TRV
Translation
King James Version
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.
Complete Jewish Bible
Throughout all the land of Egypt, the hail struck everything in the field, people and animals; and the hail struck every plant growing in the field and broke every tree there.
Berean Standard Bible
Throughout the land of Egypt, the hail struck down everything in the field, both man and beast; it beat down every plant of the field and stripped every tree.
American Standard Version
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.
World English Bible Messianic
The hail struck throughout all the land of Egypt all that was in the field, both man and animal; and the hail struck every herb of the field, and broke every tree of the field.
Geneva Bible (1599)
And the haile smote throughout al ye land of Egypt all that was in the fielde, both man and beast: also ye haile smote all the herbes of ye field, and brake to pieces all the trees of the fielde.
Young's Literal Translation
And the hail smiteth in all the land of Egypt all that is in the field, from man even unto beast, and every herb of the field hath the hail smitten, and every tree of the field it hath broken;
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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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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
Exodus 9:25 graphically recounts the devastating impact of the seventh plague upon Egypt, depicting a divinely orchestrated hailstorm that utterly destroyed everything exposed in the open fields—human beings, livestock, crops, and trees—thereby powerfully demonstrating God's absolute sovereignty, His righteous judgment against Pharaoh's unyielding defiance, and the comprehensive nature of His wrath against a rebellious nation.
CONTEXT
Literary Context: This verse is strategically placed within the escalating narrative of the ten plagues God inflicts upon Egypt, designed to compel Pharaoh to release the enslaved Israelites. Specifically, Exodus 9:25 details the catastrophic outcome of the seventh plague, the hail, which is presented as a direct fulfillment of God's prior warning to Pharaoh and his people (Exodus 9:18-21). This warning explicitly offered an opportunity for those who believed to take shelter, highlighting God's justice even amidst judgment. The immediate subsequent verse, Exodus 9:26, provides a stark contrast by emphasizing God's miraculous distinction, sparing the land of Goshen, where the Israelites resided, from any harm. This juxtaposition underscores God's meticulous sovereignty and His protective covenantal care for His chosen people, even as His judgment falls upon their oppressors.
Historical & Cultural Context: Ancient Egypt was a civilization deeply entrenched in polytheism, with a vast pantheon of deities associated with natural phenomena, agricultural fertility, and national protection. The plagues were not merely natural disasters but direct, targeted assaults on specific Egyptian gods, unequivocally demonstrating the supremacy of Yahweh, the God of Israel. The hail plague, in particular, challenged the authority of gods such as Nut (the sky goddess), Shu (the god of air and atmosphere), and Osiris (the god of fertility, agriculture, and the underworld). The widespread destruction of crops, trees, and livestock directly undermined Egypt's economic stability and agricultural self-sufficiency, which were foundational to their prosperity and worldview. Pharaoh, revered as a divine king and the embodiment of Egyptian power and religious authority, saw his stubborn refusal to obey God's command as an act of ultimate defiance against the true sovereign, inviting progressively severe divine judgment. The recurring theme of "hardening Pharaoh's heart" (Exodus 9:12) is crucial, signifying God's sovereign use of Pharaoh's inherent resistance to further display His power and glory to both the Egyptians and the Israelites.
Key Themes: Exodus 9:25 contributes significantly to several overarching themes within the book of Exodus. Firstly, it powerfully illustrates God's absolute sovereignty over creation and natural forces. The hail is not a random weather event but a precise, divinely orchestrated act of judgment, showcasing Yahweh's power far exceeding any Egyptian deity or human control. Secondly, it highlights the severity of persistent disobedience and hardened hearts. Pharaoh's continued refusal to release Israel, despite escalating warnings, brought increasingly destructive consequences, underscoring that God's patience has limits and His justice is sure. This theme is central to the entire plague narrative, from the initial demand in Exodus 5:1 to the final plague. Thirdly, the verse, especially when read in conjunction with Exodus 9:26, emphasizes God's ability to distinguish and protect His people amidst judgment. This divine distinction foreshadows God's ultimate salvation of His chosen people from judgment, a motif that culminates in the Passover (Exodus 12).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Exodus 9:25 meticulously details the comprehensive destruction wrought by the hail:
Literary Devices
The verse employs several powerful literary devices to convey the magnitude of the seventh plague. Hyperbole is evident in the sweeping statements of destruction, such as "all the land of Egypt" and "every herb... and every tree," which emphasize the near-total devastation, even if some isolated pockets might have survived. This rhetorical exaggeration serves to underscore the overwhelming power of God's judgment. Repetition of key phrases like "the hail smote" and "of the field" reinforces the direct agency of the hail and the specific location of the destruction, creating a rhythmic emphasis on the relentless nature of the plague. Furthermore, parallelism is used effectively in the pairing of "man and beast" and "every herb... and every tree," highlighting the comprehensive scope of the devastation across all categories of life and vegetation exposed to the elements. This structured enumeration underscores the totality and inescapability of God's judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 9:25 powerfully reveals several profound theological truths. First, it demonstrates God's absolute sovereignty over creation and natural forces. The hail was not a random weather event but a direct, targeted act of divine judgment, showcasing Yahweh's power far exceeding any Egyptian deity or human control. Second, it underscores the severity of persistent disobedience to God's commands. Pharaoh's continued defiance brought escalating and more destructive consequences, illustrating that God's patience has limits and His justice is sure. Third, it highlights God's ability to distinguish and protect His people amidst judgment. While not explicitly stated in Exodus 9:25 itself, the immediate context of Exodus 9:26 confirms that Goshen, where the Israelites lived, was miraculously spared. This distinction foreshadows God's ultimate salvation of His chosen people from judgment.
This theme of divine judgment and the sparing of the righteous resonates throughout the biblical narrative.
REFLECTION AND APPLICATION
Exodus 9:25 serves as a timeless and sobering reminder of God's active involvement in the world and the profound implications of our response to His divine will. It teaches us that God is not a distant, passive deity but an omnipotent Lord who orchestrates events to fulfill His sovereign purposes, whether redemptive or judicial. For believers today, this means recognizing His supreme authority over all aspects of life, from the forces of nature to the affairs of humanity. The severity of the hail plague also underscores the serious consequences of persistent rebellion against God's clear commands and warnings. Just as Pharaoh faced escalating judgment for his hardened heart and refusal to obey, individuals and nations today will ultimately face the consequences of ignoring God's warnings and rejecting His authority. Conversely, the implicit promise of protection for those who heed God's voice (as seen in the warning of Exodus 9:18-21 and the sparing of Goshen) offers profound comfort and assurance: even in times of widespread calamity or societal upheaval, God provides a way of escape and protection for those who walk in obedience and faith, demonstrating His faithfulness to His covenant people.
Questions for Reflection
FAQ
Why did God inflict such a destructive plague, causing loss of life and livelihood?
Answer: The plagues were not arbitrary acts of cruelty but purposeful judgments against Pharaoh's persistent defiance and the idolatry of Egypt. They served multiple divine objectives: to demonstrate God's absolute sovereignty over all creation and Egyptian deities, to compel Pharaoh to release Israel, to vindicate God's justice, and to reveal His glory to both Egyptians and Israelites. The escalating severity, including loss of life, underscored the gravity of Pharaoh's rebellion and God's holiness. Furthermore, God had provided a warning before the hail, offering a chance for those who believed to take shelter (Exodus 9:18-21), indicating that those who perished in the field had disregarded this divine provision.
Was it fair for people to die if they weren't directly responsible for Pharaoh's actions?
Answer: The biblical narrative indicates that God provided a clear warning before the hail plague, offering an opportunity for anyone who believed to take shelter and save their livestock (Exodus 9:18-21). Those who perished in the field likely disregarded this divine warning, aligning themselves with Pharaoh's defiance and the nation's corporate rebellion against God. While the innocent often suffer in a fallen world, biblical judgment frequently targets a nation's leadership and those who follow their ungodly path, demonstrating the corporate consequences of sin and rebellion against God's authority. This plague serves as a stark reminder that choices have consequences, both individually and corporately.
Does this plague imply God is a God of wrath, not love?
Answer: The Bible presents God as both perfectly loving and perfectly just. His wrath is not capricious or uncontrolled, but rather a righteous and holy response to sin, rebellion, and injustice. The plagues, while undeniably demonstrating divine wrath, were also acts of redemptive love for Israel, liberating them from brutal slavery and fulfilling God's covenant promises. God's judgment ultimately serves to uphold His holiness, to clear the way for His redemptive plan, and to demonstrate His power to both His people and His enemies. The very act of delivering Israel from bondage was an act of profound love, even as it necessitated judgment upon their oppressors.
CHRIST-CENTERED FULFILLMENT
The plague of hail, with its demonstration of God's devastating power over creation and His righteous judgment against a rebellious kingdom, finds profound Christ-centered fulfillment in several ways. First, Jesus Christ is the ultimate embodiment of God's power over creation. Just as God commanded the hail to fall, Jesus demonstrated His divine authority by calming raging storms with a mere word (Mark 4:39), walking on water (Matthew 14:25), and exercising dominion over all natural forces, thereby revealing His identity as the sovereign Creator God in human flesh. Second, the judgment against Egypt foreshadows the ultimate judgment that will come upon all who reject God's authority and refuse to release His people from the bondage of sin. While the plagues were physical judgments, Christ's work brings spiritual judgment upon sin and offers spiritual liberation. He is the one who delivers humanity from the dominion of darkness and transfers us into the kingdom of His beloved Son (Colossians 1:13). Third, the miraculous sparing of Goshen (Exodus 9:26) from the hail foreshadows the ultimate salvation and protection God offers to all who are "in Christ." Just as Israel was distinguished by God's grace and protected from His wrath, believers are now distinguished by God's grace through faith in Jesus Christ, being spared from the ultimate and eternal judgment that will fall upon the world. Christ's sacrificial death and glorious resurrection are the means by which God's people are reconciled to Him and protected from the wrath to come (Romans 5:9). The hail plague, therefore, points to Christ as the sovereign Lord over all creation, the one who executes righteous judgment, and the ultimate source of salvation and protection for His people.