Exodus9:13–35

Hail and herb of the field — the plague restated at the locusts structural / thematic — confirmed

The command of v. 22 — “stretch out your hand… that there may be hail on man and beast and every herb of the field in the land of Egypt” — is echoed almost clause-for-clause at the eighth plague: “stretch out your hand… for the locusts… and let them eat every herb of the field” (Exodus 10:12), and the locusts finish what the hail began, eating “every herb of the land and all the fruit of the trees which the hail had left” (10:15). The Verifier records the shared lexemes: bārāḏ (hail, H1259, the rarest at 26 vv), ‘ēśeḇ (herb, H6212, 32 vv), ‘ēṣ (tree, H6086, 288 vv), śāḏeh (field, H7704, 309 vv) and nāṭāh (stretch out, H5186, 207 vv). This is one author composing a matched pair within the same book, not a quotation of one text by another — so we tier it structural, not verbal. (The Verifier’s raw call is “verbal” because two-plus content words coincide; but the same tool independently tiers the bârâd links to Joshua and the Psalms as merely structural, and the more common field/stretch-out words here do most of the matching. Better to under-claim: a deliberate compositional echo, not a citation.)

Exodus 9:22 · Exodus 9:25 · Exodus 10:12 · Exodus 10:15

basis: shared lexemes computed by the Verifier: H1259 bârâd (26 vv, the only rare one), with the common H6212 ʻeseb (32 vv), H6086 ʻêts (288 vv), H7704 sâdeh (309 vv), H5186 nâṭâh (207 vv). No quotation claim: this is the same author repeating the plague-formula across the seventh and eighth plagues — a compositional/structural echo within Exodus, downgraded from the Verifier’s default verbal tier because the match rests largely on common words and is patterning, not citation

Wheat and spelt — a rare grain-list reused by Ezekiel verbal / quotation — confirmed

Verse 32 spares “the wheat and the spelt” — and kussemeṯ (spelt, H3698) is one of the rarest words in the Hebrew Bible, appearing in only three verses: here, Isaiah 28:25, and Ezekiel 4:9, where the prophet is told to make bread from “wheat and barley… and spelt.” Because the lexeme is so rare (3 vv) and is paired with chiṭṭâh (wheat, H2406, 30 vv), the Verifier scores the Exodus–Ezekiel link as a confirmed verbal connection. This is a link of shared vocabulary, not of quotation: Ezekiel is not citing Exodus, but the two passages draw on the same narrow stock of grain-words, which is what lets the Verifier flag the pair at all.

Exodus 9:31 · Exodus 9:32 · Isaiah 28:25 · Ezekiel 4:9

basis: shared lexeme H3698 kuççemeth (spelt) — in only 3 vv canon-wide (one of the rarest words in the OT), plus H2406 chiṭṭâh (wheat, 30 vv) and H8184 sᵉʻôrâh (barley, 32 vv); rarity ≤12 triggers the verbal tier per the Verifier, though this is shared vocabulary, not citation

The hail recounted in Israel’s praise — Psalm 78 and Psalm 105 structural / thematic — confirmed

The two great historical psalms rehearse this very plague. Asaph: “He gave their cattle over to the hail… He destroyed their vines with hail” (Psalm 78:47–48); and Psalm 105: “He gave them hail for rain, and flaming fire in their land… and shattered the trees” (105:32–33). Poole’s note on v. 23 points straight to these texts. The shared lexeme is bārāḏ (hail, H1259, 26 vv), joined in Psalm 105 by ’ēš (fire) and nāṯan (gave) — the same trio (gave / voices-fire / hail) of Exodus 9:23. The plague’s purpose, “that My name might be recounted in all the earth” (v. 16, root sāp̄ar), is literally fulfilled when Israel recounts it in worship.

Exodus 9:23 · Exodus 9:24 · Psalm 78:47 · Psalm 78:48 · Psalm 105:32

basis: shared lexeme H1259 bârâd (hail, in 26 vv), with H784 ʼêsh (fire) and H5414 nâthan (gave) in Psalm 105:32 — a single rare content word plus the same motif-cluster; the psalms rehearse, not quote, the plague

Hailstones for battle — Joshua 10 and Job 38 structural / thematic — confirmed

The hail that fights for God against His enemies recurs at Beth-horon: “the LORD cast down great stones from heaven… and they died; more died from the hailstones than the sons of Israel killed with the sword” (Joshua 10:11) — a connection Gill draws explicitly at v. 19. Job presses it to a doctrine: God keeps “the treasuries of the hail, which I have reserved… for the day of battle and war” (Job 38:22–23). All three share bārāḏ (H1259), and Joshua adds šāmayim (heaven, the source). The hail of Egypt is one instance of a weapon God keeps in store.

Exodus 9:23 · Joshua 10:11 · Job 38:22

basis: shared lexeme H1259 bârâd (hail, in 26 vv), with H8064 shâmayim (heaven) shared with Joshua 10:11; one rare content word + common motif — the recurring image of hail as God’s war-weapon, argued thematically not by quotation

“For this very purpose I raised you up” — Exodus 9:16 in Romans 9:17 flagged — verify source

Paul quotes this verse by name: “For the Scripture says to Pharaoh, ‘For this very purpose I raised you up, that I might display My power in you, and that My name might be proclaimed in all the earth’” (Romans 9:17). The link is undisputed and load-bearing for Paul’s argument — yet it is left flagged, and honestly so. First, it is a cross-Testament link (Greek New Testament ↔ Hebrew Old Testament): the Verifier finds no shared original-language lexeme, because the index cannot match Greek Strong’s numbers to Hebrew ones — so it cannot, by rule, be tiered “verbal.” Second, the wording itself diverges: the Hebrew he‘ĕmaḏtîḵā means “I made you stand / kept you alive,” while Paul’s exḗgeira means “I raised you up” onto the stage of history. The Cambridge editor lays this out plainly — Paul “(disregarding the LXX.) expresses the verb by ἐξήγειρά σε , raised thee up” — and adds the candid concession that “The difference between raised up and kept alive does not, however, affect the Apostle’s argument.” Keil agrees the apostle “has rendered it ἐξήγειρα in Romans 9:17 , in accordance with the purport of his argument.” The connection is real, ancient, and apostolic; the exact verbal provenance is debated. Left flagged on purpose.

Exodus 9:16 · Romans 9:17

basis: cross-Testament (Greek NT ↔ Hebrew OT): the Verifier finds no shared original-language lexeme — a Greek↔Hebrew link cannot be tiered verbal; Paul’s exḗgeira (“raised up”) also diverges from Hebrew he‘ĕmaḏtîḵā (“made to stand”). An explicit, undisputed NT citation whose exact verbal provenance is debated

Hail as the LORD’s word fulfilled — the Psalms and the Prophets structural / thematic — confirmed

The motif of God’s hail spreads across the canon. Psalm 18 pictures the theophany: “from the brightness before Him… hailstones and coals of fire” (18:12–13). Psalm 148 calls it to obedience: “fire and hail, snow and mist, stormy wind fulfilling His word” (148:8) — precisely the lesson of Exodus 9, where the hail does exactly what God said, to the hour. Isaiah turns it to judgment on the proud: “the LORD has one who is mighty… like a storm of hail” (28:2), and “hail will sweep away the refuge of lies” (28:17; cf. 30:30); Haggai reaches back to the plague-language of blight and hail (2:17). Each shares bārāḏ (H1259) with this unit. The seventh plague becomes Scripture’s standing emblem of the obedient creation armed against human pride.

Exodus 9:18 · Psalm 18:13 · Psalm 148:8 · Isaiah 28:17 · Isaiah 30:30 · Haggai 2:17

basis: shared lexeme H1259 bârâd (hail, in 26 vv) across all refs (computed by the Verifier); a single rare content word carrying a shared motif — hail as creation fulfilling God’s word and judging pride — argued thematically, not as quotation

The greater Mediator who stands in the storm widely-held

Moses goes out from the city into the open hail, spreads his palms, and the thunder ceases at his intercession (vv. 29, 33). Benson hears Elijah behind him — “The prayer of Moses opened and shut heaven, like Elijah’s” — and Henry draws the principle, “Peace with God makes men thunder-proof.” The figure points past Moses to the one Mediator “who always lives to make intercession” (Hebrews 7:25), who stilled an actual storm with a word (Mark 4:39) and who stands between the wrath of God and His people. Moses can hold the hail off Egypt for a day; Christ bears the storm of judgment Himself.

Exodus 9:29 · Exodus 9:33 · Hebrews 7:25 · Mark 4:39

Goshen and the shelter from the storm widely-held

“Only in the land of Goshen… was there no hail” (v. 26). The believing Egyptians who took refuge in the houses lived; those left in the open field died (vv. 19–21). Henry: “God causes rain or hail on one city and not on another.” The pattern — a sheltering place provided, a word of warning that must be trusted, a judgment that passes over those inside — runs forward to the ark, the Passover blood on the doorposts (the very next chapters), and at last to the one in whom “there is now no condemnation” (Romans 8:1). The hail falls; the question Scripture keeps asking is whether you are in the refuge the word appointed.

Exodus 9:26 · Romans 8:1

“That My name might be declared in all the earth” widely-held

God spares Pharaoh, v. 16 says, so that His name might be recounted (root sāp̄ar) “in all the earth.” Keil traces the fulfilment: the report “travelled… eventually with the Gospel of Christ to all the nations of the earth.” The aim declared in the seventh plague — the glory of the divine name made known to the ends of the earth — is the same aim that closes the Gospels: “make disciples of all nations… and lo, I am with you always” (Matthew 28:19–20), and that fills the new song, “all nations will come and worship before You, for Your righteous acts have been revealed” (Revelation 15:4). The hardening of one king serves the proclamation of the Name to the world.

Exodus 9:16 · Matthew 28:19 · Revelation 15:4