Exodus 9:10

 Exodus 9:10

And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth with blains upon man, and upon beast.

a. ASV: And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth with blains upon man and upon beast. [Thomas Nelson & Sons first published the American Standard Version in 1901. This translation of the Bible is in the public domain.]

b. YLT: And they take the soot of the furnace, and stand before Pharaoh, and Moses sprinkleth it towards the heavens, and it is a boil with blains, breaking forth, on man and on beast; [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.]

c. Classic Amplified: So they took ashes or soot of the kiln and stood before Pharaoh; and Moses threw them toward the sky, and it became boils erupting in sores on man and beast. [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

d. Stone Edition Torah/Prophets/Writings: They took soot of the furnace, and stood before Pharaoh, and Moses threw it heavenward; and it became boils and blisters, erupting on man and beast.  [The Artscroll Series/Stone Edition, THE TANACH--STUDENT SIZE EDITION Copyright 1996, 1998 by Mesorah Publications, Ltd.]

e. NLT: So they took soot from a brick kiln and went and stood before Pharaoh. As Pharaoh watched, Moses threw the soot into the air, and boils broke out on people and animals alike. [Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright © 1996, 2004, 2007. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.]

1. “And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven…”

a. [And they] took [Strong: 3947 lâqach, law-kakh'; a primitive root; to take (in the widest variety of applications):—accept, bring, buy, carry away, drawn, fetch, get, infold, × many, mingle, place, receive(-ing), reserve, seize, send for, take (away, -ing, up), use, win.]

b. [Strong: 853 ʼêth, ayth; apparent contracted from H226 in the demonstrative sense of entity; properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely):—[as such unrepresented in English].]

c. ashes [Strong: 6368 pîyach, pee'-akh; from H6315; a powder (as easily puffed away), i.e. ashes or dust:—ashes.]

d. [of the] furnace [Strong: 3536 kibshân, kib-shawn'; from H3533; a smelting furnace (as reducing metals):—furnace.]

e. [and] stood [Strong: 5975 ʻâmad, aw-mad'; a primitive root; to stand, in various relations (literal and figurative, intransitive and transitive):—abide (behind), appoint, arise, cease, confirm, continue, dwell, be employed, endure, establish, leave, make, ordain, be (over), place, (be) present (self), raise up, remain, repair, serve, set (forth, over, -tle, up), (make to, make to be at a, with-) stand (by, fast, firm, still, up), (be at a) stay (up), tarry.]

f. before [Strong: 6440 pânîym, paw-neem'; plural (but always as singular) of an unused noun פָּנֶה pâneh; from H6437); the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposition (before, etc.):— accept, a-(be-) fore(-time), against, anger, × as (long as), at, battle, because (of), beseech, countenance, edge, employ, endure, enquire, face, favour, fear of, for, forefront(-part), form(-er time, -ward), from, front, heaviness, × him(-self), honourable, impudent, in, it, look(-eth) (-s), × me, meet, × more than, mouth, of, off, (of) old (time), × on, open, out of, over against, the partial, person, please, presence, prospect, was purposed, by reason of, regard, right forth, serve, × shewbread, sight, state, straight, street, × thee, × them(-selves), through ( -out), till, time(-s) past, (un-) to(-ward), upon, upside ( down), with(-in, -stand), × ye, × you.]

g. Pharaoh [Strong: 6547 Parʻôh, par-o'; of Egyptian derivation; Paroh, a general title of Egyptian kings:—Pharaoh.]

h. [and] Moses [Strong: 4872 Môsheh, mo-sheh'; from H4871; drawing out (of the water), i.e. rescued; Mosheh, the Israelite lawgiver:—Moses.]

i. sprinkled [Strong: 2236 zâraq, zaw-rak'; a primitive root; to sprinkle (fluid or solid particles):—be here and there, scatter, sprinkle, strew.]

j. it [Strong: 853 ʼêth, ayth; apparent contracted from H226 in the demonstrative sense of entity; properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely):—[as such unrepresented in English].]

k. [up toward] heaven [Strong: 8064 shâmayim, shaw-mah'-yim; dual of an unused singular שָׁמֶה shâmeh; from an unused root meaning to be lofty; the sky (as aloft; the dual perhaps alluding to the visible arch in which the clouds move, as well as to the higher ether where the celestial bodies revolve):—air, × astrologer, heaven(-s).]

2. “...and it became a boil breaking forth with blains upon man, and upon beast.”

a. [and it] became [Strong: 1961 hâyâh, haw-yaw; a primitive root (compare H1933); to exist, i.e. be or become, come to pass (always emphatic, and not a mere copula or auxiliary):—beacon, × altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, follow, happen, × have, last, pertain, quit (one-) self, require, × use.]

b. [a] boil [Strong:7822 shᵉchîyn, shekh-een'; from an unused root probably meaning to burn; inflammation, i.e. an ulcer:—boil, botch.]

c. breaking forth [Strong: 6524 pârach, paw-rakh'; a primitive root; to break forth as a bud, i.e. bloom; generally, to spread; specifically, to fly (as extending the wings); figuratively, to flourish:—× abroad, × abundantly, blossom, break forth (out), bud, flourish, make fly, grow, spread, spring (up).]

d. [with] blains [Strong: 76 ʼăbaʻbuʻâh, ab-ah-boo-aw'; (by reduplication) from an unused root (meaning to belch forth); an inflammatory pustule (as eruption):—blains.]

e. [upon] man [Strong: 120 ʼâdam, aw-dam'; from H119; ruddy i.e. a human being (an individual or the species, mankind, etc.):—× another, hypocrite, common sort, × low, man (mean, of low degree), person.]

f. beast [Strong: 929 bᵉhêmâh, be-hay-maw'; from an unused root (probably meaning to be mute); properly, a dumb beast; especially any large quadruped or animal (often collective):—beast, cattle.]

1). These were the wonders that the LORD did in the land of Egypt. They were the gifts of the Spirit being demonstrated in the Old Testament.

a). Exodus 3:20  And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go.

b). These wonders were the working of the gift of miracles.

c). Gordon Lindsay, Old Testament Series: Strange as it may seem, during the entire period of the events of Genesis, no actual miracle had ever been performed by any human being. God of course did many supernatural acts, and there were certain healings, but no direct miracles was performed by any person. Consequently, the miracles of Moses were the first recorded in the Scriptures.

d). Concerning Spiritual Gifts, Kenneth Hagin:  The working of miracles, then, is a specific act such as dividing a stream by the sweep of a mantle…Elijah received his mantle and smote the Jordan River. Dividing the waters by a sweep of his mantle was actually working a miracle. That was in intervention in the ordinary course of nature. In the realm of healing, many times miracles are received, but they are not working of miracles, they are healing miracles. Everything that God does is miraculous in a sense, but it is not like turning common dust into insects just by a gesture. It is not like turning common water into wine just by speaking a word, that is the working of miracles. Water turned into wine by the process of nature is a natural miracle. But water turned into wine by speaking a word, as Jesus did in John 2:1-11, is the meaning of the spiritual gift of the working of miracles. A miracle, therefore, is a supernatural intervention in the ordinary course of nature, a temporary suspension of the accustomed order, an interruption of the system of nature as we know it operated by the force of the Spirit. This gift was more prominent in the Old Testament than in the New testament. Although people were healed and gifts of healings were in operation in the Old Testament, gifts of healings were more in operation in the New Testament than in the Old Testament. The working of miracles was used for the miraculous deliverance of God’s people from Egyptian bondage. We see this gift used when God convinced Pharaoh to let Israel go. A number of miracles were wrought there (Exodus 7-14). When Aaron threw down his rod and it was turned into a serpent, that was the working of miracles. When the dust was turned into insects and all the other plagues followed, this was the gift of the working of miracles in operation. Coming out of Egypt, the Israelites faced the Red Sea with Pharaoh and his hosts close behind, ready to make them slaves again. Mountains loomed on one side, the wilderness on the other, the sea in front of them, and the enemy behind them, their situation seemed hopeless. But Moses  looked to the Lord and the Lord told him to stretch forth his rod. Moses obeyed and the sea divided. That was the working of a miracle. It was divine intervention in the ordinary course of nature.

2). Troy Edwards, in his wonderful book, The Permissive Sense, writes: “Most people have read this list (Deuteronomy 28:16-68) with the erroneous idea that God will use His divine creative power to bring about these curses. Nevertheless, when we use the principle of interpreting the Bible with the Bible, we learn that these curses will come because God forsaking His people and withdrawing His protection Deuteronomy 31:16-18).”  Now that is most assuredly the case when discussing the curses of Deuteronomy 28. But that is not the case here. Here we see the working of the gift of miracles being used to create miracles/wonders to convince Pharaoh to release israel out of slavery.