Exodus 10:1
WEB
Yahweh said to Moses, “Go in to Pharaoh, for I have hardened his heart and the heart of his servants, that I may show these my signs among them;
BSB
Then the LORD said to Moses, “Go to Pharaoh, for I have hardened his heart and the hearts of his officials, that I may perform these miraculous signs of Mine among them,
KJV
And the LORD said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, that I might shew these my signs before him:
Matthew Henry
Hebrew interlinear
H559
v — say
Derivation: a primitive root;
to say (used with great latitude)
KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, (at the, give) command(-ment), commune, consider, declare, demand, × desire, determine, × expressly, × indeed, × intend, name, × plainly, promise, publish, report, require, say, speak (against, of), × still, × suppose, talk, tell, term, × that is, × think, use (speech), utter, × verily, × yet.
vb — utter
אָמַר 5287 vb. utter, say
Qal
1. Say
2. Say in the heart (= think)
3. Promise
4. Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
H3068
n-pr — Existent, Jeho-vah
Derivation: from 1961;
(the) self-Existent or Eternal; Jeho-vah, Jewish national name of God
KJV: Jehovah, the Lord. Compare 3050, 3069.
n.pr.dei — God
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
I. יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
II.
1. יהוה is used with אלהים and suffixes, especially in D
2. the phrase † אֲנִי יהוה is noteworthy
3. יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
H413
prep — near, with, among, to
Derivation: (but only used in the shortened constructive form אֶל ); a primitive particle; properly, denoting motion towards, but occasionally used of a quiescent position, i.e.
near, with or among; often in general, to
KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, × hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in).
prep — motion to
אֶל (nearly always followed by Makkeph), prep. denoting motion to or direction towards (whether physical or mental).
1. of motion to or unto a person or place
2. Where the limit is actually entered, into
3. Of direction towards anything
4. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
5. Unto sometimes acquires from the context the sense of in addition to
6. Metaph. in regard to, concerning, on account of
7. Of rule or standard according to (rare)
8. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
9. Prefixed to other preps. it combines with them the idea of motion or direction to
H4872
n-pr-m — Mosheh
Derivation: from 4871; drawing out (of the water), i.e. rescued;
Mosheh, the Israelite lawgiver
KJV: Moses.
n.pr.m — Moses
מֹשֶׁה 767 n.pr.m. Moses, the great Hebrew leader, prophet and lawgiver
H935
v — go, come
Derivation: a primitive root;
to go or come (in a wide variety of applications)
KJV: abide, apply, attain, × be, befall, besiege, bring (forth, in, into, to pass), call, carry, × certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, × doubtless again, eat, employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, follow, get, give, go (down, in, to war), grant, have, × indeed, (in-) vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, × (well) stricken (in age), × surely, take (in), way.
vb — come in
בּוֹא 2569 vb. come in, come, go in, go
Qal
1. come in
2. come (approach, arrive)
3. go, i.e. walk, associate with
4. go from speaker, but with limit of motion given
Hiph.
1. cause to come in, bring in (conduct, lead, obj. persons and animals)
2. cause to come, bring, bring near, etc. (animate obj.)
Hoph.
a. be brought in (of pers. and things)
b. be brought
c. be introduced, put
H6547
n-m — Paroh
Derivation: of Egyptian derivation;
Paroh, a general title of Egyptian kings
KJV: Pharaoh.
n.m — Pharaoh
פַּרְעֹה 275 n.m. Pharaoh, title of Egyptian kings
H3588
conj — relative conjunction
Derivation: a primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent;
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
KJV: and, (forasmuch, inasmuch, where-) as, assured(-ly), but, certainly, doubtless, else, even, except, for, how, (because, in, so, than) that, nevertheless, now, rightly, seeing, since, surely, then, therefore, (al-) though, till, truly, until, when, whether, while, whom, yea, yet.
conj — that
כִּי conj. that, for, when
1. that
2.
a. Of time, when, of the past
b. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
c. when or if, with a concessive force, i.e. though
3. Because, since
relative conjunction
כִּי אם־
1. each part. retaining its independent force, and relating to a different clause:
a. that if
b. for if
2. (About 140 t.) the two particles being closely conjoined, and relating to the same clause—
a. limiting the prec. clause, except
b. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
c. after an oath, surely
forasmuch as
כִּי עַל כֵּן forasmuch as
H589
p — I
Derivation: contracted from 595;
I
KJV: I, (as for) me, mine, myself, we, × which, × who.
pron — I
אֲנִי, אָ֑נִי pron. 1s. comm. I
H3513
v — be heavy, burdensome, severe, dull, numerous, rich, honorable, make weighty
Derivation: or כָּבֵד; a primitive root;
to be heavy, i.e. in a bad sense (burdensome, severe, dull) or in a good sense (numerous, rich, honorable); causatively, to make weighty (in the same two senses)
KJV: abounding with, more grievously afflict, boast, be chargeable, × be dim, glorify, be (make) glorious (things), glory, (very) great, be grievous, harden, be (make) heavy, be heavier, lay heavily, (bring to, come to, do, get, be had in) honour (self), (be) honourable (man), lade, × more be laid, make self many, nobles, prevail, promote (to honour), be rich, be (go) sore, stop.
vb — be heavy
כָּבֵד vb. be heavy, weighty, burdensome, honoured
Qal
1. be heavy, in weight
2. heavy, insensible, dull
3. be honoured
Niph.
1. pass.
a. be made heavy fr. abundance
b. be honoured, enjoy honour, of man
2. medial, get oneself glory (or honour), of God
Pi.
1. make heavy, insensible
2. make honourable, honour, glorify, usu. c. human subj.
Pu. be made honourable, honoured
Hiph.
1. make heavy
2. make heavy, dull, unresponsive, the ears
3. cause to be honoured
Hithp.
1. make oneself heavy, dense, numerous
2. honour oneself
H853
prt — self, even, namely
Derivation: apparent contracted from 226 in the demonstrative sense of entity;
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
KJV: [as such unrepresented in English].
mark of the accusative
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
H3820
n-m — heart, feelings, will, intellect, centre
Derivation: a form of 3824;
the heart; also used (figuratively) very widely for the feelings, the will and even the intellect; likewise for the centre of anything
KJV: care for, comfortably, consent, × considered, courag(-eous), friend(-ly), ((broken-), (hard-), (merry-), (stiff-), (stout-), double) heart(-ed), × heed, × I, kindly, midst, mind(-ed), × regard(-ed), × themselves, × unawares, understanding, × well, willingly, wisdom.
n.m — inner man
לֵב 599 n.m. (f.) inner man, mind, will, heart
I. seldom of things in the midst of the sea
II. elsewhere of men
1. the inner man in contrast with the outer
2. the inner man, indef., soul, comprehending mind, affections and will
3. specific reference to mind
4. spec. ref. to inclinations, resolutions and determinations of the will
5. spec. ref. to conscience
6. [various]
7. for the man himself
8. as seat of appetites
9. as seat of emotions and passions
10. seat of courage
H5650
n-m — servant
Derivation: from 5647;
a servant
KJV: × bondage, bondman, (bond-) servant, (man-) servant.
n.m — slave
עֶ֫בֶד 799 n.m. slave, servant
1. slave, servant of household
2. Subjects, of chief
3. Servants, worshippers of God
4. Servant of י׳, in a special sense
5. Israel as a people is servant of י׳
6. In polite address of equals or superiors the Hebrews used עַבְדְּךָ thy servant = 1 pers. sing., I
7. Phrases
H4616
prt — heed, purpose, on account of, in order that
Derivation: from 6030;
properly, heed, i.e. purpose; used only adverbially, on account of (as a motive or an aim), teleologically, in order that
KJV: because of, to the end (intent) that, for (to,... 's sake), lest, that, to.
subst — purpose
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
H7896
v — place
Derivation: a primitive root;
to place (in a very wide application)
KJV: apply, appoint, array, bring, consider, lay (up), let alone, × look, make, mark, put (on), regard, set, shew, be stayed, × take.
vb — put
שִׁית vb. put, set
Qal
1. put, lay
2.
a. set, station
b. set one's mind to, give heed, attention
c. set, fix
3. constitute, make one something
4. internally trans., = take one's stand
Hoph. if a ransom be imposed
H226
n-f — signal, flag, beacon, monument, omen, prodigy, evidence
Derivation: probably from 225 (in the sense of appearing);
a signal (literally or figuratively), as a flag, beacon, monument, omen, prodigy, evidence, etc.
KJV: mark, miracle, (en-) sign, token.
n.m — sign
אוֹת n.m. 79 Ex 4:8 (f. Jos 24:17) sign
1. sign, pledge, token
2. signs, omens promised by prophets as pledges of certain predicted events
3. sign, symbol of prophets
4. signs, miracles, as pledges or attestations of divine presence & interposition
5. signs, memorials
6. sign, pledge of covenant
7. ensigns, standards
8. signs, tokens of changes of weather & times
H428
d — these, those
Derivation: prolonged from 411;
these or those
KJV: an-(the) other; one sort, so, some, such, them, these (same), they, this, those, thus, which, who(-m).
pr.pl.m — these
אֵ֫לֶּה pr.pl.m. & f. these
a. in appos. to a subst. with a pron. suff. (always without the article)
b. repeated, אלה … ואלה, these … those
c. with the art. (but only after a subst. determined likewise by the art.)
d. with preps.
H7130
n-m — nearest, center
Derivation: from 7126;
properly, the nearest part, i.e. the center, whether literal, figurative or adverbial (especially with preposition)
KJV: × among, × before, bowels, × unto charge, eat (up), × heart, × him, × in, inward (× -ly, part, -s, thought), midst, out of, purtenance, × therein, × through, × within self.
n.[m.] — inward part
קֶ֫רֶב 227 n.[m.] inward part, midst
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Verses 1–11
Exodus 10:1–11
Here, I. Moses is instructed. We may well suppose that he, for his part, was much astonished both at Pharaoh's obstinacy and at God's severity, and could not but be compassionately concerned for the desolations of Egypt, and at a loss to conceive what this contest would come to at last. Now here God tells him what he designed, not only Israel's release, but the magnifying of his own name: That thou mayest tell in thy writings, which shall continue to the world's end, what I have wrought in Egypt, Exo 10:1, Exo 10:2. The ten plagues of Egypt must be inflicted, that they may be recorded for the generations to come as undeniable proofs, 1. Of God's overruling power in the kingdom of nature, his dominion over all the creatures, and his authority to use them either as servants to his justice or sufferers by it, according to the counsel of his will. 2. Of God's victorious power over the kingdom of Satan, to restrain the malice and chastise the insolence of his and his church's enemies. These plagues are standing monuments of the greatness of God, the happiness of the church, and the sinfulness of sin, and standing monitors to the children of men in all ages not to provoke the Lord to jealousy nor to strive with their Maker. The benefit of these instructions to the world sufficiently balances the expense.
II. Pharaoh is reproved (Exo 10:3): Thus saith the Lord God of the poor, despised, persecuted, Hebrews, How long wilt thou refuse to humble thyself before me? Note, It is justly expected from the greatest of men that they humble themselves before the great God, and it is at their peril if they refuse to do it. This has more than once been God's quarrel with princes. Belshazzar did not humble his heart, Dan 5:22. Zedekiah humbled not himself before Jeremiah, Ch2 36:12. Those that will not humble themselves God will humble. Pharaoh had sometimes pretended to humble himself, but no account was made of it, because he was neither sincere nor constant in it.
III. The plague of locusts is threatened, Exo 10:4-6. The hail had broken down the fruits of the earth, but these locusts should come and devour them: and not only so, but they should fill their houses, whereas the former inroads of these insects had been confined to their lands. This should be much worse than all the calamities of that king which had ever been known. Moses, when he had delivered his message, not expecting any better answer than he had formerly, turned himself and went out from Pharaoh, Exo 10:6. Thus Christ appointed his disciples to depart from those who would not receive them, and to shake off the dust of their feet for a testimony against them; and ruin is not far off from those who are thus justly abandoned by the Lord's messengers, Sa1 15:27, etc.
IV. Pharaoh's attendants, his ministers of state, or privy-counsellors, interpose, to persuade him to come to some terms with Moses, Exo 10:7. They, as in duty bound, represent to him the deplorable condition of the kingdom (Egypt is destroyed), and advise him by all means to release his prisoners (Let the men go); for Moses, they found, would be a snare to them till it was done, and it were better to consent at first than to be compelled at last. The Israelites had become a burdensome stone to the Egyptians, and now, at length, the princes of Egypt were willing to be rid of them, Zac 12:3. Note, It is a thing to be regretted (and prevented, if possible) that a whole nation should be ruined for the pride and obstinacy of its princes, Salus populi suprema lex - To consult the welfare of the people is the first of laws.
V. A new treaty is, hereupon, set on foot between Pharaoh and Moses, in which Pharaoh consents for the Israelites to go into the wilderness to do sacrifice; but the matter in dispute was who should go, Exo 10:8. 1. Moses insists that they should take their whole families, and all their effects, along with them, Exo 10:9. note, Those that serve God must serve him with all they have. Moses pleads, "We must hold a feast, therefore we must have our families to feast with, and our flocks and herds to feast upon, to the honour of God." 2. Pharaoh will by no means grant this: he will allow the men to go, pretending that this was all they desired, though this matter was never yet mentioned in any of the former treaties; but, for the little ones, he resolves to keep them as hostages, to oblige them to return, Exo 10:10, Exo 10:11. In a great passion he curses them, and threatens that, if they offer to remove their little ones, they will do it at their peril. Note, Satan does all he can to hinder those that serve God themselves from bringing their children in to serve him. He is a sworn enemy to early piety, knowing how destructive it is to the interests of his kingdom; whatever would hinder us from engaging our children to the utmost in God's service, we have reason to suspect the hand of Satan in it. 3. The treaty, hereupon, breaks off abruptly; those that before went out from Pharaoh's presence (Exo 10:6) were now driven out. Those will quickly hear their doom that cannot bear to hear their duty. See Ch2 25:16. Quos Deus destruet eos dementat - Whom God intends to destroy he delivers up to infatuation. Never was man so infatuated to his own ruin as Pharaoh was.
Cross-references: Exod 10:1 · Exod 10:2 · Exod 10:3 · Dan 5:22 · 2Chr 36:12 · Exod 10:4 · Exod 10:6 · 1Sam 15:27 · Exod 10:7 · Zech 12:3 · Exod 10:8 · Exod 10:9 · Exod 10:10 · Exod 10:11 · 2Chr 25:16