22<\/strong>. ‘Such swarms may advance along particular lines, and so spare a given district. The promise here given may stand in some connexion with this fact’ (Di.).<\/p>\n sever<\/em> ] as Exo 9:4<\/span>, Exo 11:7<\/span> (EVV. put a difference<\/em>): both J.<\/p>\n the land of Goshen<\/em> ] to which, according to J, the Israelites were confined (Exo 9:26<\/span>; Gen 45:10<\/span>; Gen 46:28<\/span> b, Gen 46:29;<\/span>Gen 46:34<\/span>, Gen 47:1<\/span>; Gen 47:4<\/span>; Gen 47:6<\/span>; Gen 47:27<\/span>, Gen 50:8<\/span>: all J); E pictures them as living side by side with the Egyptians (Exo 3:22<\/span>, Exo 11:2<\/span>). The site of Goshen has been fixed by recent discoveries. Ancient hieroglyphic lists of the ‘nomes’ of Egypt mention Kesem<\/em> as the 20th nome of Lower Egypt, and state that its religious capital was P-sap<\/em>, i.e. the modern ‘ af<\/em> el-enna,’ a village about 40 miles NE. of Cairo, the ancient name of which M. Naville ascertained in 1885, from inscriptions found on the spot, to be Kes<\/em>. ‘Goshen’ (LXX. ) must thus have been the fertile district around af, where the Wdy umlt opens out at its W. end towards Bubastis, ‘within the triangle lying between the villages of af, Belbeis, and Tel el-Kebir’ (Naville), embracing an area of 60 80 sq. miles (Petrie, Sinai<\/em>, p. 208), about 40 50 miles NE. of Cairo. The Wdy umlt is a narrow strip of cultivated soil stretching out, like an arm from the Delta (see the map), across the desert, about 50 miles NE. of Cairo, to Lake Tims: in pre-historic times, a branch of the Nile ran down it 1 [123] , discharging its waters into a northern extension of the Gulf of Suez’ (see p. 126); within the historic period canals have been at different times constructed along it, connecting the Nile with the Red Sea (p. 4 n<\/em>.); on each side of this strip of soil the country is desert, but the Wdy itself is irrigated by a fresh water canal, and fertile: and the part of the Delta adjoining it on the W. (where ‘Goshen’ will have been) affords excellent arable land and pasture (cf. Dawson, Egypt and Syria<\/em>, p. 55 f.). See further Goshen in DB.<\/em> or EB.<\/p>\n <\/em><\/p>\n [123] <\/em> Borings revealed at the depth of 22ft. below the surface the shells of fresh-water mussels of species still living in the Nile ( ZDPV.<\/em> Exo 1885, p. 227).<\/p>\n On Kes, the ancient town<\/em> of ‘Goshen,’ see Duncan, Exploration of Egypt and the OT<\/em>. (1908), pp. 106 f., 113 ff.: few remains of it are now visible. The cemetery of Kes was excavated in 1905 6 by Petrie, and found by him to contain numerous tombs of the 18th and 19th dynasties; but the tombs, as the objects found in them shewed, were entirely those of Egyptians<\/em>. If, therefore, as J represents (see esp. Gen 46:34<\/span>), the Israelites lived apart<\/em> from the Egyptians, we must suppose that the Egyptians in Goshen lived only in the town<\/em>, while the Israelites were in the country.<\/p>\n to the end that<\/em>, &c.] Cf. Exo 8:10<\/span>, with the references.<\/p>\n I will sever … – <\/B>This severance constituted a specific difference between this and the preceding plagues. Pharaoh could not of course attribute the exemption of Goshen from a scourge, which fell on the valley of the Nile, to an Egyptian deity, certainly not to Chepera (see the last note), a special object of worship in Lower Egypt.<\/P> <\/p>\n Verse 22<\/span>. I will sever in that day<\/B><\/I>] hiphleythi<\/I>, has been translated by some good critics, I will miraculously<\/I> separate<\/I>; so the Vulgate: Faciam mirabilem<\/I>, “I will do a marvellous thing.” And the Septuagint, , I will render<\/I> illustrious<\/I> the land of Goshen in that day; and this he did, by exempting that land, and its inhabitants the Israelites, from the plagues by which he afflicted the land of Egypt.<\/P> <\/p>\n Either, <\/P> 1. Of the whole earth, and consequently of Egypt, that I am not only the Lord of Israel, but of thee and thy dominions too. God is here spoken of after the manner of earthly princes, who use to reside in the midst of their kingdoms, that they may more conveniently rule and influence them. Or rather, <\/P> 2. Of Goshen; the words being properly thus rendered, that I the Lord am in the midst of that land, <\/B>to wit, the land of Goshen now spoken of, to defend and preserve it. For God is said to be in the midst of them whom he protects, Deu 7:21<\/span>; 23:14<\/span>; Jos 3:10<\/span>; Psa 46:5<\/span>; and not to be in the midst of others whom he forsakes, and designs or threatens to destroy, Num 14:42<\/span>; Deu 1:42<\/span>; 31:17<\/span>. Compare Exo 33:3<\/span>, with Exo 34:9<\/span>. <\/P> <\/p>\n And I will sever in that day the land of Goshen, in which my people dwell<\/strong>,…. Distinguish it from other parts of the land of Egypt:<\/p>\n that no swarms of flies shall be there<\/strong>; which was a very wonderful thing, and so the word may be rendered. “I will marvellously sever or separate” o, and so the Targum of Jonathan, “I will do wonders or miracles in that day”: as they were to make such a difference in one part of the country from another, and so near as Goshen was to the place where Pharaoh lived, and to bound and limit such sort of creatures as flies, which move swiftly from place to place, and particularly to keep the land of Goshen clear of them; when, as Bishop Patrick observes, it was a country that abounded with cattle, whose dung is apt to breed flies:<\/p>\n to the end thou mayest know that I am the Lord in the midst of the earth<\/strong>; he is God over all the earth, and rules as a King in the midst of it, and does whatsoever he pleases in it; see Ps 74:12<\/span> and in the midst of the land of Goshen where his people dwelt, and over whom he was King in a peculiar manner, and took a peculiar care of them, to protect and defend them; and which must the more vex and distress the Egyptians, when they saw the Israelites clear of those plagues they were afflicted with.<\/p>\n o “faciamque mirabilem”, V. L. “miraculose agam”, Fagius; “marvellously sever”, Ainsworth.<\/p>\n 22. And I will sever. Although this had not been expressly declared as yet, still it must be extended to the other plagues; for it is certain, that when God inflicted punishment on the Egyptians, He did not proceed promiscuously against all men; and, therefore, that His chosen people, in whose behalf He acted, were free from all inconvenience. But now perhaps for the first time this distinction is made more evident to Pharaoh, whereas before the peculiar grace of God had not been known to him. From hence, however, it was more than plain, that mercies and punishments were in the power of the one God of Israel, so that He might spare His own people, and treat them kindly and paternally, whilst, on the other hand, He exercised vengeance against His enemies. Wherefore He adds, “to the end thou mayest know that I am the Lord God in the midst of the earth.” There is all implied antithesis here, which casts down all idols, and exalts the God of Israel alone. But although “the earth” may be here taken for the whole habitable globe, it will be properly confined to Egypt, as if God affirmed that He was supreme in the midst of Egypt, or everywhere throughout all Egypt, which means the same. The expression which follows, although somewhat harsh, yet contains no ambiguity. God is said to have “put a redemption between his people and the Egyptians; (96) because, as if He had erected barriers, or set up a fence to preserve one corner in safety, He had withholden His favor from the whole surrounding district. Moreover, because the word פלה, (97) phelo, signifies to be admirable, or to be concealed, some interpreters translate it, “I will render admirable (98) the land of Goshen;” but I have preferred following the more usual rendering which appears to be most appropriate. Lastly, it is to be observed that time for repentance is again given to Pharaoh, so that, if he were curable, he might prevent the punishment denounced against him: for God might have sent the insects at the moment; but He assigns the morrow, to prove the wickedness of the tyrant. <\/p>\n (96) Verse 23, “And I will put a division,” marg. , “redemption.” — A. V. <\/p>\n (97) פלה, is to separate, to distinguish by marks of favor, פלא, to be wonderful, or inscrutable The derivatives from these kindred roots are, however, not always.distinguishable; and in this instance S M. and the V. have rendered הפליתי, as C. mentions, assuming it to be irregularly formed from פלא. — W <\/p>\n (98) French, “miraculeuse.” <\/p>\n (22) I will sever in that day the land of Goshen.This was a new feature, and one calculated to make a deep impression both on king and people. The land of Goshen can only have been some portion of the Eastern Delta, a tract in unwise different from the rest of Egyptlow, flat, well-watered, fertile. Nature had put no severance between it and the regions where the Egyptians dwelt; so the severance to be made would be a manifest miracle.<\/p>\n 22<\/strong>. <\/strong> I will sever in that day the land of Goshen <\/strong> Here also is now a marked advance, a more distinctive character in the judgment . The putrid Nile had afflicted Egypt and Israel alike; the frogs and the lice had been found, at least to some extent, in the land of Goshen; but henceforth the Israelitish province was to be protected from the inflictions that were to fall upon heathen Egypt. Here was to be a decisive proof of Jehovah’s supremacy, to the end thou mayest know that I <\/strong> am JEHOVAH. I will put a division <\/strong> (or deliverance<\/em>) between my people and thy people <\/strong> It is also to be considered, that while at the beginning of these inflictions the Israelites had been considerably scattered from Goshen throughout the land in the great public works, these successive judgments would have greatly hindered, if not by this time have totally suspended, the industrial activities of the nation. By this time there must have been a great national anxiety, and soon there was a general panic. Under these circumstances the Israelites would naturally gather together into their own province, and be no more mingled among the Egyptians. Thus this marked distinction in regard to Goshen would be now, perhaps, for the first time possible.<\/p>\n Exo 8:22<\/span><\/em><\/strong>. <\/strong>I will sever in that day<\/em><\/strong><\/strong> I will distinguish, <\/em>&c. See Exo 8:23<\/span>. The LXX has it ; a word which, like the Hebrew, implies a remarkable and glorious distinction. <\/em>The cause of God’s making such a distinction, as well as working these amazing prodigies, is never forgotten by the sacred writer; to the end that thou mayest know that I am the Lord in the midst of the earth: <\/em>the Sovereign and Uncontrolled Ruler of the whole world. <\/p>\n How sweet to observe the tokens of distinguishing grace! See that scripture, Mal 3:17-18<\/span> . Hence from this conviction David sung, Psa 27:5-6<\/span> . And what will be the final discrimination of the righteous from the wicked? See the words of the Lord Jesus on that point: Mat 25:31-41<\/span> .<\/p>\n Exo 8:22 And I will sever in that day the land of Goshen, in which my people dwell, that no swarms [of flies] shall be there; to the end thou mayest know that I [am] the LORD in the midst of the earth.<\/p>\n Ver. 22. And I will sever.<\/strong> ] Heb., Marvellously separate, by setting upon them my signum salutare.<\/em> Eze 9:4 So that the worst that are “shall return and discern betwixt the righteous and the wicked.” Mal 3:18 See Exo 33:16<\/span> . <\/p>\n <\/p>\n In the midst of the earth.<\/strong> ] Not in heaven only, whereunto Aristotle and other atheists would confine his providence. a<\/em> Lysippus made Alexander’s picture with this poesy: – <\/p>\n “ Iupiter asserui terram mihi, tu assere coelum.<\/em> ”<\/p>\n<\/p>\n a<\/em> Docuit Aristoteles Providentiam Dei ad coelum Lunae usque protendi, non ultra.<\/em> <\/p>\n sever: Exo 9:4, Exo 9:6, Exo 9:26, Exo 10:23, Exo 11:6, Exo 11:7, Exo 12:13, Mal 3:18 <\/p>\n know: Exo 8:10, Exo 7:17, Eze 30:19 <\/p>\n midst: Psa 74:12, Psa 110:2 <\/p>\n Reciprocal: Gen 45:10 – in the land Gen 47:1 – in the land Exo 7:5 – Egyptians Exo 33:16 – separated 1Ki 20:28 – ye shall know Eze 22:16 – thou shalt know Amo 4:7 – and I Rev 11:4 – the God<\/p>\n I AM THE LORD!<\/p>\n To the end thou mayest know that I am the Lord in the midst of the earth.<\/p>\n Exo 8:22<\/p>\n I. This is the only possible explanation of these successive visitations.The Egyptians worshipped the river from which the frogs came; were punctilious in their purity by continual bathing, and sacrificed to the deities that presided over the noisome insect tribes. It was necessary, therefore, to show that none of their fancied deities could avail to deliver them from the hands of Jehovah. The gods of the heathen are no gods, but the Lord made the heavens. As we have said, so we repeat, the just and righteous God could not expect Pharaoh and his people to obey the demand to let Israel go, until He had shown Himself to be the God of gods, and Lord of lords.<\/p>\n II. Possibly all life is intended for the same object.God is all around us: He knows that we can only be really happy and strong when we know Him. By every avenue of approach He is seeking to make an entrance into the secret places of our souls; but we are so blind and stolid. We set up our idols and prostrate before them faculties which were meant for God only; too often becoming like the deities which engross us. Then God sends stroke after stroke, to shatter our images, and awaken us to His glorious Being which is the sum of all blessedness. Note those words, in the midst of the earth. God is no absentee. The Lamb is not only in the midst of the throne; but wherever two or three are gathered, He is in the midst. In Him we live, and move, and have our being. The whole earth, every cranny of it, is full of Him. Yield Him your whole heart.<\/p>\n Illustration<\/p>\n (1) In Halyburtons priceless Memoirs we read: Hereby I was brought into a doubt about the truths of religion, the being of God, and things eternal. Whenever I was in dangers or straits and would build upon these things, a suspicion secretly haunted me, What if the things are not? This perplexity was somewhat eased while one day I was reading how Robert Bruce was shaken about the being of God and how at length he came to the fullest satisfaction. And in another place: Some days ago reading Exodus 9, 10, and finding this That ye may know that I am God frequently repeated, and elsewhere in passages innumerable, as the end of Gods manifesting Himself in His word and works; I observe from it that atheism is deeply rooted even in the Lords people, seeing they need to be taught this so much. The great difficulty that the whole of revelation has to grapple with is atheism; its whole struggle is to recover man to his first impressions of a God. This one point comprehends the whole of mans recovery, just as atheism is the whole of mans apostasy. <\/p>\n (2) The Egyptians made gods of many living creatures, but the cat appears to have held the highest place. In life it was venerated and well cared for, while after its death it was accorded the highest honourit was mummified. The mummy of a rich mans cat was very elaborately decorated. Different coloured stuffs were twisted round and round the body, forming curious patterns. The head would be carefully encased, and sometimes gilded; the ears were always standing upright. These curious mummies look not unlike bottles of rare wine done up in plaited straw. Sometimes it would be enclosed in a bronze box, with a statue of a cat seated on the top.<\/p>\n Exo 8:22. I will sever in that day The Hebrew properly means, I will marvellously sever. The LXX. render it , I will make a glorious distinction. Although the Israelites were probably not afflicted with any of the plagues which went before this, yet as Goshen, where they lived, was at a considerable distance, it might be thought that the frogs and lice, in the common course of things, considering their nature, would not extend as far; but it being natural to flies to be carried by the air everywhere, this was the more astonishing and distinguishing, that such creatures, whose nature it is to spread themselves in all places, should not any of them extend to the land of Goshen. Know that I am the Lord in the midst of the earth In every part of it. Swarms of flies, which seem to us to fly at random, shall be manifestly under the conduct of an intelligent mind. Hither they shall go, saith Moses, and thither they shall come, and the performance is punctual according to this appointment; and both compared amount to a demonstration, that he that said it and he that did it was the same even a Being of infinite power and wisdom.<\/p>\n And I will sever in that day the land of Goshen, in which my people dwell, that no swarms [of flies] shall be there; to the end thou mayest know that I [am] the LORD in the midst of the earth. 22. ‘Such swarms may advance along particular lines, and so spare a given district. … Continue reading “Exegetical and Hermeneutical Commentary of Exodus 8:22”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1741","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/1741","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=1741"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/1741\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=1741"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=1741"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=1741"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"