Exodus 9:32
Exodus 9:32 in Multiple Translations
but the wheat and spelt were not destroyed, because they are late crops.)
But the wheat and the rie were not smitten: for they were not grown up.
But the wheat and the spelt were not smitten: for they were not grown up.
But the rest of the grain-plants were undamaged, for they had not come up.
However, the wheat and the spelt were not destroyed because they grow later.)
But the wheat and the rye were not smitten, for they were hid in the grounde)
and the wheat and the rye have not been smitten, for they are late.
But the wheat and the spelt were not struck, for they had not grown up.
But the wheat and the rye were not smitten; for they were not grown up.
But the wheat, and other winter corn were not hurt, because they were lateward.
But none of the wheat crops was ruined, because their shoots were still very small.
Berean Amplified Bible — Exodus 9:32
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Exodus 9:32 Interlinear (Deep Study)
BIB
HEB
וְ/הַ/חִטָּ֥ה
וְ/הַ/כֻּסֶּ֖מֶת
לֹ֣א
נֻכּ֑וּ
כִּ֥י
אֲפִילֹ֖ת
הֵֽנָּה
וְ/הַ/חִטָּ֥ה
chiṭṭâh
H2406
wheat
Conj | Art | N-fs
וְ/הַ/כֻּסֶּ֖מֶת
kuççemeth
H3698
rye
Conj | Art | N-fs
לֹ֣א
lôʼ
H3808
not
Part
נֻכּ֑וּ
nâkâh
H5221
to smite
V-Pual-Perf-3cp
כִּ֥י
kîy
H3588
for
Conj
אֲפִילֹ֖ת
ʼâphîyl
H648
late
Adj
הֵֽנָּה
hênnâh
H2007
they(fem.)
Pron
Hebrew Word Study
Select any word above to explore its original meaning, root, and usage across Scripture.
Use ← → arrow keys to navigate between words.
Hebrew Word Reference — Exodus 9:32
וְ/הַ/חִטָּ֥ה
chiṭṭâh
H2406
"wheat"
Conj | Art | N-fs
This word means wheat, whether the plant or the grain. It is used in the Bible to describe fields of wheat, like those in the story of Ruth and Boaz.
Definition: 1) wheat 1a) wheat (plant) 1b) wheat flour Aramaic equivalent: chin.tah (חִנְטָה "wheat" H2591)
Usage: Occurs in 30 OT verses. KJV: wheat(-en). See also: Genesis 30:14; 1 Chronicles 21:23; Psalms 81:17.
וְ/הַ/כֻּסֶּ֖מֶת
kuççemeth
H3698
"rye"
Conj | Art | N-fs
Kussemeth refers to a type of grain called spelt or rye. It's a wheat-like crop harvested in fall or spring. This word is used in Exodus 9:32 and Isaiah 28:25.
Definition: spelt-a wheat-like crop planted and harvested in the fall or spring
Usage: Occurs in 3 OT verses. KJV: fitches, rie. See also: Exodus 9:32; Isaiah 28:25; Ezekiel 4:9.
לֹ֣א
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
נֻכּ֑וּ
nâkâh
H5221
"to smite"
V-Pual-Perf-3cp
In the Bible, this Hebrew word means to strike or hit something, and it's used in many different ways, like in Exodus when God strikes down the Egyptians. It can also mean to punish or destroy, as seen in Isaiah. The word is used to describe God's judgment.
Definition: 1) to strike, smite, hit, beat, slay, kill 1a)(Niphal) to be stricken or smitten 1b) (Pual) to be stricken or smitten 1c) (Hiphil) 1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust 1c2) to smite, kill, slay (man or beast) 1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage 1c4) to smite, chastise, send judgment upon, punish, destroy 1d) (Hophal) to be smitten 1d1) to receive a blow 1d2) to be wounded 1d3) to be beaten 1d4) to be (fatally) smitten, be killed, be slain 1d5) to be attacked and captured 1d6) to be smitten (with disease) 1d7) to be blighted (of plants)
Usage: Occurs in 461 OT verses. KJV: beat, cast forth, clap, give (wounds), [idiom] go forward, [idiom] indeed, kill, make (slaughter), murderer, punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike, be stricken, (give) stripes, [idiom] surely, wound. See also: Genesis 4:15; Joshua 10:20; 1 Samuel 29:5.
כִּ֥י
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
אֲפִילֹ֖ת
ʼâphîyl
H648
"late"
Adj
This Hebrew word describes something that is not yet mature or ripe, often used to describe fruit or people. In the Bible, it appears in descriptions of growth and development, like a person who is not yet grown up.
Definition: late, ripe
Usage: Occurs in 1 OT verses. KJV: not grown up. See also: Exodus 9:32.
הֵֽנָּה
hênnâh
H2007
"they(fem.)"
Pron
A Hebrew pronoun meaning they or them, used to refer to a group of people or things, often in a general sense, like in the Psalms. It can also be used to describe something belonging to them.
Definition: they, these, the same, who A grammatical form of hu (הוּא "he/she/it" H1931)
Usage: Occurs in 44 OT verses. KJV: [idiom] in, [idiom] such (and such things), their, (into) them, thence, therein, these, they (had), on this side, whose, wherein. See also: Genesis 6:2; Psalms 34:21; Proverbs 6:16.
Study Notes — Exodus 9:32
Show Verse Quote Highlights
- Context
- Cross References
- Exodus 9:32 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Exodus 9:32
- Jamieson-Fausset-Brown on Exodus 9:32
- Matthew Poole's Commentary on Exodus 9:32
- Trapp's Commentary on Exodus 9:32
- Ellicott's Commentary on Exodus 9:32
- Adam Clarke's Commentary on Exodus 9:32
- Cambridge Bible on Exodus 9:32
- Whedon's Commentary on Exodus 9:32
- Sermons on Exodus 9:32
Context — The Seventh Plague: Hail
30But as for you and your officials, I know that you still do not fear the LORD our God.”
31(Now the flax and barley were destroyed, since the barley was ripe and the flax was in bloom;
32but the wheat and spelt were not destroyed, because they are late crops.)
33Then Moses departed from Pharaoh, went out of the city, and spread out his hands to the LORD. The thunder and hail ceased, and the rain no longer poured down on the land. 34When Pharaoh saw that the rain and hail and thunder had ceased, he sinned again and hardened his heart—he and his officials.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 10:22 | So Moses stretched out his hand toward heaven, and total darkness covered all the land of Egypt for three days. |
Exodus 9:32 Summary
This verse, Exodus 9:32, tells us that the wheat and spelt crops were not destroyed by the hail because they were late crops. This shows that God is in control of everything, even the smallest details, and that He has a plan for each of our lives (as seen in Jeremiah 29:11). Just like the wheat and spelt crops were spared, God can protect and care for us if we trust in Him (Psalm 23:4). By looking at this verse, we can learn to trust in God's sovereignty and provision, even when things seem uncertain.
Frequently Asked Questions
Why were the wheat and spelt crops not destroyed in Exodus 9:32?
The wheat and spelt crops were not destroyed because they were late crops, as stated in Exodus 9:32, indicating that God's judgment is often specific and targeted, as seen in other instances like Exodus 8:22 where God spared the Israelites from the plague of flies.
What can we learn from the fact that some crops were spared while others were destroyed?
This distinction highlights God's sovereignty and ability to make fine distinctions, as shown in Romans 9:21 where the potter has the right to make different vessels, some for honorable use and others for dishonorable use.
How does this verse relate to God's overall plan of redemption?
This event, like others in the book of Exodus, demonstrates God's power and authority, ultimately pointing towards the redemption of His people, as foretold in Exodus 6:6-8 where God promises to deliver the Israelites from bondage.
What does this verse teach us about God's character?
This verse reveals God's character as a God of precision and purpose, who is able to execute judgment while also showing mercy, as seen in Deuteronomy 29:29 where God's secrets and ways are beyond human understanding.
Reflection Questions
- What are some areas in my life where I need to trust in God's sovereignty, just as the wheat and spelt crops were spared according to His plan?
- How can I apply the principle of God's specific judgment, as seen in Exodus 9:32, to my own life and circumstances?
- In what ways can I acknowledge and surrender to God's authority, recognizing that He is the one who determines the outcome of all things, as demonstrated in this verse?
- What does this verse teach me about the importance of timing and waiting on God's plan, rather than rushing ahead with my own plans?
Gill's Exposition on Exodus 9:32
But the wheat and the rye were not smitten,.... Bruised, broken, beat down, and destroyed by hail: the word by us rendered "rye", and by other "fitches" or "spelt", is thought by Dr.
Jamieson-Fausset-Brown on Exodus 9:32
And the flax and the barley was smitten: for the barley was in the ear, and the flax was bolled.
Matthew Poole's Commentary on Exodus 9:32
The Hebrew word may be rendered either dark or hid, to wit, under the ground, whereby it was secured from this stroke; or late, as divers of the Hebrews and other interpreters render it. This kind of corn coming later up, was now tender and hidden, either in the ground or in the herb; whereby it was in some measure secured both from the fire by its greenness and moisture, and from the hail by its pliableness and yielding to it, whereas the stalks of barley were more dry and stiff, and therefore more liable to the hail and fire.
Trapp's Commentary on Exodus 9:32
Exodus 9:32 But the wheat and the rie were not smitten: for they [were] not grown up. Ver. 32.
Ellicott's Commentary on Exodus 9:32
(32) The wheat and the rie.—“Rie,” or rye, is a wrong translation. It is a grain which has never been grown in Egypt. The only three kinds of grain cultivated were wheat, barley, and the holcus sorghum, or doora. There is no doubt that this last is intended by the Hebrew cussemeth, which is a word derived from the Egyptian. The wheat is a full month later than the barley in Egypt, and does not come into ear till March. The holcus sorghum may be grown at any time, except during the inundation. If sown with the wheat, it would ripen about the same period. They were not grown up.—Heb., they were late, or dark. The ear was undeveloped, and lay hid in the low tufts that grew like grass.
Adam Clarke's Commentary on Exodus 9:32
Verse 32. But the wheat and the rye were not smitten] Wheat, chittah, which Mr. Parkhurst thinks should be derived from the Chaldee and Samaritan חטי chati, which signifies tender, delicious, delicate, because of the superiority of its flavour, c., to every other kind of grain. But this term in Scripture appears to mean any kind of bread-corn. Rye, כסמת cussemeth, from casam, to have long hair and hence, though the particular species is not known, the word must mean some bearded grain. The Septuagint call it ολυρα, the Vulgate for, and Aquila ζεα, which signify the grain called spelt; and some suppose that rice is meant. Mr. Harmer, referring to the double harvest in Egypt mentioned by Dr. Pocock, says that the circumstance of the wheat and the rye being אפילת aphiloth, dark or hidden, as the margin renders it, (i.e., they were sown, but not grown up), shows that it was the Indian wheat or surgo rosso mentioned Exodus 9:31, which, with the rye, escaped, while the barley and flax were smitten because they were at or nearly at a state of maturity. See Harmer's Obs., vol. iv., p. 11, edit 1808.
But what is intended by the words in the Hebrew text we cannot positively say, as there is a great variety of opinions on this subject, both among the versions and the commentators. The Anglo-Saxon translator, probably from not knowing the meaning of the words, omits the whole verse.
Cambridge Bible on Exodus 9:32
32. spelt] ‘bread made from spelt is frequently found in Egyptian tombs’ (Lepsius, in a private letter to Dillmann). ‘Spelt’ (Isaiah 28:25, Ezekiel 4:9†) is a cereal closely allied to wheat, which it much resembles (NHB. 479; and, with fuller particulars, EB. ii. 1532). LXX. ὄλυρα; Aq. Sym. ζέα. were not grown up] are late (see Ges. Thes. p. 137); i.e. are habitually late in coming up: as stated above, they are about a month later than flax and barley.
Whedon's Commentary on Exodus 9:32
SEVENTH PLAGUE — THE HAIL, Exodus 9:13-35. The third triad of judgments is introduced with unusual formality and solemnity. Pharaoh was now a “vessel of wrath,” fit only for destruction. See note on Exodus 9:12.
Sermons on Exodus 9:32
| Sermon | Description | |
|---|---|---|
|
(Exodus) Exodus 10:21-29 by J. Vernon McGee | In this sermon, the speaker discusses the darkness that fell upon the land of Egypt during the time of Moses. He highlights the miraculous nature of this darkness and how it affect |