The Plague of Flies
Bible Study on Exodus
BEHIND THE TEXT
This plague is the first of the second triad. According to the pattern, Yahweh commands Moses to confront Pharaoh in the morning as he goes to the river and Yahweh initiates the plague.
For the first time, an explicit distinction is made between the Egyptians and the Israelites. The plague reportedly did not strike Goshen where the Israelites were. The name Goshen is probably Semitic, related to the Hebrew term gûš (“a clod” or “a lump of earth” [“scabs” (NIV), “dirt” (ESV, NRSV)], as in Job 7:5), which also appears in a place—Gush Halav in Galilee (Sarna 2004, 32). In the OT, the name Goshen refers to three different places. (1) It refers to a region in Egypt, where Jacob and his clan migrated at the time of Joseph. This Goshen is widely held to be in the northeast part of the lower Nile, which is part of the fertile Nile Delta. (2) It refers to a “region of Goshen” (mentioned in Josh 10:41; 11:16), which lay south of Hebron, between Gaza and Gibeon in southern Palestine. (3) Goshen refers to a city (mentioned in Josh 15:51) in the mountains of Judah, probably in the region of Goshen.
IN THE TEXT
■ 20–21 [16–17 HB] In these verses, Yahweh commands Moses to confront Pharaoh and to demand the release of the Israelites. Noncompliance will result in a plague. The Hebrew ‘ārōb occurs nowhere else, except in Pss 78:45 and 105:31, as poetic descriptions of this plague. Thus, the exact meaning of the term is unknown, but suggestions include the following: “swarms of flies” (Exod 8:21 [17 HB] ESV, KJV, NASB, NET, NIV, NRSV), “swarms of insects” (NJPS), and “wild animals” (Josephus, based on Ps 78:45 that speaks of ‘ārōb as “devouring”). The Greek translates it as the dog fly, a bloodsucking fly that attacks animals for a blood meal. The dog fly is a carrier of anthrax, an infectious disease lethal to livestock. Identifying ‘ārōb as the anthrax-carrying dog fly is favored by many commentators, since it helps to explain naturalistically the source of the massive death of the livestock in the next plague. If this LXX translation is right, then this plague involves supernaturally increased swarms of dog flies that invaded the houses and attacked people. Since dog flies rarely bite humans (and generally only attack in the absence of animal hosts), this widespread affliction would be a sign of divine judgment upon the Egyptians.
■ 22–23 [18–19 HB] Yahweh announces that he will deal differently (pālah; “set apart,” “distinguish”) with Goshen; this land where Yahweh’s people (my people) live will be exempt from the attack of the swarms of flies (v 22 [18 HB]). Yahweh states his purpose to Pharaoh: so that you will know that I, Yahweh, am in this land. Yahweh’s people will experience his presence in their midst, and thus his protection, when Egypt experiences his judgment.
Although many commentators argue that the context necessitates the translation I will make a distinction (v 23 [19 HB]) or something similar, the Hebrew noun pedût invariably means “ransom, redemption.” Thus, the phrase could be more literally translated I will put a ransom between my people and your people. This “ransom” might be in reference to the Passover lamb, the blood of which makes the ultimate distinction in the tenth plague. The redeeming benefits of the Passover are effectual perhaps both before and after the event. Or, this verse simply anticipates the Passover ransoming. Yahweh The narrative reminds that prayer unleashes the power of God and makes it visible to the world. In the contest between the imperial power of Egypt and sets the time of the plague, tomorrow, to demonstrate his sovereign power (also in 8:10, 29 [6, 25 HB]; 9:5, 18; 10:4).
■ 24 [20 HB] Yahweh initiates the plague. The dense swarms of flies pour into the palace and houses and ruin the land. Most likely, they contaminate everything (people, animals, food, houses, idols, sacred objects, plants), in addition to biting and transmitting diseases to human and animal hosts.
■ 25 [21 HB] Verses 25–29 [21–25 HB] report the dialogue between Pharaoh and Moses. In v 25 [21 HB], in reverse order from the second plague (prayer request and then false promise [v 8 (4 HB)]), Pharaoh makes a false promise (here and v 28 [24 HB]) before asking for a prayer. Perhaps he understands that relief will not come unless he first concedes. Thus, he grants the request that the Israelites be allowed to sacrifice to Yahweh. But he denies the request for the people to leave Egypt.
■ 26–27 [22–23 HB] Moses gives a rationale for the need to offer sacrifices in the wilderness away from the sight of the Egyptians. The Israelite offerings are an Egyptian abomination (tô ‘ăbat miṣrayim). In Deut 32:16 and Isa 44:19, tô ‘ăbat represents foreign idols. It fits the present context better to interpret tô ‘ăbat miṣrayim as representing Egyptian (abominable) deities that are symbolized in livestock, such as the bull (see Sarna 2004, 32). Moses originally may have said “sacred animal of the Egyptians” to Pharaoh. Moses raises the concern that there will be a massive revolt and killing of the Israelites if they offer sacrifices in the land. Moses insists that in order for the sacrifice to be acceptable to Yahweh and not offensive to the Egyptians, the Israelites must go into the wilderness as required by the LORD (v 27 [23 HB]; see 3:18).
■ 28–29 [24–25 HB] Pharaoh yields to Moses’ response with a condition, followed by an appeal (v 28 [24 HB]): the Israelites should not go very far. Pharaoh is still not sure of the intent of Moses and the Israelites. At this point his primary concern is the removal of this plague; so he appeals to Moses: pray for me. Moses’ response to Pharaoh (v 29 [25 HB]) has two parts; he promises to pray and sets the time when the plague will end, tomorrow. He also appeals to Pharaoh to be true to his word and not act deceitfully again by retracting his decision to let the Israelites go and worship Yahweh.
■ 30–32 [26–28 HB] Moses prays, and Yahweh does as Moses asks (as in v 13 [9 HB]). Just as the massive appearance of the flies is supernatural, so also is their complete disappearance a miraculous feat. The crisis is over; Pharaoh proves once again that he cannot be trusted and that he has no intention to keep his word. He hardens his heart and does not free the Israelites (v 32 [28 HB]).
But, to establish the point more clearly, it will not be superfluous to employ another illustration, as if, e.g., one were to say that it is the sun which hardens and liquefies, although liquefying and hardening are things of an opposite nature. Now it is not incorrect to say that the sun, by one and the same power of its heat, melts wax indeed, but dries up and hardens mud: not that its power operates One way upon mud, and in another way upon wax; but that the qualities of mud and wax are different, although according to nature they are one thing,7 both being from the earth. In this way, then, one and the same working upon the part of God, which was administered by Moses in signs and wonders, made manifest the hardness of Pharaoh, which he had conceived in the intensity of his wickedness, but exhibited the obedience of those other Egyptians who were intermingled with the Israelites, and who are recorded to have quitted Egypt at the same time with the Hebrews.