TRV
Translation
King James Version
Now therefore forgive, I pray thee, my sin only this once, and intreat the LORD your God, that he may take away from me this death only.
Complete Jewish Bible
Now, therefore, please forgive my sin just this once; and intercede with ADONAI your God, so that he will at least take away from me this deadly plague!"
Berean Standard Bible
Now please forgive my sin once more and appeal to the LORD your God, that He may remove this death from me.”
American Standard Version
Now therefore forgive, I pray thee, my sin only this once, and entreat Jehovah your God, that he may take away from me this death only.
World English Bible Messianic
Now therefore please forgive my sin again, and pray to the LORD your God, that he may also take away from me this death.”
Geneva Bible (1599)
And nowe forgiue mee my sinne onely this once, and pray vnto the Lord your God, that hee may take away from me this death onely.
Young's Literal Translation
and now, bear with, I pray you, my sin, only this time, and make ye supplication to Jehovah your God, that He turn aside from off me only this death.'
See on the biblical-era map
In the KJVVerse 1,795 of 31,102
Study This Verse
Commentary on Exodus 10 verses 12–20
12 ¶ And the LORD said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left.
13 And Moses stretched forth his rod over the land of Egypt, and the LORD brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts.
14 And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such.
15 For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.
16 Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the LORD your God, and against you.
17 Now therefore forgive, I pray thee, my sin only this once, and intreat the LORD your God, that he may take away from me this death only.
18 And he went out from Pharaoh, and intreated the LORD.
19 And the LORD turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt.
20 But the LORD hardened Pharaoh's heart, so that he would not let the children of Israel go.
Here is, I. The invasion of the land by the locusts - God's great army, Joe 2:11. God bids Moses stretch out his hand (Exo 10:12), to beckon them, as it wee (for they came at a call), and he stretched forth his rod, Exo 10:13. Compare Exo 9:22 23. Moses ascribes it to the stretching out, not of his own hand, but the rod of God, the instituted sign of God's presence with him. The locusts obey the summons, and fly upon the wings of the wind, the east wind, and caterpillars without number, as we are told, Psa 105:34, Psa 105:35. A formidable army of horse and foot might more easily have been resisted than this host of insects. Who then is able to stand before the great God?
II. The desolations they made in it (Exo 10:15): They covered the face of the earth, and ate up the fruit of it. The earth God has given to the children of men; yet, when God pleases, he can disturb their possession and send locusts and caterpillars to force them out. Herbs grow for the service of man; yet, when God pleases, those contemptible insects shall not only be fellow-commoners with him, but shall plunder him, and eat the bread out of his mouth. Let our labour be, not for the habitation and meat which thus lie exposed, but for those which endure to eternal life, which cannot be thus invaded, nor thus corrupted.
III. Pharaoh's admission, hereupon, Exo 10:16, Exo 10:17. He had driven Moses and Aaron from him (Exo 10:11), telling them (it is likely) he would have no more to do with them. But now he calls for them again in all haste, and makes court to them with as much respect as before he had dismissed them with disdain. Note, The day will come when those who set at nought their counsellors, and despise all their reproofs, will be glad to make an interest in them and engage them to intercede on their behalf. The foolish virgins court the wise to give them of their oil; and see Psa 141:6. 1. Pharaoh confesses his fault: I have sinned against the Lord your God, and against you. He now sees his own folly in the slights and affronts he had put on God and his ambassadors, and seems at least, to repent of it. When God convinces men of sin, and humbles them for it, their contempt of God's ministers, and the word of the Lord in their mouths, will certainly come into the account, and lie heavily upon their consciences. Some think that when Pharaoh said, "The Lord your God," he did in effect say, "The Lord shall not be my God." Many treat with God as a potent enemy, whom they are willing not to be at war with, but care not for treating with him as their rightful prince, to whom they are willing to submit with loyal affection. True penitents lament sin as committed against God, even their own God, to whom they stand obliged. 2. He begs pardon, not of God, as penitents ought, but of Moses, which was more excusable in him, because, by a special commission, Moses was made a god to Pharaoh, and whosesoever sins he remitted they were forgiven; when he prays, Forgive this once, he, in effect, promises not to offend in like manner any more, yet seems loth to express that promise, nor does he say any thing particularly of letting the people go. Note, Counterfeit repentance commonly cheats men with general promises and is loth to covenant against particular sins. 3. He entreats Moses and Aaron to pray for him. There are those who, in distress, implore the help of other persons' prayers, but have no mind to pray for themselves, showing thereby that they have no true love to God, nor any delight in communion with him. Pharaoh desires their prayers that this death only might be taken away, not this sin: he deprecates the plague of locusts, not the plague of a hard heart, which yet was much the more dangerous.
IV. The removal of the judgment, upon the prayer of Moses, Exo 10:18, Exo 10:19. This was, 1. As great an instance of the power of God as the judgment itself. An east wind brought the locusts, and now a west wind carried them off. Note, Whatever point of the compass the wind is in, it is fulfilling God's word, and turns about by his counsel. The wind bloweth where it listeth, as it respects any control of ours; not so as it respects the control of God: he directeth it under the whole heaven. 2. It was as great a proof of the authority of Moses, and as firm a ratification of his commission and his interest in that God who both makes peace and creates evil, Isa 45:7. Nay, hereby he not only commanded the respect, but recommended himself to the good affections of the Egyptians, inasmuch as, while the judgment came in obedience to his summons, the removal of it was in answer to his prayers. He never desired the woeful day, though he threatened it. His commission indeed ran against Egypt, but his intercession was for it, which was a good reason why they should love him, though they feared him. 3. It was also as strong an argument for their repentance as the judgment itself; for by this it appeared that God is ready to forgive, and swift to show mercy. If he turn away a particular judgment, as he did often from Pharaoh, or defer it, as in Ahab's case, upon the profession of repentance and the outward tokens of humiliation, what will he do if we be sincere, and how welcome will true penitents be to him! O that this goodness of God might lead us to repentance!
V. Pharaoh's return to his impious resolution again not to let the people go (Exo 10:20), through the righteous hand of God upon him, hardening his heart, and confirming him in his obstinacy. Note, Those that have often baffled their convictions, and stood it out against them, forfeit the benefit of them, and are justly given up to those lusts of their own hearts which (how strong soever their convictions) prove too strong for them.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–20. Public domain.
Copy as
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.
Copy as
Continue studying Exodus 10:17 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Exodus 10:17 records Pharaoh's desperate, yet profoundly superficial, plea to Moses and Aaron for the cessation of the devastating locust plague. His request, "Now therefore forgive, I pray thee, my sin only this once, and intreat the LORD your God, that he may take away from me this death only," reveals a confession born purely out of immediate crisis and a desire for relief from suffering, rather than genuine repentance or a humble submission to the LORD's supreme authority. This moment starkly illustrates the critical distinction between worldly sorrow, which laments consequences, and true contrition, which grieves over sin itself and leads to a changed heart.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of Exodus 10:17 employs several potent literary devices. Dramatic Irony is prominent, as the reader is fully aware of Pharaoh's hardened heart and God's stated intention to harden it further, rendering Pharaoh's "repentance" a hollow and temporary gesture. This creates tension and underscores the futility of Pharaoh's resistance. The escalation of the plagues itself serves as a literary device, building suspense and demonstrating God's persistent and overwhelming power against Pharaoh's equally persistent defiance. Furthermore, the use of contrast is evident, pitting Pharaoh's superficial, crisis-driven plea against the genuine, heart-deep repentance that God truly desires, a theme that resonates throughout the biblical narrative.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 10:17 offers profound theological insights into the nature of true repentance, the unwavering justice of God, and His sovereign power over all creation and human will. Pharaoh's desperate plea serves as a classic biblical example of "worldly sorrow," a regret born solely from the painful consequences of sin rather than from a genuine turning from the sin itself. This passage powerfully demonstrates that God's judgment is a potent, persistent force designed not only to punish but also to expose the true condition of the human heart. Despite the clear superficiality of Pharaoh's confession, Moses' role as an intercessor highlights God's willingness to hear the prayers of His chosen servants, even when interceding on behalf of those who defiantly oppose Him.
This critical distinction between superficial confession and genuine repentance is a recurring and vital theme throughout the biblical narrative:
REFLECTION AND APPLICATION
Exodus 10:17 serves as a powerful and convicting mirror for self-examination, compelling us to deeply consider the true nature of our own confessions, prayers, and pleas for forgiveness. Are our appeals to God genuinely motivated by a contrite heart, a desire for a transformed character, and a humble submission to His sovereign will? Or are they, like Pharaoh's, merely crisis-driven attempts to escape uncomfortable consequences, temporary expressions of regret aimed solely at alleviating immediate pain? Pharaoh's tragic example stands as a stark warning against the profound danger of superficial repentance, which, while offering fleeting relief, ultimately fails to bring lasting peace, reconciliation with God, or true spiritual growth. Genuine spiritual maturity demands that we move beyond merely seeking deliverance from "this death"—whether it be financial hardship, relational strife, or personal suffering—and instead embrace a life of radical transformation rooted in humility, consistent obedience, and an abiding love for God. Our prayers should reflect a longing for God Himself, not just His hand of blessing or relief.
Questions for Reflection
FAQ
Did Pharaoh truly repent here?
Answer: No, the biblical narrative strongly indicates that Pharaoh's repentance was superficial and entirely self-serving. His crucial phrase "only this once" (Exodus 10:17) clearly signals a desire for temporary relief from the immediate plague rather than a genuine change of heart or a commitment to obey God's command to let Israel go. Immediately after the locusts are removed, the text explicitly states that "the LORD hardened Pharaoh's heart, and he would not let the people of Israel go" Exodus 10:20, demonstrating that his plea was born of duress and expediency, not true contrition or a desire for reconciliation with the LORD.
Why did God continue to harden Pharaoh's heart?
Answer: The biblical text presents a complex interplay where both Pharaoh hardens his own heart through repeated defiance and God sovereignly hardens Pharaoh's heart. God's hardening often follows Pharaoh's initial acts of stubborn resistance, serving a dual purpose: to demonstrate God's absolute power and sovereignty over even the most unyielding human will, and to fully accomplish His redemptive purposes for Israel. This divine action ensures that God's glory is fully revealed through the spectacular display of the plagues and the miraculous exodus, proving His supremacy over all the gods of Egypt Exodus 9:16. It is a testament to God's control, ensuring His plan unfolds precisely as He intends.
What does "this death only" refer to?
Answer: "This death" (Exodus 10:17) refers to the devastating, life-threatening impact of the locust plague on Egypt's food supply and overall economy. The locusts had utterly consumed every remaining green thing in the land, leading to widespread famine and the collapse of the nation's ability to sustain itself. It was a "death blow" to the country's agricultural foundation and its very survival, rather than a literal threat to Pharaoh's personal physical demise. Pharaoh's concern was for the economic ruin and potential starvation of his people, which felt like national death.
CHRIST-CENTERED FULFILLMENT
Exodus 10:17, with Pharaoh's crisis-driven and ultimately superficial repentance, stands in profound theological contrast to the call for genuine repentance that lies at the very heart of the gospel message in the New Testament. While Pharaoh desperately sought temporary relief from physical plagues and economic ruin, Jesus Christ offers humanity deliverance from the ultimate "death"—the spiritual death and eternal separation from God that is the just consequence of sin.
Unlike Pharaoh's conditional and self-serving plea, Jesus's earthly ministry began with an urgent and unconditional call to true repentance, a radical turning away from sin and a turning towards God ([Matthew 3:2 "Repent, for the kingdom of heaven is at hand"] and [Mark 1:15 "Repent and Believe the Good News"]). The sorrow that leads to salvation is not merely regret for the painful consequences of sin, but a profound and transformative reorientation of one's entire life, mind, and will towards Christ, embracing His Lordship.
Furthermore, just as Pharaoh begged Moses to "intreat the LORD your God," recognizing Moses' role as a mediator, so too is Jesus Christ the ultimate and perfect intercessor for humanity. Moses, though a powerful mediator, interceded for an often unrepentant people or ruler. Jesus, however, intercedes eternally for all who genuinely turn to God through Him, having offered Himself as the perfect, once-for-all sacrifice for sin on the cross ([Hebrews 7:25 "Jesus Intercedes for Us"] and [Romans 8:34 "Christ Intercedes for Us"]). He does not merely remove the consequences of sin temporarily; through His atoning work, He removes the sin itself, reconciling humanity to a holy God. The "death" Pharaoh feared was temporal and physical; the "death" from which Christ delivers us is eternal and spiritual, offering not just a reprieve from judgment but the promise of abundant and everlasting life in communion with God ([John 10:10 "Life Abundant"] and [Romans 6:23 "The Wages of Sin and Gift of God"]). His victory on the cross is the supreme demonstration of God's power over sin and death, offering true and lasting freedom that Pharaoh could never comprehend or attain.