12Then the LORD said to Moses, “Stretch out your hand over the land of Egypt for the locusts, that they may come up on the land of Egypt and eat every plant of the land, even all that the hail has left.” 13So Moses stretched out his staff over the land of Egypt, and the LORD directed an east wind on the land all that day and all that night; and when it was morning, the east wind brought the locusts. 14The locusts came up over all the land of Egypt and settled in all the territory of Egypt; they were very numerous. There had never been so many locusts, nor would there be so many again. 15For they covered the surface of the whole land, so that the land was darkened; and they ate every plant of the land and all the fruit of the trees that the hail had left. Thus nothing green was left on tree or plant of the field through all the land of Egypt. 16Then Pharaoh hurriedly called for Moses and Aaron, and he said, “I have sinned against the LORD your God and against you. 17“Now therefore, please forgive my sin only this once, and make supplication to the LORD your God, that He would only remove this death from me.” 18He went out from Pharaoh and made supplication to the LORD. 19So the LORD shifted the wind to a very strong west wind which took up the locusts and drove them into the Red Sea; not one locust was left in all the territory of Egypt. 20But the LORD hardened Pharaoh’s heart, and he did not let the sons of Israel go.

Darkness over the Land

      21Then the LORD said to Moses, “Stretch out your hand toward the sky, that there may be darkness over the land of Egypt, even a darkness which may be felt.” 22So Moses stretched out his hand toward the sky, and there was thick darkness in all the land of Egypt for three days. 23They did not see one another, nor did anyone rise from his place for three days, but all the sons of Israel had light in their dwellings. 24Then Pharaoh called to Moses, and said, “Go, serve the LORD; only let your flocks and your herds be detained. Even your little ones may go with you.” 25But Moses said, “You must also let us have sacrifices and burnt offerings, that we may sacrifice them to the LORD our God. 26“Therefore, our livestock too shall go with us; not a hoof shall be left behind, for we shall take some of them to serve the LORD our God. And until we arrive there, we ourselves do not know with what we shall serve the LORD.” 27But the LORD hardened Pharaoh’s heart, and he was not willing to let them go. 28Then Pharaoh said to him, “Get away from me! Beware, do not see my face again, for in the day you see my face you shall die!” 29Moses said, “You are right; I shall never see your face again!”

Parallel Verses

New American Standard Bible (©1995)
"Not so! Go now, the men among you, and serve the LORD, for that is what you desire." So they were driven out from Pharaoh's presence.

GOD'S WORD® Translation (©1995)
No! Only the men may go to worship the LORD, since that's what you've been asking for." Then Moses and Aaron were thrown out of Pharaoh's palace.

King James Bible
Not so: go now ye that are men, and serve the LORD; for that ye did desire. And they were driven out from Pharaoh's presence.

Douay-Rheims Bible
It shall not be so: but go ye men only, and sacrifice to the Lord: for this yourselves also desired. And immediately they were cast out from Pharao's presence.

Darby Bible Translation
Not so: go now, ye that are men, and serve Jehovah! for it is that ye have desired. And they were driven out from Pharaoh's presence.

English Revised Version
Not so: go now ye that are men, and serve the LORD; for that is what ye desire. And they were driven out from Pharaoh's presence.

Webster's Bible Translation
Not so: go now ye that are men, and serve the LORD; for that you desired. And they were driven out from Pharaoh's presence.

World English Bible
Not so! Go now you who are men, and serve Yahweh; for that is what you desire!" They were driven out from Pharaoh's presence.

Young's Literal Translation
not so! go now, ye who are men, and serve Jehovah, for that ye are seeking;' and one casteth them out from the presence of Pharaoh.

Cross References

Exodus 10:10 Then he said to them, "Thus may the LORD be with you, if ever I let you and your little ones go! Take heed, for evil is in your mind.

Exodus 10:28 Then Pharaoh said to him, "Get away from me! Beware, do not see my face again, for in the day you see my face you shall die!"

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 10

The eighth and ninth of the plagues of Egypt, that of locusts and that of darkness, are recorded in this chapter. I. Concerning the plague of locusts, 1. God instructs Moses in the meaning of these amazing dispensations of his providence (v. 1, 2). 2. He threatens the locusts (v. 3-6). 3. Pharaoh, at the persuasion of his servants, is willing to treat again with Moses (v. 7-9), but they cannot agree (v. 10, 11). 4. The locusts come (v. 12-15). 5. Pharaoh cries Peccavi-I have offended (v. 16, 17), whereupon Moses prays for the removal of the plague, and it is done; but Pharaoh's heart is still hardened (v. 18-20). II. Concerning the plague of darkness, 1. It is inflicted (v. 21-23). 2. Pharaoh again treats with Moses about a surrender, but the treaty breaks off in a heat (v. 26, etc.).

Verses 1-11

Here, I. Moses is instructed. We may well suppose that he, for his part, was much astonished both at Pharaoh's obstinacy and at God's severity, and could not but be compassionately concerned for the desolations of Egypt, and at a loss to conceive what this contest would come to at last. Now here God tells him what he designed, not only Israel's release, but the magnifying of his own name: That thou mayest tell in thy writings, which shall continue to the world's end, what I have wrought in Egypt, v. 1, 2. The ten plagues of Egypt must be inflicted, that they may be recorded for the generations to come as undeniable proofs, 1. Of God's overruling power in the kingdom of nature, his dominion over all the creatures, and his authority to use them either as servants to his justice or sufferers by it, according to the counsel of his will. 2. Of God's victorious power over the kingdom of Satan, to restrain the malice and chastise the insolence of his and his church's enemies. These plagues are standing monuments of the greatness of God, the happiness of the church, and the sinfulness of sin, and standing monitors to the children of men in all ages not to provoke the Lord to jealousy nor to strive with their Maker. The benefit of these instructions to the world sufficiently balances the expense.

II. Pharaoh is reproved (v. 3): Thus saith the Lord God of the poor, despised, persecuted, Hebrews, How long wilt thou refuse to humble thyself before me? Note, It is justly expected from the greatest of men that they humble themselves before the great God, and it is at their peril if they refuse to do it. This has more than once been God's quarrel with princes. Belshazzar did not humble his heart, Dan. 5:22. Zedekiah humbled not himself before Jeremiah, 2 Chr. 36:12. Those that will not humble themselves God will humble. Pharaoh had sometimes pretended to humble himself, but no account was made of it, because he was neither sincere nor constant in it.

III. The plague of locusts is threatened, v. 4-6. The hail had broken down the fruits of the earth, but these locusts should come and devour them: and not only so, but they should fill their houses, whereas the former inroads of these insects had been confined to their lands. This should be much worse than all the calamities of that king which had ever been known. Moses, when he had delivered his message, not expecting any better answer than he had formerly, turned himself and went out from Pharaoh, v. 6. Thus Christ appointed his disciples to depart from those who would not receive them, and to shake off the dust of their feet for a testimony against them; and ruin is not far off from those who are thus justly abandoned by the Lord's messengers, 1 Sa. 15:27, etc.

IV. Pharaoh's attendants, his ministers of state, or privy-counsellors, interpose, to persuade him to come to some terms with Moses, v. 7. They, as in duty bound, represent to him the deplorable condition of the kingdom (Egypt is destroyed), and advise him by all means to release his prisoners (Let the men go); for Moses, they found, would be a snare to them till it was done, and it were better to consent at first than to be compelled at last. The Israelites had become a burdensome stone to the Egyptians, and now, at length, the princes of Egypt were willing to be rid of them, Zec. 12:3. Note, It is a thing to be regretted (and prevented, if possible) that a whole nation should be ruined for the pride and obstinacy of its princes, Salus populi suprema lex-To consult the welfare of the people is the first of laws.

V. A new treaty is, hereupon, set on foot between Pharaoh and Moses, in which Pharaoh consents for the Israelites to go into the wilderness to do sacrifice; but the matter in dispute was who should go, v. 8. 1. Moses insists that they should take their whole families, and all their effects, along with them, v. 9. note, Those that serve God must serve him with all they have. Moses pleads, "We must hold a feast, therefore we must have our families to feast with, and our flocks and herds to feast upon, to the honour of God." 2. Pharaoh will by no means grant this: he will allow the men to go, pretending that this was all they desired, though this matter was never yet mentioned in any of the former treaties; but, for the little ones, he resolves to keep them as hostages, to oblige them to return, v. 10, 11. In a great passion he curses them, and threatens that, if they offer to remove their little ones, they will do it at their peril. Note, Satan does all he can to hinder those that serve God themselves from bringing their children in to serve him. He is a sworn enemy to early piety, knowing how destructive it is to the interests of his kingdom; whatever would hinder us from engaging our children to the utmost in God's service, we have reason to suspect the hand of Satan in it. 3. The treaty, hereupon, breaks off abruptly; those that before went out from Pharaoh's presence (v. 6) were now driven out. Those will quickly hear their doom that cannot bear to hear their duty. See 2 Chr. 25:16. Quos Deus destruet eos dementat-Whom God intends to destroy he delivers up to infatuation. Never was man so infatuated to his own ruin as Pharaoh was.

Calvin's Commentary

7. And Pharaoh's servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the Lord their God: knowest thou not yet that Egypt is destroyed?

7. Dixerunt autem servi Pharaonis ad eum, Quousque erit hic vobis in offendiculum? Dimitte homines, ut serviant Jehovae Deo suo. An ante scies quod perierit AEgyptus? (vel, Antequam scies periisse Aegyptum.)

8. And Moses and Aaron were brought again unto Pharaoh: and be said unto them, Go, serve the Lord your God: but who are they that shall go?

8. Et reductus est Moses atque Aharon ad Pharaonem: dixitque ad eos, Ite et servite Jehovae Deo vestro. Qui sunt qui abibunt?

9. And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go: for we must hold a feast unto the Lord.

9. Et ait Moses, Cum pueris nostris, et cum senioribus nostris ibimus, cum filiis nostris et filiabus nostris, cum ovibus nostris, et cum armentis nostris ibimus: quia festus dies Jehovae nobis est.

10. And he said unto them, Let the Lord be so with you, as I will let you go, and your little ones: look to it; for evil is before you.

10. Tunc dixit illis, Ita sit Jehova vobiscum, ut vos dimittam, et parvulos vestros. Videte, quia malum est coram vobis.

11. Not so: go now ye that are men, and serve the Lord; for that ye did desire. And they were driven out from Pharaoh's presence.

11. Non sic, Ite nunc viri, et servite Jehovae: quia vos hoc postulastis. Et ejecit eos a facie Pharaonis.

7. And Pharaoh's servants said unto him. We have seen, a little above, that they were obstinate in common with their king; nor can it be doubted that by their servile flattery they had blinded him more and more; but now, conquered by their calamities, and fearing something still worse, they seek to mitigate his fury, -- not because they had themselves returned to their senses, but because they feel that they are overcome by the hand of God, and that strength to resist had failed them. They say, therefore, that Moses, until he should be dismissed, would be a constant source of evil to them. Whether you translate the word mvqs, [117] mokesh, a snare or a stumbling-block, is of little consequence, because it is taken metaphorically for every kind of misfortune or injury. They signify, then, that no end of their troubles was to be expected so long as Pharaoh shall contend with Moses; for that evils would follow upon evils. By the question "how long?" they admonish him that his pertinacity had already been more injurious than enough; and thence they conclude that there is nothing better to be done than, by the expulsion of Moses, to free himself from the snare, or to avoid the stumbling-block, since he could only fight unsuccessfully. As to the second part of the verse, interpreters differ. The Chaldee Paraphrast translates it with the introduction of a negative, -- "Knowest thou not yet that Egypt is destroyed?" Word for word it is, "whether to know before," or "before that to know." But because the infinitive is sometimes taken for the future, thus does it seem to accord very well with the sense -- "Do you wish to know the destruction of the whole kingdom before you desist from your unhappy contention?" as if they had said, that unless God should avert His anger, the remedy would be soon too late and useless.

8. And Moses and Aaron were brought again. It is probable that, when the wrath of the king was appeased, some of the company were hastily dispatched to bring back Moses in that same hour, lest the calamity denounced by him should happen on the morrow. For we may gather from the king's words that he was not altogether overcome by their entreaties; but that, because he was unwilling to offend all their minds by an abrupt refusal, he suffered Moses to be recalled, that he might delude them by an underhand artifice; since thus do tyrants escape unpopularity by the false appearance of consent. [118] But he returns to his former purpose, when seeking to compound with God by an intermediate course he wishes to secure to himself the people's return. It appears indeed that he was himself also frightened, and sought some way to propitiate God; meanwhile, as if it were free for him to make conditions, he proposes such as would be advantageous to himself; as hypocrites are wont so to treat with God, as if He were compelled to abandon half His rights. But although he cunningly inquires, as if the point were doubtful, [119] still his suspicion is easily discovered. Therefore, what he knows to be enjoined him respecting all, he restricts to a few, and yet pretends that he accords what is right and what ought to satisfy God. But although Moses, in his answer, abundantly cuts off all pretext for subterfuge, and does not flatter him with any prevarication or ambiguity, still he suppresses God's counsel respecting the deliverance of the people -- not because he wishes to deceive or to lie, but that he may confine himself within the bounds of his commission. And lest it might be objected that in this way the Israelites would be withdrawn from their legitimate government, he does not dissemble that, being adopted by God, they were under the dominion of none other. God therefore openly asks again His own whom He has once attached to Himself. Nor must He be thought to have dealt fraudulently with the tyrant, although he conceals His counsel from him. He says that the Israelites must take their flocks and their herds with them, that the victims which they should offer to God may be at hand. As to their "sons and their daughters," he insinuates that the feast-day must be kept by the very least of them, because God had devoted them all to Himself for the services of piety.

10. Let the Lord be so with you. I am surprised that this passage, so clear in itself, should be violently wrested by the interpreters. [120] Some thus expound it, -- "I would that God may not otherwise favor you, than as I am determined to let you go;" while others think that it was spoken deceitfully, as though he had commended them to God after their departure. I will not adduce the opinions of all, nor is it necessary. I have no doubt that it was an ironical sneer, whereby he insults, at the same time, both God and them; as if he had said, "You boast that God is on your side; experience will prove this, if I shall let you go." Thus, then, establishing himself as the supreme judge as to their departure, and claiming to himself the power of forbidding and preventing them from going, he derides their confidence, because, in demanding their free dismissal, they profess to do so under the auspices and by the command of God; just as if he had said, "If I do not hinder you, then you may reasonably pretend that Jehovah is the guide of your journey." In this way he wantonly provokes God, and denies that He is able so to aid His people as to prevent his own power from prevailing to resist Him. Thus the reprobate, after having been troubled in themselves, sometimes burst forth with ravings of contempt against God, as if they were well secured from all dangers, and counting for nothing the aid which God has promised to give to His own people, fearlessly ridicule the simplicity of their faith.

Again, in the second clause of the verse, many, as it appears to me, raise unnecessary difficulties. Some gather from it this sense, -- "The evil which you are planning shall happen to yourselves, and shall be turned against your own faces." Others think that it is a comparison taken from a target, because the Israelites were looking steadfastly at nothing but ill-doing. [121] But I do not doubt that Pharaoh, after having set his tyrannical prohibitions in array against God, now threatens them, to inspire them with terror. He says, therefore, that evil awaits the Israelites, and is, as it were, held up before their eyes, because they are about to suffer the penalty of their rashness. Thus he signifies that the help of God, in which they confide for protection, is either evanescent or will profit them nothing. But when he says, "Look to it," he indirectly taunts them; because, in their reliance on God's assistance, they are rushing inconsiderately on their ruin. The conclusion is, that they were ill-advised as to their own interests in making these attempts, and that they foolishly or incautiously trusted to the protection of God.

11. Not so. He pretends to give them what they had asked at first, and thus accuses them of changeableness, because they do not persevere in the same determination. Whereas it is certain that the cause of his pertinacity in resisting was because he feared that the whole people should depart from Egypt. He knew, then, that what Moses required in God's name extended also to their little ones, else would he have not been enraged at it. But, in order to east blame upon them, he falsely and calumniously reproaches them with having doubled their unjust demands, whilst he is exercising the greatest kindness, because he accedes to their original request. But he had no wish to rob the parents of their children, but to retain them as hostages; for he was persuaded that they would not willingly renounce pledges which were so dear to them. With respect to what is added at the end of the verse, "He drove them away from Pharaoh's presence," [122] some take it indefinitely, and understand "some one of his dependents;" but, since it is usual in Hebrew to omit the antecedent, and then to supply it in the place of the relative, I have no doubt that Pharaoh, perceiving Moses not to be contented with half of them, grew angry, and drove him out with renewed menaces, because he could not endure his presence.

Footnotes:

[117] mvqs. The root of this word makes it obvious that its proper meaning is a snare. The word offendiculum mentioned by C., he found in S. M.; but the LXX and V. have also rendered it a stumbling-block As to the latter part of this verse, C.: appears to have given too hasty a glance at S. M.'s notes. Neither the Hebrew nor the Chaldee Paraphrast has used the infinitive. S.M. has ceased to speak of Onkelos, when he proceeds to say, Alii sic vertunt, visne prius experiri? -- W.

[118] "A fausses enseignes;" under false colors. -- Fr.

[119] Addition in Fr., "quelle partie du peuple deura aller;" what part of the people was to go.

[120] In commenting on this verse, C. alludes to interpretations not noticed by S.M. -- W. The gloss in the Geneva Bible is, "I would the Lord were no more affectioned toward you than I am minded to let you go."

[121] "Les Israelites ne regardent, et ne tendent qu'a real faire, come les archiers dressent les yeux a leur but;" they have no other object or intention but do wrong, and (have their eyes as steadfastly set upon it) as archers fix theirs on the butt. -- Fr.

[122] Vide Latin.

Links

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A Poor Man's Cry, and what came of It
On this occasion I want to speak of what happens to those who do return to God; because many have newly been brought, through mighty grace. Some of them I have seen; and I have rejoiced over them with exceeding great joy. They tell me that they did distinctly lay hold on eternal life last Sabbath day; and they are clear about what it means. They came out of darkness into his marvellous light; they knew it, and could not resist the impulse at once to tell those with whom they sat in the pews, that …
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The Hardening in the Sacred Scripture.
"He hath hardened their heart."-- John xii. 40. The Scripture teaches positively that the hardening and "darkening of their foolish heart" is a divine, intentional act. This is plainly evident from God's charge to Moses concerning the king of Egypt: "Thou shalt speak all that I command thee; and I will harden Pharaoh's heart, and multiply My signs and wonders in the land of Egypt. But Pharaoh shall not harken unto you, and I will lay My hand upon Egypt, and the Egyptians shall know that I am the …
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Exodus
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John Edgar McFadyen—Introduction to the Old Testament