About Exodus

Exodus tells the story of Israel's deliverance from Egyptian slavery, the giving of the Law at Sinai, and the establishment of the tabernacle as the center of worship.

Author: MosesWritten: c. 1445-1405 BCReading time: ~3 minVerses: 22
DeliveranceRedemptionCovenantLawWorshipGod's Presence

King James Version

Exodus 3

22 verses with commentary

The Burning Bush

Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb.

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Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb (וּמֹשֶׁה הָיָה רֹעֶה אֶת־צֹאן יִתְרוֹ חֹתְנוֹ כֹּהֵן מִדְיָן וַיִּנְהַג אֶת־הַצֹּאן אַחַר הַמִּדְבָּר וַיָּבֹא אֶל־הַר הָאֱלֹהִים חֹרֵבָה, uMosheh hayah ro'eh et-tson Yithro chotno kohen Midyan vayinhag et-hatson achar hamidbar vayavo el-har ha'Elohim Choreivah)—Moses the prince has become Moses the shepherd for 40 years—God's wilderness seminary. Mountain of God (הַר הָאֱלֹהִים, har ha'Elohim) and Horeb (חֹרֵבָה, related to "desolate") is Mount Sinai, where God will later give the Law (Exodus 19-20). The name "mountain of God" is prophetic—this site wasn't sacred until God manifested there. Moses' shepherding prepared him for leading God's flock; the wilderness trained him for the Exodus journey. Humble pastoral work was God's chosen preparation for His chosen deliverer.

And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed.

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And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed (וַיֵּרָא מַלְאַךְ יְהוָה אֵלָיו בְּלַבַּת־אֵשׁ מִתּוֹךְ הַסְּנֶה וַיַּרְא וְהִנֵּה הַסְּנֶה בֹּעֵר בָּאֵשׁ וְהַסְּנֶה אֵינֶנּוּ אֻכָּל, vayera mal'akh YHWH elav belabbat-esh mitokh hasneh vayar vehineh hasneh bo'er ba'esh vehasneh einenu ukkal)—The angel of the LORD (מַלְאַךְ יְהוָה, mal'akh YHWH) is often understood as a theophany—pre-incarnate manifestation of God Himself (cf. v. 4 where "the LORD" speaks from the bush). Flame of fire... not consumed—the miracle arrests Moses' attention: fire that burns but doesn't destroy. This symbolizes God's presence with Israel: afflicted but not destroyed (1:12), refined but not consumed (Isaiah 43:2). The humble bush (סְנֶה, seneh, thornbush) may represent Israel—lowly, yet containing God's glory. Fire represents God's holiness (Deuteronomy 4:24, Hebrews 12:29).

And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt.

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And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt (וַיֹּאמֶר מֹשֶׁה אָסֻרָה־נָּא וְאֶרְאֶה אֶת־הַמַּרְאֶה הַגָּדֹל הַזֶּה מַדּוּעַ לֹא־יִבְעַר הַסְּנֶה, vayomer Mosheh asurah-na ve'er'eh et-hamar'eh hagadol hazeh madu'a lo-yiv'ar hasneh)—I will turn aside (אָסֻרָה־נָּא, asurah-na, "let me turn aside") shows Moses' curiosity and attention. Unlike his earlier impulsive action (2:12), here Moses pauses to investigate. This great sight (הַמַּרְאֶה הַגָּדֹל) acknowledges the supernatural. Moses' question—why the bush is not burnt—reveals observant, analytical mind trained in Egyptian wisdom yet humble enough to be amazed. God waits for Moses' responsive curiosity before speaking (v. 4). Divine revelation often requires human attention and pursuit.

And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I.

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And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I (וַיַּרְא יְהוָה כִּי סָר לִרְאוֹת וַיִּקְרָא אֵלָיו אֱלֹהִים מִתּוֹךְ הַסְּנֶה וַיֹּאמֶר מֹשֶׁה מֹשֶׁה וַיֹּאמֶר הִנֵּנִי, vayar YHWH ki sar lir'ot vayikra elav Elohim mitokh hasneh vayomer Mosheh Mosheh vayomer hineni)—When the LORD saw that he turned aside—God waits for Moses' response before speaking. The double name Moses, Moses (מֹשֶׁה מֹשֶׁה) signals urgent, intimate divine address (cf. Abraham, Abraham, Genesis 22:11; Samuel, Samuel, 1 Samuel 3:10). Here am I (הִנֵּנִי, hineni) is the classic response of readiness to obey (Genesis 22:1, Isaiah 6:8). Moses has journeyed from impulsive self-confidence (2:12) to humble availability. The text shifts from "angel of the LORD" (v. 2) to "the LORD" and "God" (v. 4), revealing that the messenger and the message are one—this is YHWH Himself speaking.

And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.

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And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground (וַיֹּאמֶר אַל־תִּקְרַב הֲלֹם שַׁל־נְעָלֶיךָ מֵעַל רַגְלֶיךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת־קֹדֶשׁ הוּא, vayomer al-tikrav halom shal-ne'alekha me'al raglekha ki hamakom asher atah omed alav admat-kodesh hu)—Draw not nigh (אַל־תִּקְרַב, al-tikrav) establishes distance—God's holiness demands reverent approach. Put off thy shoes (שַׁל־נְעָלֶיךָ) was customary when entering sacred space; bare feet signified humility and respect (cf. Joshua 5:15). Holy ground (אַדְמַת־קֹדֶשׁ, admat-kodesh)—holiness derives not from the place but from God's presence. This command teaches that encountering God requires appropriate reverence, humility, and separation from the common. Moses learns here what Israel will learn at Sinai: approach to holy God demands preparation and respect (Exodus 19:10-13).

Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.

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Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God (וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אָבִיךָ אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב וַיַּסְתֵּר מֹשֶׁה פָּנָיו כִּי יָרֵא מֵהַבִּיט אֶל־הָאֱלֹהִים, vayomer anokhi Elohei avikha Elohei Avraham Elohei Yitschak vElohei Ya'akov vayaster Mosheh panav ki yare mehabit el-ha'Elohim)—I am the God of thy father—God identifies Himself through covenant relationship. The threefold repetition God of Abraham, God of Isaac, God of Jacob emphasizes covenant continuity (cf. Matthew 22:32). Jesus uses this verse to prove the resurrection—the living God is God of the living. Moses hid his face (וַיַּסְתֵּר פָּנָיו)—reverential fear replaces curiosity. Afraid to look upon God acknowledges the ancient belief that seeing God meant death (Exodus 33:20, Judges 6:22-23). Moses' fear demonstrates proper response to theophany—awe, reverence, and holy fear.

And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;

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And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows (וַיֹּאמֶר יְהוָה רָאֹה רָאִיתִי אֶת־עֳנִי עַמִּי אֲשֶׁר בְּמִצְרַיִם וְאֶת־צַעֲקָתָם שָׁמַעְתִּי מִפְּנֵי נֹגְשָׂיו כִּי יָדַעְתִּי אֶת־מַכְאֹבָיו, vayomer YHWH ra'oh ra'iti et-oni ami asher beMitsrayim ve'et-tsa'akatam shamati mipnei nogasav ki yadati et-makh'ovav)—The emphatic Hebrew surely seen (רָאֹה רָאִיתִי, ra'oh ra'iti, infinitive + perfect) intensifies: "seeing I have seen" or "I have most certainly seen." My people (עַמִּי, ami)—God claims covenant relationship. Three verbs—seen, heard, know—show God's comprehensive awareness. Affliction (עֳנִי, oni), cry (צַעֲקָה, tsa'akah), sorrows (מַכְאֹב, makh'ov, "pains") describe Israel's suffering. God's compassion motivates the Exodus—not mere humanitarian concern but covenant faithfulness to His chosen people.

And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.

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And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites (וָאֵרֵד לְהַצִּילוֹ מִיַּד מִצְרַיִם וּלְהַעֲלֹתוֹ מִן־הָאָרֶץ הַהִוא אֶל־אֶרֶץ טוֹבָה וּרְחָבָה אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ, va'ered lehatsilo miyad Mitsrayim ulha'aloto min-ha'arets hahi el-erets tovah urechavah el-erets zavat chalav udevash)—I am come down (וָאֵרֵד, va'ered)—God actively intervenes in history. Deliver (נָצַל, natsal, "snatch away/rescue") is salvation language. The dual purpose: deliver (from bondage) and bring up (to blessing). Good land and large (טוֹבָה וּרְחָבָה) contrasts with Egypt's oppression. Flowing with milk and honey (זָבַת חָלָב וּדְבָשׁ)—the famous metaphor denoting fertility and abundance (used 20x in Torah). The list of seven nations occupying Canaan (Canaanites through Jebusites) previews conquest challenges but also God's comprehensive gift.

Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them.

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Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them (וְעַתָּה הִנֵּה צַעֲקַת בְּנֵי־יִשְׂרָאֵל בָּאָה אֵלָי וְגַם־רָאִיתִי אֶת־הַלַּחַץ אֲשֶׁר מִצְרַיִם לֹחֲצִים אֹתָם)—God reiterates His awareness: the cry... is come unto me (צַעֲקַת... בָּאָה אֵלָי, echoing 2:23). I have also seen the oppression (רָאִיתִי אֶת־הַלַּחַץ)—oppression (לַחַץ, lachats) means crushing pressure/affliction. The repetition (v. 7 and v. 9) emphasizes God's compassionate motivation—He acts because He hears and sees suffering. This isn't abstract theology but personal concern. The double emphasis prepares Moses for the call (v. 10): because God has seen and heard, He now sends Moses to act. Divine compassion leads to divine action through human agents.

Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.

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Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt (וְעַתָּה לְכָה וְאֶשְׁלָחֲךָ אֶל־פַּרְעֹה וְהוֹצֵא אֶת־עַמִּי בְנֵי־יִשְׂרָאֵל מִמִּצְרָיִם)—God's commission: I will send thee (אֶשְׁלָחֲךָ, eshlachakha). Come... and I will send—Moses must draw near before being sent. Unto Pharaoh—direct confrontation with world's greatest power. Bring forth my people (הוֹצֵא אֶת־עַמִּי)—bring forth (יָצָא, yatsa, "exodus/go out") gives the book its name. My people emphasizes covenant relationship. This is Moses' life-defining call—leading the greatest deliverance in OT history, typifying Christ's greater redemption (Luke 9:31, Jesus' "exodus" at Jerusalem). Moses will resist (vv. 11, 13; 4:1, 10, 13), but God's call stands firm.

And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?

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And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt? (וַיֹּאמֶר מֹשֶׁה אֶל־הָאֱלֹהִים מִי אָנֹכִי כִּי אֵלֵךְ אֶל־פַּרְעֹה וְכִי אוֹצִיא אֶת־בְּנֵי יִשְׂרָאֵל מִמִּצְרָיִם)—Moses' first objection: personal inadequacy. Who am I? (מִי אָנֹכִי, mi anokhi)—Moses' humility contrasts with his earlier presumption (2:12). Forty years in the wilderness broke his self-confidence. That I should go unto Pharaoh—Moses fled as fugitive murderer (2:15); how can he return? Bring forth... Israel—Moses earlier tried self-appointed deliverance (2:12); it failed miserably. Now he doubts God-appointed mission. True humility recognizes inadequacy but trusts God's sufficiency. False humility uses inadequacy as excuse for disobedience. God's response (v. 12) shifts focus from Moses' identity to divine presence.

And he said, Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.

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And he said, Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain (וַיֹּאמֶר כִּי־אֶהְיֶה עִמָּךְ וְזֶה־לְּךָ הָאוֹת כִּי אָנֹכִי שְׁלַחְתִּיךָ בְּהוֹצִיאֲךָ אֶת־הָעָם מִמִּצְרַיִם תַּעַבְדוּן אֶת־הָאֱלֹהִים עַל הָהָר הַזֶּה)—God's answer shifts focus from Moses to divine presence: I will be with thee (אֶהְיֶה עִמָּךְ, ehyeh immakh). The verb I will be (אֶהְיֶה) is the same as in the divine name (v. 14). God's presence is Moses' sufficiency. The token (אוֹת, ot, "sign"): ye shall serve God upon this mountain—after the Exodus, Israel will worship here (Exodus 19-24). This unusual sign (fulfilled after the mission) requires faith—Moses must trust God's promise before seeing its fulfillment. The purpose of deliverance: serve God (עָבַד, avad), not mere political freedom but covenant worship.

God Reveals His Name

And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?

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And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them? (וַיֹּאמֶר מֹשֶׁה אֶל־הָאֱלֹהִים הִנֵּה אָנֹכִי בָא אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתִּי לָהֶם אֱלֹהֵי אֲבוֹתֵיכֶם שְׁלָחַנִי אֲלֵיכֶם וְאָמְרוּ־לִי מַה־שְּׁמוֹ מָה אֹמַר אֲלֵהֶם)—Moses' second objection: credibility/authority. What is his name? (מַה־שְּׁמוֹ, mah-shemo)—Ancient Near Eastern cultures believed names revealed essence/character. Israel knew God of your fathers (אֱלֹהֵי אֲבוֹתֵיכֶם), but what is His personal covenant name? Moses needs more than "the ancestral deity"—he needs the name that will authenticate his mission and reveal God's character. God's response (v. 14-15) gives the most profound self-revelation in Scripture: YHWH, the I AM.

And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.

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And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you (וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם)—I AM THAT I AM (אֶהְיֶה אֲשֶׁר אֶהְיֶה, ehyeh asher ehyeh)—God's self-revelation as the eternally self-existent One. The verb אֶהְיֶה (ehyeh, "I am/I will be") derives from הָיָה (hayah, "to be"), the root of the divine name YHWH (יהוה). This isn't mere existence but active, dynamic being—"I AM who I AM" or "I WILL BE what I WILL BE." God's identity transcends human categories—He is the uncaused cause, the self-existent eternal One. The LXX rendered this ἐγὼ εἰμι ὁ ὤν (ego eimi ho on, "I am the Being One"), shaping Jesus' "I AM" statements (John 8:58). I AM hath sent me—God's name becomes Moses' authority.

And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.

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And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations (וַיֹּאמֶר עוֹד אֱלֹהִים אֶל־מֹשֶׁה כֹּה־תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם... זֶה־שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר)—God expands the name revelation: The LORD (יְהוָה, YHWH)—the tetragrammaton, God's covenant name. It connects I AM (אֶהְיֶה, ehyeh) to the third person form: "He who is/will be." God of your fathers... Abraham, Isaac, Jacob roots this revelation in covenant history—not a new god but the patriarchs' God now revealing His personal name. This is my name for ever (זֶה־שְּׁמִי לְעֹלָם)—eternal, unchanging identifier. My memorial unto all generations (זִכְרִי לְדֹר דֹּר)—how God wants to be remembered and invoked. YHWH becomes Israel's most sacred name, so holy later Jews avoided pronouncing it, saying Adonai (Lord) instead.

Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt:

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Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt (לֵךְ וְאָסַפְתָּ אֶת־זִקְנֵי יִשְׂרָאֵל... יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם נִרְאָה אֵלַי... פָּקֹד פָּקַדְתִּי אֶתְכֶם)—God gives Moses his message and strategy. Gather the elders (זִקְנֵי, ziknei)—work through existing leadership. The message: appeared unto me (נִרְאָה אֵלַי, theophany), and I have surely visited you (פָּקֹד פָּקַדְתִּי, pakod pakadti, emphatic: "visiting I have visited"). The verb פָּקַד (pakad) means "visit for purpose"—divine intervention. Seen that which is done to you—God's awareness motivates action. This message assures Israel that their suffering hasn't gone unnoticed; God acts to fulfill covenant promises.

And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey.

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And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey (וָאֹמַר אַעֲלֶה אֶתְכֶם מֵעֳנִי מִצְרַיִם... אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ)—God's promise has two parts: bring you up out of the affliction (deliverance) and unto the land (destination). I will bring you up (אַעֲלֶה, a'aleh)—God as active agent. The list of seven nations (Canaanites through Jebusites) represents complete conquest. Flowing with milk and honey (זָבַת חָלָב וּדְבָשׁ)—the promise from verse 8, emphasizing abundance. God's redemption is comprehensive: not just rescue from bondage but blessing in inheritance. This pattern anticipates the gospel: Christ delivers from sin's slavery and brings us into kingdom inheritance (Colossians 1:13-14).

And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The LORD God of the Hebrews hath met with us: and now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice to the LORD our God.

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And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The LORD God of the Hebrews hath met with us: and now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice to the LORD our God (וְשָׁמְעוּ לְקֹלֶךָ... יְהוָה אֱלֹהֵי הָעִבְרִים נִקְרָה עָלֵינוּ וְעַתָּה נֵלְכָה־נָּא דֶּרֶךְ שְׁלֹשֶׁת יָמִים בַּמִּדְבָּר)—God assures Moses: they shall hearken to thy voice (וְשָׁמְעוּ לְקֹלֶךָ)—Israel will believe. The delegation: thou and the elders—corporate leadership confronting Pharaoh. The message: The LORD God of the Hebrews hath met with us (יְהוָה אֱלֹהֵי הָעִבְרִים, YHWH Elohei ha'Ivrim)—first use of "Hebrews" identifying Israel ethnically to Egyptians. The request: three days' journey... to sacrifice—initially seems like a temporary religious observance. Was this deception or a test? God knew Pharaoh would refuse even this modest request (v. 19), exposing his hardness.

And I am sure that the king of Egypt will not let you go, no, not by a mighty hand. no: or, but by strong hand

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And I am sure that the king of Egypt will not let you go, no, not by a mighty hand (וַאֲנִי יָדַעְתִּי כִּי לֹא־יִתֵּן אֶתְכֶם מֶלֶךְ מִצְרַיִם לַהֲלֹךְ וְלֹא בְּיָד חֲזָקָה)—God warns Moses of certain refusal: the king of Egypt will not let you go. I am sure (יָדַעְתִּי, yadati, "I know") shows God's foreknowledge. The phrase not by a mighty hand is ambiguous: either "not even by [Pharaoh's own] mighty hand [would he let you go]" or "not unless [compelled] by a mighty hand [of YHWH]." Most translations take the latter: only God's powerful intervention will free Israel. This prepares Moses for the plagues—Pharaoh's obstinacy necessitates escalating judgments. God foreknowing resistance doesn't cause it; He simply reveals what will happen given Pharaoh's character.

And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go.

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And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go (וְשָׁלַחְתִּי אֶת־יָדִי וְהִכֵּיתִי אֶת־מִצְרַיִם בְּכֹל נִפְלְאֹתַי אֲשֶׁר אֶעֱשֶׂה בְּקִרְבּוֹ וְאַחֲרֵי־כֵן יְשַׁלַּח אֶתְכֶם)—God's strategy: overwhelming demonstrations of power. Stretch out my hand (שָׁלַחְתִּי אֶת־יָדִי)—anthropomorphic language for divine intervention. Smite Egypt with all my wonders (הִכֵּיתִי... בְּכֹל נִפְלְאֹתַי)—wonders (נִפְלְאֹת, nifla'ot) are the ten plagues, miraculous demonstrations of YHWH's supremacy over Egyptian gods. In the midst thereof (בְּקִרְבּוֹ)—the plagues will occur in Egypt's heartland, not peripheral regions. After that he will let you go—eventually Pharaoh surrenders, though reluctantly and temporarily (14:5-9). The plagues serve multiple purposes: judgment on Egypt, deliverance for Israel, revelation of YHWH's character.

And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty:

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And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty (וְנָתַתִּי אֶת־חֵן הָעָם־הַזֶּה בְּעֵינֵי מִצְרָיִם וְהָיָה כִּי תֵלֵכוּן לֹא תֵלְכוּ רֵיקָם)—God promises favour (חֵן, chen, "grace/favor") in Egyptians' eyes. Ye shall not go empty (לֹא תֵלְכוּ רֵיקָם)—Israel will receive compensation for their labor. This anticipates 11:2-3 and 12:35-36 when Egyptians give Israel gold, silver, and clothing. This isn't theft but just recompense—wages for 400 years of slavery (cf. Deuteronomy 15:13-14 which requires sending freed slaves away with provision). God ensures His people leave enriched, not impoverished, and these spoils later fund the tabernacle (25:1-7, 35:4-9).

But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put them upon your sons, and upon your daughters; and ye shall spoil the Egyptians. the Egyptians: or, Egypt

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But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put them upon your sons, and upon your daughters; and ye shall spoil the Egyptians (וְשָׁאֲלָה אִשָּׁה מִשְּׁכֶנְתָּהּ וּמִגָּרַת בֵּיתָהּ כְּלֵי־כֶסֶף וּכְלֵי זָהָב וּשְׂמָלֹת... וְנִצַּלְתֶּם אֶת־מִצְרָיִם)—The method: borrow (שָׁאַל, sha'al, more accurately "ask/request") items from neighbors. Jewels of silver and gold, and raiment—valuable portable wealth. Put them upon your sons and daughters—adorning the next generation. Ye shall spoil the Egyptians (וְנִצַּלְתֶּם אֶת־מִצְרָיִם, venitsaltem et-Mitsrayim)—spoil (נָצַל, natsal) means "plunder/strip." This is poetic justice: Egypt exploited Israel's labor for centuries; now Israel takes Egypt's wealth. The fulfillment (12:35-36) shows Egyptians giving willingly, eager for Israel to leave. God orchestrates recompense and provides resources for wilderness journey and tabernacle worship.

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