TRV
Translation
King James Version
Only in the land of Goshen, where the children of Israel were, was there no hail.
Complete Jewish Bible
But in the land of Goshen, where the people of Isra'el were, there was no hail.
Berean Standard Bible
The only place where it did not hail was in the land of Goshen, where the Israelites lived.
American Standard Version
Only in the land of Goshen, where the children of Israel were, was there no hail.
World English Bible Messianic
Only in the land of Goshen, where the children of Israel were, there was no hail.
Geneva Bible (1599)
Onely in the lande of Goshen (where the children of Israel were) was no haile.
Young's Literal Translation
only in the land of Goshen, where the sons of Israel are , there hath been no hail.
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In the KJVVerse 1,769 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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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 9:26 serves as a profound testament to God's precise and protective sovereignty, vividly illustrating the miraculous distinction He made between Israel and Egypt during the devastating seventh plague of hail. While divine judgment in the form of a destructive hailstorm ravaged the entire land of Egypt, the fertile region of Goshen, where the children of Israel resided, remained miraculously untouched. This singular exemption underscored God's unwavering faithfulness to His covenant, His absolute control over creation, and His tender, discerning care for His chosen people amidst widespread calamity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
The verse, "Only in the land of Goshen, where the children of Israel [were], was there no hail," is concise yet packed with profound theological meaning:
Literary Devices
The primary literary device employed in Exodus 9:26 is juxtaposition and stark contrast. The horrific and widespread devastation of the hail plague throughout Egypt, described in the preceding verses, is immediately set against the serene, untouched, and miraculously preserved land of Goshen. This dramatic opposition serves to powerfully highlight God's omnipotence, His discerning judgment, and His unwavering, selective protection of His people. It is a vivid, experiential demonstration of the theological distinction God makes between those who are His and those who oppose Him, a theme echoed later in Scripture, such as in Malachi 3:18. The use of hyperbole in describing the hail's destructive power across Egypt further magnifies the miraculous nature of Goshen's complete immunity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 9:26 profoundly encapsulates several enduring theological truths that resonate throughout biblical history. It teaches that God is not merely a distant deity but an active, discerning, and interventionist Lord who intimately knows and deliberately distinguishes between His people and those who oppose Him. This divine separation is rooted not in human merit, but in God's sovereign choice and His unwavering faithfulness to His covenant promises. The verse stands as a powerful testament to God's active and unwavering protection of His chosen, demonstrating that even amidst widespread calamity and judgment, He provides a sanctuary and ensures the safety of those He loves. This selective preservation unequivocally demonstrates God's absolute control over all creation—the elements, natural forces, and the destinies of nations and individuals—proving that He is the one true God, unrivaled in power and authority.
REFLECTION AND APPLICATION
Exodus 9:26 offers enduring encouragement and a profound challenge for believers today, reminding us of God's unchanging character and our privileged position within His sovereign plan. Just as God knew the precise location of His people in Goshen and extended His hand of protection, He knows and watches over those who are His today. We are not lost in the vastness of humanity; God's eye is upon us, and His hand is actively at work in our lives, even when circumstances seem chaotic or overwhelming. This truth should cultivate a deep sense of security, belonging, and peace, knowing that our ultimate sanctuary is found in Him. While we may not always experience physical exemption from hardship in a fallen world, this verse assures us that God can provide a spiritual "Goshen"—a place of peace, presence, and protection for our souls, even when external circumstances are tumultuous. Our faith is rightly placed in a God who can command the elements, make precise distinctions, and ultimately deliver His people.
Questions for Reflection
FAQ
Was the land of Goshen naturally immune to hail, or was this a miracle?
Answer: The biblical text explicitly presents this as a miraculous intervention by God, not a natural phenomenon. The preceding verses (Exodus 9:23-25) describe the widespread and unprecedented devastation of the hail throughout "all the land of Egypt," making the complete exemption of Goshen a clear and undeniable act of divine distinction and power. If it were merely a natural weather pattern, it would undermine the profound theological point of God's specific and intentional protection of Israel, and the narrative would lose its force as a demonstration of Yahweh's supremacy over Pharaoh and the Egyptian gods.
Does God still make such clear distinctions between people today?
Answer: While we may not always witness such dramatic physical distinctions as seen in the plagues, the Bible unequivocally teaches that God absolutely makes a spiritual distinction between those who are His and those who are not. Believers are "in Christ" and are spiritually protected from the ultimate judgment that awaits the unrighteous (John 3:18). God continues to providentially care for and preserve His people, though His methods may vary according to His sovereign will and the purposes of His kingdom. The ultimate distinction is between those who have received salvation through faith in Jesus and those who remain under condemnation.
Why did God need to send so many plagues to convince Pharaoh?
Answer: The series of plagues served multiple, interconnected purposes. They were designed to demonstrate God's absolute sovereignty over all creation and over the gods of Egypt, progressively revealing Yahweh's unrivaled power. They were also the means by which God redeemed His people from slavery, establishing His name and power not only in Egypt but throughout the world. Furthermore, the plagues served to harden Pharaoh's heart, not because God desired his destruction, but to showcase divine justice and the stubbornness of human rebellion, ultimately magnifying God's glory through Pharaoh's persistent defiance (Romans 9:17). Each plague was a direct challenge to a specific Egyptian deity or aspect of their worldview, systematically dismantling their spiritual foundations and proving Yahweh's supremacy.
CHRIST-CENTERED FULFILLMENT
The divine distinction and protective sanctuary demonstrated in Exodus 9:26 find their ultimate fulfillment and profound amplification in the person and redemptive work of Jesus Christ. Just as Goshen was a physical refuge from God's judgment upon Egypt, Jesus Christ is the ultimate spiritual sanctuary for all who believe. Through His atoning death on the cross and His glorious resurrection, He provides a perfect and eternal refuge from the wrath of God against sin. To be "in Christ" is to be in a spiritual Goshen, completely protected and eternally secure from the condemnation that awaits the world (Romans 8:1). The cross of Christ stands as the ultimate point of distinction; there, Jesus, the spotless Lamb of God, bore the full weight of divine judgment and the "hail" of God's wrath that was due to humanity, allowing those who trust in Him to be set apart, declared righteous, and reconciled to God (2 Corinthians 5:21). While believers in Christ are not guaranteed physical exemption from all suffering in this fallen world (John 16:33), they are guaranteed ultimate spiritual protection and preservation unto eternal life. Jesus' prayer for His disciples was not that they be taken out of the world, but that they be "kept from the evil one" (John 17:15), echoing the divine protection seen in Goshen, now applied to the spiritual realm and eternal destiny. The Exodus from Egypt, with its miraculous deliverance and divine distinction, powerfully foreshadows the greater exodus from sin and death accomplished by Christ, who leads His people out of spiritual slavery and into His eternal kingdom, protecting them from ultimate judgment.