Êxodo 8
James Montgomery Boice · Citado em PreceptAustin
Êxodo 8
Boice - If we are to understand the full significance of this plague, we must recognize that a goddess of Egypt was involved in the judgment—the goddess Hekt [also Heqet], who was always pictured with the head and often the head and body of a frog. Since Hekt was embodied in the frog, the frog was sacred in Egypt. It could not be killed, and consequently there was nothing the Egyptians could do about this horrible and ironic proliferation of the goddess. They were forced to loathe the symbols of their depraved worship. But they could not kill them. And when the frogs died, their decaying bodies must have turned the towns and countryside into a stinking horror.
Êxodo 8
Boice - Ancient Egyptian amulets carved in the shape of frogs were supposed to have magical powers and religious significance. One of the great goddesses of Egypt was Heket, who was often pictured with the head (and sometimes the body) of a frog. It is possible that the connection between frogs and the goddess meant that frogs were sacred and could not be killed. Currid - Why frogs? This plague, like the previous one, appears to be part of a contest to establish who was the true God. The Egyptians regarded the frog as a symbol of divine power and a representation of fertility. One of the major goddesses of Egypt was Hekhet, who is depicted as a human female with a frog’s head. She was the spouse of the creator-god Khnum. He was thought to fashion human bodies on his potter’s wheel, and Hekhet would then blow the breath of life into them. Hekhet also had the responsibility of controlling the multiplication of frogs in ancient Egypt by protecting the frog-eating crocodiles. But Yahweh overwhelms Hekhet and causes her to be impotent in her task. She is powerless to repel or resist Yahweh’s overpowering regeneration of frogs. It is the Hebrew God who really bestows fertility; he rapidly produces frogs so that they become a curse upon Egypt. God is sovereign over fertility, over Egypt and over the Egyptian gods. (Ibid) Exodus 8:5 Then the LORD said to Moses, "Say to Aaron, 'Stretch out your hand with your staff over the rivers, over the streams and over the pools, and make frogs come up on the land of Egypt.'" Then - First Aaron gave Pharaoh a "preview of coming attractions" and now on with the show! He just said this is what I am going to do and He started to do it. The LORD said to Moses, "Say to Aaron, 'Stretch out your hand with your staff over the rivers, over the streams and over the pools, and make frogs come up on the land of Egypt.'" - So most of the places that had been turned to blood would now birth frogs and lots of them. Thompson - Now Pharaoh is learning Moses is the key guy connected to God and when Aaron does what he tells him, God’s power is fully displayed. When God’s people hear the Word taught and then obey it, God’s power is fully displayed. M
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Boice - God’s third plague was against the soil—one of the most fertile soils in the world. From it grew all sorts of nourishing vegetables, plants, fruit, and grain; but now, as part of God’s judgment on the land, it began to produce gnats in great abundance. Where was the great god of the earth, Geb? Where was he to protect the land and keep it from producing the insects that brought such trouble for the people? Charles Schulz the originator of the famous comic strip PEANUTS wrote a book the year I graduated from high school (1964) entitled What Was Bugging Ol' Pharaoh? Dust (06083)(aphar) means dry earth, dust and is used literally in many contexts meaning "dust" or "loose earth." Source of man (Ge 2:7), curse of serpent (Ge 3:14), Abraham's descendants (Ge 13:16). The primary meaning of this word is the dry, loose dirt or dust that covers the ground (Amos 2:7; Mic. 1:10). It is used to imply earth or soil (Job 5:6; 28:2); the original material used to form the first man (Gen. 2:7); the material used to plaster walls (Lev. 14:42); the remains of a destroyed city (Ezek. 26:4); and anything pulverized into powder (Deut. 9:21). Figuratively, it signifies abundance (Gen. 13:16); utter defeat (2 Ki. 13:7); and humiliation (Job 16:15). (Baker) Gilbrant on aphar - The noun occurs with a negative connotation of "dust" several times in the OT. For instance, dust is thrown in malice (2 Sam. 16:13), put on the head as a sign of grief (Josh. 7:6; Ezek. 27:30) and made into siege works (Hab. 1:10). It is seen as a token of punishment and humiliation upon the serpent (Gen. 3:14; Isa. 65:25). The noun ʿāphār also refers to the powder of anything pulverized (Deut. 9:21) or to the debris of a ruined city (1 Ki. 20:10; Neh. 4:2, 10; Ezek. 26:4, 12). However, ʿāphāl can also be used in a neutral sense: dust is a place to hide from God's glory (Isa. 2:10, 19) and it is the material from which the physical body of mankind was made, and to which it returns (Gen. 2:7; 3:19; Job 4:19; Ecc. 3:20). Further, ʿāphāl can denote mortar used for plastering houses (Lev. 14:41f, 45), iron ore (Job 28:2) and gold dust (Job 28:6). Figuratively, ʿāphār is used of abundance (Gen. 13:16; 28:14; 2 Chr. 1:9; Job 27:16), including blood being poured out in such abundance that it becomes common and precious metals being heaped up to the point of worthlessness (Job 22:24; Zeph. 1:17; Zech. 9:3). Several times it is used as a simile. For instance, Abraham used it as a simile for self-abasement (Gen. 18:27), and it is used in a simile of the scattered or dispersed in 2 Ki. 13:7 and Isa. 41:2. It is further used as a figure of humiliation when it describes those who sit or lie in the dust (Job 16:15; Pss. 7:5; 44:25; 119:25; Isa. 47:1) or lick the dust (Ps. 72:9; Isa. 49:23; Mic. 7:17). The Scriptures say that Yahweh raises people from the dust (1 Sam. 2:8; 1 Ki. 16:2; Ps. 113:7), and God's people are encouraged to lift themselves up from the dust (Isa. 52:2). A final area of meaning that is not easily separated is the distinction between "the earth of the grave" (Job 7:21; 20:11; 21:26; Ps. 22:15) and "the world of the dead" or "underworld" (Job 17:16; Ps. 22:29; Dan. 12:2). Yet it seems that these two ideas are possibly reflected in these passages. (Complete Biblical Library Hebrew-English Dictionary) Gnats (03654)(ken/kinnim) - In modern Hebrew kinnim means lice (louse), gnat. One of a variety of small insects known for biting or being annoying. Ken - 5x - gnats(6), manner(1). - Exod. 8:16; Exod. 8:17; Exod. 8:18; Ps. 105:31; Isa. 51:6 Gilbrant - Ancient sources tell us Egyptians slept under nets to prevent bites. The insect, therefore, could be a type of mosquito or blood-sucking fly. In Matt. 23:24, Jesus uses the imagery of this small insect, contrasting it to a camel (small versus large animal) to admonish self-righteous Pharisees who practised much legalism, but neglected the principles of the Law. The straining refers to a meticulous process of filtering wine to remove flying insects and other debris (Lev. 11:23). The Septuagint mentions this concept in Amos 6:6, "filtered wine," in a similar context to the Matthew passage. The word is rendered "lice" in the KJV from the translation by the rabbis and Josephus (Antiquities 2:14) and "louse" for the singular in the Talmud.The word appears only twice in the OT. In Exo. 8:17f, these gnats are created from the dust by God as the third plague against Egypt. Pharaoh's magicians could not duplicate this feat and advised their ruler to recognize the "finger of God" in the matter. (Complete Biblical Library Hebrew-English Dictionary) NET adds on kinnim - The insect has been variously identified as lice, gnats, ticks, flies, fleas, or mosquitoes. “Lice” follows the reading in the Peshitta and Targum (and so Josephus, Ant. 2.14.3 [2.300]). Greek and Latin had “gnats.” By “gnats” many commentators mean “mosquitoes,” which in and around the water of Egypt were abundant (and the translators of the Greek text were familiar with Egypt). Whatever they were they came from the dust and were troublesome to people and animals. John Currid applies this frog plague - The second plague is repeated and intensified in the book of Revelation, where we read, ‘And I saw coming out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet, three unclean spirits like frogs; for they are spirits of demons, performing signs, which go out to the kings of the whole world, to gather them together for the war of the great day of God, the Almighty’ (Rev. 16:13–14+). In a dramatic reversal of the exodus account, the frogs here are produced by the evil ones to do battle against God and his people. These frogs are not mere animals, however; they are symbols of evil, unclean spirits. (Ibid) Regarding miracles as natural versus supernatural Joseph Free writes... Efforts have sometimes been made to explain away the plagues as natural phenomena in Egypt. It is quite true that unusual quantities of frogs and lice, unexpected darkness and the other serious heightenings of natural phenomena have been known in Egypt. An examination of the plagues shows, however, that they were miraculous in at least five different ways: (1) Intensification—frogs, insects, plagues on cattle, hail, and darkness were all known in Egypt, but now they are intensified far beyond the ordinary occurrence. (2) Prediction—the time was set for the coming of the flies (“tomorrow,” Exodus 8:23), the death of cattle (Exodus 9:5), the hail (Exodus 9:18), and the locusts (Exodus 10:4). The removal time was also set: e.g., frogs (Exodus 8:10) and thunder (Exodus 9:29). Modern science cannot accurately predict the cessation of natural phenomena such as hail. (3) Discrimination—in Goshen there were no flies (Exodus 8:22), no death of cattle (Exodus 9:4), no hail (Exodus 9:26), and so forth. (4) Orderliness—the severity of the plagues increased until they ended with the death of Pharaoh’s firstborn. (5) Moral purpose—the plagues were not just freaks of nature, but carried a moral purpose in these ways: (a) The gods of Egypt were discredited, a purpose indicated in Exodus 12:12; the Nile-god, frog-god, and sun-god were all shown to be powerless before God. (b) Pharaoh was made to know that the Lord is God, and to acknowledge him (Exodus 9:27; Exodus 10:16). (c) God was revealed as Savior, in rescuing Israel from the hands of the Egyptians (Exodus 14:30). (Archaeology and Bible History) Exodus 8:17 They did so; and Aaron stretched out his hand with his staff, and struck the dust of the earth, and there were gnats on man and beast. All the dust of the earth became gnats through all the land of Egypt. gnats on man - Ps 105:31 Isa 23:9 Ac 12:23 They did so - Note again their obedience to God's command. A good pattern to imitate! And Aaron stretched out his hand with his staff, and struck the dust of the earth - Miracle of creation of dust to gnats. And there were gnats on man and beast - Don't miss this. These pests were not just around them like the frogs but were actually ON THEM! In their eyes, ears, crawling up their nose, etc! This phrase makes you think they were more likely lice than gnats. If your kids have ever had lice, you know that even a few lice in hair is a veritable nightmare. Now think in terms of a supernatural onslaught of lice (or if they were gnats they were not much more pleasant). Man and beast - This phrase found in 22v with notable repetition in Exodus and with these plagues of increasing intensity including loss of life - Ex 8:17; Ex 8:18; Ex 9:9; Ex 9:10; Ex 9:19; Ex 9:25; Ex 12:12; Ex 13:2; Ps. 36:6; Ps. 135:8; Jer. 21:6; Jer. 36:29; Jer. 50:3; Ezek. 14:13; Ezek. 14:17; Ezek. 14:19; Ezek. 14:21; Ezek. 25:13; Ezek. 29:8; Ezek. 36:11; Jon. 3:8; Zeph. 1:3 Currid on man and beast - indicate all humanity and all the animal kingdom together (e.g. Num. 3:13; 8:17; 18:15). The scale of the third plague was so vast that no creature of the ground was left unscathed. All the dust of the earth became gnats through all the land of Egypt - Even though this description is a hyperbole (all the dust of the earth became gnats) this represents a lot of gnats! The point is that the sheer number of these pests was overwhelming. Ryken - Writing in the first century after Christ, Philo of Alexandria described these insects creeping up people’s noses and into their ears. However an entomologist would have classified them, they were nagging, annoying pests that swarmed all over Egypt, molesting every living, breathing creature. (PW-Ex) ILLUSTRATION - The closest Marla and I have come to anything like this was hiking in Alaska. We had nets over our faces and our entire bodies covered, but the mosquito swarms were so thick that you couldn’t think about anything else. (Steven Cole) (See this 43 second video of literally 1000's of mosquitos swarming in Alaska. Now uses God's supernatural multiplication and imagine similar dense swarms everywhere and on everyone!) Exodus 8:18 The magicians tried with their secret arts to bring forth gnats, but they could not; so there were gnats on man and beast. the magicians - Ex 7:11 they could not - Ex 9:11 Ge 41:8 Isa 19:12 47:12,13 Da 2:10,11 4:7 5:8 Lu 10:18 2Ti 3:8,9 MAGICIANS FAIL FOR FIRST TIME The magicians tried with their secret arts to bring forth gnats - They tried but had no success as in the first two plagues (Ex 7:22+, Ex 8:7+). But they could not; so there were gnats on man and beast - Why can't the magicians duplicate this miracle? Thompson says "The reason why they cannot duplicate it is because God is actually turning dust into insect life. Even if the previous things were satanically done, Satan cannot create life. Furthermore, if the previous tricks were illusions, this would explain why the magicians could not do these things. Magicians cannot train gnats and they could not capture gnats so they could even resemble doing anything like this. They certainly cannot make insect life out of something like dust." Steven
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Boice - Insects have always been a problem in Egypt, but with the fourth plague they became intolerable. A literal translation is that swarms of other insects came up over the land. This was a multiplication of all kinds of insects. Many of these insects were also associated with the gods and goddesses. They could not be killed, only endured. Thompson - The people could not eat with these flies, they could not sleep without these flies, they could not work without these flies, and they could not even go for a walk without these flies. As one writer said, the skin of these Egyptians must have been welted with fly bites. Different people had deities whose office it was to defend them against flies. Among these may be reckoned Baalzebub, the fly-god of Ekron; Hercules, {muscarum abactor,} Hercules the expeller of flies; and hence Jupiter had the titles of [apomuios, muiagros, muiochoros,] because he was supposed to expel flies, and especially clear his temples of these insects. Exodus 8:25 Pharaoh called for Moses and Aaron and said, "Go, sacrifice to your God within the land." Ex 8:8 9:27 10:16 12:31 Rev 3:9 PHARAOH PROPOSES A COMPROMISE Pharaoh called for Moses and Aaron - Note this time Pharaoh does not even waste time calling the magicians! Jehovah is bringing humbling circumstances into his life and nation and this verse suggests he is beginning to "soften" but clearly that is not the case. It is one thing to be sorry for one's sins, but another to be sorry to the point of repentance. He was not there. and said, "Go, sacrifice to your God within the land - Pharaoh tried a compromise, but Israelite worship was offensive to the Egyptians, who worshipped the bull-god Apis and the cow-goddess Hathor. Furthermore, Moses had to leave the land in order to be obedient to Yahweh's command. Your God instead of "our" God. And God instead of Jehovah and given that Elohim is plural, Pharaoh may be saying "to your gods." He steadfastly refuses to acknowledge Jehovah. NET on within this land - he restricts it to “in the [this] land.” This is a subtle attempt to keep them as a subjugated people and prevent their absolute allegiance to their God. This offered compromise would destroy the point of the exodus—to leave Egypt and find a new allegiance under the LORD.