TRV
Translation
King James Version
And Moses and Aaron went out from Pharaoh: and Moses cried unto the LORD because of the frogs which he had brought against Pharaoh.
Complete Jewish Bible
Moshe and Aharon left Pharaoh's presence, and Moshe cried to ADONAI about the frogs he had brought on Pharaoh.
Berean Standard Bible
After Moses and Aaron had left Pharaoh, Moses cried out to the LORD for help with the frogs that He had brought against Pharaoh.
American Standard Version
And Moses and Aaron went out from Pharaoh: and Moses cried unto Jehovah concerning the frogs which he had brought upon Pharaoh.
World English Bible Messianic
Moses and Aaron went out from Pharaoh, and Moses cried to the LORD concerning the frogs which he had brought on Pharaoh.
Geneva Bible (1599)
Then Moses and Aaron went out from Pharaoh: and Moses cryed vnto the Lord concerning the frogges, which hee had sent vnto Pharaoh.
Young's Literal Translation
And Moses--Aaron also--goeth out from Pharaoh, and Moses crieth unto Jehovah, concerning the matter of the frogs which He hath set on Pharaoh;
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Commentary on Exodus 8 verses 1–15
1 ¶ And the LORD spake unto Moses, Go unto Pharaoh, and say unto him, Thus saith the LORD, Let my people go, that they may serve me.
2 And if thou refuse to let them go, behold, I will smite all thy borders with frogs:
3 And the river shall bring forth frogs abundantly, which shall go up and come into thine house, and into thy bedchamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine ovens, and into thy kneadingtroughs:
4 And the frogs shall come up both on thee, and upon thy people, and upon all thy servants.
5 And the LORD spake unto Moses, Say unto Aaron, Stretch forth thine hand with thy rod over the streams, over the rivers, and over the ponds, and cause frogs to come up upon the land of Egypt.
6 And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt.
7 And the magicians did so with their enchantments, and brought up frogs upon the land of Egypt.
8 Then Pharaoh called for Moses and Aaron, and said, Intreat the LORD, that he may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice unto the LORD.
9 And Moses said unto Pharaoh, Glory over me: when shall I intreat for thee, and for thy servants, and for thy people, to destroy the frogs from thee and thy houses, that they may remain in the river only?
10 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.
11 And the frogs shall depart from thee, and from thy houses, and from thy servants, and from thy people; they shall remain in the river only.
12 And Moses and Aaron went out from Pharaoh: and Moses cried unto the LORD because of the frogs which he had brought against Pharaoh.
13 And the LORD did according to the word of Moses; and the frogs died out of the houses, out of the villages, and out of the fields.
14 And they gathered them together upon heaps: and the land stank.
15 But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the LORD had said.
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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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
This pivotal moment underscores Moses' divinely appointed role as a mediator and powerfully demonstrates God's absolute sovereignty over creation, showcasing His responsiveness to the earnest prayers of His faithful servant.
CONTEXT
Literary Context: This verse is strategically placed within the narrative of the second plague, the plague of frogs, which follows the initial plague of water turning to blood Exodus 7:14-25. After the land of Egypt was overwhelmed by an unprecedented infestation of frogs, reaching even into the most private spaces, Pharaoh's resolve began to waver. Unlike the first plague, which his magicians could replicate to some extent, the sheer scale and pervasiveness of the frogs proved unbearable. Pharaoh, humbled by the relentless nuisance, finally summoned Moses and Aaron, pleading with them to "intreat the LORD" to remove the frogs Exodus 8:8. Moses, in a remarkable display of God's power and his own obedience, agreed to pray, even allowing Pharaoh to name the time for the plague's removal, so that Pharaoh would unequivocally know that "there is none like unto the LORD our God" Exodus 8:10. Having left Pharaoh's presence, Moses promptly acted in accordance with his promise, crying out to the LORD for intervention. This immediate action sets the stage for the dramatic demonstration of God's control over creation.
Historical & Cultural Context: Ancient Egypt was a polytheistic society, with a vast pantheon of gods and goddesses associated with various aspects of nature and human life. The plague of frogs directly challenged the authority of Heqet, the Egyptian goddess of fertility, childbirth, and resurrection, who was often depicted with the head of a frog. Egyptians revered frogs as symbols of life and abundance, and their presence in such overwhelming, destructive numbers would have been seen as a direct assault on their religious beliefs and the very order of their cosmos. Pharaoh, as the living embodiment of the gods and the supreme ruler, was expected to maintain cosmic order and protect his people. His inability to remove the plague, despite the initial partial success of his magicians in replicating it Exodus 8:7, highlighted the impotence of the Egyptian deities and the supreme power of Yahweh, the God of Israel. The plague's infiltration into homes, beds, and ovens Exodus 8:3 was not merely an inconvenience but a profound defilement of sacred spaces and daily life, further emphasizing the chaos wrought by God's judgment.
Key Themes: This verse powerfully contributes to several overarching themes within the book of Exodus and the broader Pentateuch. Foremost is the theme of Divine Sovereignty, demonstrating God's absolute control over all creation, including the natural world and the timing of its manifestations and withdrawals. This directly contrasts with the limited power of the Egyptian gods and Pharaoh himself, asserting Yahweh's unique supremacy, a truth echoed throughout the plagues narrative Exodus 9:14. The verse also highlights the crucial theme of Mediation, with Moses serving as God's chosen intermediary between the divine and the human, particularly between God and Pharaoh. His intercessory prayer is central to the unfolding of God's redemptive plan, a role that foreshadows the ultimate mediator Deuteronomy 18:15. Furthermore, the narrative emphasizes the Efficacy of Prayer, showcasing God's responsiveness to the earnest cries of His servant, even when praying for a hardened adversary. This underscores the importance of faithful obedience and persistent intercession in the face of adversity, a principle woven throughout biblical history Psalm 34:17.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Narrative Progression is evident as the story moves from Pharaoh's plea to Moses' immediate action, setting the stage for the plague's removal. The act of "cried unto the LORD" serves as Intercession, portraying Moses in his divinely appointed role as a mediator between God and humanity, a recurring theme throughout the Pentateuch. The phrase "which he had brought against Pharaoh" uses Divine Agency to explicitly attribute the plague's origin to God, reinforcing the theme of Divine Sovereignty over creation and human rulers. This also creates a subtle Dramatic Irony, as Pharaoh, who defies God, must now rely on God's servant to appeal to the very God he opposes for relief. The entire scene is a powerful demonstration of Thematic Repetition, reiterating God's power and His intention to reveal His glory through the plagues.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 8:12 serves as a profound theological statement, affirming God's absolute dominion over all creation and His responsiveness to the prayers of His chosen servants. The immediate and fervent nature of Moses' intercession, coupled with God's subsequent action, underscores the efficacy of prayer as a vital channel for divine intervention in human affairs. This passage highlights that God, in His sovereign plan, often uses human agents and their prayers to accomplish His will, whether for judgment or for deliverance. It also reinforces the stark contrast between the impotence of false gods and the omnipotence of Yahweh, who alone controls the forces of nature and the destinies of nations.
REFLECTION AND APPLICATION
Exodus 8:12 offers powerful lessons for contemporary believers, reminding us of the profound impact of prayer and the character of our God. Moses' immediate and earnest "cry" to the LORD, even for a hardened oppressor like Pharaoh, challenges us to consider the breadth of our own intercession. It teaches us that God hears and responds to the sincere pleas of His people, not only for personal needs but also for the well-being of others, even those who may be hostile or resistant to Him. Just as Moses stood in the gap, we are called to be intercessors in our world, praying for leaders, for justice, for the removal of spiritual and physical "plagues" that afflict humanity, and for the hearts of those who oppose God. This verse encourages us to approach God with confidence, urgency, and unwavering faith, knowing that His power is limitless and that our prayers can be instrumental in the unfolding of His divine purposes for both judgment and redemption.
Questions for Reflection
FAQ
Why did Moses pray for Pharaoh, an oppressor of God's people?
Answer: Moses prayed for Pharaoh primarily because God commanded him to do so, demonstrating God's ultimate control over the plagues and His desire for Pharaoh to acknowledge His supremacy. By removing the plague in response to Moses' prayer, God aimed to show Pharaoh that "there is none like unto the LORD our God" Exodus 8:10. This act also showcased Moses' obedience and faithfulness as God's servant, even when dealing with an adversary. Furthermore, God's purpose in the plagues was not merely to punish, but to reveal His glory and power, ultimately leading to the release of His people. Pharaoh's plea provided an opportunity for this divine revelation. This act of intercession, despite Pharaoh's wickedness, foreshadows a broader biblical principle of praying for all people, including those in authority, as seen in [1 Timothy 2:1-2 "Praying for All People and Authorities"].
CHRIST-CENTERED FULFILLMENT
Moses' intercession for Pharaoh in [Exodus 8:12 "Moses' Intercession for Pharaoh"] profoundly prefigures the ultimate and perfect intercession of Jesus Christ. Moses, as a divinely appointed mediator, stood between God's judgment and a rebellious ruler, pleading for temporary relief from a physical plague. This act, while significant, was limited in scope and effect. Christ, the greater Moses Deuteronomy 18:15, stands as our eternal High Priest and perfect Mediator, interceding for us before the Father not merely for temporary relief but for eternal salvation Hebrews 7:25. He does not just remove a plague of frogs but delivers humanity from the ultimate plague of sin and death, offering true and lasting redemption. His cry on the cross, "Father, forgive them, for they know not what they do" Luke 23:34, is the supreme act of intercession, securing not just temporary alleviation of suffering but eternal reconciliation with God for all who believe. Through Christ, we have access to the Father, and His ongoing intercession ensures our standing before a holy God Romans 8:34.