Keluaran 9:29

Alkitab Terjemahan Baru

Dan berkatalah Musa kepadanya: "Sekeluar aku dari kota ini, aku akan mengembangkan tanganku kepada TUHAN; guruh akan berhenti dan hujan es tidak akan turun lagi, supaya engkau mengetahui, bahwa bumi adalah milik TUHAN.

Parallel Translations

Bahasa Indonesia Sehari-hari
Dan berkatalah Musa kepadanya: "Sekeluar aku dari kota ini, aku akan mengembangkan tanganku kepada TUHAN; guruh akan berhenti dan hujan es tidak akan turun lagi, supaya engkau mengetahui, bahwa bumi adalah milik TUHAN.

Alkitab Terjemahan Lama
Maka kata Musa kepadanya: Apabila aku sudah keluar dari dalam negeri, aku akan menadahkan kedua belah tanganku kepada Tuhan, maka bunyi guruh itupun akan berhenti dan hujan rambun akan tiada lagi, supaya diketahui olehmu, bahwa bumi itu milik Tuhan adanya.

Bible Verse Review
  from Treasury of Scripure Knowledge

spread: Exodus 9:33, 1 Kings 8:22, 1 Kings 8:38, 2 Chronicles 6:12, 2 Chronicles 6:13, Ezra 9:5, Job 11:13, Psalms 143:6, Isaiah 1:15

that the earth: Deuteronomy 10:14, Psalms 24:1, Psalms 24:2, Psalms 50:12, Psalms 95:4, Psalms 95:5, Psalms 135:6, 1 Corinthians 10:26, 1 Corinthians 10:28

Reciprocal: Exodus 8:10 - there is none Exodus 19:5 - all the earth Exodus 19:16 - thunders Exodus 24:18 - went into Job 38:35 - Canst Psalms 44:20 - stretched Daniel 4:32 - until James 5:16 - The effectual

Gill's Notes on the Bible

And Moses said unto him, as soon as I am gone out of the city,.... Zoan or Tanis, for it was in the field of Zoan where these wonders were wrought, Psalms 78:12, the reason why he went out of the city to pray, Jarchi says, was because it was full of idols; but the truer reason was, that he might be private and alone while he was praying to God; and perhaps he went out also to show that he was not frightened at the storm, or afraid of being destroyed by it, and was confident of preservation in the midst of it, in the open field, by the power of God, whom he served:

I will spread abroad my hands unto the Lord; which was a prayer gesture directed to by the light of nature, and was used very anciently, and by the Heathens, as well as others; of which the learned Rivet has given many instances in his comment on this text:

and the thunder shall cease, neither shall there be any more hail; this he had faith in, and full assurance of before he prayed for it; he knew the mind and will of God, and not only he knew what he could do, but what he would do, and which he tells Pharaoh of before hand; which was a full proof that he was a god to Pharaoh, as the Lord said he had made him, Exodus 7:1

that thou mayest know how that the earth is the Lord's; that the whole earth is his, and therefore he can do, and does in it whatever he pleases; as the heavens also are his, and therefore can cause thunder, lightning, hail, and rain, and stop them when he thinks fit; or that the land of Egypt particularly was his, and not Pharaoh's, and therefore could destroy, or save it at his pleasure; and particularly it being his, Pharaoh had no right to detain his people in it against his will, who was Lord of it.

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 9:29. I will spread abroad my hands — That is, I will make supplication to God that he may remove this plague. This may not be an improper place to make some observations on the ancient manner of approaching the Divine Being in prayer. Kneeling down, stretching out the hands, and lifting them up to heaven, were in frequent use among the Hebrews in their religious worship. SOLOMON kneeled down on his knees, and spread forth his hands to heaven; 2 Chronicles 6:13. So DAVID, Psalms 143:6: I stretch forth my hands unto thee. So EZRA: I fell upon my knees, and spread out my hands unto the Lord my God; Ezra 9:5. See also JOB Job 11:13: If thou prepare thine heart, and stretch out thy hands towards him. Most nations who pretended to any kind of worship made use of the same means in approaching the objects of their adoration, viz., kneeling down and stretching out their hands; which custom it is very likely they borrowed from the people of God. Kneeling was ever considered to be the proper posture of supplication, as it expresses humility, contrition, and subjection. If the person to whom the supplication was addressed was within reach, the supplicant caught him by the knees; for as among the ancients the forehead was consecrated to genius, the ear to memory, and the right hand to faith, so the knees were consecrated to mercy. Hence those who entreated favour fell at and caught hold of the knees of the person whose kindness they supplicated. This mode of supplication is particularly referred to in the following passages in Homer: -

Των νυν μιν μνησασα παρεζεο, και λαβε γουνων.

Iliad i., ver. 407.

Now therefore, of these things reminding Jove,

Embrace his knees. COWPER.

To which the following answer is made: -

Και τοτ' επειτα τοι ειμι Διος ποτι χαλκοβατες δω,

Και μιν γουνασομαι, και μιν πεισεσθαι οΐω.

Iliad i., ver. 426.

Then will I to Jove's brazen-floor'd abode,

That I may clasp his knees; and much misdeem

Of my endeavour, or my prayer shall speed. Id.

See the issue of thus addressing Jove, Ibid., ver. 500-502, and ver. 511, c.

In the same manner we find our Lord accosted, Matthew 17:14: There came to him a certain man, kneeling down to him γονυπετων αυτον, falling down at his knees.

As to the lifting up or stretching out of the hands, (often joined to kneeling,) of which we have seen already several instances, and of which we have a very remarkable one in this book, Exodus 17:11, where the lifting up or stretching out of the hands of Moses was the means of Israel's prevailing over Amalek we find many examples of both in ancient authors. Thus HOMER: -

Εσθλον γαρ Δυ χειρας ανασχεμεν, αι κ' ελεησῃ.

Iliad xxiv., ver. 301.

For right it is to spread abroad the hands

To Jove for mercy.

Also VIRGIL:-

Corripio e stratis corpus, TENDOQUE SUPINAS

AD COELUM cum voce MANUS, et munera libo

AEneid iii., ver. 176.

I started from my bed, and raised on high

My hands and voice in rapture to the sky;

And pour libations. PITT.

Dixerat: et GENUA AMPLEXUS, genibusque volutans Haerebat. Ibid., ver. 607.

Then kneel'd the wretch, and suppliant clung around My knees with tears, and grovell'd on the ground.

Id.

----------------media inter numina divum

Multa Jovem MANIBUS SUPPLEX orasse SUPINIS.

Ibid. iv., ver. 204.

Amidst the statues of the gods he stands,

And spreading forth to Jove his lifted hands.

Id.

Et DUPLICES cum voce MANUS ad sidera TENDIT.

Ibid. x., ver. 667.

And lifted both his hands and voice to heaven.

In some cases the person petitioning came forward, and either sat in the dust or kneeled on the ground, placing his left hand on the knee of him from whom he expected the favour, while he touched the person's chin with his right. We have an instance of this also in HOMER: -

Και ρα παροιθ' αυτοιο καθεζετο, και λαβε γουνων Σκαιῃ· δεξιτερῃ δ' αρ' ὑπ' ανθερεωνος ἑλουσα.

Iliad i., ver. 500.

Suppliant the goddess stood: one hand she placed Beneath his chin, and one his knee embraced.

POPE.

When the supplicant could not approach the person to whom he prayed, as where a deity was the object of the prayer, he washed his hands, made an offering, and kneeling down, either stretched out both his hands to heaven, or laid them upon the offering or sacrifice, or upon the altar. Thus Homer represents the priest of Apollo praying: -

Χερνιψαντο δ' επειτα, και ουλοχυτας ανελοντο.

Τοισιν δε Χρυσης μεγαλ' ευχετο, χειρας ανασχων.

Iliad i., ver. 449.

With water purify their hands, and take

The sacred offering of the salted cake,

While thus, with arms devoutly raised in air,

And solemn voice, the priest directs his prayer.

POPE.

How necessary ablutions of the whole body, and of the hands particularly, accompanied with offerings and sacrifices were, under the law, every reader of the Bible knows: see especially Exodus 29:1-4, where Aaron and his sons were commanded to be washed, previously to their performing the priest's office; and Exodus 30:19-21, where it is said: "Aaron and his sons shall wash their hands - that they die not." See also Leviticus 17:15. When the high priest among the Jews blessed the people, he lifted up his hands, Leviticus 9:22. And the Israelites, when they presented a sacrifice to God, lifted up their hands and placed them on the head of the victim: "If any man of you bring an offering unto the Lord - of the cattle of the herd, and of the flock - he shall put his hand upon the head of the burnt-offering, and it shall be accepted for him, to make atonement for him;" Leviticus 1:2-4. To these circumstances the apostle alludes, 1 Timothy 2:8: "I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting." In the apostle's word επαιροντας, lifting up, there is a manifest reference to stretching out the hands to place them either on the altar or on the head of the victim. Four things were signified by this lifting up of the hands.

1. It was the posture of supplication, and expressed a strong invitation - Come to my help;

2. It expressed the earnest desire of the person to lay hold on the help he required, by bringing him who was the object of his prayer to his assistance;

3. It showed the ardour of the person to receive the blessings he expected; and

4. By this act he designated and consecrated his offering or sacrifice to his God.

From a great number of evidences and coincidences it is not unreasonable to conclude that the heathens borrowed all that was pure and rational, even in their mode of worship, from the ancient people of God; and that the preceding quotations are proofs of this.