Exodus 8:8

Translation
King James Version
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.
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KJV (with Strong's)
Then Pharaoh H6547 called H7121 for Moses H4872 and Aaron H175, and said H559, Intreat H6279 the LORD H3068, that he may take away H5493 the frogs H6854 from me, and from my people H5971; and I will let the people H5971 go H7971, that they may do sacrifice H2076 unto the LORD H3068.
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Complete Jewish Bible
Then Pharaoh summoned Moshe and Aharon and said, "Intercede with ADONAI to take the frogs away from me and my people, and I will let the people go and sacrifice to ADONAI."
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Berean Standard Bible
Pharaoh summoned Moses and Aaron and said, “Pray to the LORD to take the frogs away from me and my people. Then I will let your people go, that they may sacrifice to the LORD.”
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American Standard Version
Then Pharaoh called for Moses and Aaron, and said, Entreat Jehovah, that he take away the frogs from me, and from my people; and I will let the people go, that they may sacrifice unto Jehovah.
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World English Bible Messianic
Then Pharaoh called for Moses and Aaron, and said, “Entreat the LORD, that he take away the frogs from me, and from my people; and I will let the people go, that they may sacrifice to the LORD.”
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Geneva Bible (1599)
Then Pharaoh called for Moses and Aaron, and said, Pray ye vnto the Lord, that hee may take away the frogges from mee, and from my people, and I will let the people goe, that they may doe sacrifice vnto the Lord.
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Young's Literal Translation
And Pharaoh calleth for Moses and for Aaron, and saith, `Make supplication unto Jehovah, that he turn aside the frogs from me, and from my people, and I send the people away, and they sacrifice to Jehovah.'
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See also
Exodus 10:17Exodus 9:28Exodus 8:25Exodus 8:281 Kings 13:6Exodus 12:31Exodus 12:32
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SUMMARY

Exodus 8:8 captures a critical juncture during the second plague, where Pharaoh, overwhelmed by the pervasive infestation of frogs, finally summons Moses and Aaron. His desperate plea, "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," reveals a temporary and conditional concession in his escalating struggle against the undeniable power of God. This moment marks a reluctant acknowledgment of Yahweh's authority, driven by immediate distress rather than genuine repentance.

CONTEXT

  • Literary Context: This verse immediately follows the devastating plague of frogs, which had infiltrated every aspect of Egyptian life, from their palaces to their private chambers, ovens, and kneading troughs. This was the second of ten judgments, following the plague of blood, which had rendered the Nile, Egypt's lifeblood, unusable. Each plague systematically escalated in severity and scope, directly challenging the various gods of Egypt and demonstrating the absolute supremacy of Yahweh. Pharaoh's summoning of Moses and Aaron, whom he had previously dismissed with contempt and even threatened, underscores the immense pressure he was under due to the undeniable divine intervention and the suffering of his people. His plea here represents the first significant crack in his hardened resolve, though it proves to be temporary.
  • Historical & Cultural Context: Ancient Egypt was a polytheistic society, with a vast pantheon of gods associated with various aspects of nature, life, and death. The Nile River was central to their existence and revered as a deity (Hapi), while frogs were often associated with fertility and resurrection, particularly through the goddess Heqet, who had a frog's head. The plague of frogs, therefore, was not merely an inconvenience but a direct assault on the perceived power and efficacy of these Egyptian deities, demonstrating their impotence before the God of Israel. Pharaoh himself was considered a divine king, a living god, and his inability to control or remove the plague was a profound humiliation and a challenge to his own divine status. The concept of "sacrifice unto the LORD" would have been understood by Pharaoh within the framework of religious appeasement, though he likely underestimated the true nature of Yahweh's demands and the unique worship due to Him.
  • Key Themes: Exodus 8:8 contributes significantly to several overarching themes in the book of Exodus. Firstly, it highlights the theme of Divine Sovereignty, demonstrating God's absolute control over creation and His ability to use natural phenomena as instruments of judgment and revelation. The targeted nature of the plagues, striking at the heart of Egyptian life and religion, underscores Yahweh's uniqueness as the one true God, a theme powerfully articulated in passages like Exodus 9:14. Secondly, the verse illustrates Pharaoh's Hardened Heart, a recurring motif throughout the narrative. While he makes a concession, it is born of duress, not genuine repentance, foreshadowing his repeated pattern of temporary compliance followed by renewed defiance, as seen in Exodus 9:34-35. Lastly, it emphasizes the theme of God's Deliverance and Covenant Faithfulness. Even amidst judgment, God is working to fulfill His promise to deliver His people and establish them as His own, a purpose articulated earlier in Exodus 6:6-7.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Pharaoh (Egyptian derivation, _Parʻôh"_, H6547): This is a general title for Egyptian kings. In this context, Pharaoh represents the epitome of worldly power and human resistance to divine authority. His calling for Moses and Aaron signifies a significant shift from his initial defiance, indicating the immense pressure exerted by God's judgment.
  • Intreat (Hebrew, _ʻâthar"_, H6279): A primitive root meaning to burn incense in worship, or more broadly, to intercede or listen to prayer. Pharaoh's use of this term is a desperate plea for divine intervention. It acknowledges a power beyond his own, recognizing that only the God of Moses and Aaron can remove the plague, even if he is not yet ready for full submission.
  • take away (Hebrew, _çûwr"_, H5493): This verb means to turn off, remove, or withdraw. Pharaoh's request is for the immediate cessation of the plague, a desire for relief from the consequence rather than a change of heart or genuine repentance for his oppression of Israel. His focus is on the removal of the affliction, not the underlying cause of his sin.
  • sacrifice (Hebrew, _zâbach"_, H2076): A primitive root meaning to slaughter an animal, usually in sacrifice. Pharaoh's promise to "let the people go, that they may do sacrifice unto the LORD" is a strategic offer. He understands that the Israelites' stated purpose for leaving is religious worship, and he attempts to use this as a bargaining chip to alleviate his immediate suffering.

Verse Breakdown

  • "Then Pharaoh called for Moses and Aaron, and said,": This opening clause marks a significant turning point. Pharaoh, who had previously dismissed and challenged Moses and Aaron, is now compelled by the severity of the plague to seek them out. His action demonstrates the effectiveness of God's judgment in breaking down his initial defiance and forcing a direct engagement with God's representatives.
  • "Intreat the LORD, that he may take away the frogs from me, and from my people;": This is Pharaoh's desperate plea. The imperative "Intreat" (literally, "pray") reveals his acknowledgment that the plague is not a natural phenomenon but a divine act, and only the Lord can remove it. His concern is primarily for himself and his people, highlighting the self-centered nature of his request—seeking relief from suffering rather than expressing remorse for his actions.
  • "and I will let the people go, that they may do sacrifice unto the LORD.": This clause presents Pharaoh's conditional promise. He offers to release the Israelites for their stated purpose of sacrificing to Yahweh, but this offer is explicitly tied to the removal of the frogs. It is a pragmatic bargain, a temporary concession made under duress, rather than a genuine commitment to obey God's command. This foreshadows his repeated pattern of hardening his heart once the immediate pressure is relieved.

Literary Devices

The verse employs several significant literary devices. Irony is prominent, as the mighty Pharaoh, who once defiantly asked, "Who is the LORD, that I should obey his voice?", is now reduced to pleading with the very God he scorned, asking Moses and Aaron to "Intreat the LORD." This highlights the reversal of power dynamics. Foreshadowing is also present, as Pharaoh's conditional promise ("I will let the people go, that they may do sacrifice... if he may take away the frogs") sets the stage for his subsequent pattern of hardening his heart and retracting his offers, a cycle that will repeat throughout the plague narrative. The dialogue itself is a crucial element, as it directly reveals Pharaoh's desperation and his reluctant, yet ultimately insincere, acknowledgment of Yahweh's power.

THEOLOGICAL AND THEMATIC CONNECTIONS

Exodus 8:8 powerfully illustrates the theme of divine sovereignty and the futility of human resistance against God's will. Pharaoh's reluctant plea, born of desperation, underscores that even the most powerful earthly rulers are subject to the ultimate authority of Yahweh. His conditional offer to release Israel for sacrifice highlights the human tendency to bargain with God, seeking relief from immediate consequences without genuine repentance or wholehearted submission. This pattern of temporary compliance under duress, followed by renewed defiance, reveals the difference between external coercion and internal transformation. The plagues serve not only as judgment upon Egypt for its oppression of Israel but also as a profound revelation of Yahweh's unique identity and power, distinguishing Him from all other gods and demonstrating His unwavering covenant faithfulness to His chosen people.

REFLECTION AND APPLICATION

Exodus 8:8 serves as a profound mirror, reflecting humanity's common tendency to seek relief from suffering without embracing true repentance or committing to genuine obedience. Pharaoh's conditional promise—"I will let the people go, if you take away the frogs"—is a stark reminder of how often we, too, might turn to God only in times of crisis, offering bargains or temporary concessions in exchange for deliverance from immediate discomfort. This verse compels us to examine the sincerity of our own prayers and promises to God. Are they born out of a genuine desire for submission to His will, a recognition of His ultimate sovereignty, and a longing for a transformed heart? Or are they merely pragmatic attempts to escape the consequences of our actions, much like Pharaoh's desperate plea? The passage challenges us to move beyond a transactional relationship with God, where our obedience is conditional on His immediate relief, and instead cultivate a heart that willingly seeks to obey His commands and acknowledge His lordship in all circumstances, trusting in His wisdom and goodness even when circumstances are difficult.

Questions for Reflection

  • In what ways do I, like Pharaoh, tend to bargain with God or offer conditional obedience when faced with difficult circumstances?
  • What is the difference between seeking relief from consequences and genuine repentance that leads to a transformed heart?
  • How can I cultivate a more sincere and unconditional obedience to God, even when it means enduring discomfort or trusting in His timing?

FAQ

Why did Pharaoh only make a temporary concession?

Answer: Pharaoh's concession was primarily driven by immediate distress and the overwhelming impact of the plague, rather than genuine repentance or a fundamental change of heart. He sought relief from the consequences of his defiance, not a true relationship with the Lord or a desire to submit to God's ultimate authority. This pattern of temporary compliance followed by renewed defiance is a defining characteristic of his hardened heart throughout the Exodus narrative, demonstrating his persistent resistance to God's absolute power and will, as highlighted in Exodus 9:34.

What does "intreat the LORD" signify about Pharaoh's understanding?

Answer: Pharaoh's use of "intreat the LORD" (H6279, ʻâthar) signifies a reluctant but undeniable acknowledgment of Yahweh's power. It indicates that Pharaoh, despite his earlier defiant question "Who is the LORD, that I should obey his voice?", now recognized that Moses and Aaron's God was the one who controlled the plague and possessed the unique capability to remove it. This was a pragmatic recognition of divine capability born of desperation, not an act of worship or genuine faith in Yahweh as the one true God. He understood that his own gods and magicians were powerless against this divine force.

Is Pharaoh's offer to "let the people go" genuine?

Answer: Pharaoh's offer was conditional and ultimately not genuinely committed to God's will. He offered to release the Israelites only if the frogs were removed, demonstrating a desire to manipulate the situation for his own immediate relief rather than an honest intention to obey God's command to "Let my people go!" (Exodus 8:1). This pattern of negotiation and subsequent retraction, as seen in later plagues, reveals the insincerity of his promise and his continued resistance to true submission to God's authority.

CHRIST-CENTERED FULFILLMENT

Pharaoh's conditional offer in Exodus 8:8, seeking relief from the plague while resisting true submission, powerfully foreshadows humanity's inherent tendency to bargain with God rather than embracing His full redemptive plan. In stark contrast to Pharaoh's temporary and self-serving plea for a cessation of suffering, Christ offers ultimate freedom and deliverance, not through a conditional exchange, but through His complete and sacrificial obedience. While the plagues demonstrated God's power over physical creation and the false gods of Egypt, Christ's work on the cross demonstrates His ultimate victory over sin, death, and spiritual powers, offering a lasting freedom that goes beyond mere relief from temporal suffering. He is the true deliverer who liberates not just from external oppression but from the hardening of the heart itself, inviting a willing and complete surrender that Pharaoh refused. Through Christ, we are offered a new covenant, not based on our conditional promises, but on His perfect and unconditional love, enabling us to truly "do sacrifice unto the LORD" by offering our lives as a living sacrifice, holy and pleasing to God, a spiritual worship that Pharaoh could never comprehend. As the Lamb of God who takes away the sin of the world, Jesus fulfills the sacrificial system and provides the ultimate means of reconciliation, offering true freedom from the bondage of sin that Pharaoh's heart exemplified.

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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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Origen of AlexandriaAD 253
ON PRAYER 3.2-3
One should also observe that the term prayer,which often differs in meaning from “invocation,” is here employed in the case of one who promises in a vow to do certain things if God grants him certain other things. But the term is also used in the ordinary way. For example, we found this to be so in Exodus after the description of the plague of the frogs, which was the second of the ten plagues: … “But Pharaoh called Moses and Aaron and said to them: ‘Pray to the Lord on my account to take away the frogs from me and my people; and I will let the people go to sacrifice to the Lord.’ ” When Pharaoh employs the word prayer the habitual meaning of “prayer” is conveyed in addition to the above meaning. If anyone finds this difficult to see, it becomes clear in what follows, namely: “And Moses said to Pharaoh: ‘Set me a time when I shall pray for you, and for your servants, and for your people, that the frogs may be driven away from you and from your house and from your people, and may remain only in the river.’ ”We noted, however, that in the case of the sciniphs, the third plague, Pharaoh does not ask that prayer be made, nor does Moses pray. And in the case of the flies, the fourth plague, he says, “Pray therefore for me to the Lord.” And then Moses said, “I will go out from you and will pray to the Lord. And the flies shall depart from Pharaoh, and from his servants, and from his people tomorrow.” And a little further on we read: “So Moses went out from Pharaoh and prayed to God.” Again in the case of the fifth and also of the sixth plague Pharaoh did not ask that prayer be made, nor did Moses pray. In the seventh plague “Pharaoh sent and called Moses and Aaron, saying to them, ‘I have sinned this time. The Lord is just, but I and my people are wicked. Pray to the Lord, that the thunderings of God and the hail and the fire may cease.’ ” And a little further on we read: “And Moses went from Pharaoh out of the city and stretched forth his hands to the Lord; and the thunders … ceased.” We shall discuss more suitably at another time why it is not said as on the previous occasions that “he prayed” but rather that “he stretched forth his hands to the Lord.” And in the case of the eighth plague Pharaoh says, “And pray to the Lord your God, that he take away from me this death. And Moses going forth from the presence of Pharaoh, prayed to the Lord.”
Richard ChallonerAD 1781
Pray ye to the Lord: By this it appears, that though the magicians, by the help of the devil, could bring frogs, yet they could not take them away: God being pleased to abridge in this the power of Satan. So we see they could not afterwards produce the lesser insects; and in this restraint of the power of the devil, were forced to acknowledge the finger of 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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