H. P. Mansfield Bible notes — checked and arranged in verse-by-verse Expositor style
Source: HPB 02-Gen42-Lev11.pdf, principally Exodus 9 photographed pages in the HPB source
CHAPTER OVERVIEW
Exodus 9 moves the judgments from livestock to human bodies and then to the sky. Yahweh repeatedly distinguishes Israel, while the Egyptian magicians move from imitation to complete incapacity.
The chapter also makes one of the plague narrative’s most important statements: Pharaoh is preserved through the contest so God’s power may be displayed and His Name declared throughout the earth.
FIFTH PLAGUE: PESTILENCE ON LIVESTOCK — EXODUS 9:1–7
Exodus 9:1–3 — Yahweh’s hand on Egypt’s livestock
The unchanged demand is repeated: “Let my people go, that they may serve me.” A severe deber, pestilence, is announced on horses, asses, camels, cattle and flocks in the field.
Exodus 9:4–7 — not one of Israel’s dies
Yahweh explicitly distinguishes Israel’s livestock from Egypt’s and appoints the time as “tomorrow.” Pharaoh sends to verify the result and learns that not one of Israel’s livestock died in the plague.
Verse 6’s statement that “all the cattle of Egypt died” is idiomatic/collective rather than every last animal in the nation, because later verses still mention Egyptian livestock. It means the plague struck comprehensively within the exposed class, not that no Egyptian animal remained anywhere.
SIXTH PLAGUE: BOILS — EXODUS 9:8–12
Exodus 9:8–10 — furnace soot becomes judgment
Moses and Aaron take soot/ashes from a furnace, and Moses scatters it heavenward before Pharaoh. It becomes fine dust causing boils with eruptions on man and beast. Mansfield’s connection with Egypt’s brick-furnace oppression is suggestive and fitting, though the verse does not explicitly say the furnace was one used by Hebrew slaves.
Exodus 9:11–12 — the magicians cannot stand
The magicians cannot stand before Moses because they themselves are afflicted. Their progression is complete: they imitated signs, then failed to imitate, and now cannot even remain present.
Yahweh strengthens Pharaoh’s heart, and he refuses to listen.
SEVENTH PLAGUE ANNOUNCED — EXODUS 9:13–21
Exodus 9:13–17 — Pharaoh preserved for a declared purpose
Yahweh says the judgments are directed so Pharaoh may know there is none like Him in all the earth. Verse 15–16 explains that God could have destroyed Pharaoh and his people outright, but has caused Pharaoh to stand/remain in order to show Divine power and proclaim the Name throughout the earth.
Romans 9:17 quotes this verse in discussing Divine sovereignty. The point is not that Pharaoh was created innocent merely to be made evil; the Exodus narrative has already displayed his chosen pride and oppression.
Exodus 9:18–21 — warning creates a new division among Egyptians
A uniquely severe hail is announced. Egyptians who “feared the word of Yahweh” bring servants and livestock under shelter; those who disregard the warning leave them outside. The plague narrative now shows responsive faith even among Pharaoh’s servants.
SEVENTH PLAGUE: HAIL AND FIRE — EXODUS 9:22–35
Exodus 9:22–26 — storm under Divine control
Moses stretches the rod toward heaven; thunder, hail and fire fall with unprecedented severity, destroying exposed people, animals, crops and trees. Goshen alone is exempt.
The “fire” is naturally associated with lightning within the storm, though the language presents it as a Divine judgment rather than merely weather reportage.
Exodus 9:27–30 — confession without fear
Pharaoh says, “I have sinned this time: Yahweh is righteous, and I and my people are wicked.” Moses intercedes, but states plainly that Pharaoh and his servants do not yet truly fear Yahweh God.
Verse 29 declares “the earth is Yahweh’s,” directly rejecting Pharaoh’s claim to ultimate sovereignty.
Exodus 9:31–32 — flax, barley, wheat and spelt
Flax and barley are destroyed because they are advanced; wheat and kussemeth are later in development. KJV “rye” is better rendered spelt or emmer-like grain rather than modern rye.
The crop stages provide a seasonal marker, but precise modern calendar dating remains uncertain because Egyptian agricultural cycles and crop varieties require caution.
Exodus 9:33–35 — “he sinned yet more”
When the storm stops, Pharaoh sins yet more and makes his heart heavy, he and his servants. Relief again exposes the difference between crisis confession and repentance.
PRINCIPAL THEMES
• Yahweh distinguishes Israel’s property and territory with precision.
• The magicians become completely powerless before the judgments.
• Pharaoh is preserved so God’s Name and power may be proclaimed.
• Divine warning gives Egyptians an opportunity to respond in faith.
• Confession under pressure is not equivalent to genuine fear of God.
• The earth belongs to Yahweh, not Pharaoh.
• Hardness increases when respite is used to resume rebellion.
EDITORIAL VERIFICATION AND RECOVERED READINGS
| Location | Checked / corrected reading | Basis |
|---|---|---|
| Ex. 9:3 | deber | Severe pestilence on livestock. |
| Ex. 9:6–7 | not every Egyptian animal extinct | Later livestock remain; “all” is comprehensive/collective within plague scope. |
| Ex. 9:8 | furnace soot | Bondage-furnace symbolism suggestive, not explicitly identified by verse. |
| Ex. 9:11 | magicians cannot stand | Final stage of their progressive defeat. |
| Ex. 9:16 | Rom. 9:17 | Pharaoh preserved/raised to stand so Divine power and Name are proclaimed. |
| Ex. 9:20 | feared Yahweh’s word | Some Egyptians respond wisely to warning. |
| Ex. 9:26 | Goshen exempt | Controlled geographical distinction. |
| Ex. 9:27 | I have sinned this time | Crisis confession later disproved by conduct. |
| Ex. 9:29 | earth is Yahweh’s | Explicit universal sovereignty statement. |
| Ex. 9:31–32 | kussemeth | Spelt/emmer-type grain, not modern rye. |
| Ex. 9:34 | sinned yet more | Respite leads to renewed rebellion. |
RESIDUAL UNCERTAINTIES
Specific cattle or storm deities associated with individual plagues are not necessary to the biblical argument and should remain background possibilities. The exact crop-calendar dating is uncertain. “All the cattle” must be read with the later narrative in view rather than as mathematical extinction of every Egyptian animal.