TRV
Translation
King James Version
¶ And the LORD said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, that I might shew these my signs before him:
Complete Jewish Bible
ADONAI said to Moshe, "Go to Pharaoh, for I have made him and his servants hardhearted, so that I can demonstrate these signs of mine among them,
Berean Standard Bible
Then the LORD said to Moses, “Go to Pharaoh, for I have hardened his heart and the hearts of his officials, that I may perform these miraculous signs of Mine among them,
American Standard Version
And Jehovah said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, that I may show these my signs in the midst of them,
World English Bible Messianic
The LORD said to Moses, “Go in to Pharaoh, for I have hardened his heart, and the heart of his servants, that I may show these my signs in their midst,
Geneva Bible (1599)
Againe the Lord saide vnto Moses, Goe to Pharaoh: for I haue hardened his heart, and the heart of his seruants, that I might worke these my miracles in the middes of his realme,
Young's Literal Translation
And Jehovah saith unto Moses, `Go in unto Pharaoh, for I have declared hard his heart, and the heart of his servants, so that I set these My signs in their midst,
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Commentary on Exodus 10 verses 1–11
1 ¶ And the LORD said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, that I might shew these my signs before him:
2 And that thou mayest tell in the ears of thy son, and of thy son's son, what things I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I am the LORD.
3 And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the LORD God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me.
4 Else, if thou refuse to let my people go, behold, to morrow will I bring the locusts into thy coast:
5 And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field:
6 And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers' fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.
7 And Pharaoh's servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the LORD their God: knowest thou not yet that Egypt is destroyed?
8 And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the LORD your God: but who are they that shall go?
9 And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the LORD.
10 And he said unto them, Let the LORD be so with you, as I will let you go, and your little ones: look to it; for evil is before you.
11 Not so: go now ye that are men, and serve the LORD; for that ye did desire. And they were driven out from Pharaoh's presence.
Here, I. Moses is instructed. We may well suppose that he, for his part, was much astonished both at Pharaoh's obstinacy and at God's severity, and could not but be compassionately concerned for the desolations of Egypt, and at a loss to conceive what this contest would come to at last. Now here God tells him what he designed, not only Israel's release, but the magnifying of his own name: That thou mayest tell in thy writings, which shall continue to the world's end, what I have wrought in Egypt, Exo 10:1, Exo 10:2. The ten plagues of Egypt must be inflicted, that they may be recorded for the generations to come as undeniable proofs, 1. Of God's overruling power in the kingdom of nature, his dominion over all the creatures, and his authority to use them either as servants to his justice or sufferers by it, according to the counsel of his will. 2. Of God's victorious power over the kingdom of Satan, to restrain the malice and chastise the insolence of his and his church's enemies. These plagues are standing monuments of the greatness of God, the happiness of the church, and the sinfulness of sin, and standing monitors to the children of men in all ages not to provoke the Lord to jealousy nor to strive with their Maker. The benefit of these instructions to the world sufficiently balances the expense.
II. Pharaoh is reproved (Exo 10:3): Thus saith the Lord God of the poor, despised, persecuted, Hebrews, How long wilt thou refuse to humble thyself before me? Note, It is justly expected from the greatest of men that they humble themselves before the great God, and it is at their peril if they refuse to do it. This has more than once been God's quarrel with princes. Belshazzar did not humble his heart, Dan 5:22. Zedekiah humbled not himself before Jeremiah, Ch2 36:12. Those that will not humble themselves God will humble. Pharaoh had sometimes pretended to humble himself, but no account was made of it, because he was neither sincere nor constant in it.
III. The plague of locusts is threatened, Exo 10:4-6. The hail had broken down the fruits of the earth, but these locusts should come and devour them: and not only so, but they should fill their houses, whereas the former inroads of these insects had been confined to their lands. This should be much worse than all the calamities of that king which had ever been known. Moses, when he had delivered his message, not expecting any better answer than he had formerly, turned himself and went out from Pharaoh, Exo 10:6. Thus Christ appointed his disciples to depart from those who would not receive them, and to shake off the dust of their feet for a testimony against them; and ruin is not far off from those who are thus justly abandoned by the Lord's messengers, Sa1 15:27, etc.
IV. Pharaoh's attendants, his ministers of state, or privy-counsellors, interpose, to persuade him to come to some terms with Moses, Exo 10:7. They, as in duty bound, represent to him the deplorable condition of the kingdom (Egypt is destroyed), and advise him by all means to release his prisoners (Let the men go); for Moses, they found, would be a snare to them till it was done, and it were better to consent at first than to be compelled at last. The Israelites had become a burdensome stone to the Egyptians, and now, at length, the princes of Egypt were willing to be rid of them, Zac 12:3. Note, It is a thing to be regretted (and prevented, if possible) that a whole nation should be ruined for the pride and obstinacy of its princes, Salus populi suprema lex - To consult the welfare of the people is the first of laws.
V. A new treaty is, hereupon, set on foot between Pharaoh and Moses, in which Pharaoh consents for the Israelites to go into the wilderness to do sacrifice; but the matter in dispute was who should go, Exo 10:8. 1. Moses insists that they should take their whole families, and all their effects, along with them, Exo 10:9. note, Those that serve God must serve him with all they have. Moses pleads, "We must hold a feast, therefore we must have our families to feast with, and our flocks and herds to feast upon, to the honour of God." 2. Pharaoh will by no means grant this: he will allow the men to go, pretending that this was all they desired, though this matter was never yet mentioned in any of the former treaties; but, for the little ones, he resolves to keep them as hostages, to oblige them to return, Exo 10:10, Exo 10:11. In a great passion he curses them, and threatens that, if they offer to remove their little ones, they will do it at their peril. Note, Satan does all he can to hinder those that serve God themselves from bringing their children in to serve him. He is a sworn enemy to early piety, knowing how destructive it is to the interests of his kingdom; whatever would hinder us from engaging our children to the utmost in God's service, we have reason to suspect the hand of Satan in it. 3. The treaty, hereupon, breaks off abruptly; those that before went out from Pharaoh's presence (Exo 10:6) were now driven out. Those will quickly hear their doom that cannot bear to hear their duty. See Ch2 25:16. Quos Deus destruet eos dementat - Whom God intends to destroy he delivers up to infatuation. Never was man so infatuated to his own ruin as Pharaoh was.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–11. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Exodus 10:1 marks a pivotal moment in the plague narrative, as the LORD explicitly declares to Moses His active role in hardening Pharaoh's heart and the hearts of his servants. This divine action is not punitive in isolation but serves a profound revelatory purpose: to maximize the display of God's power and identity through the unfolding "signs" (plagues), ensuring His glory is known to both Egypt and Israel, and remembered for generations. This verse underscores God's ultimate sovereignty over human resistance and His meticulous orchestration of events to achieve His redemptive and revelatory ends.
CONTEXT
Literary Context: Exodus 10:1 serves as a crucial divine pronouncement preceding the eighth plague, that of the locusts. By this point, seven devastating plagues have already afflicted Egypt, each progressively intensifying and targeting specific aspects of Egyptian life and their pantheon. These include the plagues of blood, frogs, gnats, flies, livestock disease, boils, and hail. Despite the overwhelming evidence of Yahweh's power, Pharaoh has consistently hardened his own heart, as noted in passages like Exodus 8:15. This verse, however, signifies a significant shift, with God explicitly stating His direct involvement in the hardening process, thereby setting the stage for the climactic final plagues and the ultimate, undeniable deliverance of Israel.
Historical & Cultural Context: In ancient Egypt, the Pharaoh was not merely a king but was revered as a divine being, a living god, and the embodiment of cosmic order (Ma'at). His will was considered supreme and his authority absolute. The plagues, therefore, were far more than natural disasters; they were direct, targeted assaults on the Egyptian pantheon and Pharaoh's perceived divine power. Each plague systematically challenged and humiliated specific Egyptian deities (e.g., the Nile god Hapi, the frog goddess Heqet, the sun god Ra, etc.). Pharaoh's initial stubbornness was rooted in his pride and his self-perception as a god. The concept of "hardening" a heart in the ancient Near East often implied making someone resolute or firm in their existing disposition, rather than coercing them against their will. God's action here intensifies Pharaoh's inherent rebellion and pride, ensuring that the full scope of His power would be displayed, not only to Egypt but also to Israel, solidifying their understanding of Yahweh as their sole deliverer and the one true God, supreme over all other gods and rulers.
Key Themes: This verse contributes significantly to several major theological and narrative themes within the book of Exodus and the broader Pentateuch. Firstly, it powerfully underscores the theme of Divine Sovereignty, demonstrating God's absolute control over human will and historical events, even the resistance of powerful rulers like Pharaoh. Secondly, it highlights the theme of Revelation of God's Glory and Name. The plagues are explicitly referred to as "signs" (Hebrew: ʼôwth), not merely acts of judgment but demonstrations intended to reveal Yahweh's unique identity and power to both Egyptians and Israelites, as stated in Exodus 9:16. Thirdly, it deepens the theme of Judgment and Redemption, showing how God's judgment on Egypt is inextricably linked to His redemptive purpose for Israel, leading to their ultimate liberation and the establishment of His covenant people. The unfolding narrative consistently portrays God's power to deliver His people and execute justice on their oppressors, a theme that resonates throughout the biblical narrative of salvation history.
EXPOSITION AND ANALYSIS
Exodus 10:1 presents a profound statement about divine sovereignty and human will, setting the stage for the final, decisive acts of judgment against Egypt.
Key Word Analysis
Verse Breakdown
Literary Devices
The Exodus narrative frequently employs the literary device of Repetition concerning the hardening of Pharaoh's heart, which serves as a theological refrain. This recurring motif emphasizes God's unwavering sovereignty and the unfolding of His predetermined plan. The phrase highlights the intricate tension between human agency (Pharaoh hardening his own heart) and divine decree (God hardening Pharaoh's heart), a central theological theme throughout the book. The plagues themselves are consistently referred to as Signs (ʼôwth), a term that functions as a powerful Symbolism for miraculous acts intended to convey a divine message, validate a divine messenger, and reveal God's identity, thereby underscoring their profound revelatory purpose beyond mere punishment. The narrative also uses Foreshadowing, as the escalating plagues and Pharaoh's increasing stubbornness build toward the climactic final judgments and the ultimate deliverance of Israel.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 10:1 is a foundational text for understanding several profound theological truths, particularly concerning the interaction of divine sovereignty and human will. It starkly presents the tension between God's absolute control and human responsibility. While the narrative consistently shows Pharaoh choosing to resist God, God's declaration, "I have hardened his heart," asserts His sovereign ability to work through, and even intensify, human rebellion to accomplish His purposes. This is not about God making a good person evil, but about God confirming and using an already rebellious heart for His glorious ends. The plagues are not arbitrary acts of wrath but purposeful demonstrations of God's power and identity. The hardening of Pharaoh's heart ensures that the full scope of God's judgment and redemptive power is revealed, not only to punish Egypt's oppression but also to establish Yahweh's covenant relationship with Israel and to be remembered for future generations. The ultimate aim of the entire Exodus narrative, including the hardening of Pharaoh's heart, is the revelation of God's glory and His name. Each plague is a direct challenge to the gods of Egypt, proving their impotence against the LORD. By hardening Pharaoh's heart, God ensures the complete unfolding of the plagues, providing maximum opportunity for His glory to be known throughout the earth.
This theme of God using human resistance to display His glory and accomplish His will resonates throughout Scripture:
REFLECTION AND APPLICATION
Exodus 10:1 offers profound insights into God's character and His dealings with humanity, providing both comfort and challenge for contemporary believers. This verse reminds us that God is ultimately in control, even when faced with seemingly insurmountable opposition or the stubborn resistance of human hearts. His purposes will prevail, and His glory will be revealed, often through circumstances that seem chaotic or unjust from a human perspective. We can rest in the knowledge that God is working all things, even the resistance of evil, for His ultimate, redemptive plan. Furthermore, God's judgments are not always solely punitive; they often serve to reveal His power, His character, and His justice. When we encounter difficult situations or witness resistance to God's will in the world, we can look for how God might be using these very circumstances to display His glory and draw people to Himself. The prolonged series of plagues, facilitated by Pharaoh's hardened heart, also demonstrates God's patience and persistent call for repentance, even as He moves toward judgment. It reminds us that God gives ample opportunity for people to respond to His signs and warnings.
Questions for Reflection
FAQ
Did God force Pharaoh to sin, making him a puppet?
Answer: No. The biblical narrative consistently shows Pharaoh initially hardening his own heart (e.g., Exodus 8:15). God's hardening is not about coercing an unwilling heart into sin or forcing a good person to do evil. Rather, it is about intensifying or confirming an already existing rebellious disposition. Pharaoh remained fully responsible for his choices and actions. God worked through Pharaoh's inherent wickedness and pride to accomplish His greater purposes, demonstrating His power and glorifying His name.
Why would God harden someone's heart if He desires all to be saved?
Answer: This verse highlights God's multifaceted purposes, which extend beyond individual salvation in every instance. While God certainly desires all to come to repentance (2 Peter 3:9), He also has a sovereign plan to display His glory, justice, and redemptive power to a wider audience. In Pharaoh's case, the hardening served to prolong the demonstration of God's power and supremacy to both Egypt and Israel, ensuring that His mighty acts of deliverance would be undeniably clear and remembered for generations. This act ultimately served a redemptive purpose for Israel and a revelatory purpose for all who witnessed it, providing a powerful testimony of Yahweh's unique identity.
CHRIST-CENTERED FULFILLMENT
Exodus 10:1, with its emphasis on God's sovereign hardening of hearts for the ultimate display of His glory and power, finds profound fulfillment and illumination in the person and work of Jesus Christ. Just as Pharaoh's hardened heart served to magnify God's power through the plagues, the hardening of hearts among some in Israel and the Gentile world ultimately led to the cross—the supreme "sign" of God's power and wisdom (1 Corinthians 1:23-24). The very rejection and crucifixion of Jesus, though a result of human sin and hardened hearts, was not accidental but part of God's predetermined plan and foreknowledge to bring about salvation for all who believe (Acts 2:23).
Furthermore, the purpose of Pharaoh's hardening—"that I might shew these my signs before him"—is fully realized in Christ. Jesus's miracles, His life, death, and resurrection are the ultimate "signs" that reveal God's identity, power, and redemptive purpose. The cross, in particular, is the supreme demonstration of God's justice against sin and His boundless love, revealing His glory in a way that transcends all previous displays. Through Christ, God's name is proclaimed not just in Egypt, but "in all the earth" (Romans 9:17). Finally, while Pharaoh's hardening led to judgment, Christ's work offers the path to a softened heart. The New Covenant promises a new heart of flesh in place of a heart of stone (Ezekiel 36:26), made possible through the Spirit given by Christ. Thus, the sovereign God who hardened Pharaoh's heart to display His power is the same God who, through Christ, offers to transform the hardest of hearts into ones that believe and obey, bringing about true spiritual freedom.