Exodus 8:10

Translation
King James Version
And he said, To morrow. And he said, Be it according to thy word: that thou mayest know that there is none like unto the LORD our God.
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KJV (with Strong's)
And he said H559, To morrow H4279. And he said H559, Be it according to thy word H1697: that thou mayest know H3045 that there is none like unto the LORD H3068 our God H430.
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Complete Jewish Bible
He answered, "Tomorrow." Moshe said, "It will be as you have said, and from this you will learn that ADONAI our God has no equal.
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Berean Standard Bible
“Tomorrow,” Pharaoh answered. “May it be as you say,” Moses replied, “so that you may know that there is no one like the LORD our God.
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American Standard Version
And he said, Against to-morrow. And he said, Be it according to thy word; that thou mayest know that there is none like unto Jehovah our God.
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World English Bible Messianic
He said, “Tomorrow.” He said, “Be it according to your word, that you may know that there is no one like the LORD our God.
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Geneva Bible (1599)
Then he said, To morowe. And he answered, Be it as thou hast said, that thou maiest know, that there is none like vnto the Lord our God.
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Young's Literal Translation
and he saith, `To-morrow.' And he saith, According to thy word it is , so that thou knowest that there is none like Jehovah our God,
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See also
1 Chronicles 17:20Psalms 86:82 Samuel 7:22Isaiah 46:9Deuteronomy 33:26Exodus 9:14Jeremiah 10:6
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The Kingdom of Egypt in the Time of Moses
The Kingdom of Egypt in the Time of Moses View full PDF

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In the KJVVerse 1,721 of 31,102

Study This Verse

SUMMARY

A pivotal exchange during the plague of frogs, where Pharaoh, overwhelmed by the pervasive infestation, finally requests Moses to intercede for their removal. Moses, in a remarkable display of God's sovereignty, challenges Pharaoh to name the precise time for the plague's cessation. Pharaoh's response, "To morrow," sets the stage for Moses's profound declaration: "that thou mayest know that [there is] none like unto the LORD our God." This verse powerfully underscores God's absolute incomparability, His meticulous control over creation, and His unique authority over all other powers and deities, even as He condescends to work within human-chosen parameters to reveal His glory.

CONTEXT

  • Literary Context: This verse is strategically placed within the escalating narrative of the plagues upon Egypt, specifically following the plague of blood (Exodus 7:14-25) and during the height of the plague of frogs (Exodus 8:1-15). The previous verses detail the miraculous arrival of the frogs and the inability of Pharaoh's magicians to remove them, though they could replicate them (Exodus 8:7). Pharaoh's desperate plea in Exodus 8:8 marks a turning point, as he directly appeals to Moses and Aaron for relief. Moses's invitation to Pharaoh to name the time (Exodus 8:9) is a deliberate move to eliminate any doubt that the plague's removal is a divinely orchestrated act, not a coincidence. This immediate context highlights the growing pressure on Pharaoh and the increasing demonstration of Yahweh's power over the gods of Egypt.
  • Historical & Cultural Context: Ancient Egypt was a polytheistic society, worshipping a vast pantheon of gods associated with natural phenomena, human activities, and the pharaoh himself, who was considered a divine intermediary. The Nile, for instance, was deified, and frogs were often associated with Heket, the goddess of fertility and childbirth, depicted with a frog's head. The plagues, therefore, were not merely natural disasters but direct assaults on the Egyptian worldview and their gods. By demonstrating control over the very elements and creatures worshipped by the Egyptians, Yahweh systematically exposed the impotence of these false deities. Pharaoh's choice of "tomorrow" instead of "now" for the plague's removal might reflect his desire to maintain a semblance of control or to test the true source of Moses's power, rather than immediately conceding to the God of Israel. It also allowed for a clear, undeniable demonstration of God's precise timing and power, leaving no room for naturalistic explanations.
  • Key Themes: Exodus 8:10 contributes significantly to several overarching themes in the book of Exodus and the Pentateuch. The most prominent is the sovereignty and incomparability of Yahweh. Moses's declaration, "none like unto the LORD our God," is a foundational theological statement that directly challenges the polytheism of Egypt and asserts Yahweh's unique status as the one true God. This theme is echoed throughout the plagues and is a central tenet of Israelite theology, as seen in later declarations like Deuteronomy 4:35. Another key theme is divine revelation through judgment. The plagues serve not only as punishment but also as a means for God to reveal His power, character, and identity to Pharaoh, the Egyptians, and even to His own people, Israel, as stated in Exodus 7:5. Pharaoh's hardening of heart is also evident; despite the overwhelming evidence of God's power, he continues to resist, choosing a delay rather than immediate submission, foreshadowing his later stubbornness.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • word (Hebrew, dâbâr', H1697): This term, beyond merely spoken sounds, encompasses a wide semantic range including a matter, thing, affair, or decree. In this context, "according to thy word" signifies Pharaoh's specific request or declaration. It highlights that God is not only powerful enough to act but also precise enough to respond to the exact parameters set by human utterance, demonstrating His meticulous control and condescension.
  • know (Hebrew, yâdaʻ', H3045): This verb denotes a deep, experiential knowledge, not merely intellectual assent. It implies recognition, understanding, and acknowledgment. Moses's purpose in allowing Pharaoh to name the time is "that thou mayest know" – that Pharaoh, and by extension Egypt, would come to understand experientially and acknowledge the unique, incomparable nature of Yahweh through His decisive action.
  • LORD (Hebrew, Yᵉhôvâh', H3068): This is the sacred, covenantal name of God, often transliterated as Yahweh. It emphasizes God's self-existence, eternal nature, and His active presence in the world, particularly in His covenant relationship with Israel. The declaration "none like unto the LORD" asserts the absolute supremacy and uniqueness of the God who revealed Himself to Moses and who is actively intervening in history on behalf of His people.

Verse Breakdown

  • "And he said, To morrow.": This initial phrase records Pharaoh's response to Moses's challenge to name the time for the frogs' removal. Pharaoh's choice of "tomorrow" is significant. It reveals his stubbornness and perhaps a lingering hope that the plague might naturally abate, or a desire to maintain a facade of control, rather than immediately submitting to the God of Israel. This delay, however, ultimately serves God's purpose, making the subsequent, precisely timed removal of the frogs undeniably miraculous and attributable solely to divine power.
  • "And he said, [Be it] according to thy word:": Moses's immediate agreement to Pharaoh's chosen timing demonstrates God's absolute sovereignty and His willingness to operate within the parameters set by human requests, even those born of resistance. It underscores that God is not bound by human expectations or limitations but can fulfill His purposes precisely, regardless of the timing chosen by His adversaries. This also highlights God's condescension, meeting Pharaoh on his own terms only to utterly defeat his will.
  • "that thou mayest know that [there is] none like unto the LORD our God.": This is the theological climax of the verse. Moses's declaration serves as the ultimate purpose behind the entire interaction. The phrase "none like unto the LORD our God" (Hebrew: 'eyn kamocha Yahweh Eloheynu) is a powerful assertion of Yahweh's absolute incomparability. It directly refutes the polytheistic worldview of Egypt, proclaiming that the God of Israel stands alone, without peer or rival among all gods, powers, or forces. This statement is foundational to monotheism, asserting Yahweh's singular authority as the Creator and Sustainer over all creation, including the natural elements manipulated by the plagues, and His unique covenant relationship with Israel ("our God").

Literary Devices

The verse employs several significant literary devices. Dialogue is central, presenting a direct, confrontational exchange between Moses and Pharaoh, highlighting the spiritual battle at play. There is a strong element of Irony in Pharaoh's choice of "tomorrow"; what he intends as a delay or a test, God uses to magnify His own precise power and control, making the miracle even more undeniable. The phrase "that thou mayest know that [there is] none like unto the LORD our God" functions as a profound Theological Declaration, serving as the interpretive key for the entire plague narrative. This declaration also creates a stark Contrast between the singular, incomparable power of Yahweh and the impotence of the Egyptian gods and Pharaoh himself.

THEOLOGICAL AND THEMATIC CONNECTIONS

The profound declaration in Exodus 8:10—"that thou mayest know that [there is] none like unto the LORD our God"—is a cornerstone of biblical theology. It asserts God's absolute uniqueness, His unrivaled power, and His singular authority over all creation and all other purported deities. This truth is not merely an abstract theological concept but is demonstrated tangibly through the precise timing and execution of the plagues. God allows Pharaoh to set the terms of the miracle precisely to eliminate any doubt that the outcome is a random event or a natural phenomenon. The plagues, therefore, serve as a dramatic, undeniable revelation of God's character and power, designed to bring both the Egyptians and the Israelites to a deeper, experiential knowledge of who Yahweh truly is. This revelation is crucial for Israel's faith and for the world to recognize the one true God.

REFLECTION AND APPLICATION

Exodus 8:10 offers profound lessons for contemporary believers. Like Pharaoh, we often find ourselves in situations where we desire immediate relief from our "plagues"—be they financial struggles, health crises, relational conflicts, or spiritual dryness. Yet, we may also, subtly or overtly, try to dictate the terms or timing of God's intervention, seeking to maintain a semblance of control or to test His faithfulness. This verse challenges us to surrender our preferred timing and trust in God's perfect, often surprising, plan. It reminds us that God's primary aim in our trials is not just our comfort, but the revelation of His unparalleled character and power. When we allow God to work in His own way and time, even if it means enduring a "tomorrow" of difficulty, He demonstrates His unique sovereignty, proving that there is truly "none like unto the LORD our God." This should lead us to deeper worship, unwavering trust, and a willingness to acknowledge His absolute supremacy in every aspect of our lives, transforming our trials into platforms for His glory.

Questions for Reflection

  • In what areas of your life are you tempted to dictate the timing or method of God's intervention, rather than fully surrendering to His will?
  • How does recognizing God's absolute incomparability ("none like unto the LORD our God") change your perspective on personal challenges or global events?
  • What "plagues" in your life might God be using to reveal His unique power and character to you or to others?
  • How can you more intentionally acknowledge and declare God's unique sovereignty in your daily life and interactions?

FAQ

Why did Pharaoh choose "tomorrow" instead of "now"?

Answer: Pharaoh's decision to choose "tomorrow" rather than immediate relief was likely multifaceted. It could have been an attempt to maintain a semblance of control, asserting his own will even in the face of divine power. It also served as a test: if the frogs disappeared precisely "tomorrow" as Moses declared, it would be undeniable proof of the God of Israel's direct intervention, leaving no room for coincidence or natural explanation. Furthermore, it highlights Pharaoh's hardened heart, revealing his reluctance to immediately submit to God's command, preferring to endure the plague for another night rather than fully concede to Yahweh's authority. This delay ultimately served God's purpose, making the subsequent, precisely timed removal of the frogs an even more powerful demonstration of His unique power and sovereignty, as seen in Exodus 8:11-14.

CHRIST-CENTERED FULFILLMENT

The profound declaration in Exodus 8:10 that "there is none like unto the LORD our God" finds its most glorious and ultimate fulfillment in the person of Jesus Christ. As the eternal Son, Christ is the very embodiment of God's unique and incomparable nature, being "God with us," or Immanuel. Just as Yahweh demonstrated His supremacy over creation through the plagues, Jesus, during His earthly ministry, displayed divine power over all natural elements, calming raging storms with a word (Mark 4:39), walking on water (Matthew 14:25), and multiplying food to feed thousands (John 6:11). He healed every kind of disease and infirmity (Matthew 4:23) and, most significantly, conquered death itself, raising Lazarus from the grave (John 11:43-44) and ultimately rising from His own tomb (Luke 24:6-7). Through Christ, the incomparable God of Exodus is fully revealed, not only in power but also in redemptive love, offering salvation and a new covenant relationship where believers can truly "know" Him as their incomparable Lord and God, as declared by Thomas in John 20:28.

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Commentary on Exodus 8 verses 1–15

Pharaoh is here first threatened and then plagued with frogs, as afterwards, in this chapter, with lice and flies, little despicable inconsiderable animals, and yet by their vast numbers rendered sore plagues to the Egyptians. God could have plagued them with lions, or bears, or wolves, or with vultures or other birds of prey; but he chose to do it by these contemptible instruments. 1. That he might magnify his own power. He is Lord of the hosts of the whole creation, has them all at his beck, and makes what use he pleases of them. Some have thought that the power of God is shown as much in the making of an ant as in the making of an elephant; so is his providence in serving his own purposes by the least creatures as effectually as by the strongest, that the excellency of the power, in judgment as well as mercy, may be of God, and not of the creature. See what reason we have to stand in awe of this God, who, when he pleases, can arm the smallest parts of the creation against us. If God be our enemy, all the creatures are at war with us. 2. That he might humble Pharaoh's pride, and chastise his insolence. What a mortification must it needs be to this haughty monarch to see himself brought to his knees, and forced to submit, by such despicable means! Every child is, ordinarily, able to deal with those invaders, and can triumph over them; yet now so numerous were their troops, and so vigorous their assaults, that Pharaoh, with all his chariots and horsemen, could make no head against them. Thus he poureth contempt upon princes that offer contempt to him and his sovereignty, and makes those who will not own him above them to know that, when he pleases, he can make the meanest creature to insult them and trample upon them. As to the plague of frogs we may observe,

I. How it was threatened. Moses, no doubt, attended the divine Majesty daily for fresh instructions, and (perhaps while the river was yet blood) he is here directed to give notice to Pharaoh of another judgment coming upon him, in case he continue obstinate: If thou refuse to let them go, it is at thy peril, Exo 8:1, Exo 8:2. Note, God does not punish men for sin unless they persist in it. If he turn not, he will whet his sword (Psa 7:12), which implies favour if he turn. So here, If thou refuse, I will smite thy borders, intimating that if Pharaoh complied the controversy should immediately be dropped. The plague threatened, in case of refusal, was formidably extensive. Frogs were to make such an inroad upon them as should make them uneasy in their houses, in their beds, and at their tables; they should not be able to eat, nor drink, nor sleep in quietness, but, wherever they were, should be infested by them, Exo 8:3, Exo 8:4. Note, 1. God's curse upon a man will pursue him wherever he goes, and lie heavily upon him whatever he does. See Deu 28:16, etc. 2. There is no avoiding divine judgments when they invade with commission.

II. How it was inflicted. Pharaoh not regarding the alarm, nor being at all inclined to yield to the summons, Aaron is ordered to draw out the forces, and with his outstretched arm and rod to give the signal of battle. Dictum factum - No sooner said then done; the host is mustered, and, under the direction and command of an invisible power, shoals of frogs invade the land, and the Egyptians, with all their art and all their might, cannot check their progress, nor so much as give them a diversion. Compare this with that prophecy of an army of locusts and caterpillars, Joe 2:2, etc.; and see Isa 34:16, Isa 34:17. Frogs came up, at the divine call, and covered the land. Note, God has many ways of disquieting those that live at ease.

III. How the magicians were permitted to imitate it, Exo 8:7. They also brought up frogs, but could not remove those that God sent. The unclean spirits which came out of the mouth of the dragon are said to be like frogs, which go forth to the kings of the earth, to deceive them (Rev 16:13), which probably alludes to these frogs, for it follows the account of the turning of the waters into blood. The dragon, like the magicians, intended by them to deceive, but God intended by them to destroy those that would be deceived.

IV. How Pharaoh relented under this plague: it was the first time he did so, Exo 8:8. He begs of Moses to intercede for the removal of the frogs, and promises fair that he will let the people go. He that a little while ago had spoken with the utmost disdain both of God and Moses is now glad to be beholden to the mercy of God and the prayers of Moses. Note, Those that bid defiance to God and prayer in a day of extremity will, first or last, be made to see their need of both, and will cry, Lord, Lord, Mat 7:22. Those that have bantered prayer have been brought to beg it, as the rich man that had scorned Lazarus courted him for a drop of water.

V. How Moses fixes the time with Pharaoh, and then prevails with God by prayer for the removal of the frogs. Moses, to show that his performances had no dependence upon the conjunctions or oppositions of the planets, or the luckiness of any one hour more than another, bids Pharaoh name his time. Nellum occurrit tempus regi - No time fixed on by the king shall be objected to, Exo 8:9. Have thou this honour over me, tell me against when I shall entreat for thee. This was designed for Pharaoh's conviction, that, if his eyes were not opened by the plague, they might by the removal of it. So various are the methods God takes to bring men to repentance. Pharaoh sets the time for tomorrow, Exo 8:10. And why not immediately? Was he so fond of his guests that he would have them stay another night with him? No, but probably he hoped that they would go away of themselves, and then he should get clear of the plague without being obliged either to God or Moses. However, Moses joins issue with him upon it: "Be it according to thy word, it shall be done just when thou wouldst have it done, that thou mayest know that, whatever the magicians pretend to, there is none like unto the Lord our God. None has such a command as he has over all the creatures, nor is any one so ready to forgive those that humble themselves before him." Note, The great design both of judgments and mercies is to convince us that there is none like the Lord our God, none so wise, so mighty, so good, no enemy so formidable, no friend so desirable, so valuable. Moses, hereupon, applies to God, prays earnestly to him, to remand the frogs, Exo 8:12. Note, We must pray for our enemies and persecutors, even the worst as Christ did. In answer to the prayer of Moses, the frogs that came up one day perished the next, or the next but one. They all died (Exo 8:13), and, that it might appear that they were real frogs, their dead bodies were left to be raked together in heaps, so that the smell of them became offensive, Exo 8:14. Note, The great Sovereign of the world makes what use he pleases of the lives and deaths of his creatures; and he that gives a being, to serve one purpose, may, without wrong to his justice, call for it again immediately, to serve another purpose.

VI. What was the issue of this plague (Exo 8:15): When Pharaoh saw there was a respite, without considering either what he had lately felt or what he had reason to fear, he hardened his heart. Note, 1. Till the heart is renewed by the grace of God, the impressions made by the force of affliction do not abide; the convictions wear off, and the promises that were extorted are forgotten. Till the disposition of the air is changed, what thaws in the sun will freeze again in the shade. 2. God's patience is shamefully abused by impenitent sinners. The respite he gives them, to lead them to repentance, they are hardened by; and while he graciously allows them a truce, in order to the making of their peace, they take that opportunity to rally again the baffled forces of an obstinate infidelity. See Ecc 8:11; Psa 78:34, etc.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–15. Public domain.
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Ambrose of MilanAD 397
On Cain and Abel 1.9.33
But Pharaoh, who was devoted to beliefs and vain superstitions (Egypt being filled with frogs, which produced empty sounds and noisy clamor), when Moses said to him: 'Appoint a time for me to pray for you, and for your servants, and for your people, so that the Lord may exterminate the frogs' (Exod. VIII, 9); though he should have been compelled by such great necessity to pray, and not delay any longer, he replied: 'Tomorrow'; idle and negligent, intending to destroy Egypt by incurring the punishment of delay. And so, when he obtained these things, he became ungrateful; and being lifted up in his mind with his flesh, he forgot God.
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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