Pharaoh summoned Moses and said, “Go, serve the Lord – only your flocks and herds will be detained. Even your families ²⁹  may go with you.”

10:25 But Moses said, “Will you also ³⁰  provide us ³¹  with sacrifices and burnt offerings that we may present them ³²  to the Lord our God? 10:26 Our livestock must ³³  also go with us! Not a hoof is to be left behind! For we must take ³⁴  these animals ³⁵  to serve the Lord our God. Until we arrive there, we do not know what we must use to serve the Lord.” ³⁶ 

10:27 But the Lord hardened Pharaoh’s heart, and he was not willing to release them. 10:28 Pharaoh said to him, “Go from me! ³⁷  Watch out for yourself! Do not appear before me again, ³⁸  for when ³⁹  you see my face you will die!” 10:29 Moses said, “As you wish! ⁴⁰  I will not see your face again.” ⁴¹ 

[10:13]  ¹ tn The clause begins וַיהוָה (va’adonay [vayhvah], “Now Yahweh….”). In contrast to a normal sequence, this beginning focuses attention on Yahweh as the subject of the verb.

[10:13]  ² tn The verb נָהַג (nahag) means “drive, conduct.” It is elsewhere used for driving sheep, leading armies, or leading in processions.

[10:13]  ³ tn Heb “and all the night.”

[10:13]  ⁴ tn The text does not here use ordinary circumstantial clause constructions; rather, Heb “the morning was, and the east wind carried the locusts.” It clearly means “when it was morning,” but the style chosen gives a more abrupt beginning to the plague, as if the reader is in the experience – and at morning, the locusts are there!

[10:13]  ⁵ tn The verb here is a past perfect, indicting that the locusts had arrived before the day came.

[10:14]  ⁶ tn Heb “border.”

[10:14]  ⁷ tn This is an interpretive translation. The clause simply has כָּבֵד מְאֹד (kaved mÿ’od), the stative verb with the adverb – “it was very heavy.” The description prepares for the following statement about the uniqueness of this locust infestation.

[10:14]  ⁸ tn Heb “after them.”

[10:15]  ⁹ tn Heb “and they covered.”

[10:15]  ¹⁰ tn Heb “eye,” an unusual expression (see v. 5; Num 22:5, 11).

[10:15]  ¹¹ tn The verb is וַתֶּחְשַׁךְ (vattekhshakh, “and it became dark”). The idea is that the ground had the color of the swarms of locusts that covered it.

[10:16]  ¹² sn The third part of the passage now begins, the confrontation that resulted from the onslaught of the plague. Pharaoh goes a step further here – he confesses he has sinned and adds a request for forgiveness. But his acknowledgment does not go far enough, for this is not genuine confession. Since his heart was not yet submissive, his confession was vain.

[10:16]  ¹³ tn The Piel preterite וַיְמַהֵר (vaymaher) could be translated “and he hastened,” but here it is joined with the following infinitive construct to form the hendiadys. “He hurried to summon” means “He summoned quickly.”

[10:16]  ¹⁴ sn The severity of the plague prompted Pharaoh to confess his sin against Yahweh and them, now in much stronger terms than before. He also wants forgiveness – but in all probability what he wants is relief from the consequences of his sin. He pretended to convey to Moses that this was it, that he was through sinning, so he asked for forgiveness “only this time.”

[10:17]  ¹⁵ sn Pharaoh’s double emphasis on “only” uses two different words and was meant to deceive. He was trying to give Moses the impression that he had finally come to his senses, and that he would let the people go. But he had no intention of letting them out.

[10:17]  ¹⁶ sn “Death” is a metonymy that names the effect for the cause. If the locusts are left in the land it will be death to everything that grows.

[10:18]  ¹⁷ tn Heb “and he”; the referent (Moses) has been specified in the translation for clarity.

[10:18]  ¹⁸ tn Heb “and he went out.”

[10:19]  ¹⁹ tn Or perhaps “sea wind,” i.e., a wind off the Mediterranean.

[10:19]  ²⁰ tn The Hebrew name here is יַם־סוּף (Yam Suf), sometimes rendered “Reed Sea” or “Sea of Reeds.” The word סוּף is a collective noun that may have derived from an Egyptian name for papyrus reeds. Many English versions have used “Red Sea,” which translates the name that ancient Greeks used: ejruqrav qalavssa (eruqra qalassa).

[10:19]  sn The name Red Sea is currently applied to the sea west of the Arabian Peninsula. The northern fingers of this body of water extend along the west and east sides of the Sinai Peninsula and are presently called the Gulf of Suez and the Gulf of Aqaba or the Gulf of Eilat. In ancient times the name applied to a much larger body of water, including the Arabian Sea and the Persian Gulf (C. Houtman, Exodus, 1:109-10). See also Num 14:25; 21:4; Deut 1:40; 2:1; Judg 11:16; 1 Kgs 9:26; Jer 49:21. The sea was deep enough to drown the entire Egyptian army later (and thus no shallow swamp land). God drives the locusts to their death in the water. He will have the same power over Egyptian soldiers, for he raised up this powerful empire for a purpose and soon will drown them in the sea. The message for the Israelites is that God will humble all who refuse to submit.

[10:21]  ²¹ sn The ninth plague is that darkness fell on all the land – except on Israel. This plague is comparable to the silence in heaven, just prior to the last and terrible plague (Rev 8:1). Here Yahweh is attacking a core Egyptian religious belief as well as portraying what lay before the Egyptians. Throughout the Bible darkness is the symbol of evil, chaos, and judgment. Blindness is one of its manifestations (see Deut 28:27-29). But the plague here is not blindness, or even spiritual blindness, but an awesome darkness from outside (see Joel 2:2; Zeph 1:15). It is particularly significant in that Egypt’s high god was the Sun God. Lord Sun was now being shut down by Lord Yahweh. If Egypt would not let Israel go to worship their God, then Egypt’s god would be darkness. The structure is familiar: the plague, now unannounced (21-23), and then the confrontation with Pharaoh (24-27).

[10:21]  ²² tn Or “the sky” (also in the following verse). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[10:21]  ²³ sn The verb form is the jussive with the sequential vav – וִיהִי חֹשֶׁךְ (vihi khoshekh). B. Jacob (Exodus, 286) notes this as the only instance where Scripture says, “Let there be darkness” (although it is subordinated as a purpose clause; cf. Gen 1:3). Isa 45:7 alluded to this by saying, “who created light and darkness.”

[10:21]  ²⁴ tn The Hebrew term מוּשׁ (mush) means “to feel.” The literal rendering would be “so that one may feel darkness.” The image portrays an oppressive darkness; it was sufficiently thick to possess the appearance of substance, although it was just air (B. Jacob, Exodus, 286).

[10:22]  ²⁵ tn The construction is a variation of the superlative genitive: a substantive in the construct state is connected to a noun with the same meaning (see GKC 431 §133.i).

[10:22]  ²⁶ sn S. R. Driver says, “The darkness was no doubt occasioned really by a sand-storm, produced by the hot electrical wind…which blows in intermittently…” (Exodus, 82, 83). This is another application of the antisupernatural approach to these texts. The text, however, is probably describing something that was not a seasonal wind, or Pharaoh would not have been intimidated. If it coincided with that season, then what is described here is so different and so powerful that the Egyptians would have known the difference easily. Pharaoh here would have had to have been impressed that this was something very abnormal, and that his god was powerless. Besides, there was light in all the dwellings of the Israelites.

[10:23]  ²⁷ tn Heb “a man…his brother.”

[10:23]  ²⁸ tn The perfect tense in this context requires the somewhat rare classification of a potential perfect.

[10:24]  ²⁹ tn Or “dependents.” The term is often translated “your little ones,” but as mentioned before (10:10), this expression in these passages takes in women and children and other dependents. Pharaoh will now let all the people go, but he intends to detain the cattle to secure their return.

[10:25]  ³⁰ tn B. Jacob (Exodus, 287) shows that the intent of Moses in using גַּם (gam) is to make an emphatic rhetorical question. He cites other samples of the usage in Num 22:33; 1 Sam 17:36; 2 Sam 12:14, and others. The point is that if Pharaoh told them to go and serve Yahweh, they had to have animals to sacrifice. If Pharaoh was holding the animals back, he would have to make some provision.

[10:25]  ³¹ tn Heb “give into our hand.”

[10:25]  ³² tn The form here is וְעָשִּׂינוּ (vÿ’asinu), the Qal perfect with a vav (ו) consecutive – “and we will do.” But the verb means “do” in the sacrificial sense – prepare them, offer them. The verb form is to be subordinated here to form a purpose or result clause.

[10:26]  ³³ tn This is the obligatory imperfect nuance. They were obliged to take the animals if they were going to sacrifice, but more than that, since they were not coming back, they had to take everything.

[10:26]  ³⁴ tn The same modal nuance applies to this verb.

[10:26]  ³⁵ tn Heb “from it,” referring collectively to the livestock.

[10:26]  ³⁶ sn Moses gives an angry but firm reply to Pharaoh’s attempt to control Israel; he makes it clear that he has no intention of leaving any pledge with Pharaoh. When they leave, they will take everything that belongs to them.

[10:28]  ³⁷ tn The expression is לֵךְ מֵעָלָי (lekh me’alay, “go from on me”) with the adversative use of the preposition, meaning from being a trouble or a burden to me (S. R. Driver, Exodus, 84; R. J. Williams, Hebrew Syntax, 51, §288).

[10:28]  ³⁸ tn Heb “add to see my face.” The construction uses a verbal hendiadys: “do not add to see” (אַל־תֹּסֶף רְאוֹת, ’al-toseph rÿ’ot), meaning “do not see again.” The phrase “see my face” means “come before me” or “appear before me.”

[10:28]  ³⁹ tn The construction is בְּיוֹם רְאֹתְךָ (bÿyom rÿ’otÿkha), an adverbial clause of time made up of the prepositional phrase, the infinitive construct, and the suffixed subjective genitive. “In the day of your seeing” is “when you see.”

[10:29]  ⁴⁰ tn Heb “Thus you have spoken.”

[10:29]  ⁴¹ tn This is a verbal hendiadys construction: “I will not add again [to] see.”