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Exodus 8

Ex. 8:16 KJV (With Strong’s)

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16
And the Lord
Yhovah (Hebrew #3068)
(the) self-Existent or Eternal; Jehovah, Jewish national name of God
KJV usage: Jehovah, the Lord. Compare 3050, 3069.
Pronounce: yeh-ho-vaw'
Origin: from 1961
said
'amar (Hebrew #559)
to say (used with great latitude)
KJV usage: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, + (at the, give) command(-ment), commune, consider, declare, demand, X desire, determine, X expressly, X indeed, X intend, name, X plainly, promise, publish, report, require, say, speak (against, of), X still, X suppose, talk, tell, term, X that is, X think, use (speech), utter, X verily, X yet.
Pronounce: aw-mar'
Origin: a primitive root
unto Moses
Mosheh (Hebrew #4872)
drawing out (of the water), i.e. rescued; Mosheh, the Israelite lawgiver
KJV usage: Moses.
Pronounce: mo-sheh'
Origin: from 4871
, Say
'amar (Hebrew #559)
to say (used with great latitude)
KJV usage: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, + (at the, give) command(-ment), commune, consider, declare, demand, X desire, determine, X expressly, X indeed, X intend, name, X plainly, promise, publish, report, require, say, speak (against, of), X still, X suppose, talk, tell, term, X that is, X think, use (speech), utter, X verily, X yet.
Pronounce: aw-mar'
Origin: a primitive root
unto Aaron
'Aharown (Hebrew #175)
Aharon, the brother of Moses
KJV usage: Aaron.
Pronounce: a-har-one'
Origin: of uncertain derivation
, Stretch out
natah (Hebrew #5186)
to stretch or spread out; by implication, to bend away (including moral deflection); used in a great variety of application (as follows)
KJV usage: + afternoon, apply, bow (down, - ing), carry aside, decline, deliver, extend, go down, be gone, incline, intend, lay, let down, offer, outstretched, overthrown, pervert, pitch, prolong, put away, shew, spread (out), stretch (forth, out), take (aside), turn (aside, away), wrest, cause to yield.
Pronounce: naw-taw'
Origin: a primitive root
thy rod
matteh (Hebrew #4294)
from 5186; a branch (as extending); figuratively, a tribe; also a rod, whether for chastising (figuratively, correction), ruling (a sceptre), throwing (a lance), or walking (a staff; figuratively, a support of life, e.g. bread)
KJV usage: rod, staff, tribe.
Pronounce: mat-teh'
Origin: or (feminine) mattah {mat-taw'}
, and smite
nakah (Hebrew #5221)
to strike (lightly or severely, literally or figuratively)
KJV usage: beat, cast forth, clap, give (wounds), X go forward, X indeed, kill, make (slaughter), murderer, punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike, be stricken, (give) stripes, X surely, wound.
Pronounce: naw-kaw'
Origin: a primitive root
the dust
`aphar (Hebrew #6083)
dust (as powdered or gray); hence, clay, earth, mud
KJV usage: ashes, dust, earth, ground, morter, powder, rubbish.
Pronounce: aw-fawr'
Origin: from 6080
of the land
'erets (Hebrew #776)
the earth (at large, or partitively a land)
KJV usage: X common, country, earth, field, ground, land, X natins, way, + wilderness, world.
Pronounce: eh'-rets
Origin: from an unused root probably meaning to be firm
, that it may become lice
ken (Hebrew #3654)
a gnat (from infixing its sting; used only in plural (and irreg. in Exod. 8:17,18; Heb. 13:14))
KJV usage: lice, X manner.
Pronounce: kane
Origin: from 3661 in the sense of fastening
throughout all the land
'erets (Hebrew #776)
the earth (at large, or partitively a land)
KJV usage: X common, country, earth, field, ground, land, X natins, way, + wilderness, world.
Pronounce: eh'-rets
Origin: from an unused root probably meaning to be firm
of Egypt
Mitsrayim (Hebrew #4714)
Mitsrajim, i.e. Upper and Lower Egypt
KJV usage: Egypt, Egyptians, Mizraim.
Pronounce: mits-rah'-yim
Origin: dual of 4693
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More on:

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Aaron,
Dust,
Egypt,
Lice,
Moses,
Rod

Cross References

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Ministry on This Verse

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Stretch.
Ex. 8:5,17• 5And the Lord spake unto Moses, Say unto Aaron, Stretch forth thine hand with thy rod over the streams, over the rivers, and over the ponds, and cause frogs to come up upon the land of Egypt.
 17And they did so; for Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice in man, and in beast; all the dust of the land became lice throughout all the land of Egypt. (Ex. 8:5,17)
lice.The word {kinnim} is rendered by the LXX. [skiphes, skipes,] or [sknéphes,] and by the Vulgate {sciniphes,} Gnats; and Mr. Harmer supposes he has found out the true meaning in the word {tarrentes,} a species of worm.
Bochart, however, seems to have proved that lice, and not gnats, are meant; because, 1. they sprang from the dust, and not from the waters;
2.
they were on both man and beast, which cannot be said of gnats; 3.
their name is derived from {koon,} to make firm, fix, establish, which cannot agree with gnats, flies, etc., which are ever changing place, and almost constantly on the wing; 4. the term {kinnah} is used by the Talmudists to express the louse.
This insect must have been a very dreadful and afflicting plague to the Egyptians, and especially to the priests, who were obliged to shave all their hair off, and to wear a single linen tunic, to prevent vermin harbouring about them.
• The next blow was of a different kind—aimed more at the persons of the Egyptians. This was the plague of lice. Both ancient and modern historians testify to the scrupulous cleanliness of the Egyptians. Herodotus says that so scrupulous were the priests on this point that they used to shave the hair of their heads and bodies every third day, for fear of harboring vermin while occupied in their sacred duties. This stroke would therefore humble their pride and stain their glory, rendering themselves objects of dislike and disgust. (“Judgments Upon Egypt: Exodus 7-11” by E. Dennett)
• Jehovah was demonstrating to Israel as well as to Egypt that the gods of Egypt were not creators, and that He alone is God. Through the imitation of the three divine signs already given, by calling up serpents, blood, and frogs, the magicians had made it to appear that, though Jehovah was greater than the gods of Egypt, still these gods could do a great deal in the struggle, which all Egypt and Israel watched with profound attention. If Pharaoh and his priests were to retain their hold on Israel, it must be by the hand of their gods. Unquestionably these gods had come to the call of the magicians on three occasions; now, once for all, the magicians’ power was to be set aside. (“Divine Power and Serpent Power” by H.F. Witherby)
• The earth; like the water, was an Egyptian deity, and was personified as a god. Through it, in union with a kindred deity, forms of life arose. Indeed, to the Egyptians, the earth and the heavens were parent gods, from whose union a great part of Egypt’s religious system was due.God would now smite “the dust of the earth” throughout all the land of Egypt. Without a warning the rod was lifted tip, the dust smitten, and at once Egypt was filled with lice, or mosquitoes – the exact meaning of the word rendered “lice” is not at present known. (“Divine Power and Serpent Power” by H.F. Witherby)
• Aaron used the rod of God on these three occasions, perhaps because God would put the power in the hand of him who was to be His priest, in the conflict with the priests of the gods of Egypt. (“Divine Power and Serpent Power” by H.F. Witherby)

J. N. Darby Translation

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16
And Jehovah said to Moses, Say unto Aaron, Stretch out thy staff, and smite the dust of the earth, and it shall become gnats throughout the land of Egypt.

W. Kelly Translation

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16
And Jehovah said to Moses, Say unto Aaron, Stretch out thy staff, and smite the dust of the earth, and it shall become gnats throughout the land of Egypt.

WK Verse Note

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(Note: Words in italics have been inserted from the J. N. Darby translation where the W. Kelly translation doesn’t exist.)