TRV
Translation
King James Version
So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Egypt since it became a nation.
Complete Jewish Bible
it hailed, and fire flashed up with the hail; it was terrible, worse than any hailstorm in all of Egypt since it became a nation.
Berean Standard Bible
The hail fell and the lightning continued flashing through it. The hail was so severe that nothing like it had ever been seen in all the land of Egypt from the time it became a nation.
American Standard Version
So there was hail, and fire mingled with the hail, very grievous, such as had not been in all the land of Egypt since it became a nation.
World English Bible Messianic
So there was very severe hail, and lightning mixed with the hail, such as had not been in all the land of Egypt since it became a nation.
Geneva Bible (1599)
So there was haile, and fire mingled with the haile, so grieuous, as there was none throughout all the lande of Egypt, since it was a nation.
Young's Literal Translation
and there is hail, and fire catching itself in the midst of the hail, very grievous, such as hath not been in all the land of Egypt since it hath become a nation.
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In the KJVVerse 1,767 of 31,102
Study This Verse
Commentary on Exodus 9 verses 22–35
22 ¶ And the LORD said unto Moses, Stretch forth thine hand toward heaven, that there may be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of Egypt.
23 And Moses stretched forth his rod toward heaven: and the LORD sent thunder and hail, and the fire ran along upon the ground; and the LORD rained hail upon the land of Egypt.
24 So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Egypt since it became a nation.
25 And the hail smote throughout all the land of Egypt all that was in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field.
26 Only in the land of Goshen, where the children of Israel were, was there no hail.
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.
28 Intreat 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.
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.
30 But as for thee and thy servants, I know that ye will not yet fear the LORD God.
31 And the flax and the barley was smitten: for the barley was in the ear, and the flax was bolled.
32 But the wheat and the rie were not smitten: for they were not grown up.
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.
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.
35 And the heart of Pharaoh was hardened, neither would he let the children of Israel go; as the LORD had spoken by Moses.
The threatened plague of hail is here summoned by the powerful hand and rod of Moses (Exo 9:22, Exo 9:23), and it obeys the summons, or rather the divine command; for fire and hail fulfil God's word, Psa 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, Exo 9:23, Exo 9:24. 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, Job 38:23. 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, Exo 9:25. The corn that was above ground was destroyed, and that only preserved which as yet had not come up, Exo 9:31, Exo 9:32. 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, Psa 78:47, Psa 78:48; and see Psa 105:32, Psa 105:33. 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, Psa 18:12, Psa 18:13. And there is a plan reference to it on the pouring out of the seventh vial, Rev 16:21. Notice is here taken (Exo 9:26) 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, Exo 9:27, Exo 9:28. 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 (Exo 9:30), 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, Sa1 12:23. Observe, (1.) The place Moses chose for his intercession. He went out of the city (Exo 9:33), 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 within doors, 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 (Exo 9:29), 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, Exo 9:33. But, [2.] He could not prevail with Pharaoh: He sinned yet more, and hardened his heart, Exo 9:34, Exo 9:35. The prayer of Moses opened and shut heaven, like Elias's (Jam 5:17, Jam 5:18), 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 22–35. Public domain.
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Ephrem the SyrianAD 373
COMMENTARY ON EXODUS 9:3
“Hail and fire fell” together; neither did the hail extinguish the fire, nor did the fire melt the hail. Rather, it burst into flames in the hail as in a thicket and turned [the hail] as red as iron in the fire, blazing in the hail, and careful of the trees. The force [of the hail] “splintered the ancient trees,” but the fire in [the hail] protected the hedges, seed beds and vineyards.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Vividly describes the seventh plague inflicted upon Egypt: an unparalleled and devastating storm of hail interwoven with fire. This cataclysmic event, unlike anything ever witnessed in Egypt's history as a nation, served as a profound demonstration of Yahweh's absolute sovereignty over creation, His unique power to execute judgment, and His unwavering commitment to deliver His people from oppression.
CONTEXT
Literary Context: This verse is strategically placed within the escalating narrative of the plagues upon Egypt, specifically detailing the climactic intensity of the seventh plague, the plague of hail. The divine warning for this plague is given in Exodus 9:18, emphasizing its unprecedented severity and God's purpose to reveal His incomparable power: "that you may know that there is none like me in all the earth" (Exodus 9:14). Following six prior plagues—blood, frogs, gnats, flies, livestock pestilence, and boils—each targeting a different facet of Egyptian life and challenging a specific deity, the hail plague directly assaults their agricultural foundation and their gods of sky and storm. The immediate narrative surrounding describes Moses stretching his staff to initiate the storm (Exodus 9:23) and the subsequent verses detail the widespread destruction across Egypt, while notably preserving the land of Goshen where the Israelites resided (Exodus 9:26). Pharaoh's temporary confession and plea for the plague's cessation follow in Exodus 9:27-28.
Historical & Cultural Context: Ancient Egypt was an agrarian society, deeply reliant on the predictable cycles of the Nile and seasonal weather patterns for its sustenance. Their polytheistic worldview encompassed numerous deities associated with natural phenomena, including Nut (sky goddess), Shu (air god), Seth (god of storms and chaos), and especially Ra (the sun god), who was often associated with fire. The plague of hail and fire was a direct, devastating assault on this worldview and the perceived power of their gods. Hail, a rare and destructive occurrence in Egypt, combined with fire, represented a chaotic and unnatural phenomenon that none of their pantheon could control or prevent. This event not only decimated vital crops like flax and barley, which were ripe (Exodus 9:31), but also killed livestock and people caught outside, striking at the very heart of Egyptian sustenance and life. The unprecedented nature of the storm ("such as there was none like it in all the land of Egypt since it became a nation") served to demonstrate Yahweh's unique power and supremacy over all the gods of Egypt, proving Him to be the true sovereign over creation and history. Pharaoh, considered a divine king and the protector of Egypt, was personally challenged, as his inability to protect his land underscored his impotence before the God of Israel.
Key Themes: Powerfully contributes to several overarching themes in the book of Exodus. Firstly, it underscores the absolute sovereignty of Yahweh over creation, demonstrating His ability to command and manipulate natural elements, even contradictory ones like fire and hail. This theme directly challenges the polytheistic beliefs of Egypt and the perceived power of their deities. Secondly, it highlights the theme of divine judgment against human rebellion, particularly Pharaoh's escalating defiance and hardened heart, showcasing the inevitable and severe consequences of resisting God's will. The plague's unprecedented nature emphasizes the uniqueness and supremacy of Yahweh over all other gods, proving His unrivaled power. Finally, this plague is integral to the theme of God's faithfulness to His covenant promises and His commitment to deliverance for His people, as it systematically dismantles the power of their oppressors and paves the way for Israel's exodus from bondage, as promised to Abraham, Isaac, and Jacob (Genesis 15:13-14).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs hyperbole ("such as there was none like it in all the land of Egypt since it became a nation") to underscore the unprecedented nature and extreme severity of the plague, thereby emphasizing God's unique and unrivaled power. The striking juxtaposition of "fire mingled with the hail" creates a powerful and paradoxical image of supernatural chaos and divine control over contradictory elements. This serves as a vivid metaphor for God's ability to transcend natural laws to achieve His purposes, highlighting the miraculous and terrifying nature of His judgment. The sensory imagery of hail and fire evokes a visceral sense of destruction and divine wrath.
THEOLOGICAL AND THEMATIC CONNECTIONS
Powerfully reveals several core theological truths. Primarily, it showcases God's absolute sovereignty over creation and His ability to command the elements at will. The unnatural combination of hail and fire demonstrates that God is not bound by natural laws; He is their author and can suspend or manipulate them to achieve His purposes. This plague is a profound demonstration of divine judgment against human rebellion, specifically Pharaoh's persistent defiance of God's command to "let my people go." It highlights the escalating consequences of a hardened heart and the certainty of God's justice. Furthermore, it serves to establish the uniqueness and supremacy of Yahweh over all the gods of Egypt, proving that He alone is the true God, unrivaled in power and authority. This plague, like the others, is part of God's larger plan of deliverance for His people, demonstrating His faithfulness to His covenant promises and His commitment to freeing Israel from bondage.
This theme of God's power over creation and His use of natural phenomena for judgment and deliverance resonates throughout the biblical narrative.
REFLECTION AND APPLICATION
Though describing an ancient cataclysm, offers timeless lessons for contemporary life. It reminds us that God is not a distant, passive deity but an active, sovereign Lord who orchestrates events in history and holds ultimate control over all creation. In a world that often feels chaotic or random, this verse grounds us in the reality of God's ultimate control. We can find peace and trust in His power, even when faced with overwhelming circumstances, knowing that He is working His purposes. Pharaoh's story is a stark warning: persistent rebellion against God's revealed will leads to severe consequences. This calls us to humility, repentance, and a willingness to submit to God's authority in all areas of our lives. Just as God protected Goshen, He continues to distinguish His people and offer them protection and deliverance amidst the judgments of the world. This provides comfort and assurance that God cares for His own and will ultimately bring them through trials, guiding them towards His ultimate purposes.
Questions for Reflection
FAQ
How could fire and hail exist together without one extinguishing the other?
Answer: The biblical account describes this as a miraculous event, not a natural phenomenon. The Hebrew phrase, interpreted as "fire taking hold of itself in the hail" or "fire catching itself in the hail," suggests a supernatural intertwining rather than a mere co-occurrence. This defies natural laws, emphasizing that God was directly intervening and demonstrating His power over creation, a power that transcends the ordinary. It was a divine act designed to manifest His unique authority and prove His supremacy over all natural forces and Egyptian deities.
Was this just an unusually severe natural disaster?
Answer: No, the text explicitly states "such as there was none like it in all the land of Egypt since it became a nation," indicating its unprecedented and supernatural nature. The combination of fire and hail, the precise timing initiated by Moses's staff, and the specific protection of Goshen (Exodus 9:26) all point to a divinely orchestrated judgment rather than a mere natural event, however severe. Its purpose was theological: to reveal Yahweh's supremacy and compel Pharaoh to release Israel.
Why was this plague so destructive and "grievous"?
Answer: The severity of the hail plague was a direct consequence of Pharaoh's increasing stubbornness and refusal to obey God's command to "let my people go." Each plague escalated in intensity and impact, serving as a progressively clearer demonstration of God's power and justice. This plague specifically targeted Egypt's agricultural foundation and exposed the impotence of their gods, aiming to break Pharaoh's will and secure the release of Israel. It was a necessary and just judgment given Pharaoh's persistent defiance, demonstrating that the wages of sin are severe (Romans 6:23).
CHRIST-CENTERED FULFILLMENT
While describes a specific act of judgment in the Old Testament, its underlying themes find profound fulfillment and amplification in the person and work of Jesus Christ. The God who commanded hail and fire in Egypt is the same God revealed in Jesus Christ, who perfectly embodies divine sovereignty over creation. Jesus demonstrates this same divine power by calming storms with a word (Mark 4:39), walking on water (Matthew 14:25), and multiplying food (John 6:11). He is the embodiment of the Creator's power, showing that the God who brought the plagues is fully present in Him. Furthermore, the plagues were God's means of deliverance from physical bondage for Israel in Egypt. Jesus, through His life, atoning death, and glorious resurrection, provides the ultimate deliverance from a far greater bondage: slavery to sin and death (Romans 6:6 and Hebrews 2:14-15). He is the greater Moses, leading His people—all who believe—out of the bondage of sin and into true freedom, eternal life, and fellowship with God, ushering in a new covenant of grace (Jeremiah 31:31-34).