Exodus 8:5

Translation
King James Version
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.
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KJV (with Strong's)
And the LORD H3068 spake H559 unto Moses H4872, Say H559 unto Aaron H175, Stretch forth H5186 thine hand H3027 with thy rod H4294 over the streams H5104, over the rivers H2975, and over the ponds H98, and cause frogs H6854 to come up H5927 upon the land H776 of Egypt H4714.
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Complete Jewish Bible
ADONAI said to Moshe, "Say to Aharon, 'Reach out your hand with your staff over the rivers, canals and ponds; and cause frogs to come up onto the land of Egypt.'"
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Berean Standard Bible
And the LORD said to Moses, “Tell Aaron, ‘Stretch out your hand with your staff over the rivers and canals and ponds, and cause the frogs to come up onto the land of Egypt.’”
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American Standard Version
And Jehovah said unto Moses, Say unto Aaron, Stretch forth thy hand with thy rod over the rivers, over the streams, and over the pools, and cause frogs to come up upon the land of Egypt.
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World English Bible Messianic
The LORD said to Moses, “Tell Aaron, ‘Stretch out your hand with your rod over the rivers, over the streams, and over the pools, and cause frogs to come up on the land of Egypt.’”
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Geneva Bible (1599)
Also the Lord said vnto Moses, Say thou vnto Aaron, Stretch out thine hande with thy rod vpon the streames, vpon the riuers, and vpon the ponds, and cause frogs to come vp vpon the land of Egypt.
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Young's Literal Translation
And Jehovah saith unto Moses, `Say unto Aaron, Stretch out thy hand, with thy rod, against the streams, against the rivers, and against the ponds, and cause the frogs to come up against the land of Egypt.'
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See also
Exodus 7:19
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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 1,716 of 31,102

Study This Verse

SUMMARY

Exodus 8:5 records the LORD's direct command to Moses, who then relays the instruction to Aaron to initiate the second devastating plague upon Egypt: an overwhelming infestation of frogs. This divine directive, channeled through God's chosen agents and their symbolic rod, serves as an escalating demonstration of God's supreme authority over creation and the false gods of Egypt, ultimately aimed at compelling Pharaoh to release the enslaved Israelites.

CONTEXT

  • Literary Context: This verse immediately follows the first plague, where the waters of Egypt were turned to blood, a judgment that profoundly impacted the nation yet failed to break Pharaoh's stubborn resistance. Exodus 8:5 marks the divine initiation of the second plague, signaling a continued escalation in God's confrontation with Pharaoh. The narrative structure of the plagues consistently follows a pattern: God's command, Moses' and Aaron's obedience, the execution of the plague, Pharaoh's initial hardening, a brief moment of concession (often followed by renewed hardening), and the subsequent removal of the plague. This verse firmly establishes the divine origin and purpose of the upcoming judgment, setting the stage for the widespread chaos and defilement that the frogs would bring.
  • Historical & Cultural Context: Ancient Egypt was deeply polytheistic, with deities associated with various aspects of nature and life. The Nile River was central to Egyptian life, seen as a divine source of fertility and sustenance, and its health was tied to the well-being of the nation. Frogs, in particular, were revered, especially in the form of Heqet, the frog-headed goddess of fertility, childbirth, and resurrection. She was believed to assist women in labor and was a symbol of new life. Therefore, an overwhelming plague of frogs, emerging from the sacred Nile and invading every aspect of Egyptian life—homes, beds, ovens, and food—was not merely an inconvenience but a direct assault on their religious beliefs, their sense of order, and their very concept of purity and life. It demonstrated the LORD's absolute power over their most cherished deities and natural resources.
  • Key Themes: Exodus 8:5 contributes significantly to several overarching themes within the book of Exodus. Firstly, it underscores the theme of Divine Sovereignty and Judgment, showcasing God's absolute control over creation and His willingness to intervene decisively in human history to execute His justice. Secondly, it highlights God's Use of Human Agents, as Moses and Aaron are empowered instruments through whom God's mighty acts are performed, emphasizing the importance of obedience to divine command. Thirdly, the plague directly challenges the Supremacy Over False Gods, systematically dismantling the perceived power of the Egyptian pantheon and unequivocally proving the LORD's unrivaled might. Finally, it reinforces the theme of Pharaoh's Hardened Heart, as each successive plague, including this one, serves to further expose his obstinate rebellion against God's will, leading to increasingly severe consequences, as seen throughout Exodus 7, Exodus 8, Exodus 9, Exodus 10, Exodus 11, Exodus 12.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • LORD (Hebrew, Yᵉhôvâh', H3068): This is the covenant name of God, emphasizing His self-existent, eternal nature, and His personal relationship with Israel. In this context, it highlights that the command for the plague of frogs originates from the ultimate, sovereign authority, not from human caprice or natural phenomena. It underscores the divine initiative behind the judgment.
  • hand (Hebrew, yâd', H3027): Beyond its literal meaning, "hand" here signifies power, agency, and means. When Aaron stretches forth his "hand with thy rod," it represents the delegated authority and power of God working through His chosen instrument. It is God's power, but manifested through Aaron's obedient action, making him an extension of divine will.
  • rod (Hebrew, maṭṭeh', H4294): This refers to the staff that Moses and Aaron carried, which had already been transformed into a serpent (Exodus 7:10) and used to turn the Nile to blood (Exodus 7:20). The rod is a potent symbol of God's delegated authority and miraculous power. Its use here signifies that the impending plague is not a natural event but a supernatural act initiated by divine command and executed through a divinely appointed instrument.

Verse Breakdown

  • "And the LORD spake unto Moses": This opening phrase immediately establishes the divine origin and authority of the command. It emphasizes that the impending plague is not a random occurrence but a direct, intentional act of God, communicated through His chosen prophet, Moses. This highlights God's active involvement in the unfolding events.
  • "Say unto Aaron": Moses acts as the intermediary, receiving the divine word and transmitting it to Aaron. This demonstrates the established hierarchy of divine communication and the collaborative role of Moses and Aaron in executing God's will. Aaron is the one designated to perform the physical action that will initiate the plague.
  • "Stretch forth thine hand with thy rod over the streams, over the rivers, and over the ponds": This is the specific command given to Aaron. "Stretching forth the hand with the rod" is the symbolic and instrumental action that unleashes God's power. The precise targets—"streams, rivers, and ponds"—indicate the pervasive nature of the coming judgment, signifying that the frogs would emerge from all sources of water throughout the land of Egypt, leaving no place untouched.
  • "and cause frogs to come up upon the land of Egypt": This is the intended outcome of Aaron's action. The phrase "cause frogs to come up" implies an overwhelming, unnatural proliferation, not just a few frogs but an inundation that would cover the entire land. This direct result emphasizes the miraculous and punitive nature of the plague, designed to disrupt Egyptian life comprehensively.

Literary Devices

The verse employs several significant literary devices. Divine Command is central, as the passage explicitly states "the LORD spake unto Moses," underscoring God's absolute sovereignty and the directness of His intervention. The Symbolism of the "rod" is paramount; it is not merely a piece of wood but a tangible representation of God's delegated authority and miraculous power, acting as the instrument through which divine judgment is unleashed. The phrase "cause frogs to come up upon the land of Egypt" suggests Hyperbole, implying an overwhelming, unprecedented number of frogs, far beyond any natural occurrence, to emphasize the severity and pervasive nature of the plague. This also serves as Foreshadowing, indicating the escalating intensity of the judgments to come, each designed to break Pharaoh's hardened will and secure Israel's liberation.

THEOLOGICAL AND THEMATIC CONNECTIONS

Exodus 8:5 profoundly illustrates God's active engagement in human history, demonstrating His sovereign power over creation and His unwavering commitment to His covenant promises. The plague of frogs, like the others, serves as a direct challenge to the Egyptian pantheon, proving the LORD's supremacy over their deities and exposing the impotence of idols. It highlights God's strategic patience and escalating judgment in the face of human rebellion, revealing that persistent defiance of divine will ultimately leads to severe consequences. This passage also underscores the principle of divine agency, where God chooses and empowers human instruments like Moses and Aaron to execute His purposes, emphasizing the importance of obedience and faith in His divine plan.

  • Psalm 78:45 - Recounts God's sending of frogs as a judgment in Egypt.
  • Revelation 16:13 - Uses the imagery of frogs in a context of spiritual defilement and judgment in the end times.
  • Romans 9:17 - Explains God's purpose in raising Pharaoh, "that I might show My power in you, and that My name might be proclaimed in all the earth."

REFLECTION AND APPLICATION

Exodus 8:5 serves as a powerful reminder that God remains sovereign over all creation and actively intervenes in the affairs of humanity. In a world often characterized by chaos and human pride, this verse assures us that God's purposes will ultimately prevail, and His justice will be executed. We are called to recognize His authority in our lives and to respond with humility and obedience, unlike Pharaoh, whose persistent rebellion brought escalating judgment. The narrative of Moses and Aaron's immediate and faithful obedience, even to a seemingly bizarre command, challenges us to trust God's unconventional methods and to be willing instruments in His hands. Just as God used ordinary individuals to accomplish extraordinary feats, He continues to work through those who are yielded to His will, demonstrating that our availability is often more important than our perceived ability. We must consider the consequences of a hardened heart, recognizing that God's patience has limits and that ignoring His truth, as warned in Proverbs 29:1, ultimately leads to destruction.

Questions for Reflection

  • How does God's command to bring frogs upon Egypt demonstrate His absolute sovereignty over creation and human affairs?
  • In what ways does Pharaoh's response to this plague (and subsequent ones) illustrate the dangers of a hardened heart?
  • How can we, like Moses and Aaron, be faithful instruments of God's will, even when His commands seem unusual or challenging?
  • What "frogs" (i.e., persistent nuisances or challenges) in our lives might God be using to reveal His power or to prompt us toward a deeper trust in Him?

FAQ

Why did God use frogs for the second plague?

Answer: The choice of frogs was highly significant and multifaceted. Frogs were considered sacred in Egyptian culture, particularly associated with Heqet, the frog-headed goddess of fertility and childbirth, symbolizing life and rebirth. By causing an overwhelming, defiling plague of frogs, God directly challenged the authority of Egyptian deities, demonstrating His absolute supremacy over their perceived powers and exposing the impotence of their idols. Furthermore, the sheer number of frogs, invading every aspect of Egyptian life—from their homes to their food—made the judgment inescapable and undeniably supernatural, highlighting God's pervasive power and control over even the smallest creatures.

Did Pharaoh's magicians also produce frogs?

Answer: Yes, Exodus 8:7 states that Pharaoh's magicians, using their "secret arts," also brought up frogs upon the land. This initial imitation served to reinforce Pharaoh's stubbornness, as he believed his magicians possessed similar power, leading him to further harden his heart. However, their ability was limited to producing frogs; they could not remove them. This distinction became crucial later when they confessed, "This is the finger of God" (Exodus 8:19) after failing to replicate the plague of gnats, acknowledging a power superior to their own.

CHRIST-CENTERED FULFILLMENT

While Exodus 8:5 depicts a specific act of divine judgment in Old Testament history, it powerfully foreshadows the ultimate work of Jesus Christ. The plagues, including the plague of frogs, reveal God's sovereign power over creation and His ultimate authority over all earthly rulers and spiritual forces, a power fully embodied in Christ, who calmed storms (Mark/4-39) and cast out demons (Mark/1-27). Just as God brought judgment upon Egypt to deliver His people from physical bondage, Christ's work on the cross is the definitive act of judgment against sin and death, securing spiritual deliverance for all who believe. He is the true and greater deliverer, who does not merely bring temporary judgments but conquers the spiritual forces that hold humanity captive, offering a definitive exodus from the dominion of darkness into the kingdom of light (Colossians/1-13). Through Christ, God's ultimate purpose to display His power and redeem His people is perfectly fulfilled, not through temporary plagues, but through eternal salvation and the establishment of His everlasting kingdom.

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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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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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