Exodus 8:22
And I will make the land of Gessen wherein my people is, wonderful in that day, so that flies shall not be there: and thou shalt know that I am the Lord in the midst of the earth.
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- Vulgate (Clementine)
- Faciamque mirabilem in die illa terram Gessen, in qua populus meus est, ut non sint ibi muscæ : et scias quoniam ego Dominus in medio terræ.
- Septuagint (Swete)
- καὶ παραδοξάσω ἐν τῇ ἡμέρᾳ ἐκείνῃ τὴν γῆν Γέσεμ, ἐφ᾽ ἧς ὁ λαός μου ἔπεστιν ἐπ᾽ αὐτῆς, ἐφ᾽ ἧς οὐκ ἔσται ἐκεῖ ἡ κυνόμυια· ἵνα εἰδῇς ὅτι ἐγώ εἰμι Κύριος ὁ κύριος πάσης τῆς γῆς.
- Hebrew (WLC) shown from Exodus 8:18
- וְהִפְלֵיתִי֩ בַיּ֨וֹם הַה֜וּא אֶת אֶ֣רֶץ גֹּ֗שֶׁן אֲשֶׁ֤ר עַמִּי֙ עֹמֵ֣ד עָלֶ֔יהָ לְבִלְתִּ֥י הֱיֽוֹת שָׁ֖ם עָרֹ֑ב לְמַ֣עַן תֵּדַ֔ע כִּ֛י אֲנִ֥י יְהוָ֖ה בְּקֶ֥רֶב הָאָֽרֶץ
Haydock's commentary
Gessen, where the Hebrews dwelt. The Egyptians who lived among them would not, however, escape this plague.
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
Origen Origen's Commentary on the Gospel of John, Chapter XI
“And the passover of the Jews was at hand.” Inquiring into the accuracy of the most wise John (on this passage), I put myself the question, What is indicated by the addition “of the Jews”? Of what other nation was the passover a festival? Would it not have been enough to say, “And the passover was at hand”? It may, however, be the case that the human passover is one thing when kept by men not as Scripture intended, and that the divine passover is another thing, the true passover, observed in spirit and truth by those who worship God in spirit and in truth; and then the distinction indicated in the text may be that between the divine passover and that said to be of the Jews. We should attend to the passover law and observe what the Lord says of it when it is first mentioned in Scripture. …
The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).