Exodus 8
Commentary from 7 fathers
And the Lord said to Moses, Say to Aaron thy brother, Stretch forth with the hand thy rod over the rivers, and over the canals, and over the pools, and bring up the frogs.
ΕΙΠΕ δὲ Κύριος πρὸς Μωυσῆν· εἰπὸν ᾿Ααρὼν τῷ ἀδελφῷ σου· ἔκτεινον τῇ χειρὶ τὴν ῥάβδον σου ἐπὶ τοὺς ποταμοὺς καὶ ἐπὶ τὰς διώρυγας καὶ ἐπὶ τὰ ἕλη καὶ ἀνάγαγε τοὺς βατράχους·
И҆ речѐ гдⷭ҇ь къ мѡѷсе́ю: вни́ди къ фараѡ́нꙋ и҆ рече́ши къ немꙋ̀: сїѧ̑ гл҃етъ гдⷭ҇ь: ѿпꙋстѝ лю́ди моѧ̑, да мѝ послꙋ́жатъ:
And the charmers of the Egyptians also did likewise with their sorceries, and brought up the frogs on the land of Egypt.
ἐποίησαν δὲ ὡσαύτως καὶ οἱ ἐπαοιδοὶ τῶν Αἰγυπτίων ταῖς φαρμακείαις αὐτῶν καὶ ἀνήγαγον τοὺς βατράχους ἐπὶ γῆν Αἰγύπτου.
и҆ и҆зры́гнетъ рѣка̀ жа̑бы, и҆ и҆злѣ́зшѧ вни́дꙋтъ въ до́мы твоѧ̑ и҆ въ клѣ̑ти ло́жницъ твои́хъ, и҆ на постє́ли твоѧ̑ и҆ въ до́мы рабѡ́въ твои́хъ и҆ люді́й твои́хъ, и҆ въ тѣ̑ста твоѧ̑ и҆ въ пе́щы твоѧ̑,
And Pharao called Moses and Aaron, and said, Pray for me to the Lord, and let him take away the frogs from me and from my people; and I will send them away, and they shall sacrifice to the Lord.
καὶ ἐκάλεσε Φαραὼ Μωυσῆν καὶ ᾿Ααρὼν καὶ εἶπεν· εὔξασθε περὶ ἐμοῦ πρὸς Κύριον, καὶ περιελέτω τοὺς βατράχους ἀπ᾿ ἐμοῦ καὶ ἀπὸ τοῦ ἐμοῦ λαοῦ, καὶ ἐξαποστελῶ αὐτούς, καὶ θύσωσι τῷ Κυρίῳ.
и҆ на тѧ̀ и҆ на рабы̑ твоѧ̑ и҆ на лю́ди твоѧ̑ возлѣ́зꙋтъ жа̑бы.
And Moses said to Pharao, Appoint me [a time] when I shall pray for thee, and for thy servants, and for thy people, to cause the frogs to disappear from thee, and from thy people, and from your houses, only in the river shall they be left behind.
εἶπε δὲ Μωυσῆς πρὸς Φαραώ· τάξαι πρός με πότε εὔξομαι περὶ σοῦ καὶ περὶ τῶν θεραπόντων σου καὶ τοῦ λαοῦ σου ἀφανίσαι τοὺς βατράχους ἀπὸ σοῦ καὶ ἀπὸ τοῦ λαοῦ σου καὶ ἐκ τῶν οἰκιῶν ὑμῶν, πλὴν ἐν τῷ ποταμῷ ὑπολειφθήσονται.
Рече́ же гдⷭ҇ь къ мѡѷсе́ю: рцы̀ а҆арѡ́нꙋ бра́тꙋ твоемꙋ̀: прострѝ рꙋко́ю твое́ю же́злъ тво́й на рѣ́ки и҆ на кла̑дѧзи и҆ на є҆зе́ра, и҆ и҆зведѝ жа̑бы на зе́млю є҆гѵ́петскꙋю.
And he said, On the morrow: he said therefore, As thou hast said; that thou mayest know, that there is no other [God] but the Lord.
ὁ δὲ εἶπεν· εἰς αὔριον. εἶπεν οὖν· ὡς εἴρηκας, ἵνα εἰδῇς ὅτι οὐκ ἔστι ἄλλος πλὴν Κυρίου·
И҆ прострѐ а҆арѡ́нъ рꙋ́кꙋ на во́ды є҆гѵ́пєтскїѧ и҆ и҆зведѐ жа̑бы: и҆ и҆злѣзо́ша жа̑бы и҆ покры́ша зе́млю є҆гѵ́петскꙋю.
And the frogs shall be removed away from thee, and from your houses and from the villages, and from thy servants, and from thy people, only in the river they shall be left.
καὶ περιαιρεθήσονται οἱ βάτραχοι ἀπὸ σοῦ καὶ ἀπὸ τῶν οἰκιῶν ὑμῶν καὶ ἀπὸ τῶν ἐπαύλεων καὶ ἀπὸ τῶν θεραπόντων σου καὶ ἀπὸ τοῦ λαοῦ σου, πλὴν ἐν τῷ ποταμῷ ὑπολειφθήσονται.
Сотвори́ша же и҆ волсвѝ є҆гѵ́петстїи волхвова́нїѧми свои́ми та́кожде и҆ и҆зведо́ша жа̑бы на зе́млю є҆гѵ́петскꙋю.
And Moses and Aaron went forth from Pharao, and Moses cried to the Lord concerning the restriction of the frogs, as Pharao appointed him.
ἐξῆλθε δὲ Μωυσῆς καὶ ᾿Ααρὼν ἀπὸ Φαραώ· καὶ ἐβόησε Μωυσῆς πρὸς Κύριον περὶ τοῦ ὁρισμοῦ τῶν βατράχων, ὡς ἐτάξατο Φαραώ.
Призва́ же фараѡ́нъ мѡѷсе́а и҆ а҆арѡ́на и҆ речѐ: помоли́тесѧ ѡ҆ мнѣ̀ ко гдⷭ҇ꙋ, да ѿжене́тъ ѿ менє̀ жа̑бы и҆ ѿ люді́й мои́хъ: и҆ ѿпꙋщꙋ̀ лю́ди, и҆ пожрꙋ́тъ гдⷭ҇еви.
One should also observe that the term prayer,which often differs in meaning from “invocation,” is here employed in the case of one who promises in a vow to do certain things if God grants him certain other things. But the term is also used in the ordinary way. For example, we found this to be so in Exodus after the description of the plague of the frogs, which was the second of the ten plagues: … “But Pharaoh called Moses and Aaron and said to them: ‘Pray to the Lord on my account to take away the frogs from me and my people; and I will let the people go to sacrifice to the Lord.’ ” When Pharaoh employs the word prayer the habitual meaning of “prayer” is conveyed in addition to the above meaning. If anyone finds this difficult to see, it becomes clear in what follows, namely: “And Moses said to Pharaoh: ‘Set me a time when I shall pray for you, and for your servants, and for your people, that the frogs may be driven away from you and from your house and from your people, and may remain only in the river.’ ”We noted, however, that in the case of the sciniphs, the third plague, Pharaoh does not ask that prayer be made, nor does Moses pray. And in the case of the flies, the fourth plague, he says, “Pray therefore for me to the Lord.” And then Moses said, “I will go out from you and will pray to the Lord. And the flies shall depart from Pharaoh, and from his servants, and from his people tomorrow.” And a little further on we read: “So Moses went out from Pharaoh and prayed to God.” Again in the case of the fifth and also of the sixth plague Pharaoh did not ask that prayer be made, nor did Moses pray. In the seventh plague “Pharaoh sent and called Moses and Aaron, saying to them, ‘I have sinned this time. The Lord is just, but I and my people are wicked. Pray to the Lord, that the thunderings of God and the hail and the fire may cease.’ ” And a little further on we read: “And Moses went from Pharaoh out of the city and stretched forth his hands to the Lord; and the thunders … ceased.” We shall discuss more suitably at another time why it is not said as on the previous occasions that “he prayed” but rather that “he stretched forth his hands to the Lord.” And in the case of the eighth plague Pharaoh says, “And pray to the Lord your God, that he take away from me this death. And Moses going forth from the presence of Pharaoh, prayed to the Lord.”
On Prayer 3.2-3
And the Lord did as Moses said, and the frogs died out of the houses, and out of the villages, and out of the fields.
ἐποίησε δὲ Κύριος καθάπερ εἶπε Μωυσῆς καὶ ἐτελεύτησαν οἱ βάτραχοι ἐκ τῶν οἰκιῶν καὶ ἐκ τῶν ἐπαύλεων καὶ ἐκ τῶν ἀγρῶν·
Рече́ же мѡѷсе́й къ фараѡ́нꙋ: ѡ҆предѣлѝ мнѣ̀, когда̀ помолю́сѧ ѡ҆ тебѣ̀ и҆ ѡ҆ рабѣ́хъ твои́хъ и҆ ѡ҆ лю́дехъ твои́хъ, да поги́бнꙋтъ жа̑бы ѿ тебє̀ и҆ ѿ люді́й твои́хъ и҆ ѿ домѡ́въ ва́шихъ, то́чїю въ рѣцѣ̀ да ѡ҆ста́нꙋтсѧ.
And they gathered them together in heaps, and the land stank.
καὶ συνήγαγον αὐτοὺς θημωνίας θημωνίας, καὶ ὤζεσεν ἡ γῆ.
Ѻ҆́нъ же речѐ: заꙋ́тра. Речѐ ᲂу҆̀бо: ꙗ҆́коже ре́клъ є҆сѝ, да ᲂу҆вѣ́си, ꙗ҆́кѡ нѣ́сть и҆но́гѡ ра́звѣ гдⷭ҇а:
But Pharaoh, who was devoted to beliefs and vain superstitions (Egypt being filled with frogs, which produced empty sounds and noisy clamor), when Moses said to him: 'Appoint a time for me to pray for you, and for your servants, and for your people, so that the Lord may exterminate the frogs' (Exod. VIII, 9); though he should have been compelled by such great necessity to pray, and not delay any longer, he replied: 'Tomorrow'; idle and negligent, intending to destroy Egypt by incurring the punishment of delay. And so, when he obtained these things, he became ungrateful; and being lifted up in his mind with his flesh, he forgot God.
On Cain and Abel 1.9.33
And when Pharao saw that there was relief, his heart was hardened, and he did not hearken to them, as the Lord spoke.
ἰδὼν δὲ Φαραὼ ὅτι γέγονεν ἀνάψυξις, ἐβαρύνθη ἡ καρδία αὐτοῦ, καὶ οὐκ εἰσήκουσεν αὐτῶν, καθάπερ ἐλάλησε Κύριος.
и҆ ѿженꙋ́тсѧ жа̑бы ѿ тебє̀ и҆ ѿ домѡ́въ ва́шихъ и҆ ѿ се́лъ, и҆ ѿ рабѡ́въ твои́хъ и҆ ѿ люді́й твои́хъ, то́чїю въ рѣцѣ̀ ѡ҆ста́нꙋтсѧ.
And the Lord said to Moses, Say to Aaron, Stretch forth thy rod with thy hand and smite the dust of the earth; and there shall be lice both upon man, and upon quadrupeds, and in all the land of Egypt.
Εἶπε δὲ Κύριος πρὸς Μωυσῆν· εἰπὸν ᾿Ααρών, ἔκτεινον τῇ χειρὶ τὴν ράβδον σου καὶ πάταξον τὸ χῶμα τῆς γῆς, καὶ ἔσονται σκνῖφες ἔν τε τοῖς ἀνθρώποις καὶ ἐν τοῖς τετράποσι καὶ ἐν πάσῃ γῇ Αἰγύπτου.
И҆зы́де же мѡѷсе́й и҆ а҆арѡ́нъ ѿ фараѡ́на, и҆ возопѝ мѡѷсе́й ко гдⷭ҇ꙋ ѡ҆ ѡ҆предѣле́нїи жа́бъ, ꙗ҆́коже совѣща̀ съ фараѡ́номъ.
So Aaron stretched out his rod with his hand, and smote the dust of the earth; and the lice were on men and on quadrupeds, and in all the dust of the earth there were lice.
ἐξέτεινεν οὖν ᾿Ααρὼν τῇ χειρὶ τὴν ράβδον καὶ ἐπάταξε τὸ χῶμα τῆς γῆς, καὶ ἐγένοντο οἱ σκνῖφες ἐν τοῖς ἀνθρώποις καὶ ἐν τοῖς τετράποσι, καὶ ἐν παντὶ χώματι τῆς γῆς ἐγένοντο οἱ σκνῖφες.
Сотвори́ же гдⷭ҇ь, ꙗ҆́коже речѐ мѡѷсе́й: и҆ и҆зомро́ша жа̑бы ѿ домѡ́въ и҆ ѿ се́лъ и҆ ѿ ни́въ и҆́хъ:
And the charmers also did so with their sorceries, to bring forth the louse, and they could not. And the lice were both on the men and on the quadrupeds.
ἐποίησαν δὲ ὡσαύτως καὶ οἱ ἐπαοιδοὶ ταῖς φαρμακείαις αὐτῶν ἐξαγαγεῖν τὸν σκνῖφα καὶ οὐκ ἠδύναντο. καὶ ἐγένοντο οἱ σκνῖφες ἔν τε τοῖς ἀνθρώποις καὶ ἐν τοῖς τετράποσιν.
и҆ собра́ша ѧ҆̀ въ сто́ги сто́ги, и҆ возсмердѣ́сѧ землѧ̀.
So the charmers said to Pharao, This is the finger of God. But the heart of Pharao was hardened, and he hearkened not to them, as the Lord said.
εἶπαν οὖν οἱ ἐπαοιδοὶ τῷ Φαραώ· δάκτυλος Θεοῦ ἐστι τοῦτο. καὶ ἐσκληρύνθη ἡ καρδία Φαραώ, καὶ οὐκ εἰσήκουσεν αὐτῶν, καθάπερ ἐλάλησε Κύριος.
Ви́дѣвъ же фараѡ́нъ, ꙗ҆́кѡ бы́сть ѿра́да, ѡ҆тѧготи́сѧ се́рдце є҆гѡ̀, и҆ не послꙋ́ша и҆́хъ, ꙗ҆́коже речѐ гдⷭ҇ь.
And the Lord said to Moses, Rise up early in the morning, and stand before Pharao: and behold, he will go forth to the water, and thou shalt say to him, These things says the Lord: Send away my people, that they may serve me in the wilderness.
Εἶπε δὲ Κύριος πρὸς Μωυσῆν· ὄρθρισον τὸ πρωΐ καὶ στῆθι ἐναντίον Φαραώ· καὶ ἰδοὺ αὐτὸς ἐξελεύσεται ἐπὶ τὸ ὕδωρ, καὶ ἐρεῖς πρὸς αὐτόν· τάδε λέγει Κύριος· ἐξαπόστειλον τὸν λαόν μου, ἵνα μοι λατρεύσωσιν ἐν τῇ ἐρήμῳ·
И҆ речѐ гдⷭ҇ь къ мѡѷсе́ю: рцы̀ а҆арѡ́нꙋ: прострѝ рꙋко́ю же́злъ тво́й и҆ ᲂу҆да́ри въ пе́рсть земнꙋ́ю, и҆ бꙋ́дꙋтъ скні̑пы въ человѣ́цѣхъ и҆ въ скотѣ́хъ, и҆ на фараѡ́нѣ и҆ на до́мѣ є҆гѡ̀ и҆ рабѣ́хъ є҆гѡ̀, и҆ ве́сь песо́къ земны́й ста́нетъ скні́пами во все́й землѝ є҆гѵ́петстѣй.
And if thou wilt not let my people go, behold, I send upon thee, and upon thy servants, and upon thy people, and upon your houses, the dog-fly; and the houses of the Egyptians shall be filled with the dog-fly, even throughout the land upon which they are.
ἐὰν δὲ μὴ βούλῃ ἐξαποστεῖλαι τὸν λαόν μου, ἰδοὺ ἐγὼ ἐξαποστέλλω ἐπὶ σὲ καὶ ἐπὶ τοὺς θεράποντάς σου καὶ ἐπὶ τὸν λαόν σου καὶ ἐπὶ τοὺς οἴκους ὑμῶν κυνόμυιαν, καὶ πλησθήσονται αἱ οἰκίαι τῶν Αἰγυπτίων τῆς κυνομυίης καὶ εἰς τὴν γῆν, ἐφ᾿ ἧς εἰσιν ἐπ᾿ αὐτῆς.
Прострѐ ᲂу҆̀бо а҆арѡ́нъ рꙋко́ю же́злъ и҆ ᲂу҆да́ри въ пе́рсть земнꙋ́ю: и҆ бы́ша скні̑пы въ человѣ́цѣхъ и҆ въ скотѣ́хъ, и҆ во всѧ́кой пе́рсти земно́й бы́ша скні̑пы во все́й землѝ є҆гѵ́петстѣй.
and I will distinguish marvelously in that day the land of Gesem, on which my people dwell, in which the dog-fly shall not be: that thou mayest know that I am the Lord the God of all the earth.
καὶ παραδοξάσω ἐν τῇ ἡμέρᾳ ἐκείνῃ τὴν γῆν Γεσέμ, ἐφ᾿ ἧς ὁ λαός μου ἔπεστιν ἐπ᾿ αὐτῆς, ἐφ᾿ ἧς οὐκ ἔσται ἐκεῖ ἡ κυνόμυια, ἵνα εἰδῇς ὅτι ἐγώ εἰμι Κύριος ὁ Θεὸς πάσης τῆς γῆς.
Твори́ша же и҆ волсвѝ волхвова́ньми свои́ми та́кожде и҆звестѝ скні̑пы, и҆ не возмого́ша: и҆ бы́ша скні̑пы въ человѣ́цѣхъ и҆ скотѣ́хъ.
After these plagues, gnats are brought forth. This animal flies through the air suspended on wings. But it is so subtle and minute that it escapes being seen by the eye unless one looks closely. But when it lands on the body it drills in with a sharp sting. If anyone cannot see it flying, he still feels its sting immediately.This sort of animal can be compared with the subtlety of heretics, who drill into souls with the subtle stings of their words. They attack with such cunning that one who is deceived neither sees nor understands the source of his deception. At the third sign the magicians yielded and said, “The finger of God is here.” Those magicians stand for heretics and their animosity. The apostle states this when he says, “Just as Jannes and Jambres resisted Moses, so too these men resisted the truth. They are corrupt in mind and reprobate in matters of faith. But they will not advance any further. Their madness will be manifested to everyone, just as Jannes’ and Jambres’ was.” The minds of the Egyptian magicians were disquieted by their own corruption, and their power failed at the third sign. They confessed that the Holy Spirit was against them, for the Spirit was in Moses. The Holy Spirit is put in the third place, and he is the finger of God. Thus the magicians failed at the third sign and said, “The finger of God is here.” The Holy Spirit, well disposed and favorable, gives rest to the meek and humble of heart but, when he is opposed, stirs up disquiet against the merciless and the proud. Those tiny gnats signified this disquiet, at which Pharaoh’s magicians failed and said, “The finger of God is here.”
Questions on the Old Testament, Ex 14:4-7
And I will put a difference between my people and thy people, and on the morrow shall this sign be on the land.
καὶ δώσω διαστολὴν ἀνὰ μέσον τοῦ ἐμοῦ λαοῦ καὶ ἀνὰ μέσον τοῦ σοῦ λαοῦ· ἐν δὲ τῇ αὔριον ἔσται τὸ σημεῖον τοῦτο ἐπὶ τῆς γῆς.
Рѣ́ша ᲂу҆̀бо волсвѝ фараѡ́нꙋ: пе́рстъ бж҃їй є҆́сть сїѐ. И҆ ѡ҆жесточи́сѧ се́рдце фараѡ́ново, и҆ не послꙋ́ша и҆́хъ, ꙗ҆́коже речѐ гдⷭ҇ь.
Here I see a difficulty occurring to one of limited knowledge [of Scripture], that is, why miracles are also done by magical arts, for the magicians of Pharaoh also made serpents and other similar things. But what is a much greater cause of wonder is how the power of the magicians, who could make serpents, utterly failed when it came to very small gnats. For the sciniphs, by which the proud people of Egypt were afflicted, are very small flies. And there certainly the magicians who failed, exclaimed, “This is the finger of God.” We are thereby given to understand that not even the angels and the spirits of the air, who transgressed and were cast from that home of sublime and ethereal beauty into this most profound darkness, as into a prison peculiar to them, could do anything that they could by means of their magical arts, if the power had not been given to them from above.
The Trinity 3.7.12
Isn’t the finger of God to be understood as being the Holy Spirit? Read the Gospel, and see that where one Evangelist has the Lord saying, “If I with the Spirit of God cast out demons,” another says, “If I with the finger of God cast out demons.” So if that law too was written by the finger of God, that is, by the Spirit of God, the Spirit by which Pharaoh’s magicians were defeated, so they said, “This is the finger of God, … why can it not be said of it, “For the law of the Spirit of life in Christ Jesus has delivered you from the law of sin and death”?
Sermon 155.3
And the Lord did thus. And the dog-fly came in abundance into the houses of Pharao, and into the houses of his servants, and into all the land of Egypt; and the land was destroyed by the dog-fly.
ἐποίησε δὲ Κύριος οὕτως, καὶ παρεγένετο ἡ κυνόμυια πλῆθος εἰς τοὺς οἴκους Φαραὼ καὶ εἰς τοὺς οἴκους τῶν θεραπόντων αὐτοῦ καὶ εἰς πᾶσαν τὴν γῆν Αἰγύπτου, καὶ ἐξωλοθρεύθη ἡ γῆ ἀπὸ τῆς κυνομυίης.
Рече́ же гдⷭ҇ь къ мѡѷсе́ю: воста́ни заꙋ́тра и҆ ста́ни пред̾ фараѡ́номъ, и҆ сѐ, ѻ҆́нъ и҆зы́детъ на во́дꙋ, и҆ рече́ши є҆мꙋ̀: сїѧ̑ гл҃етъ гдⷭ҇ь: ѿпꙋстѝ лю́ди моѧ̑, да мѝ послꙋ́жатъ въ пꙋсты́ни:
And Pharao called Moses and Aaron, saying, Go and sacrifice to the Lord your God in the land.
ἐκάλεσε δὲ Φαραὼ Μωυσῆν καὶ ᾿Ααρὼν λέγων· ἐλθόντες θύσατε Κυρίῳ τῷ Θεῷ ὑμῶν ἐν τῇ γῇ.
а҆́ще же не хо́щеши ѿпꙋсти́ти люді́й мои́хъ, сѐ, а҆́зъ посыла́ю на тѧ̀ и҆ на рабы̑ твоѧ̑, и҆ на лю́ди твоѧ̑ и҆ на до́мы ва́шѧ пє́сїѧ мꙋ̑хи: и҆ напо́лнѧтсѧ до́мове є҆гѵ́петстїи пе́сїихъ мꙋ́хъ и҆ въ землѝ, на не́йже сꙋ́ть:
Kynomyia does not represent “dog fly,” as the Latins translated it, with the Greek letter upsilon; according to the sense of the Hebrew the diphthong oi should be written so that the word is koinomyia, that is, “every genus of flies.”
Letter 106.86
In the fourth place, Egypt is struck with flies. The fly is an insolent and restless animal. What does it stand for except the arrogant concerns of carnal desires? Egypt is struck with flies because the hearts of those who love this world are battered by the disquiet of their desires.The translators of the Septuagint put cynomyia here, which means “dog fly.” This word meant the habits of a dog, in which the pleasures of the mind and the indulgence of the flesh are constantly expressed. By dog fly this passage can also mean the eloquence of lawyers, which they use to tear at one another like dogs.
Questions on the Old Testament, Ex 14:8-9
And Moses said, It cannot be so, for we shall sacrifice to the Lord our God the abominations of the Egyptians; for if we sacrifice the abominations of the Egyptians before them, we shall be stoned.
καὶ εἶπε Μωυσῆς· οὐ δυνατὸν γενέσθαι οὕτως· τὰ γὰρ βδελύγματα τῶν Αἰγυπτίων θύσομεν Κυρίῳ τῷ Θεῷ ἡμῶν· ἐὰν γὰρ θύσωμεν τὰ βδελύγματα τῶν Αἰγυπτίων ἐναντίον αὐτῶν, λιθοβοληθησόμεθα.
и҆ просла́влю въ то́й де́нь зе́млю гесе́мскꙋ, на не́йже лю́дїе моѝ ста́ша, на не́йже не бꙋ́детъ та́мѡ пе́сїихъ мꙋ́хъ, да ᲂу҆вѣ́си, ꙗ҆́кѡ а҆́зъ є҆́смь гдⷭ҇ь, бг҃ъ всеѧ̀ землѝ:
We will go a journey of three days into the wilderness, and we will sacrifice to the Lord our God, as the Lord said to us.
ὁδὸν τριῶν ἡμερῶν πορευσόμεθα εἰς τὴν ἔρημον καὶ θύσομεν τῷ Θεῷ ἡμῶν, καθάπερ εἶπε Κύριος ἡμῖν.
и҆ положꙋ̀ разлꙋче́нїе междꙋ̀ людьмѝ мои́ми и҆ людьмѝ твои́ми: во ᲂу҆́трїи же бꙋ́детъ зна́менїе сїѐ на землѝ.
And Pharao said, I [will] let you go, and do ye sacrifice to your God in the wilderness, but do not go very far away: pray then for me to the Lord.
καὶ εἶπε Φαραώ· ἐγὼ ἀποστέλλω ὑμᾶς, καὶ θύσατε τῷ Θεῷ ὑμῶν ἐν τῇ ἐρήμῳ, ἀλλ᾿ οὐ μακρὰν ἀποτενεῖτε πορευθῆναι· εὔξασθε οὖν περὶ ἐμοῦ πρὸς Κύριον.
Сотвори́ же гдⷭ҇ь та́кѡ: и҆ прїи́де пе́сїихъ мꙋ́хъ мно́жество въ до́мы фараѡ́нѡвы и҆ въ до́мы рабѡ́въ є҆гѡ̀ и҆ во всю̀ зе́млю є҆гѵ́петскꙋ, и҆ поги́бе землѧ̀ ѿ пе́сїихъ мꙋ́хъ.
And Moses said, I then will go forth from thee and pray to God, and the dog-fly shall depart both from thy servants, and from thy people to-morrow. Do not thou, Pharao, deceive again, so as not to send the people away to do sacrifice to the Lord.
εἶπε δὲ Μωυσῆς· ῞Οδεἐγὼ ἐξελεύσομαι ἀπὸ σοῦ καὶ εὔξομαι πρὸς τὸν Θεόν, καὶ ἀπελεύσεται ἡ κυνόμυια καὶ ἀπὸ τῶν θεραπόντων σου καὶ ἀπὸ τοῦ λαοῦ σου αὔριον· μὴ προσθῇς ἔτι, Φαραώ, ἐξαπατῆσαι τοῦ μὴ ἐξαποστεῖλαι τὸν λαὸν θῦσαι Κυρίῳ.
Воззва́ же фараѡ́нъ мѡѷсе́а и҆ а҆арѡ́на, глаго́лѧ: ше́дше пожри́те же́ртвꙋ гдⷭ҇ꙋ бг҃ꙋ ва́шемꙋ въ землѝ се́й.
And Moses went out from Pharao, and prayed to God.
ἐξῆλθε δὲ Μωυσῆς ἀπὸ Φαραὼ καὶ ηὔξατο πρὸς τὸν Θεόν·
И҆ речѐ мѡѷсе́й: не мо́жетъ сѐ та́кѡ бы́ти, хꙋ́льно бо сѐ є҆гѵ́птѧнѡмъ: не поло́жимъ тре́бꙋ гдⷭ҇ꙋ бг҃ꙋ на́шемꙋ: а҆́ще бо поло́жимъ тре́бꙋ по хꙋле́нїю є҆гѵ́петскꙋ пред̾ ни́ми, ка́менїемъ побїю́тъ ны̀:
The Egyptians disdained the eating of sheep. But what the Egyptians abhor, the Israelites offer to God. The unjust despise a clean conscience as weak and abject, but the just turn it into a sacrifice to God of virtue. The righteous, as they worship God, offer their purity and gentleness to him. The reprobate despise these virtues and consider them foolishness. Exposition of the Old and New Testament, Exodus
You tell me that you have felt a difficulty in the text We shall sacrifice the abomination of the Egyptians to the Lord our God. But you had the means of solving it, for it is written in the book of Genesis, that a shepherd is an abomination to the Egyptians, and this not on account of the shepherd himself, but of his flocks. For the Egyptians were tillers of the ground, but Abraham and Jacob, and afterwards Moses and David, were shepherds, and in this function exercised a certain kingly discipline. The Egyptians then hated sacrifices which were duly offered; the pursuit of virtue, that is, which is perfect and replete with discipline. But that which these evil men hated is in the sight of the good sincere and pious. The licentious man hates the works of virtue, the glutton shrinks from them. And so the Egyptian's body, loving the charms of pleasure, has an aversion to the virtues of the soul, hates its rule, and shrinks from the discipline of virtue, and all such like works. But what the Egyptian shrinks from--he who is an Egyptian rather than a man--that do thou, who hast the knowledge of what befits man, embrace and follow: and shun those things which they pursue and choose; for these two things cannot agree together, wisdom and folly. Thus as wisdom and continence remove themselves from those who are, as it were, in the ranks of unwisdom and intemperance, so no foolish and incontient man has any part in what belongs to the goods and heritage of the wise and continent man.
Letter 27.1-3
The Egyptians disdained the eating of sheep. But what the Egyptians abhor, the Israelites offer to God. The unjust despise a clean conscience as weak and abject, but the just turn it into a sacrifice to God of virtue. The righteous, as they worship God, offer their purity and gentleness to him. The reprobate despise these virtues and consider them foolishness.
Exposition of the Old and New Testament, Exodus 13
And the Lord did as Moses said, and removed the dog-fly from Pharao, and from his servants, and from his people, and there was not one left.
ἐποίησε δὲ Κύριος καθάπερ εἶπε Μωυσῆς, καὶ περιεῖλε τὴν κυνόμυιαν ἀπὸ Φαραὼ καὶ τῶν θεραπόντων αὐτοῦ καὶ τοῦ λαοῦ αὐτοῦ, καὶ οὐ κατελείφθη οὐδεμία.
пꙋте́мъ трїе́хъ дні́й по́йдемъ въ пꙋсты́ню и҆ пожре́мъ гдⷭ҇ꙋ бг҃ꙋ на́шемꙋ, ꙗ҆́коже речѐ гдⷭ҇ь на́мъ.
And Pharao hardened his heart, even on this occasion, and he would not send the people away.
καὶ ἐβάρυνε Φαραὼ τὴν καρδίαν αὐτοῦ καὶ ἐπὶ τοῦ καιροῦ τούτου, καὶ οὐκ ἠθέλησεν ἐξαποστεῖλαι τὸν λαόν.
И҆ речѐ фараѡ́нъ: а҆́зъ ѿпꙋща́ю вы̀, и҆ пожри́те гдⷭ҇ꙋ бг҃ꙋ ва́шемꙋ въ пꙋсты́ни: но не дале́че простира́йтесѧ и҆тѝ: помоли́тесѧ ᲂу҆̀бо и҆ ѡ҆ мнѣ̀ ко гдⷭ҇ꙋ.
And Aaron stretched forth his hand over the waters of Egypt, and brought up the frogs: and the frog was brought up, and covered the land of Egypt.
καὶ ἐξέτεινεν ᾿Ααρὼν τὴν χεῖρα ἐπὶ τὰ ὕδατα Αἰγύπτου καὶ ἀνήγαγε τοὺς βατράχους· καὶ ἀνεβιβάσθη ὁ βάτραχος καὶ ἐκάλυψε τὴν γῆν Αἰγύπτου.
а҆́ще же не хо́щеши ты̀ ѿпꙋсти́ти, сѐ, а҆́зъ побива́ю всѧ̑ предѣ́лы твоѧ̑ жа́бами: