Exodus / Chapter 8

Exodus 8

28 verses • Westminster Leningrad Codex 1 tradition available

Translator's Introduction

What This Chapter Is About

Three plagues unfold — frogs, gnats, and flies. The magicians replicate frogs but fail at gnats, conceding 'This is the finger of God.' God begins making a distinction (hiflah) between Egypt and Goshen. Pharaoh negotiates, concedes partially, then reneges each time.

What Makes This Chapter Remarkable

The magicians' confession etsba Elohim hi ('this is the finger of God,' v19) marks the moment Egypt's own religious experts recognize a power beyond their craft. The verb hiflah ('make a distinction,' v22) introduces a covenant principle that will intensify through the remaining plagues: belonging to God creates a different experiential reality. Pharaoh's pattern of concession-then-retraction reveals that his negotiations are strategic, never sincere.

Translation Friction

The Hebrew tsinnim (v17, sometimes rendered 'lice' or 'gnats') posed a translation challenge — the exact insect is uncertain. We chose 'gnats' following the consensus that these are small biting insects arising from dust, contrasting with the larger swarm (arov) that follows. The word arov (v21, typically 'flies' or 'swarms') has no modifier specifying the creature type; we rendered it 'swarms of flies' for clarity while noting the ambiguity.

Connections

The 'finger of God' (v19) reappears when God writes the tablets with His finger (31:18) and in Jesus's claim in Luke 11:20. The Goshen distinction anticipates the Passover distinction of chapter 12. Pharaoh's broken promises foreshadow the pattern that continues through chapters 9-10. **Tradition comparisons:** The Samaritan Pentateuch shows 2 moderate variant(s) in this chapter. See the [Samaritan Pentateuch](/samaritan-pentateuch/exodus).

Exodus 8:1

וַיֹּ֣אמֶר יְהֹוָה֮ אֶל־מֹשֶׁה֒ אֱמֹ֣ר אֶֽל־אַהֲרֹ֗ן נְטֵ֤ה אֶת־יָדְךָ֙ בְּמַטֶּ֔ךָ עַ֨ל־הַנְּהָרֹ֔ת עַל־הַיְאֹרִ֖ים וְעַל־הָאֲגַמִּ֑ים וְהַ֥עַל אֶת־הַֽצְפַרְדְּעִ֖ים עַל־אֶ֥רֶץ מִצְרָֽיִם׃

Then the LORD said to Moses, "Say to Aaron: Stretch out your hand with your staff over the rivers, the canals, and the pools, and bring up frogs over the land of Egypt."

KJV 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.

Notes & Key Terms

Translator Notes

The frog plague begins with the same commission structure: God commands, Moses relays, Aaron acts. The frogs emerge from the Nile — the same river that was already struck with blood. Egypt's sacred waterway produces one plague after another.

Samaritan Pentateuch (4th c. BCE divergence)moderate

"(SP adds a warning speech to Pharaoh before the plague)"

In MT, the gnats plague comes without warning. SP adds a warning speech parallel to the other plagues, creating formal consistency across all ten plagues.

Exodus 8:2

וַיֵּ֤ט אַהֲרֹן֙ אֶת־יָד֔וֹ עַ֖ל מֵימֵ֣י מִצְרָ֑יִם וַתַּ֙עַל֙ הַצְּפַרְדֵּ֔עַ וַתְּכַ֖ס אֶת־אֶ֥רֶץ מִצְרָֽיִם׃

Aaron extended his hand over the waters of Egypt, and frogs swarmed up and blanketed the land.

KJV And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt.

Notes & Key Terms

Translator Notes

The frogs 'covered the land' — totality is the pattern of each plague. God's judgments are not partial or localized (except for Goshen); they saturate Egyptian life.

Samaritan Pentateuch (4th c. BCE divergence)moderate

"(SP adds a warning speech to Pharaoh before the plague)"

In MT, the gnats plague comes without warning. SP adds a warning speech parallel to the other plagues, creating formal consistency across all ten plagues.

Exodus 8:3

וַיַּֽעֲשׂוּ־כֵ֥ן הַֽחַרְטֻמִּ֖ים בְּלָטֵיהֶ֑ם וַיַּעֲל֥וּ אֶת־הַֽצְפַרְדְּעִ֖ים עַל־אֶ֥רֶץ מִצְרָֽיִם׃

But the magicians did the same by their secret arts and brought up frogs on the land of Egypt.

KJV And the magicians did so with their enchantments, and brought up frogs upon the land of Egypt.

Notes & Key Terms

Translator Notes

The magicians replicate the plague — again adding to the problem rather than solving it. Their ability to produce frogs does nothing to remove them. Imitation is not mastery.

Samaritan Pentateuch (4th c. BCE divergence)moderate

"(SP adds a warning speech to Pharaoh before the plague)"

In MT, the gnats plague comes without warning. SP adds a warning speech parallel to the other plagues, creating formal consistency across all ten plagues.

Exodus 8:4

וַיִּקְרָ֨א פַרְעֹ֜ה לְמֹשֶׁ֣ה וּֽלְאַהֲרֹ֗ן וַיֹּ֙אמֶר֙ הַעְתִּ֣ירוּ אֶל־יְהֹוָ֔ה וְיָסֵר֙ הַֽצְפַרְדְּעִ֔ים מִמֶּ֖נִּי וּמֵֽעַמִּ֑י וַאֲשַׁלְּחָה֙ אֶת־הָעָ֔ם וְיִזְבְּח֖וּ לַיהֹוָֽה׃

Then Pharaoh called Moses and Aaron and said, "Plead with the LORD to remove the frogs from me and from my people, and I will let the people go to sacrifice to the LORD."

KJV 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.

Notes & Key Terms

Translator Notes

Pharaoh's request is the first crack in his defiance: he asks Moses to 'plead with the LORD' (ha'tiru el-YHWH). The king who asked 'Who is the LORD?' (5:2) now acknowledges that YHWH has power he cannot match. But the concession is temporary and strategic.

Exodus 8:5

וַיֹּ֨אמֶר מֹשֶׁ֣ה לְפַרְעֹה֮ הִתְפָּאֵ֣ר עָלַי֒ לְמָתַ֣י ׀ אַעְתִּ֣יר לְךָ֗ וְלַעֲבָדֶ֙יךָ֙ וּֽלְעַמְּךָ֔ לְהַכְרִית֙ הַֽצְפַרְדְּעִ֔ים מִמְּךָ֖ וּמִבָּתֶּ֑יךָ רַ֥ק בַּיְאֹ֖ר תִּשָּׁאַֽרְנָה׃

Moses said to Pharaoh, "You may have the honor over me: set the time when I should pray for you and your servants and your people, to cut off the frogs from you and your houses, so that they remain only in the Nile."

KJV 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?

Notes & Key Terms

Translator Notes

Moses offers Pharaoh the dignity of naming the time — a gesture that simultaneously demonstrates God's power: the plague can be lifted on any schedule, proving its divine rather than natural origin.

Exodus 8:6

וַיֹּ֖אמֶר לְמָחָ֑ר וַיֹּ֙אמֶר֙ כִּדְבָ֣רְךָ֔ לְמַ֣עַן תֵּדַ֔ע כִּי־אֵ֖ין כַּיהֹוָ֥ה אֱלֹהֵֽינוּ׃

He said, "Tomorrow." Moses said, "It shall be as you say, so that you may know that there is no one like the LORD our God.

KJV 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.

Notes & Key Terms

Translator Notes

'So that you may know that there is no one like the LORD our God' (lema'an teda ki-ein kaYHWH Eloheinu) — the knowledge formula again. Each sign teaches the same lesson from a different angle: YHWH is incomparable.

Exodus 8:7

וְסָר֣וּ הַֽצְפַרְדְּעִ֗ים מִמְּךָ֙ וּמִבָּ֣תֶּ֔יךָ וּמֵעֲבָדֶ֖יךָ וּמֵעַמֶּ֑ךָ רַ֥ק בַּיְאֹ֖ר תִּשָּׁאַֽרְנָה׃

The frogs will depart from you and your houses and from your servants and your people. They will remain only in the Nile."

KJV 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.

Notes & Key Terms

Translator Notes

The specificity of the removal — frogs departing from all locations except the Nile — shows that divine power is precise, not merely overwhelming. God controls the scope of both judgment and relief.

Exodus 8:8

וַיֵּצֵ֥א מֹשֶׁ֛ה וְאַהֲרֹ֖ן מֵעִ֣ם פַּרְעֹ֑ה וַיִּצְעַ֤ק מֹשֶׁה֙ אֶל־יְהֹוָ֔ה עַל־דְּבַ֥ר הַֽצְפַרְדְּעִ֖ים אֲשֶׁר־שָׂ֥ם לְפַרְעֹֽה׃

Moses and Aaron went out from Pharaoh, and Moses cried out to the LORD concerning the frogs He had brought upon Pharaoh.

KJV And Moses and Aaron went out from Pharaoh: and Moses cried unto the LORD because of the frogs which he had brought against Pharaoh.

Notes & Key Terms

Translator Notes

Moses 'cried out' (vayyits'aq) to the LORD — the same verb used for Israel's cry under slavery (2:23). The prophet who carries Israel's case to Pharaoh also carries Pharaoh's case to God. Intercession flows in both directions.

Exodus 8:9

וַיַּ֥עַשׂ יְהֹוָ֖ה כִּדְבַ֣ר מֹשֶׁ֑ה וַיָּמֻ֙תוּ֙ הַֽצְפַרְדְּעִ֔ים מִן־הַבָּתִּ֥ים מִן־הַחֲצֵרֹ֖ת וּמִן־הַשָּׂדֹֽת׃

The LORD did as Moses asked, and the frogs died in the houses, in the courtyards, and in the fields.

KJV 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.

Notes & Key Terms

Translator Notes

God fulfills Moses's prayer exactly, demonstrating that prophetic intercession is effective — but the response depends on God's faithfulness, not human technique.

Exodus 8:10

וַיִּצְבְּר֥וּ אֹתָ֖ם חֳמָרִ֣ם חֳמָרִ֑ם וַתִּבְאַ֖שׁ הָאָֽרֶץ׃

They gathered them into piles, and the land stank.

KJV And they gathered them together upon heaps: and the land stank.

Notes & Key Terms

Translator Notes

The heaped dead frogs and the stinking land create a vivid image of judgment's aftermath. Relief from the plague produces its own unpleasantness — a reminder that the damage of rebellion is not instantly undone.

Exodus 8:11

וַיַּ֣רְא פַּרְעֹ֗ה כִּ֤י הָֽיְתָה֙ הָֽרְוָחָ֔ה וְהַכְבֵּד֙ אֶת־לִבּ֔וֹ וְלֹ֥א שָׁמַ֖ע אֲלֵהֶ֑ם כַּאֲשֶׁ֖ר דִּבֶּ֥ר יְהֹוָֽה׃ {ס}

But when Pharaoh saw that there was relief, he hardened his heart and did not listen to them, just as the LORD had said.

KJV But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the LORD had said.

Notes & Key Terms

Translator Notes

'When Pharaoh saw relief, he hardened his heart' (vayyar Par'oh ki hayetah harevachah vehakhbed et-libbo) — the pattern is clinically precise. The moment pressure lifts, Pharaoh reneges. Crisis produces concessions; relief produces regression. The verb hakhbed ('made heavy') is the same root as Moses's 'heavy mouth.'

Exodus 8:12

וַיֹּ֣אמֶר יְהֹוָה֮ אֶל־מֹשֶׁה֒ אֱמֹר֙ אֶֽל־אַהֲרֹ֔ן נְטֵ֣ה אֶֽת־מַטְּךָ֔ וְהַ֖ךְ אֶת־עֲפַ֣ר הָאָ֑רֶץ וְהָיָ֥ה לְכִנִּ֖ם בְּכׇל־אֶ֥רֶץ מִצְרָֽיִם׃

Then the LORD said to Moses, "Say to Aaron: Stretch out your staff and strike the dust of the ground, and it shall become gnats throughout all the land of Egypt."

KJV And the LORD said unto Moses, Say unto Aaron, Stretch out thy rod, and smite the dust of the land, that it may become lice throughout all the land of Egypt.

Notes & Key Terms

Translator Notes

The third plague — gnats (kinnim) — comes without warning. No demand is issued to Pharaoh; no opportunity for compliance is given. The escalation introduces unannounced judgment.

Exodus 8:13

וַיַּֽעֲשׂוּ־כֵ֗ן וַיֵּט֩ אַהֲרֹ֨ן אֶת־יָד֤וֹ בְמַטֵּ֙הוּ֙ וַיַּךְ֙ אֶת־עֲפַ֣ר הָאָ֔רֶץ וַתְּהִי֙ הַכִּנָּ֔ם בָּאָדָ֖ם וּבַבְּהֵמָ֑ה כׇּל־עֲפַ֥ר הָאָ֛רֶץ הָיָ֥ה כִנִּ֖ים בְּכׇל־אֶ֥רֶץ מִצְרָֽיִם׃

They did so. Aaron stretched out his hand with his staff and struck the dust of the ground, and there were gnats on man and beast. All the dust of the ground became gnats throughout the land of Egypt.

KJV And they did so; for Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice in man, and in beast; all the dust of the land became lice throughout all the land of Egypt.

Notes & Key Terms

Translator Notes

'All the dust of the ground became gnats' — the plague targets the very soil of Egypt. The adamah ('ground') that was the basis of Egypt's agricultural wealth is transformed into an agent of torment. Creation itself turns against the oppressor.

Exodus 8:14

וַיַּעֲשׂוּ־כֵ֨ן הַחַרְטֻמִּ֧ים בְּלָטֵיהֶ֛ם לְהוֹצִ֥יא אֶת־הַכִּנִּ֖ים וְלֹ֣א יָכֹ֑לוּ וַתְּהִי֙ הַכִּנָּ֔ם בָּאָדָ֖ם וּבַבְּהֵמָֽה׃

The magicians tried to produce gnats by their secret arts, but they could not. The gnats were on man and beast.

KJV And the magicians did so with their enchantments to bring forth lice, but they could not: so there were lice upon man, and upon beast.

Notes & Key Terms

Translator Notes

For the first time, the magicians fail. They 'could not' (lo yakhlu) replicate the sign. Their power has reached its limit — the contest is over. Egyptian magic cannot match divine authority beyond a certain threshold.

Exodus 8:15

וַיֹּאמְר֤וּ הַֽחַרְטֻמִּם֙ אֶל־פַּרְעֹ֔ה אֶצְבַּ֥ע אֱלֹהִ֖ים הִ֑וא וַיֶּחֱזַ֤ק לֵב־פַּרְעֹה֙ וְלֹֽא־שָׁמַ֣ע אֲלֵהֶ֔ם כַּאֲשֶׁ֖ר דִּבֶּ֥ר יְהֹוָֽה׃ {ס}

Then the magicians said to Pharaoh, "This is the finger of God." But Pharaoh's heart was hard, and he did not listen to them, just as the LORD had said.

KJV Then the magicians said unto Pharaoh, This is the finger of God: and Pharaoh’s heart was hardened, and he hearkened not unto them; as the LORD had said.

Notes & Key Terms 1 term

Key Terms

אֶצְבַּע אֱלֹהִים etsba Elohim

"the finger of God" — the finger of God, divine power, God's direct action

Even Egypt's own magicians recognize divine power beyond their ability to replicate. The 'finger of God' will reappear at Sinai, where God writes the commandments with His finger (31:18). What judges Egypt also gives Torah to Israel.

Translator Notes

'The finger of God' (etsba Elohim) — the magicians themselves recognize divine power. Their confession should persuade Pharaoh, but it does not. When even the court's own experts declare God's presence, Pharaoh's stubbornness becomes willful blindness.

Exodus 8:16

וַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־מֹשֶׁ֗ה הַשְׁכֵּ֤ם בַּבֹּ֙קֶר֙ וְהִתְיַצֵּב֙ לִפְנֵ֣י פַרְעֹ֔ה הִנֵּ֖ה יוֹצֵ֣א הַמָּ֑יְמָה וְאָמַרְתָּ֣ אֵלָ֗יו כֹּ֚ה אָמַ֣ר יְהֹוָ֔ה שַׁלַּ֥ח עַמִּ֖י וְיַֽעַבְדֻֽנִי׃

Then the LORD said to Moses, "Rise early in the morning and stand before Pharaoh as he goes out to the water, and say to him, 'Thus says the LORD: Let My people go, so that they may serve Me.

KJV And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water; and say unto him, Thus saith the LORD, Let my people go, that they may serve me.

Notes & Key Terms

Translator Notes

The fourth plague introduces a new element: divine distinction between Egypt and Israel. God's judgments are now discriminating — covenant people are protected while the surrounding population bears the consequences.

Samaritan Pentateuch (4th c. BCE divergence)moderate

"(Expanded with harmonistic additions)"

SP continues its pattern of harmonizing command and fulfillment throughout the flies plague.

Exodus 8:17

כִּ֣י אִם־אֵינְךָ֮ מְשַׁלֵּ֣חַ אֶת־עַמִּי֒ הִנְנִי֩ מַשְׁלִ֨יחַ בְּךָ֜ וּבַעֲבָדֶ֧יךָ וּֽבְעַמְּךָ֛ וּבְבָתֶּ֖יךָ אֶת־הֶעָרֹ֑ב וּמָ֨לְא֜וּ בָּתֵּ֤י מִצְרַ֙יִם֙ אֶת־הֶ֣עָרֹ֔ב וְגַ֥ם הָאֲדָמָ֖ה אֲשֶׁר־הֵ֥ם עָלֶֽיהָ׃

For if you do not let My people go, I will send swarms of flies on you and on your servants and on your people and into your houses. The houses of the Egyptians shall be filled with swarms, and even the ground on which they stand.

KJV Else, if thou wilt not let my people go, behold, I will send swarms of flies upon thee, and upon thy servants, and upon thy people, and into thy houses: and the houses of the Egyptians shall be full of swarms of flies, and also the ground whereon they are.

Notes & Key Terms

Translator Notes

Swarms (arov) — the exact species is debated (flies, beetles, mixed swarms), but the effect is devastating. The infestation enters houses and covers the ground, making daily life impossible.

Samaritan Pentateuch (4th c. BCE divergence)moderate

"(Expanded with harmonistic additions)"

SP continues its pattern of harmonizing command and fulfillment throughout the flies plague.

Exodus 8:18

וְהִפְלֵיתִי֩ בַיּ֨וֹם הַה֜וּא אֶת־אֶ֣רֶץ גֹּ֗שֶׁן אֲשֶׁ֤ר עַמִּי֙ עֹמֵ֣ד עָלֶ֔יהָ לְבִלְתִּ֥י הֱיֽוֹת־שָׁ֖ם עָרֹ֑ב לְמַ֣עַן תֵּדַ֔ע כִּ֛י אֲנִ֥י יְהֹוָ֖ה בְּקֶ֥רֶב הָאָֽרֶץ׃

But on that day I will set apart the land of Goshen, where My people dwell, so that no swarms shall be there, in order that you may know that I, the LORD, am in the midst of the land.

KJV And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the LORD in the midst of the earth.

Notes & Key Terms 1 term

Key Terms

וְהִפְלֵיתִי vehifleti

"I will set apart" — distinguish, separate, make a distinction, set apart

God's judgments are discriminating: covenant people are marked out and protected in the midst of judgment. The verb palah establishes the principle that belonging to God creates a different experiential reality, even in the same geography.

Translator Notes

'I will set apart the land of Goshen' (vehifleti... et-erets Goshen) — the verb palah ('distinguish, set apart') is the theological key. God's judgment is not indiscriminate; it recognizes covenant relationship. 'That you may know that I, the LORD, am in the midst of the land' — God's presence among His people creates a zone of protection within the geography of judgment.

Samaritan Pentateuch (4th c. BCE divergence)moderate

"(Expanded with harmonistic additions)"

SP continues its pattern of harmonizing command and fulfillment throughout the flies plague.

Exodus 8:19

וְשַׂמְתִּ֣י פְדֻ֔ת בֵּ֥ין עַמִּ֖י וּבֵ֣ין עַמֶּ֑ךָ לְמָחָ֥ר יִהְיֶ֖ה הָאֹ֥ת הַזֶּֽה׃

I will put a distinction between My people and your people. Tomorrow this sign shall come about.'"

KJV And I will put a division between my people and thy people: to morrow shall this sign be.

Notes & Key Terms 1 term

Key Terms

פְדוּת pedut

"distinction" — distinction, redemption, ransom, deliverance

The word combines the ideas of 'distinction' and 'redemption' — being set apart from judgment is itself a form of being redeemed. Covenant belonging protects.

Translator Notes

'I will put a distinction between My people and your people' (vesamti pedut bein ammi uvein ammekha) — the word pedut ('redemption, ransom, distinction') suggests that covenant belonging is itself a form of redemption. Belonging to God is what distinguishes and protects.

Samaritan Pentateuch (4th c. BCE divergence)moderate

"(Expanded with harmonistic additions)"

SP continues its pattern of harmonizing command and fulfillment throughout the flies plague.

Exodus 8:20

וַיַּ֤עַשׂ יְהֹוָה֙ כֵּ֔ן וַיָּבֹא֙ עָרֹ֣ב כָּבֵ֔ד בֵּ֥יתָה פַרְעֹ֖ה וּבֵ֣ית עֲבָדָ֑יו וּבְכׇל־אֶ֧רֶץ מִצְרַ֛יִם תִּשָּׁחֵ֥ת הָאָ֖רֶץ מִפְּנֵ֥י הֶעָרֹֽב׃

The LORD did so. A grievous swarm of flies came into the house of Pharaoh and into the houses of his servants. Throughout all the land of Egypt the ground was ruined by the swarms.

KJV And the LORD did so; and there came a grievous swarm of flies into the house of Pharaoh, and into his servants’ houses, and into all the land of Egypt: the land was corrupted by reason of the swarm of flies.

Notes & Key Terms

Translator Notes

The swarm comes exactly as announced — grievous and comprehensive. The ground itself is 'ruined' (tishshachet, from shachat, 'to corrupt/destroy'), using the same verb as the pre-flood corruption (Genesis 6:11-12).

Exodus 8:21

וַיִּקְרָ֣א פַרְעֹ֔ה אֶל־מֹשֶׁ֖ה וּֽלְאַהֲרֹ֑ן וַיֹּ֗אמֶר לְכ֛וּ זִבְח֥וּ לֵאלֹֽהֵיכֶ֖ם בָּאָֽרֶץ׃

Pharaoh called Moses and Aaron and said, "Go, sacrifice to your God within the land."

KJV And Pharaoh called for Moses and for Aaron, and said, Go ye, sacrifice to your God in the land.

Notes & Key Terms

Translator Notes

Pharaoh's first compromise: 'sacrifice within the land.' He concedes worship but restricts location, trying to maintain control over what he cannot prevent. Each negotiation reveals the limits of his willingness.

Exodus 8:22

וַיֹּ֣אמֶר מֹשֶׁ֗ה לֹ֤א נָכוֹן֙ לַעֲשׂ֣וֹת כֵּ֔ן כִּ֚י תּוֹעֲבַ֣ת מִצְרַ֔יִם נִזְבַּ֖ח לַיהֹוָ֣ה אֱלֹהֵ֑ינוּ הֵ֣ן נִזְבַּ֞ח אֶת־תּוֹעֲבַ֥ת מִצְרַ֛יִם לְעֵינֵיהֶ֖ם וְלֹ֥א יִסְקְלֻֽנוּ׃

But Moses said, "It would not be right to do so, for we would be sacrificing to the LORD our God what is detestable to the Egyptians. If we sacrifice what is detestable to the Egyptians before their eyes, will they not stone us?

KJV And Moses said, It is not meet so to do; for we shall sacrifice the abomination of the Egyptians to the LORD our God: lo, shall we sacrifice the abomination of the Egyptians before their eyes, and will they not stone us?

Notes & Key Terms

Translator Notes

Moses's refusal is practical and theological: Egyptian taboos would provoke violence if Israel sacrificed animals sacred to Egypt. The worship of YHWH cannot be conducted on Pharaoh's terms.

Exodus 8:23

דֶּ֚רֶךְ שְׁלֹ֣שֶׁת יָמִ֔ים נֵלֵ֖ךְ בַּמִּדְבָּ֑ר וְזָבַ֙חְנוּ֙ לַֽיהֹוָ֣ה אֱלֹהֵ֔ינוּ כַּאֲשֶׁ֖ר יֹאמַ֥ר אֵלֵֽינוּ׃

We must go a three-day journey into the wilderness and sacrifice to the LORD our God as He commands us."

KJV We will go three days’ journey into the wilderness, and sacrifice to the LORD our God, as he shall command us.

Notes & Key Terms

Translator Notes

'As He commands us' — the final authority on worship belongs to God, not to Pharaoh. Moses refuses to let the oppressor define the conditions of covenant obedience.

Exodus 8:24

וַיֹּ֣אמֶר פַּרְעֹ֗ה אָנֹכִ֞י אֲשַׁלַּ֤ח אֶתְכֶם֙ וּזְבַחְתֶּ֞ם לַיהֹוָ֤ה אֱלֹֽהֵיכֶם֙ בַּמִּדְבָּ֔ר רַ֛ק הַרְחֵ֥ק לֹא־תַרְחִ֖יקוּ לָלֶ֑כֶת הַעְתִּ֖ירוּ בַּעֲדִֽי׃

Pharaoh said, "I will let you go to sacrifice to the LORD your God in the wilderness, but you must not go very far away. Pray for me."

KJV And Pharaoh said, I will let you go, that ye may sacrifice to the LORD your God in the wilderness; only ye shall not go very far away: intreat for me.

Notes & Key Terms

Translator Notes

Pharaoh makes a second compromise: go, but not far. He adds 'pray for me' (ha'tiru ba'adi) — simultaneously yielding and grasping, admitting God's power while trying to limit its implications.

Exodus 8:25

וַיֹּ֣אמֶר מֹשֶׁ֗ה הִנֵּ֨ה אָנֹכִ֜י יוֹצֵ֤א מֵֽעִמָּךְ֙ וְהַעְתַּרְתִּ֣י אֶל־יְהֹוָ֔ה וְסָ֣ר הֶעָרֹ֗ב מִפַּרְעֹ֛ה מֵעֲבָדָ֥יו וּמֵעַמּ֖וֹ מָחָ֑ר רַ֗ק אַל־יֹסֵ֤ף פַּרְעֹה֙ הָתֵ֔ל לְבִלְתִּי֙ שַׁלַּ֣ח אֶת־הָעָ֔ם לִזְבֹּ֖חַ לַֽיהֹוָֽה׃

Moses said, "I am going out from you, and I will pray to the LORD that the swarms depart from Pharaoh, from his servants, and from his people tomorrow. But Pharaoh must not deal deceitfully again by not letting the people go to sacrifice to the LORD."

KJV And Moses said, Behold, I go out from thee, and I will intreat the LORD that the swarms of flies may depart from Pharaoh, from his servants, and from his people, to morrow: but let not Pharaoh deal deceitfully any more in not letting the people go to sacrifice to the LORD.

Notes & Key Terms

Translator Notes

Moses warns against deceit (lo yosef Par'oh hatel) — he has already experienced Pharaoh's pattern of crisis-concession followed by relief-regression. The warning is based on experience, not suspicion.

Exodus 8:26

וַיֵּצֵ֥א מֹשֶׁ֖ה מֵעִ֣ם פַּרְעֹ֑ה וַיֶּעְתַּ֖ר אֶל־יְהֹוָֽה׃

So Moses went out from Pharaoh and prayed to the LORD.

KJV And Moses went out from Pharaoh, and intreated the LORD.

Notes & Key Terms

Translator Notes

Moses prays — the act of intercession is reported simply, without dramatic detail. Effective prayer does not require performance, only faithfulness.

Exodus 8:27

וַיַּ֤עַשׂ יְהֹוָה֙ כִּדְבַ֣ר מֹשֶׁ֔ה וַיָּ֙סַר֙ הֶעָרֹ֔ב מִפַּרְעֹ֖ה מֵעֲבָדָ֣יו וּמֵעַמּ֑וֹ לֹ֥א נִשְׁאַ֖ר אֶחָֽד׃

The LORD did as Moses asked and removed the swarms from Pharaoh, from his servants, and from his people. Not one remained.

KJV And the LORD did according to the word of Moses; and he removed the swarms of flies from Pharaoh, from his servants, and from his people; there remained not one.

Notes & Key Terms

Translator Notes

God removes the swarms completely: 'not one remained.' Divine relief is as thorough as divine judgment.

Exodus 8:28

וַיַּכְבֵּ֤ד פַּרְעֹה֙ אֶת־לִבּ֔וֹ גַּ֖ם בַּפַּ֣עַם הַזֹּ֑את וְלֹ֥א שִׁלַּ֖ח אֶת־הָעָֽם׃ {פ}

But Pharaoh hardened his heart this time also and did not let the people go.

KJV And Pharaoh hardened his heart at this time also, neither would he let the people go.

Notes & Key Terms

Translator Notes

The pattern completes itself: Pharaoh hardens his heart 'this time also' (gam bappa'am hazzot). The phrase tracks the accumulation of refusals — each one making the next more predictable and more culpable.

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