Teks -- Exodus 8:25-32 (NET)

8:25 Then Pharaoh summoned Moses and Aaron and said, “Go, sacrifice to your God within the land.” 8:26 But Moses said, “That would not be the right thing to do, for the sacrifices we make to the Lord our God would be an abomination to the Egyptians. If we make sacrifices that are an abomination to the Egyptians right before their eyes, will they not stone us? 8:27 We must go on a three-day journey into the desert and sacrifice to the Lord our God, just as he is telling us.” 8:28 Pharaoh said, “I will release you so that you may sacrifice to the Lord your God in the desert. Only you must not go very far. Do pray for me.” 8:29 Moses said, “I am going to go out 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 again by not releasing the people to sacrifice to the Lord.” 8:30 So Moses went out from Pharaoh and prayed to the Lord, 8:31 and the Lord did as Moses asked– he removed the swarms of flies from Pharaoh, from his servants, and from his people. Not one remained! 8:32 But Pharaoh hardened his heart this time also and did not release the people.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Exo 8:26 - The abomination of the Egyptians

That which they abominate to see killed, because they worshipped them as gods.

Wesley: Exo 8:27 - As he shall command us

For he has not yet told us what sacrifices to offer.

Wesley: Exo 8:28 - Ye shall not go very far away

Not so far but that he might fetch them back again. It is likely he suspected that if once they left Egypt, they would never come back; and therefore when he is forced to consent that they shall go, yet he is not willing they should go out of his reach. See how ready God is to accept sinners submissions. Pharaoh only says, Intreat for me - Moses promises immediately, I will intreat the Lord for thee; and that he might see what the design of the plague was, not to bring him to ruin, but to repentance.

Wesley: Exo 8:32 - But Pharaoh hardened his heart at this time also

Still it is his own act and deed, not God's.

JFB: Exo 8:25-32 - Pharaoh called for Moses, . . . Go ye, sacrifice to your God in the land, &c.

Between impatient anxiety to be freed from this scourge and a reluctance on the part of the Hebrew bondsmen, the king followed the course of expediency; he proposed to let them free to engage in their religious rites within any part of the kingdom. But true to his instructions, Moses would accede to no such arrangement; he stated a most valid reason to show the danger of it, and the king having yielded so far as to allow them a brief holiday across the border, annexed to this concession a request that Moses would entreat with Jehovah for the removal of the plague. He promised to do so, and it was removed the following day. But no sooner was the pressure over than the spirit of Pharaoh, like a bent bow, sprang back to its wonted obduracy, and, regardless of his promise, he refused to let the people depart.

Clarke: Exo 8:25 - Sacrifice to your God in the land

Sacrifice to your God in the land - That is, Ye shall not leave Egypt, but I shall cause your worship to be tolerated here.

Clarke: Exo 8:26 - We shall sacrifice the abomination of the Egyptians

We shall sacrifice the abomination of the Egyptians - That is, The animals which they hold sacred, and will not permit to be slain, are those which our customs require us to sacrifice to our God; and should we do this in Egypt the people would rise in a mass, and stone us to death. Perhaps few people were more superstitious than the Egyptians. Almost every production of nature was an object of their religious worship: the sun, moon, planets, stars, the river Nile, animals of all sorts, from the human being to the monkey, dog, cat, and ibis, and even the onions and leeks which grew in their gardens. Jupiter was adored by them under the form of a ram, Apollo under the form of a crow, Bacchus under that of a goat, and Juno under that of a heifer. The reason why the Egyptians worshipped those animals is given by Eusebius, viz., that when the giants made war on the gods, they were obliged to take refuge in Egypt, and assume the shapes or disguise themselves under different kinds of animals in order to escape. Jupiter hid himself in the body of a ram, Apollo in that of a crow, Bacchus in a goat, Diana in a cat, Juno in a white heifer, Venus in a fish, and Mercury in the bird ibis; all which are summoned up by Ovid in the following lines: -

Duxque gregis fit Jupiter -

Delius in corvo, proles Semeleia capro

Fele soror Phoebi, nivea Saturnia vacca

Pisce Venus latuit, Cyllenius ibidis alis

Metam., l. v., fab. v., 1. 326

How the gods fled to Egypt’ s slimy soil

And hid their heads beneath the banks of Nile

How Typhon from the conquer’ d skies pursue

Their routed godheads to the seven-mouth’ d flood

Forced every god, his fury to escape

Some beastly form to take, or earthly shape

Jove, so she sung, was changed into a ram

From whence the horns of Libyan Ammon came

Bacchus a goat, Apollo was a crow

Phoebe a cat, the wife of Jove a cow

Whose hue was whiter than the falling snow

Mercury, to a nasty ibis turn’ d

The change obscene, afraid of Typhon mourn’ d

While Venus from a fish protection craves

And once more plunges in her native wave

- Maynwaring

These animals therefore became sacred to them on account of the deities, who, as the fable reports, had taken refuge in them. Others suppose that the reason why the Egyptians would not sacrifice or kill those creatures was their belief in the doctrine of the metempsychosis, or transmigration of souls; for they feared lest in killing an animal they should kill a relative or a friend. This doctrine is still held by the Hindoos.

Clarke: Exo 8:27 - And sacrifice to the Lord - as he shall command us

And sacrifice to the Lord - as he shall command us - It is very likely that neither Moses nor Aaron knew as yet in what manner God would be worshipped; and they expected to receive a direct revelation from him relative to this subject, when they should come into the wilderness.

Clarke: Exo 8:28 - I will let you go only ye shall not go very far away

I will let you go only ye shall not go very far away - Pharaoh relented because the hand of God was heavy upon him; but he was not willing to give up his gain. The Israelites were very profitable to him; they were slaves of the state, and their hard labor was very productive: hence he professed a willingness, first to tolerate their religion in the land, (Exo 8:25); or to permit them to go into the wilderness, so that they went not far away, and would soon return. How ready is foolish man, when the hand of God presses him sore, to compound with his Maker! He will consent to give up some sins, provided God will permit him to keep others

Clarke: Exo 8:28 - Entreat for me

Entreat for me - Exactly similar to the case of Simon Magus, who, like Pharaoh, fearing the Divine judgments, begged an interest in the prayers of Peter, Act 8:24.

Clarke: Exo 8:31 - The Lord did according to the word of Moses

The Lord did according to the word of Moses - How powerful is prayer! God permits his servant to prescribe even the manner and time in which he shall work

Clarke: Exo 8:31 - He removed the swarms

He removed the swarms - Probably by means of a strong wind, which swept them into the sea.

Clarke: Exo 8:32 - Pharaoh hardened his heart at this time also

Pharaoh hardened his heart at this time also - See Exo 8:15. This hardening was the mere effect of his self-determining obstinacy. He preferred his gain to the will and command of Jehovah, and God made his obstinacy the means of showing forth his own power and providence in a supereminent degree

1.    As every false religion proves there is a true one, as a copy, however marred or imperfect, shows there was an original from which it was taken, so false miracles prove that there were genuine miracles, and that God chooses at particular times, for the most important purposes, to invert the established order of nature, and thus prove his omnipotence and universal agency. That the miracles wrought at this time were real we have the fullest proof. The waters, for instance, were not turned into blood in appearance merely, but were really thus changed. Hence the people could not drink of them; and as blood in a very short time, when exposed to the air, becomes putrid, so did the bloody waters; therefore all the fish that were in the river died

2.    No human power or ingenuity could produce such frogs as annoyed the land of Egypt. This also was a real, not an imaginary, plague. Innumerable multitudes of these animals were produced for the purpose; and the heaps of their dead carcasses, which putrefied and infected the land, at once demonstrated the reality of the miracle

3.    The lice both on man and beast through the whole land, and the innumerable swarms of flies, gave such proofs of their reality as to put the truth of these miracles out of question for ever. It was necessary that this point should be fully proved, that both the Egyptians and Israelites might see the finger of God in these awful works

4.    To superficial observers only do "Moses and the magicians appear to be nearly matched."The power of God was shown in producing and removing the plagues. In certain cases the magicians imitated the production of a plague, but they had no power to remove any. They could not seem to remove the bloody color, nor the putrescency from the waters through which the fish were destroyed, though they could imitate the color itself; they could not remove the frogs, the lice, or swarms of flies, though they could imitate the former and latter; they could by dexterity of hand or diabolic influence produce serpents, but they could not bring one forward that could swallow up the rod of Aaron. In every respect they fall infinitely short of the power and wonderful energy evidenced in the miracles of Moses and Aaron. The opposition therefore of those men served only as a foil to set off the excellence of that power by which these messengers of God acted

5.    The courage, constancy, and faith of Moses are worthy of the most serious consideration. Had he not been fully satisfied of the truth and certainty of his Divine mission, he could not have encountered such a host of difficulties; had he not been certain of the issue, he could not have preserved amidst so many discouraging circumstances; and had he not had a deep acquaintance with God, his faith in every trial must have necessarily failed. So strong was this grace in him that he could even pledge his Maker to the performance of works concerning which he had not as yet consulted him! He therefore let Pharaoh fix the very time on which he would wish to have the plague removed; and when this was done, he went to God by faith and prayer to obtain this new miracle; and God in the most exact and circumstantial manner fulfilled the word of his servant

6.    From all this let us learn that there is a God who worketh in the earth; that universal nature is under his control; that he can alter, suspend, counteract, or invert its general laws whensoever he pleases; and that he can save or destroy by the most feeble and most contemptible instruments. We should therefore deeply reverence his eternal power and Godhead, and look with respect on every creature he has made, as the meanest of them may in his hand, become the instrument of our salvation or our ruin

7.    Let us not imagine that God has so bound himself to work by general laws, that those destructions cannot take place which designate a particular providence. Pharaoh and the Egyptians are confounded, afflicted, routed, and ruined, while the land of Goshen and the Israelites are free from every plague! No blood appears in their streams; no frogs, lice, nor flies, in all their borders! They trusted in the true God, and could not be confounded. Reader, how secure mayest thou rest if thou hast this God for thy friend! He was the Protector and Friend of the Israelites through the blood of that covenant which is the very charter of thy salvation: trust in and pray to him as Moses did, and then Satan and his angels shall be bruised under thy feet, and thou shalt not only be preserved from every plague, but be crowned with his loving kindness and tender mercy. He is the same to-day that he was yesterday, and shall continue the same for ever. Hallelujah, the Lord God omnipotent reigneth!

Calvin: Exo 8:25 - And Pharaoh called for Moses

25.And Pharaoh called for Moses Pharaoh imagines that he is granting a great thing, if the Israelites are permitted to offer sacrifice to God in Egypt. He and all his people should have humbly embraced the worship of God, and casting away their superstitions should have sought to Moses as their instructor in sincere piety. He departs from none of their common vices; he does not renounce his idols nor forsake his former errors; but only permits God to be worshipped in one part of his kingdom. But this is customary with the reprobate, to think that they have sufficiently done their duty, when they yield ever so little to God. Hence it arises, that when they are conquered and compelled, still they would not hesitate to detract somewhat from the rights of God; nay, if they might do so with impunity, they would willingly rob Him of all. And in fact as long as fortune ⁹⁹ is propitious, and they enjoy a state of prosperity and safety, they deprive God, as much as may be, of all His glory; but when the power of resisting fails them, they so descend to submission as to defraud Him of half His due honor. God had commanded a free departure to be conceded to His people; Pharaoh does not obey this command, but endeavors to satisfy God in another way, viz., by not forbidding them to offer sacrifice in Egypt. This sin, which was common in all ages, is now-a-days too clearly manifest. Our Pharaohs would altogether extinguish God’s glory, and this they madly set themselves to compass; but when reduced to extremities, if there be no further use in professedly contending with Him, they maim and mutilate His worship by a fictitious course, which they call a reformation. Hence arose that mixture of light and darkness, which was named “the Interim” ¹⁰⁰ Nor do the enemies of the truth cease to obtrude thus ridiculously upon God their empty and unreal expiation’s.

Calvin: Exo 8:26 - And Moses said

26.And Moses said The word כון , ¹⁰¹ kon, which Moses here uses, has a wide signification; for the Hebrews say of whatever they do not approve, that it is not right ( rectum.) Therefore almost all the interpreters agree in this, that Pharaoh demanded what was by no means equitable, because he would have exposed the Israelites to be stoned by his people. If this opinion be admitted, we must read the passage connectedly, that it was not in accordance with reason, that the Israelites should sacrifice in Egypt in a strange manner, because the novelty would not be tolerated. There are two clauses in the sentence; one, that it was not right for them to offer in Egypt a sacrifice to God, which was abominable to the inhabitants themselves, or to offer a profane sacrifice of the abominations of the heathen; the other, that there was a danger of the Israelites being stoned, if they provoked the Egyptians by a ceremony, which was detestable to them. As to the second clause, there is no doubt that “the abomination of the Egyptians” is taken actively for the sacrifices which they abominate. The same seems to be the meaning of the first clause; for it would be harsh to interpret the same forms of expression differently within a few words of each other; except that the name of Jehovah, put in opposition as it is to “the abomination,” seems to require a passive signification. For Moses says emphatically, that “it is not right to sacrifice the abomination of Egypt to Jehovah the God of Israel.” If this view be adopted, “the abomination” will be the profanation of true and pure worship, wherewith the sacred ceremonies of the Egyptians were defiled; as much as to say, that it was unlawful to mix up the worship of the true God with such sacrilege. And, in fact, Moses seems to contend with a twofold argument; first, that it was not right, secondly, that it was not expedient. Take this, then, as the first reason, that a sacrifice which should. be polluted by the abominations of Egypt, would neither be lawful nor pleasing to God; the second will follow after, that the Egyptians would not tolerate it; because they would conceive both themselves and their gods to be grievously insulted, if their accustomed mode of sacrificing should be violated. This interpretation is fuller, and contains fuller doctrine, if Moses, first of all, was solicitous as to the honor of God, and did not regard the advantage of the people only; and in this sentiment, that the true God could not be duly worshipped unless when separated from all idols, there is nothing forced. But, since in the same verse “the abomination of the Egyptians” is taken actively, it will be well, in order that the construction may be more easy, to expound it thus in both places. Then the sense of the first clause will be, it is not consistent to expose the worship of our God to the reproaches and sneers of the Gentiles; which would be the case, if the Egyptians should see us honoring a sacrificial ceremony which they abominate. I do not, indeed, assent to their opinion, who will not admit the passage to consist of two clauses, but read it connectedly thus — that it was not right to do this, because the Egyptians would stone the Israelites. For Moses not only had regard to what was best for the people, but primarily to what would please God, viz., that His holy name should not be profaned. I see no foundation in reason for restraining, as is usually done, the word “abomination” to the animals of sacrifice; and, therefore, I extend it to the whole operation of sacrificing. ¹⁰²

Calvin: Exo 8:27 - We will go three days’ journey

27.We will go three days’ journey This is the conclusion that no change must be made in God’s command, but that His injunction must be obeyed simply, and without exception. Nor is there little praise due to the firmness of Moses, who so boldly and unreservedly rejected the pretended moderation of the tyrant, because it would have somewhat interfered with the will of God. He therefore declares that the Israelites would do no otherwise than as God had prescribed.

Calvin: Exo 8:28 - And Pharaoh said, I will let you go

28.And Pharaoh said, I will let you go When he sees that his delays and shifts avail him nothing, he professes entire obedience; not that he then proposed to deceive and lie, because he was prevented by fear; but only, because overwhelmed with a present sense of his calamity, he dared not raise his crest against God. Therefore (as I said before) he did not so much wish designedly to conciliate and frustrate Moses by falsehood, as he deceived himself. For we must observe that (like one who has a wolf by the ears) he was constrained to promise the dismissal of the people, whom he retained to his own great injury. And this is why he commends himself to their prayers, for necessity urged him to implore God’s pardon and peace: although it might have been that he desired craftily to engage their affection to himself under the pretext of religion. For by this anxious precaution for himself, he betrays his want of confidence. Finally, by requesting their prayers, he, as it were, throws out a rope by which he may draw them back to himself when the sacrifice was over.

Calvin: Exo 8:29 - And Moses said, Behold I go out from thee

29.And Moses said, Behold I go out from thee Moses does not reply to this demand, because he knew that the design of God was otherwise; and God had justly left him in ignorance as to what He did not yet wish him to know. There is, then, no reason why Moses should be accused of bad faith when he faithfully fulfilled the charge committed to him; although he was silent as to what he was not ordered to declare, even as to that which God wished to be concealed from the tyrant. But the holy Prophet, aroused to pious indignation by the king’s perfidy, does not immediately remove the plague, but waits till the morrow; and moreover, denounces with severity that, if he should persist in deceit, its punishment awaited him. This great magnanimity he had derived from the miracles, for, having experienced in them the unconquerable power of God, he had no cause for fear. For it was an act of extraordinary boldness openly and before the tyrant’s face to reproach him for his falsehoods, and at the same time to threaten him with punishment unless he desisted from them. But we said before that Moses had not acted from the workings of his own mind, when he promised Pharaoh what he asked, but that he had spoken thus confidently from special impulse. For the general promise in which God affirms that He will grant the prayers of His servants, must not be applied to particular cases, so that they should expect to obtain this or that in a specified manner, unless they have some peculiar testimony from the word or the Spirit of God.

Calvin: Exo 8:31 - And the Lord did according to the word of Moses

31.And the Lord did according to the word of Moses “The word” here may be expounded either of the answer, or the prayer, of Moses. The former pleases me best, viz., that by the result God proved that He ratified what Moses had said, whom He had made the proclaimer of His judgment; but if any one prefer to refer it to his prayer, let him retain his opinion. When he adds that the “heart of the king was hardened at this time also,” he aggravates the crime of his obstinacy, since there was no bound to his rebellion under such a series of punishments, by which even an iron heart should have been corrected.

TSK: Exo 8:25

Exo 8:8, Exo 9:27, Exo 10:16, Exo 12:31; Rev 3:9

TSK: Exo 8:26 - It is not // we shall // the abomination

It is not : Exo 3:18; 2Co 6:14-17

we shall : Gen 43:32, Gen 46:34; Deu 7:25, Deu 7:26, Deu 12:30, Deu 12:31; Ezr 9:1; Isa 44:19

the abomination : i.e. The animals which they worshipped; for an account of which, see note on Exo 9:3. 1Ki 11:5-7; 2Ki 23:13

TSK: Exo 8:27 - three days’ // as he shall

three days’ : Exo 3:18, Exo 5:1

as he shall : Exo 3:12, Exo 10:26, Exo 34:11; Lev 10:1; Mat 28:20

TSK: Exo 8:28 - I will // entreat

I will : Hos 10:2

entreat : Exo 8:8, Exo 8:29, Exo 9:28, Exo 10:17; 1Ki 13:6; Ezr 6:10; Ecc 6:10; Act 8:24

TSK: Exo 8:29 - to morrow // deal

to morrow : Exo 8:10

deal : Exo 8:8, Exo 8:15; Psa 66:3 *marg. Psa 78:34-37; Jer 42:20, Jer 42:21; Act 5:3, Act 5:4; Gal 6:7

TSK: Exo 8:30 - entreated

entreated : Exo 8:12, Exo 9:33; Jam 5:16

TSK: Exo 8:32

Exo 8:15, Exo 4:21, Exo 7:13, Exo 7:14; Isa 63:17; Act 28:26, Act 28:27; Rom 2:5; Jam 1:13, Jam 1:14

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Exo 8:26 - It is not meet // The abomination of the Egyptians

It is not meet Heb. not right , neither in God’ s eyes, who hath appointed us the place as well as the thing; nor in the Egyptians’ eyes, as it follows.

The abomination of the Egyptians that which the Egyptians abhor to kill, or to see killed; as not only Scripture, but profane authors, as Diodorus, and Tully, and Juvenal, witness, because they worshipped them as gods, as is notoriously known. Their fear was just; for when once a Roman had but killed a cat, though imprudently, the people tumultuously met together, and beset his house, and killed him in spite of the king and his princes, who used their utmost power and diligence to prevent it.

Poole: Exo 8:27

For we know not what kind or number of sacrifices to offer to him till we come thither.

Haydock: Exo 8:26 - The abominations

The abominations, &c. That is, the things they worship for gods: oxen, rams, &c. It is the usual style of the Scriptures to call all idols and false gods, abominations; to signify how much the people of God ought to detest and abhor them. (Challoner) ---

The Egyptians adored the stars, and even the vilest creatures, on account of some advantage which they derived from them. (Cicero, N. Deor. i.) They sometimes sacrificed animals; though, at first, "they offered only prayer and incense." (Macrobius, Satur. i. 7; Genesis xliii. 16.) Their belief in the transmigration of souls, perhaps, induced them to abstain from the immolation of beasts. (Calmet)

Haydock: Exo 8:32 - Hardened

Hardened. Hebrew and Septuagint, "Pharao hardened his heart for this time also." (Menochius)

Gill: Exo 8:25 - and said, go ye, sacrifice to your God in the land

He and his people not being able to endure this plague of flies any longer; and we read in profane history of such creatures being so troublesome, that people have been obliged to quit their habitations, and seek for new ones; so Pausanias ^t relates of the inhabitants of Myus, that such a number of flies rose out of the lake, that the men were obliged to leave the city, and go to Miletus; so Aelian ^u reports, that the inhabitants of Megara were driven from thence by a multitude of flies, as were the inhabitants of Phaselis by wasps, which creatures also might be in this mixture of insects:

and said, go ye, sacrifice to your God in the land; that is, in the land of Goshen, in the place where they were; he was willing to allow them the liberty of sacrificing to their God, which it seems they had before; but then he would not consent they should go out of the land to do it.

Gill: Exo 8:26 - 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

And Moses said, it is not meet so to do,.... It being the command and will of God that they should go three days' journey into the wilderness, and sacrifice there; and besides it was dangerous, the Egyptians might be provoked by their sacrifices to fall upon them, and kill them:

for we shall sacrifice the abomination of the Egyptians to the Lord our God; by which Moses is not to be understood as calling the idols of Egypt an abomination, as being so to God and to all good men, that were not idolaters; for though they were, Moses would scarcely call them so before Pharaoh, when he could have made use of another word as well; but his meaning is, that the Israelites would sacrifice that which would be an abomination, and very detestable to the Egyptians for them to do. And so the Targum of Jonathan;"for the sheep, which are the idols of the Egyptians, we shall take and offer before the Lord our God.''Herodotus ^w says, it was not accounted with the Egyptians lawful to sacrifice any creature but swine, and male oxen, and calves, such as were clean; but nevertheless, as after these times the Egyptians did offer such creatures as oxen, sheep, and goats, at least some of them did, Bishop Patrick thinks this may only refer to the rites and ceremonies of sacrificing, and to the qualities and condition of the beasts that were offered, about which the Egyptians in later ages were very curious; however, be it which it will, something might be done which would displease the Egyptians, and therefore it was best to sacrifice out of their land:

lo, shall we sacrifice the abomination of the Egyptians before their eyes, and will they not stone us? rise up in a body in great wrath, and fall upon us and slay us, by taking up stones and casting at us, or by some means or another dispatch us while offering; just as Pilate mingled the blood of the Galilaeans with their sacrifices, Luk 13:1 and the Egyptians were a people that greatly resented any indignity done to their deities, and would prosecute it with great wrath and fury; as appears from an instance which Diodorus Siculus ^x reports he was an eyewitness of, as that a certain Roman having killed a cat, (which is an Egyptian deity,) the mob rose about his house, so that neither the princes sent by the king of Egypt to entreat them, nor the common dread of the Roman name, could deliver the man from punishment, though he did it imprudently, and not on purpose.

Gill: Exo 8:27 - We will go three days' journey into the wilderness // and sacrifice unto the Lord our God, as he shall command us

We will go three days' journey into the wilderness,.... As was first insisted on, and from which demand they should not depart:

and sacrifice unto the Lord our God, as he shall command us; both what sacrifices shall be offered, and the manner in which they shall be done, both which seemed for the present in a good measure undetermined and unknown; and therefore it was possible, and very probable, that in one or the other they should give offence to the Egyptians, should they sacrifice among them, being at all events resolved to do as the Lord should command them.

Gill: Exo 8:28 - And Pharaoh said, I will let you go, that ye may sacrifice to the Lord your God in the wilderness // only you shall not go very far away // entreat for me

And Pharaoh said, I will let you go, that ye may sacrifice to the Lord your God in the wilderness,.... He does not say three days, though as he allowed them to go into the wilderness and sacrifice, they could not go and come again in less time; nor would Moses have accepted of the grant, as it seems by what follows he had, if he had obliged them to less time:

only you shall not go very far away; his meaning is, as Aben Ezra observes, that they should go no further than three days' journey; he was jealous that this was only an excuse to get entirely out of his dominions, and never return more. He might have heard of their claim to the land of Canaan, and of their talk, and hope, and expectation, of going and settling there; and so understood this motion of theirs, to have leave to go into the wilderness for three days, to sacrifice to the Lord, was only a pretence; that their real intention was to proceed on in their journey to Canaan; however, being in this great distress, he made as if he was willing to grant what they desired, and very importunately urged they would pray he might be delivered from this plague:

entreat for me; the words seem to be spoken in haste, and with great eagerness and vehemence.

Gill: Exo 8:29 - And Moses said, behold, I go out from thee // and I will entreat the Lord that the swarms of flies may depart from Pharaoh // from his servants, and from his people, tomorrow // but let not Pharaoh deal deceitfully any more, in not letting the people go to sacrifice to the Lord

And Moses said, behold, I go out from thee,.... Directly, immediately, to the place where he was wont to meet the Lord, and receive orders and instructions from him:

and I will entreat the Lord that the swarms of flies may depart from Pharaoh; for as he sent them, he only could remove them, and he could do the one as easily as he did the other:

from his servants, and from his people, tomorrow; that there might be a thorough and clear riddance of them from him and all his subjects, and out of every part of his kingdom; which should be done, and was done on the morrow, that is, on the thirtieth day of Adar, answering to part of our February, and part of our March, so that this must be about the middle of March:

but let not Pharaoh deal deceitfully any more, in not letting the people go to sacrifice to the Lord; as in the plague of frogs, refusing to let them go when it was past; which Moses calls an illusion, a mocking of them, and dealing deceitfully, to which he here refers; see Exo 8:15.

Gill: Exo 8:30 - And Moses went out from Pharaoh, and entreated the Lord.

And Moses went out from Pharaoh, and entreated the Lord. He did as he promised he would, and prayed to the Lord to remove the flies from Pharaoh and his people.

Gill: Exo 8:31 - 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

And the Lord did according to the word of Moses,.... Did as he entreated him to do, as follows:

and he removed the swarms of flies from Pharaoh, from his servants, and from his people; by what means is not said, whether by destroying them at once, as the frogs, or by driving them away with a wind, as the locusts afterwards:

there remained not one; the meaning is not, not one swarm of flies, but not one fly, there was not one left; which looks as if it was in the latter way that they were removed, since, if in the former, they would have remained, though dead, as the frogs did, for a little while.

Gill: Exo 8:32 - And Pharaoh hardened his heart at this time also // neither would he let the people go

And Pharaoh hardened his heart at this time also,.... As he did before, when he found the plague was removed, and the flies were gone:

neither would he let the people go; through pride and covetousness, being loath to have the number of those under his dominion so much diminished, and to lose so large a branch of his revenues arising from the labour of these people.