Exodus 8:9 · Bible study
Exodus 8:9 Commentary: of 'Glory Over Me' in the Plague of Frogs
Hebrew · 10 what the commentators say
Meaning in one sentence
Explore Moses' unusual offer to Pharaoh: what does 'glory over me' mean in Exodus 8:9?
Research Summary
- Meaning: Moses yields the timing of the miracle to Pharaoh so God's power is unmistakably proven.
- Key words: 'glory over me' (Hebrew: hithpaer alai), a rare verb meaning deck oneself or boast, with ancient versions reading 'appoint.'
- Main debate: Does Moses give Pharaoh an honour (Calvin) or a test (Clarke, Barnes)? Or is the Hebrew text originally different?
- Theological theme: God's sovereignty over creation and over the timetable of deliverance, He answers prayer exactly as promised.
- Best use: A teaching moment on the reliability of God and the purpose of signs: not to impress but to convict.
Translation Comparison
BSB Berean Standard Bible 2020
Moses said to Pharaoh, “You may have the honor over me. When shall I pray for you and your officials and your people that the frogs (except for those in the Nile) may be taken away from you and your houses?”
WEB World English Bible 2000
Moses said to Pharaoh, “I give you the honor of setting the time that I should pray for you, and for your servants, and for your people, that the frogs be destroyed from you and your houses, and remain in the river only.”
KJV King James Version 1769
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?
ASV American Standard Version 1901
And Moses said unto Pharaoh, Have thou this glory over me: against what time shall I entreat for thee, and for thy servants, and for thy people, that the frogs be destroyed from thee and thy houses, and remain in the river only?
YLT Young's Literal Translation 1898
And Moses saith to Pharaoh, `Beautify thyself over me; when do I make supplication for thee, and for thy servants, and for thy people, to cut off the frogs from thee and from thy houses--only in the River they do remain?'
Darby Darby Bible 1890
And Moses said to Pharaoh, Glory over me, for what time shall I intreat for thee, and for thy bondmen, and for thy people, to cut off the frogs from thee and from thy houses; [so that] they shall remain in the river only?
Douay-Rheims Douay-Rheims Bible 1899
And Moses said to Pharao: Set me a time when I shall pray for thee, and for thy servants, and for thy people, that the frogs may be driven away from thee and from thy house, and from thy servants, and from thy people; and may remain only in the river.
Translations in other languages (10 available)
Y dijo Moisés á Faraón: Gloríate sobre mí: ¿ cuándo oraré por ti, y por tus siervos, y por tu pueblo, para que las ranas sean quitadas de ti, y de tus casas, y que solamente se queden en el río?
E disse Moisés a Faraó: Tem a honra em meu lugar de dizer quando orarei por ti, e por teus servos, e por teu povo, para que as rãs sejam tiradas de ti, e de tuas casas, e que somente se restem no rio.
L’ Éternel fit ce que demandait Moïse; et les grenouilles périrent dans les maisons, dans les cours et dans les champs.
[8:5] Mose sprach: Habe du die Ehre vor mir und bestimme mir, wann ich für dich, für deine Knechte und für dein Volk bitten soll, daß die Frösche von dir und von deinem Haus vertrieben werden und allein im Strom bleiben.
Doch Mozes zeide tot Farao: Heb de eer boven mij! Tegen wanneer zal ik voor u, en voor uw knechten, en voor uw volk, vuriglijk bidden, om deze vorsen van u en van uw huizen te verdelgen, dat zij alleen in de rivier overblijven?
E Mosè disse a Faraone: “Fammi l’onore di dirmi per quando io devo chiedere, nelle mie supplicazioni per te, per i tuoi servitori e per il tuo popolo, che l’Eterno distrugga le rane intorno a te e nelle tue case, e non ne rimanga se non nel fiume”.
I rzekł Mojżesz do Faraona: Poczczę cię tem, a powiedz, kiedy się modlić mam za cię, i za sługi twoje, i za lud twój, aby wytracone były żaby od ciebie, i z domów twoich, a tylko w rzece zostały.
Моисей сказал фараону: назначь мне сам, когда помолиться за тебя, за рабов твоих и за народ твой, чтобы жабы исчезли у тебя, [у народа твоего,] в домах твоих, и остались только в реке.
摩西 對法老 說：「任憑你吧， 我要何時 為你 和你的臣僕 並你的百姓 祈求，除滅 青蛙 離開你 和你的宮殿 只 留 在河裡呢？」
And Moses said, I will let you have the honour of saying when I am to make prayer for you and your servants and your people, that the frogs may be sent away from you and your houses, and be only in the Nile.
Verse in Context
Scholars' Consensus
Commentators agree on the main point: Moses allows Pharaoh to set the exact time for the frogs' removal so that the supernatural character of the plague is unmistakable. Adam Clarke notes that this would be a 'full proof' that the affliction was not casual but from God. Barnes emphasizes that the shortness of the time, Pharaoh says 'tomorrow', would be a test of the divine origin of the miracle. Keil and Delitzsch write that Moses 'placed himself below Pharaoh' to heighten the impression of Yahweh's power. The less common view, represented by Calvin, sees the phrase 'glory over me' as an invitation for Pharaoh to find his honour in having Moses as an intercessor, rather than in his own boasts. Still, all see the verse as a dramatic step in the contest between God and Egypt's king.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- The 'test' interpretation: Allows Pharaoh to set time so removal cannot be attributed to nature – supported by Clarke, Barnes, Gill.
- The 'honour' interpretation: Moses offers Pharaoh the chance to glory in having an intercessor – supported by Calvin.
- The textual emendation reading: The Hebrew may be corrupt; original meaning was 'appoint for me' – supported by LXX, Vulgate, Syriac, and Le Clerc's conjecture.
What is clear: The verse is designed to prove that Yahweh alone controls the plague, and that the answer to prayer comes exactly as promised.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'glory over me' | Most commentators agree the phrase grants Pharaoh some form of honor or control in fixing the time for the plague's removal. | Calvin sees it as an invitation to glory in God's mercy; Clarke, Barnes, and Gill view it as a test to prove the plague is from God alone, not mere chance. |
| Is the Hebrew text reliable? | All noted commentators read the Masoretic text as given, but acknowledge the ancient versions (LXX, Vulgate) suggest a different reading. | Some scholars (e.g., Le Clerc, Houbigant) propose a textual emendation to 'appoint for me' or 'tell me,' while others accept the traditional reading 'glory over me' as elliptical but meaningful. |
| Why does Moses let Pharaoh set the time? | Both sides agree that letting the king choose emphasizes God's sovereignty: the answer comes exactly when asked. | Some argue it honors Pharaoh and humbles Moses; others say it entraps the king by leaving no room for natural explanation. |
| Was this a genuine offer or a confrontation? | The offer is real, the frogs are removed exactly as Moses promises. | Calvin and Keil & Delitzsch see it as gracious, aiming to move Pharaoh to trust; others (Clarke, Barnes) see a calculated move to demonstrate the supernatural origin of the plague. |
Historical & Cultural Context
Frogs were central to Egyptian religion. The frog-headed goddess Heket was a symbol of fertility and resurrection, associated with the Nile's annual flood. A plague of frogs therefore attacked Egypt's worldview at its root: the object of worship became a source of curse. The text describes frogs swarming into Pharaoh's bedchamber, ovens, and kneading troughs, the most intimate spaces, leaving no refuge.
Moses' offer to let Pharaoh set the time is unique among the plagues. In the first plague (water to blood) there is no negotiation. Here Pharaoh initiates the request for intercession (Exodus 8:8). Moses' response, 'Glory over me' (Hebrew hithpaer alai), uses a rare Hebrew verb that elsewhere appears in contexts of boasting or decking oneself with glory (Judges 7:2, Isaiah 10:15). The same verb is used in Judges 7:2, where God prevents Gideon from boasting after victory. The wide variation in ancient translations, the Septuagint reads 'appoint for me,' the Vulgate 'constitute for me', suggests that even early readers found the Hebrew ambiguous.
The cultural setting underscores the risk Moses took. A king's word was law; letting him set the deadline meant the king could choose a time far off, or never, to prolong suffering. Pharaoh's choice of 'tomorrow' (v. 10) reveals either impatience or a desire to test whether Moses' God could respond that quickly. Either way, the brevity magnifies the miracle when it comes.
Textual Notes
The Hebrew phrase hithpaer alai (התפאר עלי) is difficult. The Septuagint, Vulgate, Syriac, and the Targum of Onkelos all read something like 'appoint for me' or 'set a time for me,' suggesting either a different reading of the Hebrew (perhaps hithbaer or a slight emendation) or a distinct interpretation of the same verb. Le Clerc proposed changing the Hebrew letter resh to aleph to yield 'explain to me.' Most modern English translations follow the sense of the ancient versions ('I give you the honor of setting the time,' WEB). No significant manuscript variants are attested in the Masoretic tradition; the textual difficulty lies in the meaning of the verb, not in competing manuscripts.
Reception History
Early Jewish and Christian translators wrestled with Moses' words. The Septuagint (Greek, c. 2nd century BC) streamlined the phrase to 'Appoint for me when I shall pray,' removing the boastfulness. Jerome's Latin Vulgate followed this reading. Reformation-era commentators returned to the Hebrew but remained divided: Martin Luther's German translation preserved the sense of 'boast over me,' while Calvin explored the theological significance of 'glory.' In the Wesleyan tradition, Adam Clarke devoted nearly a page to explaining the textual and interpretive difficulty, ultimately preferring the version that makes Pharaoh fix the time. The verse has not been a major source of doctrinal controversy, but it has served as a text for teaching on prayer, humility, and the clear demonstration of divine power.
Preaching This Verse
Three-point outline
- God lets the king set the terms. Pharaoh demands relief (v. 8). Moses does not set the time himself but yields the honour. This shows confidence that God can answer at any moment.
- Short time = high stakes. Pharaoh says 'tomorrow.' Few hours are left. A natural end of the plague would not be so precise. Only a supernatural answer fits the timeline.
- Purpose: that you may know there is no one like Yahweh. The test is not about frogs but about recognition. God invites the king's own choice to prove His uniqueness.
Five-point outline
- The plagues expose false gods. The frog is sacred in Egypt. God turns what is worshipped into a burden.
- Pharaoh’s request shows partial humility. He asks for prayer but does not yet repent. His promise to let Israel go proves hollow (v. 15).
- Moses’ offer is a test of trust. He leaves the timing to the one who opposes him. He stakes the reputation of God on Pharaoh's choice.
- Pharaoh chooses 'tomorrow.' A single day. The speed of the answer leaves no room for coincidence.
- God answers exactly as promised. The frogs die precisely on schedule. The proof is delivered.
Illustration hooks
- A teacher who lets a student pick the day for a make-up exam, then the student must watch the answer be graded instantly.
- A doctor who says, 'You pick the hour for the blood test', when the results come back exact, the patient knows it was no chance.
- A parent who asks a child to name the time a broken toy will be fixed, then fixes it right then, showing complete control.
Questions your congregation is asking
- Does God give Pharaoh this choice because He respects human free will, or to expose his hardness?
- Why does Moses not simply say 'right now' if he has so much power?
- How does 'glory over me' fit with Moses' earlier reluctance to speak? Is he humbling himself, or provoking Pharaoh?
Leading a Discussion
This verse sits at a remarkable turn in the plague narrative. Pharaoh has just asked for prayer; Moses responds by handing him the stopwatch. The give-and-take here is not negotiation but revelation. Read Exodus 8:8, 10 together. Then consider:
Discussion questions
- Why does Pharaoh first ask Moses to entreat the Lord (v. 8) instead of using his own magicians to remove the frogs? What does this tell you about his state of mind?
- What does Moses mean by 'Glory over me'? List the different possible meanings from the translations and commentaries. Which one seems most consistent with the rest of the story?
- Why does Moses let Pharaoh set the time instead of praying immediately? What is gained by this delay?
- Pharaoh answers 'Tomorrow.' Why that answer? What might have prompted him to choose the next day rather than 'now' or 'never'?
- Compare this scene with Elijah's challenge to the prophets of Baal on Mount Carmel (1 Kings 18:25). What does the choice of timing reveal about true and false gods?
- How does this verse show both God's sovereignty and human responsibility? Which element is more prominent here?
- What does this passage teach about prayer and intercession? What confidence did Moses have to pray for a time he did not set himself?
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Judges 7:2 | Yahweh said to Gideon, “The people who are with you are too many for me to give the Midianites into their hand, lest Israel brag against me, saying, ‘My own hand has saved me.’ |
| I Kings 18:25 | Elijah said to the prophets of Baal, “Choose one bull for yourselves, and dress it first, for you are many; and call on the name of your god, but put no fire under it.” |
| Isaiah 10:15 | Should an ax brag against him who chops with it? Should a saw exalt itself above him who saws with it? As if a rod should lift those who lift it up, or as if a staff should lift up someone who is not wood. |
Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that the puzzling phrase "glory over me" actually means Pharaoh should appoint the time for the plague's removal. By letting Pharaoh set the moment and then seeing it lifted exactly at his request, the supernatural nature of the affliction becomes undeniable proof that Jehovah alone controls it.
Barnes' Notes on the Bible Protestant 1832
Barnes explains the phrase "glory over me" as granting Pharaoh the honor of naming the exact time for the plague to end. The very short deadline Pharaoh sets, by the next day, becomes the test that proves the miracle comes from God and not from mere chance or human timing.
Calvin's Commentaries Reformed 1564
Calvin reads Moses' challenge to Pharaoh as a pointed contrast. Pharaoh had boasted in his own power and his magicians' tricks; now Moses calls him to glory instead in having a merciful advocate. The only safe glory left is the honor of having a mediator plead with God on his behalf.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator highlights the distinctive Hebrew idiom behind Moses' offer to Pharaoh. The phrase rendered "Have thou this glory" actually means to deck or glorify oneself, often with a negative sense of self-vaunting. Moses is granting Pharaoh the hollow advantage of naming the time, but the phrasing carries an ironic edge.
Geneva Bible Notes Reformed 1599
The Geneva note highlights that Moses leaves the timing of the prayer entirely to Pharaoh's choice. This shows Moses' confidence that God will answer immediately, and that the removal of the frogs depends only on Pharaoh's request. God is ready to act as soon as Pharaoh commands.
Gill's Exposition of the Bible Baptist 1748
Gill zeroes in on Moses' phrase "glory over me" as a bold invitation: Pharaoh may set the time for the frogs' removal, and Moses will obey. By leaving the timing to Pharaoh, Moses ensures everyone sees the plague's end comes from God alone, not from any natural cause or human arrangement.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch note that the Egyptian magicians could bring the frogs but could not remove them. Pharaoh's appeal to Moses for intercession proved he recognized Jehovah as the plague's true source. Moses further humbled himself by letting Pharaoh set the removal time, giving glory to God.
Lange's Commentary Reformed 1857
Lange explains that the plague of frogs became a miracle through two features: God announced an extraordinary intensification of a natural event, then made a confident promise that the frogs would suddenly die. The sorcerers may have only seemed to increase the existing plague through their incantations.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry draws attention to the specific indignity of the plague: frogs invading every private space, from the bedchamber to the oven, to show Pharaoh that no corner of Egypt was beyond God's reach. The magicians only made matters worse by adding more frogs, proving they could not undo what God had done.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Glory over me - That is, I yield to thee.