Exodus 9:30

Exo 9:30 But as for thee and thy servants, I know that ye will not yet fear the LORD God.

Ver. 30. That ye will not yet fear.] Howbeit I will pray for you, and you shall feel the fruit of it. Thus God is good to "the just and the unjust." {Mat 5:45}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Meaning, that when they have their request, they are never the better, though they make many fair promises, wherein we see the practices of the wicked.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

30. that ye do not yet fear before (Hag_1:12) Jehovah God] that ye do not yet really stand in awe of Him, so as to grant Israel’s release. The meaning is not ‘fear God’ in a religious sense, but ‘fear before’ Him, be afraid of Him.

Jehovah God] The addition ‘God’ (not in LXX. however) emphasizes the fact that it was just Jehovah’s Godhead which the Pharaoh had failed to recognize. The combination is very unusual: elsewhere in the Pent. it occurs only (for a different reason) in Gen_2:4 b–3.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the flax and the barley was smitten,.... With the hail, thunder, and lightning, and were beat down, bruised, broken, and blasted, and destroyed; of the former there were great quantities produced in Egypt, which was famous for linen, much was made there, and there were many that wrought in fine flax, see Isa 19:9 and the latter were used not only to feed their cattle, but to make a drink of, as we do, ale and strong beer; and so the Egyptians use it to this day, as Dr. Shaw (p) says, both to feed their cattle, and after it is dried and parched, to make a fermented, intoxicating liquor, called "bonzah"; probably the same with the barley wine of the ancients, and a species of the "sicar", or strong drink of the Scriptures:

for the barley was in the ear, and the flax was bolled; or in the stalk, quite grown up, and so the ears of the one were beat off, and the stalks of the other battered with the hail, and broken and destroyed.

(p) Travels, tom. 2. c. 2. sect. 5. p. 407. Ed. 2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

I know that ye will not yet fear the Lord. True fear of God is shown by obedience to his commands. Pharaoh and his servants had the sort of fear which devils have they believed and trembled." But they had not yet that real reverential fear which is joined with love, and has, as its fruit, obedience. So the event showed. (See verses 34, 35.)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Bolled - Grown up into a stalk.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

טרם תראון means YE DO NOT YET FEAR. Wherever occurs in Scripture it signifies ״not yet”, and does not mean “before”. For example: (Genesis 19:4) טרם ישכבו, which the Targum renders by “whilst yet they had not lain down”; (Genesis 2:5) טרם יצמח which the Targum renders by “not yet sprung forth”. This, too, has the same meaning: I know that ye do not yet fear the Lord, and that as soon as there will be respite you will continue in your moral corruption.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

I KNOW THAT ‘TEREM’ (NOT YET) WILL YE FEAR THE ETERNAL G-D. Rabbi Abraham ibn Ezra correctly criticized Rashi [for explaining that wherever the word terem occurs in Scripture, it signifies “not yet” and does not mean “before”]. It is the opposite: it does not mean “no,” but rather it means “before.” And Ibn Ezra explained that the verse here is missing one word, [namely, zeh (this), making it read]: terem zeh tir’un. That is to say, “Before I will spread forth my hands and the thunders and hail will cease, ye do fear G-d, for after the removal of the plague you will return and rebel against Him.”It is furthermore correct to explain that Moses is also alluding to the first occasions, saying: “I know from your [former actions] that before [I pray on your behalf] you fear G-d, and in the end, [after I pray], you rebel against Him. Before the plagues are removed from you, you fear G-d as you did in the plague of frogs and of swarms, and then you returned and ye rebelled against the commandment of the Eternal, and so will you continue to be forever.” It was for this reason that when Pharaoh recanted [his promise to let the people go], Moses no longer warned him of that but instead knowingly prayed on his behalf during the plague of the locust, in order that he continue to sin.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.