the Second Week after Easter
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Brenton's Septuagint
Exodus 9:32
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- CondensedParallel Translations
But the wheat and the spelt were not struck, for they had not grown up.
But the wheat and the rie were not smitten: for they were not grown up.
But the wheat and the spelt were not struck, because they are late-ripening.
But both wheat crops ripen later, so they were not destroyed.
But the wheat and the spelt were not struck, for they are later crops.)
but the wheat and spelt (coarse wheat) were not battered and ruined, because they ripen late in the season.)
But the wheat and the spelt were not ruined, for they ripen late.)
But the wheat and the rye were not smitten, for they were hid in the grounde)
But the wheat and the spelt were not struck down, for they are late-ripening.)
But the wheat crops ripen later, and they were not damaged.
But the wheat and buckwheat were not ruined, because they come up later.
But the wheat and the spelt were not smitten; for they were not come out into ear.
But wheat and spelt ripen later than the other grains, so these plants were not destroyed.
But the wheat and the emmer were not struck down, for they are late in coming up.)
But the wheat and the rye were not lost; for they were sown late.
But none of the wheat was ruined, because it ripens later.
but the wheat and the spelt were not destroyed since they are later crops.
And the wheat and the spelt were not stricken, for they were late.
but the wheate and ye rye were not smytten, for they were late sowen.
But the wheat and the spelt were not smitten: for they were not grown up.
But the rest of the grain-plants were undamaged, for they had not come up.
But the wheate and the rye were not smytten, for they were late sowen.
But the wheat and the spelt were not smitten; for they ripen late.--
But the wheat and the rye were not smitten: for they were not growen vp.
But the wheat and the spelt were not smitten: for they were not grown up.
but the wheat and the spelt were not destroyed, because they are late crops.)
forsothe wheete and beenys weren not hirt, for tho weren late.
and the wheat and the rye have not been smitten, for they are late.
But the wheat and the spelt were not smitten: for they were not grown up.
But the wheat and the rye were not smitten; for they [were] not grown up.
But the wheat and the spelt were not struck, for they had not grown up.
But the wheat and the spelt were not struck, for they are late crops.
But the wheat and the emmer wheat were spared, because they had not yet sprouted from the ground.)
But the other grains were not destroyed, because they grow later.
But the wheat and the spelt were not ruined, for they are late in coming up.)
but the wheat and the spelt, were not smitten, - for they were, not ripe.
But the wheat, and other winter corn were not hurt, because they were lateward.
But the wheat and the spelt were not ruined, for they are late in coming up.)
But the wheat and the spelt were not ruined, for they ripen late.)
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
not grown up: Heb. hidden, or dark, Exodus 10:22
Reciprocal: Exodus 10:5 - the residue Ruth 1:22 - in the beginning Isaiah 28:25 - in the principal
Gill's Notes on the Bible
But the wheat and the rye were not smitten,.... Bruised, broken, beat down, and destroyed by hail: the word by us rendered "rye", and by other "fitches" or "spelt", is thought by Dr. Shaw q to be "rice", of which there were and still are plantations in Egypt; whereas rye is little, if at all known in those countries, and besides is of the quickest growth; and he observes that rice was the "olyra" of the ancient Egyptians, by which word the Septuagint render the Hebrew word here; and from Pliny r we learn, that "olyra", and "oryza", or rice, are the same, and which with the Greeks is "zea", by which some translate the word here:
for they were not grown up; and so their leaves, as the same traveller observes, were at that time of so soft and yielding a nature, that the hail by meeting with no resistance, as from the flax and barley, did them no harm; and so the Septuagint and Vulgate Latin versions render it: "they were late"; and so the Targum of Jonathan and Jarchi interpret it: for the wheat harvest with the Jews, and so with the Egyptians, was later than the barley harvest, there being about a month's difference between them: some render the word "dark or hidden" s because, as Aben Ezra says, they were now under ground; and if this was the case, indeed the reason is clear why they were not smitten; but this was not the case, for, according to Pliny t, there was but one month's difference in Egypt between the barley and the wheat; but rather they are said to be so, because the ear was as yet hid, and was not come forth; it just began to spindle, or, as the above traveller explains it, they were of a dark green colour, as young corn generally is, as contradistinction to its being of a bright yellow or golden colour, when it is ripe; for, adds he, the context supposes the wheat and the rice not only to have been sown, but to have been likewise in some forwardness, as they well might be in the month of Abib, answering to our March.
q Travels, tom. 2. c. 2. sect. 5. p. 407. Ed. 2. r Nat. Hist. l. 18. c. 7. 9. s אפילת "caliginosa", Montanus, Vatablus; "latuerant", Tigurine version; "latentia", Junius & Tremellius, Piscator, Drusius. t Ut supra. (Nat. Hist. l. 18. c. 7. 9.)
Barnes' Notes on the Bible
With the plague of hail begins the last series of plagues, which differ from the former both in their severity and their effects. Each produced a temporary, but real, change in Pharaoh’s feelings.
Exodus 9:14
All my plagues - This applies to all the plagues which follow; the effect of each was foreseen and foretold. The words “at this time” point to a rapid and continuous succession of blows. The plagues which precede appear to have been spread over a considerable time; the first message of Moses was delivered after the early harvest of the year before, when the Israelites could gather stubble, i. e. in May and April: the second mission, when the plagues began, was probably toward the end of June, and they went on at intervals until the winter; this plague was in February; see Exodus 9:31.
Exodus 9:15
For now ... - Better, For now indeed, had I stretched forth my hand and smitten thee and thy people with the pestilence, then hadst thou been cut off from the earth. Exodus 9:16 gives the reason why God had not thus inflicted a summary punishment once for all.
Exodus 9:16
Have I raised thee up - See the margin. God kept Pharaoh “standing”, i. e. permitted him to live and hold out until His own purpose was accomplished.
Exodus 9:18
A very grievous hail - The miracle consisted in the magnitude of the infliction and in its immediate connection with the act of Moses.
Exodus 9:19
In Egypt the cattle are sent to pasture in the open country from January to April, when the grass is abundant. They are kept in stalls for the rest of the year.
Exodus 9:20
The word of the Lord - This gives the first indication that the warnings had a salutary effect upon the Egyptians.
Exodus 9:27
The Lord - Thus, for the first time, Pharaoh explicitly recognizes Yahweh as God (compare Exodus 5:2).
Exodus 9:29
The earth is the Lord’s - This declaration has a direct reference to Egyptian superstition. Each god was held to have special power within a given district; Pharaoh had learned that Yahweh was a god, he was now to admit that His power extended over the whole earth. The unity and universality of the divine power, though occasionally recognized in ancient Egyptian documents, were overlaid at a very early period by systems alternating between Polytheism and Pantheism.
Exodus 9:31
The flax was bolled - i. e. in blossom. This marks the time. In the north of Egypt the barley ripens and flax blossoms about the middle of February, or at the latest early in March, and both are gathered in before April, when the wheat harvest begins. The cultivation of flax must have been of great importance; linen was preferred to any material, and exclusively used by the priests. It is frequently mentioned on Egyptian monuments.
Exodus 9:32
Rie - Rather, “spelt,” the common food of the ancient Egyptians, now called “doora” by the natives, and the only grain represented on the sculptures: the name, however, occurs on the monuments very frequently in combination with other species.
Clarke's Notes on the Bible
Verse Exodus 9:32. But the wheat and the rye were not smitten — Wheat, chittah, which Mr. Parkhurst thinks should be derived from the Chaldee and Samaritan חטי chati, which signifies tender, delicious, delicate, because of the superiority of its flavour, c., to every other kind of grain. But this term in Scripture appears to mean any kind of bread-corn. Rye, כסמת cussemeth, from casam, to have long hair and hence, though the particular species is not known, the word must mean some bearded grain. The Septuagint call it ολυρα, the Vulgate for, and Aquila ζεα, which signify the grain called spelt; and some suppose that rice is meant.
Mr. Harmer, referring to the double harvest in Egypt mentioned by Dr. Pocock, says that the circumstance of the wheat and the rye being אפילת aphiloth, dark or hidden, as the margin renders it, (i.e., they were sown, but not grown up), shows that it was the Indian wheat or surgo rosso mentioned Exodus 9:31, which, with the rye, escaped, while the barley and flax were smitten because they were at or nearly at a state of maturity. See Harmer's Obs., vol. iv., p. 11, edit 1808. But what is intended by the words in the Hebrew text we cannot positively say, as there is a great variety of opinions on this subject, both among the versions and the commentators. The Anglo-Saxon translator, probably from not knowing the meaning of the words, omits the whole verse.
