Exodus 8 (NET)

1 1 Then the Lord said to Moses, “Go to Pharaoh and tell him, ‘Thus says the Lord: “Release my people in order that they may serve me! 2 But if you refuse to release them, then I am going to plague2 all your territory with frogs.3 3 The Nile will swarm4 with frogs, and they will come up and go into your house, in your bedroom, and on your bed, and into the houses of your servants and your people, and into your ovens and your kneading troughs.5 4 Frogs6 will come up against you, your people, and all your servants.”’”7

5 The Lord spoke to Moses, “Tell Aaron, ‘Extend your hand with your staff8 over the rivers, over the canals, and over the ponds, and bring the frogs up over the land of Egypt.’” 6 So Aaron extended his hand over the waters of Egypt, and frogs9 came up and covered the land of Egypt.

7 The magicians did the same10 with their secret arts and brought up frogs on the land of Egypt too.11

8 Then Pharaoh summoned12 Moses and Aaron and said, “Pray13 to the Lord that he may take the frogs away14 from me and my people, and I will release15 the people that they may sacrifice16 to the Lord.” 9 Moses said to Pharaoh, “You may have the honor over me17 – when shall I pray for you, your servants, and your people, for the frogs to be removed18 from you and your houses, so that19 they will be left20 only in the Nile?” 10 He said, “Tomorrow.” And Moses said,21 “It will be22 as you say,23 so that you may know that there is no one like the Lord our God. 11 The frogs will depart from you, your houses, your servants, and your people; they will be left only in the Nile.”

12 Then Moses and Aaron went out from Pharaoh, and Moses cried24 to the Lord because of25 the frogs that he had brought on26 Pharaoh. 13 The Lord did as Moses asked27 – the28 frogs died out of the houses, the villages, and the fields. 14 The Egyptians29 piled them in countless heaps,30 and the land stank. 15 But when Pharaoh saw that there was relief,31 he hardened32 his heart and did not listen to them, just as the Lord had predicted.33

The Third Blow: Gnats34

16 The Lord said to Moses, “Tell Aaron, ‘Extend your staff and strike the dust of the ground, and it will become35 gnats36 throughout all the land of Egypt.’” 17 They did so; Aaron extended his hand with his staff, he struck the dust of the ground, and it became gnats on people37 and on animals. All the dust of the ground became gnats throughout all the land of Egypt. 18 When38 the magicians attempted39 to bring forth gnats by their secret arts, they could not. So there were gnats on people and on animals. 19 The magicians said40 to Pharaoh, “It is the finger41 of God!” But Pharaoh’s heart remained hard,42 and he did not listen to them, just as the Lord had predicted.

The Fourth Blow: Flies43

20 The Lord44 said to Moses, “Get up early in the morning and position yourself before Pharaoh as he goes out to the water, and tell him, ‘Thus says the Lord, “Release my people that they may serve me! 21 If you do not release45 my people, then I am going to send46 swarms of flies47 on you and on your servants and on your people and in your houses. The houses of the Egyptians will be full of flies, and even the ground they stand on.48 22 But on that day I will mark off49 the land of Goshen, where my people are staying,50 so that no swarms of flies will be there, that you may know that I am the Lord in the midst of this land.51 23 I will put a division52 between my people and your people. This sign will take place53 tomorrow.”’” 24 The Lord did so; a54 thick55 swarm of flies came into56 Pharaoh’s house and into the houses57 of his servants, and throughout the whole land of Egypt the land was ruined58 because of the swarms of flies.

25 Then Pharaoh summoned Moses and Aaron and said, “Go, sacrifice to your God within the land.”59 26 But Moses said, “That would not be the right thing to do,60 for the sacrifices we make61 to the Lord our God would be an abomination62 to the Egyptians.63 If we make sacrifices that are an abomination to the Egyptians right before their eyes,64 will they not stone us?65 27 We must go66 on a three-day journey67 into the desert and sacrifice68 to the Lord our God, just as he is telling us.”69

28 Pharaoh said, “I will release you70 so that you may sacrifice71 to the Lord your God in the desert. Only you must not go very far.72 Do73 pray for me.”

29 Moses said, “I am going to go out74 from you and pray to the Lord, and the swarms of flies will go away from Pharaoh, from his servants, and from his people tomorrow. Only do not let Pharaoh deal falsely again75 by not releasing76 the people to sacrifice to the Lord.” 30 So Moses went out from Pharaoh and prayed to the Lord, 31 and the Lord did as Moses asked77 – he removed the swarms of flies from Pharaoh, from his servants, and from his people. Not one remained! 32 But Pharaoh hardened78 his heart this time also and did not release the people.

18:1sn Beginning with 8:1, the verse numbers through 8:32 in English Bibles differ from the verse numbers in the Hebrew text (BHS), with 8:1 ET = 7:26 HT, 8:2 ET = 7:27 HT, 8:3 ET = 7:28 HT, 8:4 ET = 7:29 HT, 8:5 ET = 8:1 HT, etc., through 8:32 ET = 8:28 HT. Thus in English Bibles chapter 8 has 32 verses, while in the Hebrew Bible it has 28 verses, with the four extra verses attached to chapter 7. 28:2tn The construction here uses the deictic particle and the participle to convey the imminent future: “I am going to plague/about to plague.” The verb נָגַף (nagaf) means “to strike, to smite,” and its related noun means “a blow, a plague, pestilence” or the like. For Yahweh to say “I am about to plague you” could just as easily mean “I am about to strike you.” That is why these “plagues” can be described as “blows” received from God. 38:2tn Heb “plague all your border with frogs.” The expression “all your border” is figurative for all the territory of Egypt and the people and things that are within the borders (also used in Exod 10:4, 14, 19; 13:7).sn This word for frogs is mentioned in the OT only in conjunction with this plague (here and Pss 78:45, 105:30). R. A. Cole (Exodus [TOTC], 91) suggests that this word “frogs” (צְפַרְדְּעִים, tsÿfardÿ’im) may be an onomatopoeic word, something like “croakers”; it is of Egyptian origin and could be a Hebrew attempt to write the Arabic dofda. 48:3sn The choice of this verb שָׁרַץ (sharats) recalls its use in the creation account (Gen 1:20). The water would be swarming with frogs in abundance. There is a hint here of this being a creative work of God as well. 58:3sn This verse lists places the frogs will go. The first three are for Pharaoh personally – they are going to touch his private life. Then the text mentions the servants and the people. Mention of the ovens and kneading bowls (or troughs) of the people indicates that food would be contaminated and that it would be impossible even to eat a meal in peace. 68:4tn Here again is the generic use of the article, designating the class – frogs. 78:4sn The word order of the Hebrew text is important because it shows how the plague was pointedly directed at Pharaoh: “and against you, and against your people, and against all your servants frogs will go up.” 88:5sn After the instructions for Pharaoh (7:25-8:4), the plague now is brought on by the staff in Aaron’s hand (8:5-7). This will lead to the confrontation (vv. 8-11) and the hardening (vv. 12-15). 98:6tn The noun is singular, a collective. B. Jacob notes that this would be the more natural way to refer to the frogs (Exodus, 260). 108:7tn Heb “thus, so.” 118:7sn In these first two plagues the fact that the Egyptians could and did duplicate them is ironic. By duplicating the experience, they added to the misery of Egypt. One wonders why they did not use their skills to rid the land of the pests instead, and the implication of course is that they could not. 128:8tn The verb קָרָא (qara’) followed by the lamed (ל) preposition has the meaning “to summon.” 138:8tn The verb הַעְתִּירוּ (ha’tiru) is the Hiphil imperative of the verb עָתַר (’atar). It means “to pray, supplicate,” or “make supplication” – always addressed to God. It is often translated “entreat” to reflect that it is a more urgent praying. 148:8tn This form is the jussive with a sequential vav that provides the purpose of the prayer: pray…that he may turn away the frogs.sn This is the first time in the conflict that Pharaoh even acknowledged that Yahweh existed. Now he is asking for prayer to remove the frogs and is promising to release Israel. This result of the plague must have been an encouragement to Moses. 158:8tn The form is the Piel cohortative וַאֲשַׁלְּחָה (va’ashallÿkhah) with the vav (ו) continuing the sequence from the request and its purpose. The cohortative here stresses the resolve of the king: “and (then) I will release.” 168:8tn Here also the imperfect tense with the vav (ו) shows the purpose of the release: “that they may sacrifice.” 178:9tn The expression הִתְפָּאֵר עָלַי (hitpa’er ’alay) is problematic. The verb would be simply translated “honor yourself” or “deck yourself with honor.” It can be used in the bad sense of self-exaltation. But here it seems to mean “have the honor or advantage over me” in choosing when to remove the frogs. The LXX has “appoint for me.” Moses is doing more than extending a courtesy to Pharaoh; he is giving him the upper hand in choosing the time. But it is also a test, for if Pharaoh picked the time it would appear less likely that Moses was manipulating things. As U. Cassuto puts it, Moses is saying “my trust in God is so strong you may have the honor of choosing the time” (Exodus, 103). 188:9tn Or “destroyed”; Heb “to cut off the frogs.” 198:9tn The phrase “so that” is implied. 208:9tn Or “survive, remain.” 218:10tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity. 228:10tn “It will be” has been supplied. 238:10tn Heb “according to your word” (so NASB). 248:12tn The verb צָעַק (tsa’aq) is used for prayers in which people cry out of trouble or from danger. U. Cassuto observes that Moses would have been in real danger if God had not answered this prayer (Exodus, 103). 258:12tn Heb “over the matter of.” 268:12tn The verb is an unusual choice if it were just to mean “brought on.” It is the verb שִׂים (sim, “place, put”). S. R. Driver thinks the thought is “appointed for Pharaoh” as a sign (Exodus, 64). The idea of the sign might be too much, but certainly the frogs were positioned for the instruction of the stubborn king. 278:13tn Heb “according to the word of Moses” (so KJV, NASB). Just as Moses had told Pharaoh “according to your word” (v. 10), now the Lord does “according to the word” of Moses. 288:13tn Heb “and the frogs died.” 298:14tn Heb “and they piled them.” For clarity the translation supplies the referent “the Egyptians” as the ones who were piling the frogs. 308:14tn The word “heaps” is repeated: חֳמָרִם הֳמָרִם (khomarim khomarim). The repetition serves to intensify the idea to the highest degree – “countless heaps” (see GKC 396 §123.e). 318:15tn The word רְוָחָה (rÿvakhah) means “respite, relief.” BDB 926 relates it to the verb רָוַח (ravakh, “to be wide, spacious”). There would be relief when there was freedom to move about. 328:15tn וְהַכְבֵּד (vÿhakhbed) is a Hiphil infinitive absolute, functioning as a finite verb. The meaning of the word is “to make heavy,” and so stubborn, sluggish, indifferent. It summarizes his attitude and the outcome, that he refused to keep his promises. 338:15sn The end of the plague revealed clearly God’s absolute control over Egypt’s life and deities – all at the power of the man who prayed to God. Yahweh had made life unpleasant for the people by sending the plague, but he was also the one who could remove it. The only recourse anyone has in such trouble is to pray to the sovereign Lord God. Everyone should know that there is no one like Yahweh. 34??sn The third plague is brief and unannounced. Moses and Aaron were simply to strike the dust so that it would become gnats. Not only was this plague unannounced, but also it was not duplicated by the Egyptians. 358:16tn The verb is the perfect tense with vav (ו) consecutive, meaning “and it will be.” When הָיָה (hayah) is followed by the lamed (ל) proposition, it means “become.” 368:16tn The noun is כִּנִּים (kinnim). The insect has been variously identified as lice, gnats, ticks, flies, fleas, or mosquitoes. “Lice” follows the reading in the Peshitta and Targum (and so Josephus, Ant. 2.14.3 [2.300]). Greek and Latin had “gnats.” By “gnats” many commentators mean “mosquitoes,” which in and around the water of Egypt were abundant (and the translators of the Greek text were familiar with Egypt). Whatever they were they came from the dust and were troublesome to people and animals. 378:17tn Heb “man,” but in the generic sense of “humans” or “people” (also in v. 18). 388:18tn The preterite with vav (ו) consecutive is here subordinated to the main clause as a temporal clause. 398:18tn Heb “and the magicians did so.”sn The report of what the magicians did (or as it turns out, tried to do) begins with the same words as the report about the actions of Moses and Aaron – “and they did so” (vv. 17 and 18). The magicians copy the actions of Moses and Aaron, leading readers to think momentarily that the magicians are again successful, but at the end of the verse comes the news that “they could not.” Compared with the first two plagues, this third plague has an important new feature, the failure of the magicians and their recognition of the source of the plague. 408:19tn Heb “and the magicians said.” 418:19tn The word “finger” is a bold anthropomorphism (a figure of speech in which God is described using human characteristics).sn The point of the magicians’ words is clear enough. They knew they were beaten and by whom. The reason for their choice of the word “finger” has occasioned many theories, none of which is entirely satisfying. At the least their statement highlights that the plague was accomplished by God with majestic ease and effortlessness. Perhaps the reason that they could not do this was that it involved producing life – from the dust of the ground, as in Genesis 2:7. The creative power of God confounded the magic of the Egyptians and brought on them a loathsome plague. 428:19tn Heb “and the heart of Pharaoh became hard.” This phrase translates the Hebrew word חָזַק (khazaq; see S. R. Driver, Exodus, 53). In context this represents the continuation of a prior condition. 43??sn The announcement of the fourth plague parallels that of the first plague. Now there will be flies, likely dogflies. Egypt has always suffered from flies, more so in the summer than in the winter. But the flies the plague describes involve something greater than any normal season for flies. The main point that can be stressed in this plague comes by tracing the development of the plagues in their sequence. Now, with the flies, it becomes clear that God can inflict suffering on some people and preserve others – a preview of the coming judgment that will punish Egypt but set Israel free. God is fully able to keep the dog-fly in the land of the Egyptians and save his people from these judgments. 448:20tn Heb “And Yahweh said.” 458:21tn The construction uses the predicator of nonexistence – אֵין (’en, “there is not”) – with a pronominal suffix prior to the Piel participle. The suffix becomes the subject of the clause. Heb “but if there is not you releasing.” 468:21tn Here again is the futur instans use of the participle, now Qal with the meaning “send”: הִנְנִי מַשְׁלִיחַ (hinni mashliakh, “here I am sending”). 478:21tn The word עָרֹב (’arov) means “a mix” or “swarm.” It seems that some irritating kind of flying insect is involved. Ps 78:45 says that the Egyptians were eaten or devoured by them. Various suggestions have been made over the years: (1) it could refer to beasts or reptiles; (2) the Greek took it as the dog-fly, a vicious blood-sucking gadfly, more common in the spring than in the fall; (3) the ordinary house fly, which is a symbol of Egypt in Isa 7:18 (Hebrew זְבוּב, zÿvuv); and (4) the beetle, which gnaws and bites plants, animals, and materials. The fly probably fits the details of this passage best; the plague would have greatly intensified a problem with flies that already existed. 488:21tn Or perhaps “the land where they are” (cf. NRSV “the land where they live”). 498:22tn Or “distinguish.” וְהִפְלֵיתִי (vÿhifleti) is the Hiphil perfect of פָּלָה (palah). The verb in Hiphil means “to set apart, make separate, make distinct.” God was going to keep the flies away from Goshen – he was setting that apart. The Greek text assumed that the word was from פָּלֵא (pale’), and translated it something like “I will marvelously glorify.” 508:22tn The relative clause modifies the land of Goshen as the place “in which my people are dwelling.” But the normal word for “dwelling” is not used here. Instead, עֹמֵד (’omed) is used, which literally means “standing.” The land on which Israel stood was spared the flies and the hail. 518:22tn Or “of the earth” (KJV, ASV, NAB). 528:23tn The word in the text is פְדֻת (pÿdut, “redemption”). This would give the sense of making a distinction by redeeming Israel. The editors wish to read פְלֻת (pÿlut) instead – “a separation, distinction” to match the verb in the preceding verse. For another view, see G. I. Davies, “The Hebrew Text of Exodus VIII 19 [English 23]: An Emendation,” VT 24 (1974): 489-92. 538:23tn Heb “this sign will be tomorrow.” 548:24tn Heb “and there came a….” 558:24tn Heb “heavy,” or “severe.” 568:24tn Here, and in the next phrase, the word “house” has to be taken as an adverbial accusative of termination. 578:24tn The Hebrew text has the singular here. 588:24tc Concerning the connection of “the land was ruined” with the preceding, S. R. Driver (Exodus, 68) suggests reading with the LXX, Smr, and Peshitta; this would call for adding a conjunction before the last clause to make it read, “into the house of Pharaoh, and into his servants’ houses, and into all the land of Egypt; and the land was…”tn The Hebrew word תִּשָּׁחֵת (tishakhet) is a strong word; it is the Niphal imperfect of שָׁחַת (shakhat) and is translated “ruined.” If the classification as imperfect stands, then it would have to be something like a progressive imperfect (the land was being ruined); otherwise, it may simply be a preterite without the vav (ו) consecutive. The verb describes utter devastation. This is the verb that is used in Gen 13:10 to describe how Yahweh destroyed Sodom and Gomorrah. Swarms of flies would disrupt life, contaminate everything, and bring disease. 598:25sn After the plague is inflicted on the land, then Pharaoh makes an appeal. So there is the familiar confrontation (vv. 25-29). Pharaoh’s words to Moses are an advancement on his previous words. Now he uses imperatives: “Go, sacrifice to your God.” But he restricts it to “in the [this] land.” This is a subtle attempt to keep them as a subjugated people and prevent their absolute allegiance to their God. This offered compromise would destroy the point of the exodus – to leave Egypt and find a new allegiance under the Lord. 608:26tn The clause is a little unusual in its formation. The form נָכוֹן (nakhon) is the Niphal participle from כּוּן (kun), which usually means “firm, fixed, steadfast,” but here it has a rare meaning of “right, fitting, appropriate.” It functions in the sentence as the predicate adjective, because the infinitive לַעֲשּׂוֹת (la’asot) is the subject – “to do so is not right.” 618:26tn This translation has been smoothed out to capture the sense. The text literally says, “for the abomination of Egypt we will sacrifice to Yahweh our God.” In other words, the animals that Israel would sacrifice were sacred to Egypt, and sacrificing them would have been abhorrent to the Egyptians. 628:26tn An “abomination” is something that is off-limits, something that is tabu. It could be translated “detestable” or “loathsome.” 638:26sn U. Cassuto (Exodus, 109) says there are two ways to understand “the abomination of the Egyptians.” One is that the sacrifice of the sacred animals would appear an abominable thing in the eyes of the Egyptians, and the other is that the word “abomination” could be a derogatory term for idols – we sacrifice what is an Egyptian idol. So that is why he says if they did this the Egyptians would stone them. 648:26tn Heb “if we sacrifice the abomination of the Egyptians [or “of Egypt”] before their eyes.” 658:26tn The interrogative clause has no particle to indicate it is a question, but it is connected with the conjunction to the preceding clause, and the meaning of these clauses indicate it is a question (GKC 473 §150.a). 668:27tn The verb נֵלֵךְ (nelekh) is a Qal imperfect of the verb הָלַךְ (halakh). Here it should be given the modal nuance of obligation: “we must go.” 678:27tn This clause is placed first in the sentence to stress the distance required. דֶּרֶךְ (derekh) is an adverbial accusative specifying how far they must go. It is in construct, so “three days” modifies it. It is a “journey of three days,” or, “a three day journey.” 688:27tn The form is the perfect tense with a vav (ו) consecutive; it follows in the sequence: we must go…and then [must] sacrifice.” 698:27tn The form is the imperfect tense. It could be future: “as he will tell us,” but it also could be the progressive imperfect if this is now what God is telling them to do: “as he is telling us.” 708:28sn By changing from “the people” to “you” (plural) the speech of Pharaoh was becoming more personal. 718:28tn This form, a perfect tense with vav (ו) consecutive, is equivalent to the imperfect tense that precedes it. However, it must be subordinate to the preceding verb to express the purpose. He is not saying “I will release…and you will sacrifice,” but rather “I will release…that you may sacrifice” or even “to sacrifice.” 728:28tn The construction is very emphatic. First, it uses a verbal hendiadys with a Hiphil imperfect and the Qal infinitive construct: לֹא־תַרְחִיקוּ לָלֶכֶת (lo’ tarkhiqu lalekhet, “you will not make far to go”), meaning “you will not go far.” But this prohibition is then emphasized with the additional infinitive absolute הַרְחֵק (harkheq) – “you will in no wise go too far.” The point is very strong to safeguard the concession. 738:28tn “Do” has been supplied here to convey that this somewhat unexpected command is tacked onto Pharaoh’s instructions as his ultimate concern, which Moses seems to understand as such, since he speaks about it immediately (v. 29). 748:29tn The deictic particle with the participle usually indicates the futur instans nuance: “I am about to…,” or “I am going to….” The clause could also be subordinated as a temporal clause. 758:29tn The verb תָּלַל (talal) means “to mock, deceive, trifle with.” The construction in this verse forms a verbal hendiadys. The Hiphil jussive אַל־יֹסֵף (’al-yosef, “let not [Pharaoh] add”) is joined with the Hiphil infinitive הָתֵל (hatel, “to deceive”). It means: “Let not Pharaoh deceive again.” Changing to the third person in this warning to Pharaoh is more decisive, more powerful. 768:29tn The Piel infinitive construct after lamed (ל) and the negative functions epexegetically, explaining how Pharaoh would deal falsely – “by not releasing.” 778:31tn Heb “according to the word of Moses” (so KJV, ASV). 788:32tn This phrase translates the Hebrew word כָּבֵד (kaved); see S. R. Driver, Exodus, 53.