8:5 The Lord spoke to Moses, “Tell Aaron, ‘Extend your hand with your staff 8 over the rivers, over the canals, and over the ponds, and bring the frogs up over the land of Egypt.’” 8:6 So Aaron extended his hand over the waters of Egypt, and frogs 9 came up and covered the land of Egypt.
8:7 The magicians did the same 10 with their secret arts and brought up frogs on the land of Egypt too. 11
8:8 Then Pharaoh summoned 12 Moses and Aaron and said, “Pray 13 to the Lord that he may take the frogs away 14 from me and my people, and I will release 15 the people that they may sacrifice 16 to the Lord.” 8:9 Moses said to Pharaoh, “You may have the honor over me 17 – when shall I pray for you, your servants, and your people, for the frogs to be removed 18 from you and your houses, so that 19 they will be left 20 only in the Nile?” 8:10 He said, “Tomorrow.” And Moses said, 21 “It will be 22 as you say, 23 so that you may know that there is no one like the Lord our God. 8:11 The frogs will depart from you, your houses, your servants, and your people; they will be left only in the Nile.”
8:12 Then Moses and Aaron went out from Pharaoh, and Moses cried 24 to the Lord because of 25 the frogs that he had brought on 26 Pharaoh. 8:13 The Lord did as Moses asked 27 – the 28 frogs died out of the houses, the villages, and the fields. 8:14 The Egyptians 29 piled them in countless heaps, 30 and the land stank. 8:15 But when Pharaoh saw that there was relief, 31 he hardened 32 his heart and did not listen to them, just as the Lord had predicted. 33
1 sn 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.
2 tn 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.
3 tn 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.
4 sn 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.
5 sn 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.
6 tn Here again is the generic use of the article, designating the class – frogs.
7 sn 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.”
8 sn 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).
9 tn The noun is singular, a collective. B. Jacob notes that this would be the more natural way to refer to the frogs (Exodus, 260).
10 tn Heb “thus, so.”
11 sn 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.
12 tn The verb קָרָא (qara’) followed by the lamed (ל) preposition has the meaning “to summon.”
13 tn 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.
14 tn 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.
15 tn 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.”
16 tn Here also the imperfect tense with the vav (ו) shows the purpose of the release: “that they may sacrifice.”
17 tn 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).
18 tn Or “destroyed”; Heb “to cut off the frogs.”
19 tn The phrase “so that” is implied.
20 tn Or “survive, remain.”
21 tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.
22 tn “It will be” has been supplied.
23 tn Heb “according to your word” (so NASB).
24 tn 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).
25 tn Heb “over the matter of.”
26 tn 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.
27 tn Heb “according to the word of Moses” (so KJV, NASB). Just as Moses had told Pharaoh “according to your word” (v. 10), now the
28 tn Heb “and the frogs died.”
29 tn Heb “and they piled them.” For clarity the translation supplies the referent “the Egyptians” as the ones who were piling the frogs.
30 tn 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).
31 tn 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.
32 tn 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.
33 sn 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.