GOD'S WORD® Translation (©1995)
Moses replied, "As soon as I'm out of the city, I'll spread out my hands to the LORD in prayer. The thunder will stop, and there will be no more hail. This is how you will know that the earth belongs to the LORD.

King James Bible
And Moses said unto him, As soon as I am gone out of the city, I will spread abroad my hands unto the LORD; and the thunder shall cease, neither shall there be any more hail; that thou mayest know how that the earth is the LORD'S.

Douay-Rheims Bible
Moses said: As soon as I am gone out of the city, I will stretch forth my hands to the Lord, and the thunders shall cease, and the hail shall be no more: that thou mayst know that the earth is the Lord's.

Darby Bible Translation
And Moses said to him, When I go out of the city, I will spread out my hands to Jehovah: the thunder will cease, and there will be no more hail; that thou mayest know that the earth is Jehovah's.

English Revised Version
And Moses said unto him, As soon as I am gone out of the city, I will spread abroad my hands unto the LORD; the thunders shall cease, neither shall there be any more hail; that thou mayest know that the earth is the LORD'S.

Webster's Bible Translation
And Moses said to him, As soon as I am gone out of the city, I will spread abroad my hands to the LORD; and the thunder shall cease, neither shall there be any more hail; that thou mayest know how that the earth is the LORD'S.

World English Bible
Moses said to him, "As soon as I have gone out of the city, I will spread abroad my hands to Yahweh. The thunders shall cease, neither shall there be any more hail; that you may know that the earth is Yahweh's.

Young's Literal Translation
And Moses saith unto him, 'At my going out of the city, I spread my palms unto Jehovah -- the voices cease, and the hail is not any more, so that thou knowest that the earth is Jehovah's;

Cross References

1 Corinthians 10:26 FOR THE EARTH IS THE LORD'S, AND ALL IT CONTAINS.

Exodus 8:22 "But on that day I will set apart the land of Goshen, where My people are living, so that no swarms of insects will be there, in order that you may know that I, the LORD, am in the midst of the land.

Exodus 9:33 So Moses went out of the city from Pharaoh, and spread out his hands to the LORD; and the thunder and the hail ceased, and rain no longer poured on the earth.

Exodus 19:5 'Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine;

Exodus 20:11 "For in six days the LORD made the heavens and the earth, the sea and all that is in them, and rested on the seventh day; therefore the LORD blessed the sabbath day and made it holy.

1 Kings 8:22 Then Solomon stood before the altar of the LORD in the presence of all the assembly of Israel and spread out his hands toward heaven.

1 Kings 8:38 whatever prayer or supplication is made by any man or by all Your people Israel, each knowing the affliction of his own heart, and spreading his hands toward this house;

Ezra 9:5 But at the evening offering I arose from my humiliation, even with my garment and my robe torn, and I fell on my knees and stretched out my hands to the LORD my God;

Psalm 24:1 A Psalm of David. The earth is the LORD'S, and all it contains, The world, and those who dwell in it.

Psalm 143:6 I stretch out my hands to You; My soul longs for You, as a parched land. Selah.

Isaiah 1:15 "So when you spread out your hands in prayer, I will hide My eyes from you; Yes, even though you multiply prayers, I will not listen. Your hands are covered with blood.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 22-35

The threatened plague of hail is here summoned by the powerful hand and rod of Moses (v. 22, 23), and it obeys the summons, or rather the divine command; for fire and hail fulfil God's word, Ps. 148:8. And here we are told,

I. What desolations it made upon the earth. The thunder, and fire from heaven (or lightning), made it both the more dreadful and the more destroying, v. 23, 24. Note, God makes the clouds, not only his store-houses whence he drops fatness on his people, but his magazines whence, when he pleases, he can draw out a most formidable train of artillery, with which to destroy his enemies. He himself speaks of the treasures of hail which he hath reserved against the day of battle and war, Job 38:22, 23. Woeful havoc this hail made in the land of Egypt. It killed both men and cattle, and battered down, not only the herbs, but the trees, v. 25. The corn that was above ground was destroyed, and that only preserved which as yet had not come up, v. 31, 32. Note, God has many ways of taking away the corn in the season thereof (Hos. 2:9), either by a secret blasting, or a noisy hail. In this plague the hot thunderbolts, as well as the hail, are said to destroy their flocks, Ps. 78:47, 48; and see Ps. 105:32, 33. Perhaps David alludes to this when, describing God's glorious appearances for the discomfiture of his enemies, he speaks of the hailstones and coals of fire he threw among them, Ps. 18:12, 13. And there is a plan reference to it on the pouring out of the seventh vial, Rev. 16:21. Notice is here taken (v. 26) of the land of Goshen's being preserved from receiving any damage by this plague. God has the directing of the pregnant clouds, and causes it to rain or hail on one city and not on another, either in mercy or in judgment.

II. What a consternation it put Pharaoh in. See what effect it had upon him, 1. He humbled himself to Moses in the language of a penitent, v. 27, 28. No man could have spoken better. He owns himself on the wrong side in his contest with the God of the Hebrews: "I have sinned in standing it out so long." He owns the equity of God's proceedings against him: The Lord is righteous, and must be justified when he speaks, though he speak in thunder and lightning. He condemns himself and his land: "I and my people are wicked, and deserve what is brought upon us." He begs the prayers of Moses: "Entreat the Lord for me, that this direful plague may be removed." And, lastly, he promises to yield up his prisoners: I will let you go. What could one desire more? And yet his heart was hardened all this while. Note, The terror of the rod often extorts penitent acknowledgments from those who have no penitent affections; under the surprise and smart of affliction, they start up, and say that which is pertinent enough, not because they are deeply affected, but because they know that they should be and that it is meet to be said. 2. Moses, hereupon, becomes an intercessor for him with God. Though he had all the reason in the world to think that he would immediately repent of his repentance, and told him so (v. 30), yet he promises to be this friend in the court of heaven. Note, Even those whom we have little hopes of, yet we should continue to pray for, and to admonish, 1 Sa. 12:23. Observe, (1.) The place Moses chose for his intercession. He went out of the city (v. 33), not only for privacy in his communion with God, but to show that he durst venture abroad into the field, notwithstanding the hail and lightning which kept Pharaoh and his servants withindoors, knowing that every hail-stone had its direction from his God, who meant him no hurt. Note, Peace with God makes men thunderproof, for thunder is the voice of their Father. (2.) The gesture: He spread abroad his hands unto the Lord-an outward expression of earnest desire and humble expectation. Those that come to God for mercy must stand ready to receive it. (3.) The end Moses aimed at in interceding for him: That thou mayest know, and be convinced, that the earth is the Lord's (v. 29), that is, that God has a sovereign dominion over all the creatures, that they all are ruled by him, and therefore that thou oughtest to be so. See what various methods God uses to bring men to their proper senses. Judgments are sent, judgments removed, and all for the same end, to make men know that he Lord reigns. (4.) The success of it. [1.] He prevailed with God, v. 33. But, [2.] He could not prevail with Pharaoh: He sinned yet more, and hardened his heart, v. 34, 35. The prayer of Moses opened and shut heaven, like Elias's (Jam. 5:17, 18), and such is the power of God's two witnesses (Rev. 11:6); yet neither Moses nor Elias, nor those two witnesses, could subdue the hard hearts of men. Pharaoh was frightened into a compliance by the judgment, but, when it was over, his convictions vanished, and his fair promises were forgotten. Note, Little credit is to be given to confessions upon the rack. Note also, Those that are not bettered by judgments and mercies are commonly made worse.

Calvin's Commentary

27. And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the Lord is righteous, and I and my people are wicked.

27. Tunc misit Pharao ad vocandum Mosen et Aharon: et dixit ad eos, Peccavi hac vice, Jehova justas est: ego autem et populus meas scelerati.

28. Entreat the Lord (for it is enough) that there be no more mighty thunderings and hail; and I will let you go, and ye shall stay no longer.

28. Precamini Jehovam, et magnum erit si non sint tonitrua (vel, multum est quod sint tonitrua) Dei et grando: et dimittam vos, nec ultra manebitis.

29. And Moses said unto him, As soon as I am gone out of the city, I will spread abroad my hands unto the Lord; and the thunder shall cease, neither shall there be any more hail; that thou mayest know how that the earth is the Lord's.

29. Tunc dixit Moses, Ubi egresses fuero ex urbe, extendam manus meas ad Jehovam: cessabunt tonitrua, et grando non erit amplius, ut scias quod Jehovae sit terra.

30. But as for thee and thy servants, I know that ye will not yet fear the Lord God.

30. Atqui de te et servis tuis cognosco quod nondum timeatis coram facie Jehovae Dei.

31. And the flax and the barley was smitten: for the barley was in the ear, and the flax was boiled.

31. Linum et hordeum percussa sunt: nam hordeum maturescebat, et linum erat in calamo.

32. But the wheat and the rye were not smitten; for they were not grown up.

32. Triticum vero et zea non sunt percussa, eo quod abscondita essent.

33. And Moses went out of the city from Pharaoh, and spread abroad his hands unto the Lord; and the thunders and hail ceased, and the rain was not poured upon the earth.

33. Et egressus Moses a congressu Pharaonis extra urbem, expandit manus suas ad Jehovam: et cessarunt tonitrua et grando, et pluvia non est eftusa super terram.

34. And when Pharaoh saw that the rain, and the hail, and the thunders, were ceased, he sinned yet more, and hardened his heart, he and his servants.

34. Videns autem Pharao quod cessasset pluvia, et grando, et tonitrua, adjecit adhuc ad impie agendum, et aggravavit cor suum ipse et servi ejus.

35. And the heart of Pharaoh was hardened, neither would he let the children of Israel go; as the Lord had spoken by Moses.

35. Et obduruit cor Pharaonis, nec dimisit filios Israel, sicut loquutus fuerat Jehova per manum Mosis.

27. And Pharaoh sent and called. If this confession had proceeded from the heart, it would have betokened repentance; but Moses immediately perceived that fear in the heart of the wicked is not a principle which governs them in lasting duty; [111] and this was more manifest in the result.

Although we must, at the same time, recollect, what I have already touched upon, that Pharaoh did not lie designedly; for when seized by terror, he caught at every means to appease God, but soon after relapsed into his former state of mind. For although with fox-like cunning the wicked pretend submission, when they see themselves caught, in order to escape from the snare, still they do not mean to mock God by their soft words; but rather under the pressure of necessity they are ready to do anything, and therefore offer propitiation's and satisfactions; but when their fear has departed, because whatever they promised was forcibly extorted from them, they directly break out afresh. A very similar circumstance is related of Saul. He confesses to his own disgrace the innocence of David, and yet, as soon as he has escaped from the danger, and is freed from fear, he does not cease to persecute him cruelly. (1 Samuel 24:18, and 26:21.) But if we admit that this was mere dissimulation, Pharaoh had greater cause for fear, because, being experimentally convinced that God was his adversary, he was impelled by his fear to make any conditions whatever. But, first of all, he acknowledges that he had "sinned this time," not to excuse the former cases, but. because, in such gross contempt, the crime of obstinacy was still more detestable. And this more fully appears in the following words, wherein he acknowledges the justice of God, and confesses the wickedness of himself and his people. It is just as if he had said, that he is deservedly punished, because he had too long provoked God, who is a just judge. Now since, as far as his words go, Pharaoh professes true repentance, we may gather from them, that, sinners do not attribute to God the honor due to His justice, unless they condemn themselves; and this must be more carefully observed, because there are few who think that, while they are endeavoring to rebut the accusations of guiltiness, they are dishonoring God. Yet, whosoever does not judge himself, and who does not frankly confess his sins, is assuredly murmuring against the judgment of God. Pharaoh, at length, has recourse to deprecation, in which he desires to have Moses and Aaron as his intercessors; not, I admit, without deception, (because hypocrites are always double-hearted;) yet it is certain, that because he was terrified by his troubles, he sought for peace with God, lest his rebellion should draw down upon him new and greater punishments; but as soon as, having obtained his desire, he ceased to be afraid, the secret wickedness which lay, as it were, stifled under the abundance of his miseries, burst forth out of the sense of security. What immediately follows is variously explained by the translators; some understand it negatively, "that there be not," or "if there be not -- thunderings;" and even these disagree among themselves; for some suppose that Pharaoh congratulates himself, because the thunders have ceased; but it is plain from the context that they are grossly mistaken. If, then, a negation is intended, the passage must necessarily refer to the future; as if Pharaoh had said, that he should be very graciously dealt with, if God should please to allay the thunderings. [112] But the various reading is equally probable; "It is much, or a great thing, that there are, or have been thunderings;" as though he said, that he had been punished enough, or more than enough for his folly; or (as best pleases myself) that he is now subdued by terror, whilst he is alarmed by the continual rollings of the thunder and the beating of the hail; for he seems to desire to prove the truth of his conversion, because he is conquered by the terrible power of God.

29. And Moses said. In this answer Moses indirectly hints, that he leaves the presence of Pharaoh, in order duly and purely to supplicate God; since by his unbelief he would in a manner pollute the sacrifices. For, as he had already shown, that legitimate worship could not be offered by the people except away from Egypt, so now he seeks to be alone for prayer; and thus, by this change of place, he indicates that the place, in which Pharaoh dwells, is unholy. We have already said, that Moses promises nothing out of mere rash impulse, but that, taught either by the inspiration of the Spirit, or by sure revelation, he pronounces, with the authority of a prophet, what God is about to do. Moreover, it is not without reason that Moses exhorts Pharaoh to learn from the remission of the punishment, that the God of Israel is the Lord of Egypt also; for the word earth seems here to be limited to Egypt; although I do not deny that it may be properly understood of the whole world; but, whichever you may prefer, Moses rightly concludes, that the glory and dominion of God is perfectly manifested, not only when he appears as an avenger in the infliction of punishment, but that He also shows it in an opposite way, when all the elements are subservient to His mercy. Besides, His power is still more clearly shown forth, when He himself heals the wounds which He has inflicted; and, therefore, in Isaiah 41:23, and 45:7, in order to prove His divinity, He joins the two together, viz., that it is His prerogative and attribute both to "do good, or to do evil."

30. But as for thee and thy servants, I know. Such freedom of reproof plainly proves with what magnanimity the holy Prophet was endued, who, without taking any account of the wrath of the imperious and cruel tyrant, does not hesitate to condemn the impiety of himself and his whole court. Nor can it indeed be questioned, that God miraculously restrained so many wild beasts to keep their hands off Moses; for it cannot be attributed either to their moderation or humanity, that men, otherwise worse than bloody-minded, did not kill him a hundred times over, when he so bitterly provoked them. But, from his firmness, it also appears how much he had profited by his novitiate; [113] because he, who had before fled far for refuge in fear of their darts, now has no alarm in the hottest conflict. But he justly affirms that the Egyptians do not "fear the Lord;" because alarm and terror do not always lead the mind to reverence and due obedience. For Moses speaks of true fear, which altogether attaches us to God, wherefore it is called "wisdom," and "the beginning of wisdom" (Proverbs 1:7, and Psalm 111:10.) But hypocrites, although they fear the name of God, are very far from willingly desiring to serve Him. Wherefore, lest we be deceived by empty imaginations, let us learn honestly to sift all our feelings, and diligently to examine into all those winding [114] recesses, wherewith human hearts are filled and incredibly entangled. A question arises, why Moses undertook the part of an intercessor, when he sees no repentance? my reply is, that he was not thus ready to spare, as if he had been persuaded; but that he gave a short intermission, until the king's impiety should again betray itself, and thus God should fulfill what he had predicted respecting all the plagues. It is, then, absurd to gather, as some do, from this passage, that ministers of the word and pastors should be satisfied with a mere verbal confession; for Moses did not so much intend to pardon as to open a way for the remaining judgments of God.

31. And the flax and the barley. He relates the calamity which the hail inflicted; and shows that a part of the fruits of the earth was destroyed, viz., that which had already grown into stalk; but that the seeds which grow more slowly were spared. For God desired to give a remnant of hope, which might invite the king and his people to repentance, if only their wickedness were curable.

34. And when Pharaoh saw. Again, as usual, Pharaoh gathers audacity from the mitigation of his punishment, as security arms the reprobate against God; for as soon as the scourges of God rest for awhile, they cherish the presumption that they will be unpunished, and construe the short truce into an abiding peace. Pharaoh, then, hardens anew his heart, which he seemed to have somewhat changed, as soon as he is delivered from this infliction; as though he had not been warned that others remained behind, nay, that the hand of God was already stretched out against him. Therefore, at the end of the chapter, Moses amplifies the crime when he adds, that this had been foretold [115] "by the hand of Moses." We have sometimes seen already that the wicked king was hardened, as God had said to Moses; now, more! is expressed, viz., that Moses had been the proclaimer of his indomitable and desperate obstinacy.

Footnotes:

[111] "Et n'est maitresse que pour une minute;" and is only their mistress for a minute. -- Fr.

[112] vrv, literally, and much A. V., It is enough. The LXX. and V. translators seem not to have found this expression in their copies of the Hebrew text. The Syriac amplifies it into And there is abundant room before him. S. M., Multum enim est ut fuerint tonitrua, etc.; and he adds, Onkelos sic vertit, Magnum coram me est tuorum, quod non sint super nos voces illae execrandae. -- W.

[113] Tyrocinio. -- Lat. Apprentissage. -- Fr.

[114] Arrieres boutiques. -- Fr.

[115] Ver. 35, A.V., marg. ref.

Links

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The God of the Old Testament is the God of the New
(Palm Sunday.) Exodus ix. 14. I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people, that thou mayest know that there is none like me in all the earth. We are now beginning Passion Week, the week of the whole year which ought to teach us most theology; that is, most concerning God, his character and his spirit. For in this Passion Week God did that which utterly and perfectly showed forth his glory, as it never has been shown forth before or since. …
Charles Kingsley—The Gospel of the Pentateuch

The Plagues of Egypt
(Palm Sunday.) EXODUS ix. 13, 14. Thus saith the Lord God of the Hebrews, Let my people go, that they may serve me. For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth. You will understand, I think, the meaning of the ten plagues of Egypt better, if I explain to you in a few words what kind of a country Egypt is, what kind of people the Egyptians were. Some of you, doubtless, …
Charles Kingsley—The Gospel of the Pentateuch

Sign Seekers, and the Enthusiast Reproved.
(Galilee on the Same Day as the Last Section.) ^A Matt. XII. 38-45; ^C Luke XI. 24-36. ^c 29 And when the multitudes were gathering together unto him, ^a 38 Then certain of the scribes and Pharisees answered him, saying, Teacher, we would see a sign from thee. [Having been severely rebuked by Jesus, it is likely that the scribes and Pharisees asked for a sign that they might appear to the multitude more fair-minded and open to conviction than Jesus had represented them to be. Jesus had just wrought …
J. W. McGarvey—The Four-Fold Gospel

The Hardening in the Sacred Scripture.
"He hath hardened their heart."-- John xii. 40. The Scripture teaches positively that the hardening and "darkening of their foolish heart" is a divine, intentional act. This is plainly evident from God's charge to Moses concerning the king of Egypt: "Thou shalt speak all that I command thee; and I will harden Pharaoh's heart, and multiply My signs and wonders in the land of Egypt. But Pharaoh shall not harken unto you, and I will lay My hand upon Egypt, and the Egyptians shall know that I am the …
Abraham Kuyper—The Work of the Holy Spirit

Hope for the Heathen
Throughout his ministry Isaiah bore a plain testimony concerning God's purpose for the heathen. Other prophets had made mention of the divine plan, but their language was not always understood. To Isaiah it was given to make very plain to Judah the truth that among the Israel of God were to be numbered many who were not descendants of Abraham after the flesh. This teaching was not in harmony with the theology of his age, yet he fearlessly proclaimed the messages given him of God and brought hope …
Ellen Gould White—The Story of Prophets and Kings

The Sovereignty of God in Reprobation
"Behold therefore the goodness and severity of God" (Rom. 11:22). In the last chapter when treating of the Sovereignty of God the Father in Salvation, we examined seven passages which represent Him as making a choice from among the children of men, and predestinating certain ones to be conformed to the image of His Son. The thoughtful reader will naturally ask, And what of those who were not "ordained to eternal life?" The answer which is usually returned to this question, even by those who profess …
Arthur W. Pink—The Sovereignty of God

Man's Misery by the Fall
Q-19: WHAT IS THE MISERY OF THAT ESTATE WHEREINTO MAN FELL? A: All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all the miseries in this life, to death itself, and to the pains of hell for ever. 'And were by nature children of wrath.' Eph 2:2. Adam left an unhappy portion to his posterity, Sin and Misery. Having considered the first of these, original sin, we shall now advert to the misery of that state. In the first, we have seen mankind offending; …
Thomas Watson—A Body of Divinity

Opposition to Messiah Ruinous
Thou shalt break them with a rod of iron; Thou shalt dash them in pieces like a potter's vessel T here is a species of the sublime in writing, which seems peculiar to the Scripture, and of which, properly, no subjects but those of divine revelation are capable, With us, things inconsiderable in themselves are elevated by splendid images, which give them an apparent importance beyond what they can justly claim. Thus the poet, when describing a battle among bees, by a judicious selection of epithets …
John Newton—Messiah Vol. 2

Exposition of Chap. Iii. (ii. 28-32. )
Ver. 1. "And it shall come to pass, afterwards, I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy; your old men shall dream dreams, and your young men shall see visions." The communication of the Spirit of God was the constant prerogative of the Covenant-people. Indeed, the very idea of such a people necessarily requires it. For the Spirit of God is the only inward bond betwixt Him and that which is created; a Covenant-people, therefore, without such an inward …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament