Pharaoh of the Exodus in the Bible
The term "Pharaoh" serves as a common title for the native kings of Egypt throughout the Bible, corresponding to the Egyptian "P-ra" or "Ph-ra," meaning "the sun" in hieroglyphics [7]. Modern Egyptologists, such as Brugsch and Ebers, interpret the term as "the great house," akin to "the Sublime Porte" [7]. In the biblical narrative of the Exodus, Pharaoh is the unnamed Egyptian king who opposes Moses and the Israelites, ultimately leading to their departure from Egypt [4, 5].
The biblical account of the Exodus frequently refers to this ruler simply as "Pharaoh," without providing a specific personal name [2, 3, 6]. This anonymity is consistent with the biblical practice of using the title rather than the individual name for several Egyptian kings, including the Pharaoh of Abraham [7]. The narrative begins with God commissioning Moses to go to Pharaoh to demand the release of the Israelites from bondage [4]. God states, "Come now therefore, and I will send you to Pharaoh, that you may bring my people, the children of Israel, out of Egypt" [4]. Moses and his brother Aaron are instructed to speak to Pharaoh, urging him to "let the children of Israel go out of his land" [2, 6].
Pharaoh's role in the Exodus narrative is primarily one of resistance and obstinacy. God explicitly states His intention to harden Pharaoh's heart, ensuring that Pharaoh would not readily release the Israelites [12]. This divine intervention is meant to allow God to perform numerous miraculous signs and wonders, thereby demonstrating His power to both Pharaoh and the Israelites [12]. Abraham Ibn Ezra notes that God intended to show Pharaoh that "His hand is mightier than Pharaoh’s hand" [11]. The narrative describes a series of ten plagues inflicted upon Egypt, each designed to pressure Pharaoh into complying with God's demand [8].
Despite the escalating severity of the plagues, Pharaoh repeatedly hardens his heart, refusing to let the Israelites go [8]. For instance, after the plague of frogs, Moses goes out from Pharaoh and prays to Yahweh [3]. However, Pharaoh's resolve remains firm. Adam Clarke observes that God purposed to bring another plague upon Pharaoh, after which he would finally release the Israelites [8]. This cycle of plague, Pharaoh's temporary concession, and subsequent hardening of heart characterizes the interactions between Moses and Pharaoh.
The turning point comes with the tenth and final plague: the death of the firstborn in Egypt [8]. Moses predicts this devastating event, contrasting the destruction that would befall the Egyptians with the protection afforded to Israel [8]. This plague finally breaks Pharaoh's resistance. Adam Clarke notes that upon witnessing this catastrophe, Pharaoh and his servants would entreat the Hebrews to depart [8]. Tyndale House commentary suggests that by this point, Pharaoh had "lost control," and Moses was no longer merely asking but was in a position to dictate the terms of the Israelites' departure [9].
However, Pharaoh's change of heart is short-lived. After the Israelites depart, Pharaoh regrets his decision and mobilizes his army to pursue them [10]. Adam Clarke details how Pharaoh is informed of the Israelites' flight and then musters his troops, including six hundred chosen chariots, to overtake them near the Red Sea [10]. The Israelites, upon seeing Pharaoh's approach, are terrified and murmur against Moses [10]. Yet, Moses encourages them, assuring them of divine deliverance [10]. God intervenes once more, parting the Red Sea for the Israelites to cross and then closing it upon Pharaoh and his army, leading to their destruction [10].
In later biblical texts, Pharaoh is sometimes used as a symbolic figure. For example, the prophet Ezekiel uses the image of Pharaoh as a mighty beast, specifically a lion or a sea monster (crocodile), to represent strength that can nonetheless be hunted and destroyed by God [13, 14]. This imagery underscores the ultimate sovereignty of God over even the most powerful earthly rulers [13, 14]. The name "Pharaoh" itself, meaning "that disperses" or "that spoils" according to Hitchcock's Bible Names, can be seen as reflecting the destructive role he played in the Exodus narrative [1]. The narrative of the Exodus, therefore, portrays Pharaoh not merely as a historical figure, but as a central antagonist whose resistance highlights God's power and faithfulness to His people.
Sources
- Hitchcock's Bible Names “Hitchcock's Bible Names: Pharaoh — that disperses; that spoils”
- Exodus “You shall speak all that I command you; and Aaron your brother shall speak to Pharaoh, that he let the children of Israel go out of his land. -- Exodus 7:2”
- Exodus “Moses went out from Pharaoh, and prayed to Yahweh. -- Exodus 8:30”
- Exodus “Come now therefore, and I will send you to Pharaoh, that you may bring my people, the children of Israel, out of Egypt.” -- Exodus 3:10”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Exodus — going out, departure”
- Exodus ““Go in, speak to Pharaoh king of Egypt, that he let the children of Israel go out of his land.” -- Exodus 6:11”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Pharaoh — the common title of the native kings of Egypt in the Bible, corresponding to P-ra or Ph-ra "the sun," of the hieroglyphics. Brugsch, Ebers and other modern Egyptologists define it to mean 'the great house," which would correspond to our "the Sublime Porte." As several kings are mentioned only by the title "Pharaoh" in the Bible, it is important to endeavor to discriminate them: + The Pharaoh of Abraham . (Genesis 12:15)--At the time at which the patriarch went into Egypt, it is generally held that the country, or at least lower Egypt, was ruled by the Shephe”
- Exodus (Methodist/Wesleyan) “Adam Clarke on Exodus 11 (introduction): God purposes to bring another plague upon Pharaoh, after which he should let the Israelites go, Exo 11:1. They are commanded to ask gold and silver from the Egyptians, Exo 11:2. The estimation in which Moses was held among the Egyptians, Exo 11:3. Moses predicts the destruction of the first-born of the Egyptians, Exo 11:4-6, and Israel's protection, Exo 11:7. On seeing which, Pharaoh and his servants should entreat the Hebrews to depart, Exo 11:8. The prediction of his previous obstinacy, Exo 11:9, Exo 11:10.”
- Exodus (Protestant academic) “Tyndale House on Exodus 11:8: 11:8 Pharaoh had lost control. Moses was no longer asking; he was now in a position to dictate the terms of the Israelites’ departure from the country.”
- Exodus (Methodist/Wesleyan) “Adam Clarke on Exodus 14 (introduction): The Israelites are commanded to encamp before Pi-hahiroth, Exo 14:1, Exo 14:2. God predicts the pursuit of Pharaoh, Exo 14:3, Exo 14:4. Pharaoh is informed that the Israelites are fled, and regrets that he suffered them to depart, Exo 14:5. He musters his troops and pursues them, Exo 14:6-8. Overtakes them in their encampment by the Red Sea, Exo 14:9. The Israelites are terrified at his approach, Exo 14:10. They murmur against Moses for leading them out, Exo 14:11, Exo 14:12. Moses encourages them, and assures them of deliverance, Exo 14:13, Exo 14:14. ”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Exodus 3:20: AND I WILL PUT FORTH MY HAND. Against his 394 Pharaoh’s. hand. 395 God will show Pharaoh that His hand is mightier than Pharaoh’s hand.”
- Exodus (Protestant academic) “Tyndale House on Exodus 7:3: 7:3 The Lord would use miraculous signs and wonders to convince Pharaoh, just as he had promised to use signs to convince the Israelites that they should follow Moses (3:12; 4:5, 8, 9).”
- Ezekiel (Protestant academic) “Tyndale House on Ezekiel 32:2: 32:2-3 Ezekiel returns to the image of Pharaoh as a mighty beast (29:3). • Egypt’s pharaohs used the lion and the sea monster (or crocodile) as images of strength, yet both creatures could be hunted and killed, and that is what would happen to Pharaoh. God, through his agents (32:11-12), would hunt Pharaoh, catch him, and haul him in.”
- Ezek (Protestant academic) “Tyndale House on Ezek 32:2: 32:2-3 Ezekiel returns to the image of Pharaoh as a mighty beast (29:3). • Egypt’s pharaohs used the lion and the sea monster (or crocodile) as images of strength, yet both creatures could be hunted and killed, and that is what would happen to Pharaoh. God, through his agents (32:11-12), would hunt Pharaoh, catch him, and haul him in.”