King James Version
Exodus 4
31 verses with commentary
Signs for Moses
And Moses answered and said, But, behold, they will not believe me, nor hearken unto my voice: for they will say, The LORD hath not appeared unto thee.
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And Moses answered and said, But, behold, they will not believe me, nor hearken unto my voice: for they will say, The LORD hath not appeared unto thee (וַיַּעַן מֹשֶׁה וַיֹּאמֶר וְהֵן לֹא־יַאֲמִינוּ לִי וְלֹא יִשְׁמְעוּ בְּקֹלִי כִּי יֹאמְרוּ לֹא־נִרְאָה אֵלֶיךָ יְהוָה)—Moses' first objection: credibility. They will not believe me (לֹא־יַאֲמִינוּ לִי)—Moses projects his own doubts onto Israel. After 40 years in Midian, he's forgotten Israel's desperation (2:23-25). The LORD hath not appeared unto thee—Moses fears they'll think him delusional or fraudulent. This objection reveals Moses' insecurity, a dramatic shift from his youthful overconfidence (2:12). God patiently responds with three authenticating signs (vv. 2-9), demonstrating that He equips those He calls.
And the LORD said unto him, What is that in thine hand? And he said, A rod.
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And the LORD said unto him, What is that in thine hand? And he said, A rod (וַיֹּאמֶר אֵלָיו יְהוָה מַזֶּה בְיָדֶךָ וַיֹּאמֶר מַטֶּה)—God's question focuses Moses on what he already possesses. A rod (מַטֶּה, matteh)—the shepherd's staff, Moses' ordinary tool for 40 years. God specializes in using the ordinary—shepherd's staff, widow's mite, boy's lunch, fishermen, tax collectors. The rod will become the rod of God (4:20), instrument of miracles: water to blood, parting the Red Sea, striking the rock. This question teaches that God doesn't always provide new resources—He transforms what we already have when consecrated to His purposes.
And he said, Cast it on the ground. And he cast it on the ground, and it became a serpent; and Moses fled from before it.
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And he said, Cast it on the ground. And he cast it on the ground, and it became a serpent; and Moses fled from before it (וַיֹּאמֶר הַשְׁלִיכֵהוּ אַרְצָה וַיַּשְׁלִכֵהוּ אַרְצָה וַיְהִי לְנָחָשׁ וַיָּנָס מֹשֶׁה מִפָּנָיו)—Cast it on the ground—obedience precedes miracle. The rod becomes a serpent (נָחָשׁ, nachash), and Moses fled (וַיָּנָס)—natural reaction to a snake. The serpent imagery is significant: serpents represented Egyptian power (uraeus on pharaoh's crown), divine authority, and satanic opposition (Genesis 3:1). Moses' rod-turned-serpent will later swallow Pharaoh's magicians' serpents (7:12), symbolizing YHWH's supremacy over Egypt's gods and Satan's power. Moses must learn to handle what terrifies him—through God's power.
And the LORD said unto Moses, Put forth thine hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand:
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And the LORD said unto Moses, Put forth thine hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand (וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה שְׁלַח יָדְךָ וֶאֱחֹז בִּזְנָבוֹ וַיִּשְׁלַח יָדוֹ וַיַּחֲזֶק בּוֹ וַיְהִי לְמַטֶּה בְּכַפּוֹ)—Take it by the tail (בִּזְנָבוֹ, biznavo)—the dangerous end! Snake handlers grab behind the head; God commands Moses to take the tail, requiring faith. Moses caught it (וַיַּחֲזֶק, vayachazek, "grasped firmly"), and it became a rod in his hand. This reversal demonstrates Moses' authority over the serpent through God's power. The lesson: fear must yield to faith-filled obedience. Moses learns that what terrifies him transforms into his tool of authority when handled according to God's Word. This foreshadows Moses' authority over Egypt's serpent-power.
That they may believe that the LORD God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.
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That they may believe that the LORD God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee (לְמַעַן יַאֲמִינוּ כִּי־נִרְאָה אֵלֶיךָ יְהוָה אֱלֹהֵי אֲבֹתָם)—God explains the sign's purpose: that they may believe (לְמַעַן יַאֲמִינוּ). Signs serve faith, authenticating God's messenger. The fourfold divine identification—LORD God of their fathers, God of Abraham, Isaac, and Jacob—roots Moses' mission in covenant history. This isn't a new deity but the same covenant God who appeared to the patriarchs. The signs function as divine credentials, showing Moses speaks not for himself but for YHWH. True signs produce faith by pointing to God's character and covenant faithfulness, not the miracle-worker's greatness.
And the LORD said furthermore unto him, Put now thine hand into thy bosom. And he put his hand into his bosom: and when he took it out, behold, his hand was leprous as snow.
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And the LORD said furthermore unto him, Put now thine hand into thy bosom. And he put his hand into his bosom: and when he took it out, behold, his hand was leprous as snow (וַיֹּאמֶר יְהוָה לוֹ עוֹד הָבֵא־נָא יָדְךָ בְּחֵיקֶךָ וַיָּבֵא יָדוֹ בְּחֵיקוֹ וַיּוֹצִאָהּ וְהִנֵּה־יָדוֹ מְצֹרַעַת כַּשָּׁלֶג)—The second sign: instantaneous leprosy (צָרַעַת, tsara'at, severe skin disease). Leprous as snow (מְצֹרַעַת כַּשָּׁלֶג)—white, diseased skin. In Israel, leprosy symbolized sin's corruption, requiring isolation (Leviticus 13-14). Moses experiences both affliction and healing (v. 7) instantaneously—demonstrating God's power over life, death, health, and disease. This sign previewed God's judgment on Egypt (plagues) and healing for obedient Israel. Symbolically, Moses learns that God's power both judges and restores.
And he said, Put thine hand into thy bosom again. And he put his hand into his bosom again; and plucked it out of his bosom, and, behold, it was turned again as his other flesh.
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And he said, Put thine hand into thy bosom again. And he put his hand into his bosom again; and plucked it out of his bosom, and, behold, it was turned again as his other flesh (וַיֹּאמֶר הָשֵׁב יָדְךָ אֶל־חֵיקֶךָ וַיָּשֶׁב יָדוֹ אֶל־חֵיקוֹ וַיּוֹצִאָהּ מֵחֵיקוֹ וְהִנֵּה־שָׁבָה כִּבְשָׂרוֹ)—The healing: Put thine hand into thy bosom again, and it was turned again as his other flesh (שָׁבָה כִּבְשָׂרוֹ, "restored like his flesh"). Instant healing demonstrates God's redemptive power. The dual nature—affliction then restoration—mirrors Israel's experience: judged in Egyptian bondage, then delivered. It also foreshadows the gospel pattern: humanity afflicted by sin (leprosy-like corruption), then healed by God's grace. Moses learns he serves a God who both wounds and heals (Deuteronomy 32:39, Job 5:18).
And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign.
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And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign (וְהָיָה אִם־לֹא יַאֲמִינוּ לָךְ וְלֹא יִשְׁמְעוּ לְקֹל הָאֹת הָרִאשׁוֹן וְהֶאֱמִינוּ לְקֹל הָאֹת הָאַחֲרוֹן)—God's patient provision: if they will not believe... the first sign... the latter sign. God knows human weakness and provides multiple confirmations. Voice of the sign (קֹל הָאֹת, qol ha'ot)—signs "speak," testifying to God's power. The progression from rod-to-serpent (power over forces of evil) to leprosy-healing (power over sin/disease) moves from external authority to personal transformation. God's patience with skepticism shows His understanding of human frailty—He provides sufficient evidence for faith.
And it shall come to pass, if they will not believe also these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land: and the water which thou takest out of the river shall become blood upon the dry land. shall become: Heb. shall be and shall be
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And it shall come to pass, if they will not believe also these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land: and the water which thou takest out of the river shall become blood upon the dry land (וְהָיָה אִם־לֹא יַאֲמִינוּ גַּם לִשְׁנֵי הָאֹתוֹת הָאֵלֶּה וְלֹא יִשְׁמְעוּן לְקֹלֶךָ וְלָקַחְתָּ מִמֵּימֵי הַיְאֹר וְשָׁפַכְתָּ הַיַּבָּשָׁה וְהָיוּ הַמַּיִם אֲשֶׁר תִּקַּח מִן־הַיְאֹר וְהָיוּ לְדָם בַּיַּבָּשֶׁת)—The third sign: water... shall become blood. The river (הַיְאֹר, haye'or)—the Nile, Egypt's lifeline and deity. Turning Nile water to blood attacks Egypt's chief god and foreshadows the first plague (7:17-21). Blood represents death, judgment, and God's sovereignty over nature and false gods. This sign escalates from personal (rod/leprosy) to national/environmental judgment. If Israel remains skeptical after three signs, they're beyond reasonable doubt into willful unbelief. The blood sign previews the plagues' ultimate purpose: demonstrating YHWH's supremacy over all Egyptian deities.
And Moses said unto the LORD, O my Lord, I am not eloquent, neither heretofore , nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue. eloquent: Heb. a man of words heretofore: Heb. since yesterday, nor since the third day
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And Moses said unto the LORD, O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue (וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה בִּי אֲדֹנָי לֹא אִישׁ דְּבָרִים אָנֹכִי גַּם מִתְּמוֹל גַּם מִשִּׁלְשֹׁם גַּם מֵאָז דַּבֶּרְךָ אֶל־עַבְדֶּךָ כִּי כְבַד־פֶּה וּכְבַד לָשׁוֹן אָנֹכִי)—Moses' second objection: inadequate speech. Not eloquent... slow of speech, and of a slow tongue (לֹא אִישׁ דְּבָרִים... כְבַד־פֶּה וּכְבַד לָשׁוֹן, "not a man of words... heavy of mouth and heavy of tongue"). This may indicate a speech impediment, trauma from his Egyptian life, or simply lack of rhetorical training for his new mission. Acts 7:22 says Moses was "mighty in words"—perhaps his 40 years in Midian cost him oratorical polish. God's response (vv. 11-12) teaches that He creates abilities and compensates for disabilities. Moses learned that God's power perfects through weakness (2 Corinthians 12:9-10).
And the LORD said unto him, Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the LORD?
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And the LORD said unto him, Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the LORD? (וַיֹּאמֶר יְהוָה אֵלָיו מִי שָׂם פֶּה לָאָדָם אוֹ מִי־יָשׂוּם אִלֵּם אוֹ חֵרֵשׁ אוֹ פִקֵּחַ אוֹ עִוֵּר הֲלֹא אָנֹכִי יְהוָה)—God's response addresses Moses' excuse at its root: Who made man's mouth? God creates human faculties and can enable or disable them as He wills. Dumb, deaf, seeing, blind—God's sovereignty extends over all physical conditions. This isn't teaching that God causes all disabilities cruelly, but that He's sovereign over them and can work through them. Have not I the LORD? (הֲלֹא אָנֹכִי יְהוָה)—rhetorical question asserting divine prerogative. If God made Moses' mouth, He can enable it for His purposes. The Creator can equip His creatures for any task He assigns.
Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say.
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Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say (וְעַתָּה לֵךְ וְאָנֹכִי אֶהְיֶה עִם־פִּיךָ וְהוֹרֵיתִיךָ אֲשֶׁר תְּדַבֵּר)—God's promise to Moses (and later all prophets/preachers): I will be with thy mouth (אֶהְיֶה עִם־פִּיךָ). Divine presence and enablement trump human eloquence. Teach thee what thou shalt say (וְהוֹרֵיתִיךָ אֲשֶׁר תְּדַבֵּר)—content from God, not human wisdom. This promise anticipates Jesus' words to disciples: "the Holy Spirit shall teach you in the same hour what ye ought to say" (Luke 12:12). God doesn't need polished speakers—He needs obedient mouthpieces. Moses' weakness became the platform for God's strength (2 Corinthians 12:9). True preaching power comes from God's Spirit, not human technique.
And he said, O my Lord, send, I pray thee, by the hand of him whom thou wilt send. wilt: or, shouldest
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And he said, O my Lord, send, I pray thee, by the hand of him whom thou wilt send (וַיֹּאמֶר בִּי אֲדֹנָי שְׁלַח־נָא בְּיַד־תִּשְׁלָח)—Moses' ultimate objection: send... by the hand of him whom thou wilt send—essentially, "send anyone but me!" This is no longer legitimate concern about ability but willful resistance. Moses has exhausted objections (credibility, v. 1; eloquence, v. 10) and now simply refuses. The Hebrew phrase (בְּיַד־תִּשְׁלָח, beyad-tishlach) is ambiguous, sometimes interpreted "send by the hand [of someone] you will send [in the future]," possibly alluding prophetically to the coming Messiah. Regardless, Moses' resistance provokes God's anger (v. 14)—patience has limits. God's sovereignty means He'll accomplish His purposes, with or without our enthusiastic cooperation, though He prefers willing servants.
And the anger of the LORD was kindled against Moses, and he said, Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart.
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And the anger of the LORD was kindled against Moses, and he said, Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart (וַיִּחַר־אַף יְהוָה בְּמֹשֶׁה וַיֹּאמֶר הֲלֹא אַהֲרֹן אָחִיךָ הַלֵּוִי יָדַעְתִּי כִּי־דַבֵּר יְדַבֵּר הוּא וְגַם הִנֵּה־הוּא יֹצֵא לִקְרָאתֶךָ וְרָאֲךָ וְשָׂמַח בְּלִבּוֹ)—The anger of the LORD was kindled (וַיִּחַר־אַף יְהוָה)—God's displeasure at Moses' resistance. God accommodates weakness but opposes rebellion. Aaron the Levite thy brother—God provides a spokesman. He can speak well (דַבֵּר יְדַבֵּר, emphatic: "speaking he will speak"). Aaron becomes Moses' "prophet" to Pharaoh (7:1). He will be glad in his heart (וְשָׂמַח בְּלִבּוֹ)—true fraternal support, though later Aaron will fail (golden calf, Exodus 32). Moses' reluctance costs him something—Aaron's involvement creates complications. God's first choice was Moses alone; accommodation brings mixed results.
And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do.
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And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do (וְדִבַּרְתָּ אֵלָיו וְשַׂמְתָּ אֶת־הַדְּבָרִים בְּפִיו וְאָנֹכִי אֶהְיֶה עִם־פִּיךָ וְעִם־פִּיהוּ וְהוֹרֵיתִי אֶתְכֶם אֵת אֲשֶׁר תַּעֲשׂוּן)—The new arrangement: Moses receives God's word and speaks to Aaron; Aaron speaks to the people/Pharaoh. I will be with thy mouth, and with his mouth—God's enabling extends to both. Teach you what ye shall do—God provides content and strategy. This partnership model works initially but creates dependency that later proves problematic. The ideal was Moses' direct communication; God's accommodation to Moses' fear created mediated communication. Sometimes God grants our requests but they're second-best (cf. Israel demanding a king, 1 Samuel 8).
And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God.
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And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God (וְדִבֶּר־הוּא לְךָ אֶל־הָעָם וְהָיָה הוּא יִהְיֶה־לְּךָ לְפֶה וְאַתָּה תִּהְיֶה־לּוֹ לֵאלֹהִים)—The relationship defined: Aaron is Moses' mouth (פֶּה, peh), and Moses is to Aaron as God (לֵאלֹהִים, lElohim). This prophetic pattern appears clearly in 7:1: "I have made thee a god to Pharaoh: and Aaron thy brother shall be thy prophet." Moses receives revelation; Aaron communicates it. The instead of God phrase doesn't make Moses deity but shows his mediatorial role—standing between God and the people, receiving divine word and transmitting it. This foreshadows Moses' unique position as lawgiver and mediator, typologically pointing to Christ (Deuteronomy 18:15-18, Hebrews 3:1-6).
And thou shalt take this rod in thine hand, wherewith thou shalt do signs.
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And thou shalt take this rod in thine hand, wherewith thou shalt do signs (וְאֶת־הַמַּטֶּה הַזֶּה תִּקַּח בְּיָדֶךָ אֲשֶׁר תַּעֲשֶׂה־בּוֹ אֶת־הָאֹתֹת)—This rod (הַמַּטֶּה הַזֶּה)—the shepherd's staff now becomes the rod of God (4:20), instrument of miracles. Wherewith thou shalt do signs—God empowers the ordinary tool. The rod will: turn to serpent and back (4:2-4), turn water to blood (4:9), bring plagues (7:17, 20), part the Red Sea (14:16), bring water from rock (17:5-6). The rod symbolizes God's authority exercised through human obedience. It's not magic (power in the object) but sign (power from God through obedient use). Moses must learn to wield God's authority humbly, recognizing the power source.
Moses Returns to Egypt
And Moses went and returned to Jethro his father in law, and said unto him, Let me go, I pray thee, and return unto my brethren which are in Egypt, and see whether they be yet alive. And Jethro said to Moses, Go in peace. Jethro: Heb. Jether
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And Moses went and returned to Jethro his father in law, and said unto him, Let me go, I pray thee, and return unto my brethren which are in Egypt, and see whether they be yet alive. And Jethro said to Moses, Go in peace (וַיֵּלֶךְ מֹשֶׁה וַיָּשָׁב אֶל־יֶתֶר חֹתְנוֹ וַיֹּאמֶר לוֹ אֵלְכָה נָּא וְאָשׁוּבָה אֶל־אַחַי אֲשֶׁר־בְּמִצְרַיִם וְאֶרְאֶה הַעוֹדָם חַיִּים וַיֹּאמֶר יִתְרוֹ לְמֹשֶׁה לֵךְ לְשָׁלוֹם)—Moses returns to Jethro, showing proper honor and requesting release from family obligation. Let me go... and return unto my brethren—Moses frames this as family concern: see whether they be yet alive. He doesn't reveal the burning bush encounter—either from humility, concern Jethro wouldn't understand, or divine instruction to maintain discretion. Go in peace (לֵךְ לְשָׁלוֹם)—Jethro's blessing releases Moses with שָׁלוֹם (shalom, peace/wholeness). This proper departure contrasts with Moses' flight from Egypt (2:15). God's servants leave well, maintaining relationships and honor.
And the LORD said unto Moses in Midian, Go, return into Egypt: for all the men are dead which sought thy life.
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And the LORD said unto Moses in Midian, Go, return into Egypt: for all the men are dead which sought thy life (וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה בְּמִדְיָן לֵךְ שׁוּב מִצְרָיְמָה כִּי־מֵתוּ כָּל־הָאֲנָשִׁים הַמְבַקְשִׁים אֶת־נַפְשֶׁךָ)—God gives Moses the all-clear: all the men are dead which sought thy life (כִּי־מֵתוּ כָּל־הָאֲנָשִׁים). Pharaoh who issued the death warrant (2:15) has died (2:23). This echoes Matthew 2:19-20 when God tells Joseph in Egypt that "they are dead which sought the young child's life"—Moses and Jesus both return from exile when enemies die. God's perfect timing protects His servants—He sent Moses away for preparation, now calls him back when safe. Divine providence controls circumstances, opening doors in His perfect time.
And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt: and Moses took the rod of God in his hand.
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And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt: and Moses took the rod of God in his hand (וַיִּקַּח מֹשֶׁה אֶת־אִשְׁתּוֹ וְאֶת־בָּנָיו וַיַּרְכִּבֵם עַל־הַחֲמֹר וַיָּשָׁב אֶל־אֶרֶץ מִצְרָיִם וַיִּקַּח מֹשֶׁה אֶת־מַטֵּה הָאֱלֹהִים בְּיָדוֹ)—Moses brings his wife and his sons (Zipporah, Gershom, and Eliezer—18:3-4). They travel by ass (donkey)—humble transport. The key phrase: Moses took the rod of God in his hand (מַטֵּה הָאֱלֹהִים, matteh ha'Elohim). What was his shepherd's staff (v. 2) is now the rod of God—consecrated for divine purposes. This rod will execute judgment and salvation, demonstrating that Moses returns not as fugitive refugee but as God's commissioned deliverer. The rod's new designation shows Moses' transformed identity and authority.
And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go.
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And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go (וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה בְּלֶכְתְּךָ לָשׁוּב מִצְרַיְמָה רְאֵה כָּל־הַמֹּפְתִים אֲשֶׁר־שַׂמְתִּי בְיָדֶךָ וַעֲשִׂיתָם לִפְנֵי פַרְעֹה וַאֲנִי אֲחַזֵּק אֶת־לִבּוֹ וְלֹא יְשַׁלַּח אֶת־הָעָם)—God previews the confrontation: do all those wonders before Pharaoh—the signs aren't just for Israel but for Egypt. But I will harden his heart (וַאֲנִי אֲחַזֵּק אֶת־לִבּוֹ, va'ani achazek et-libo)—the famous problem of Pharaoh's hardening. The Hebrew uses three verbs throughout Exodus: חָזַק (chazak, "strengthen/harden"), כָּבֵד (kaved, "make heavy"), and קָשָׁה (kashah, "make stiff"). Sometimes Pharaoh hardens his own heart (8:15, 32; 9:34), sometimes God hardens it (9:12; 10:20, 27; 11:10). Both are true: God's judicial hardening confirms Pharaoh's chosen rebellion (Romans 9:17-18). God will use Pharaoh's obstinacy to multiply signs, displaying His glory before Egypt and Israel (7:3-5).
And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn:
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And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn (וְאָמַרְתָּ אֶל־פַּרְעֹה כֹּה אָמַר יְהוָה בְּנִי בְכֹרִי יִשְׂרָאֵל)—God's message to Pharaoh establishes covenant relationship: Israel is my son, even my firstborn (בְּנִי בְכֹרִי יִשְׂרָאֵל, beni vekhori Yisra'el). Firstborn (בְּכוֹר, bekhor) carries legal rights—inheritance, honor, special status. God claims Israel as His chosen son, deserving freedom and worship. This father-son language anticipates Israel's covenant sonship (Deuteronomy 14:1, Hosea 11:1) and ultimately Christ as God's unique Son (Matthew 3:17). Pharaoh oppressing Israel oppresses God's firstborn—a grave offense demanding parental response (v. 23). The Exodus is God acting as Father to rescue His son from slavery.
And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn.
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And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn (וָאֹמַר אֵלֶיךָ שַׁלַּח אֶת־בְּנִי וְיַעַבְדֵנִי וַתְּמָאֵן לְשַׁלְּחוֹ הִנֵּה אָנֹכִי הֹרֵג אֶת־בִּנְךָ בְּכֹרֶךָ)—God's demand and threat: Let my son go, that he may serve me (שַׁלַּח אֶת־בְּנִי וְיַעַבְדֵנִי)—Israel's purpose is worship/service (עָבַד, avad). They exchange slavery to Pharaoh for service to YHWH. The threat: I will slay thy son, even thy firstborn (הֹרֵג אֶת־בִּנְךָ בְּכֹרֶךָ)—lex talionis (eye for eye): you enslaved My firstborn, I'll kill yours. This previews the tenth plague (12:29-30) when all Egypt's firstborn die. The threat establishes moral framework—Pharaoh's refusal costs his nation's children. God gives ample warning; judgment comes only after repeated rejection. The Exodus becomes cosmic battle between YHWH and Pharaoh over whose "son" will serve whom.
And it came to pass by the way in the inn, that the LORD met him, and sought to kill him.
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And it came to pass by the way in the inn, that the LORD met him, and sought to kill him (וַיְהִי בַדֶּרֶךְ בַּמָּלוֹן וַיִּפְגְּשֵׁהוּ יְהוָה וַיְבַקֵּשׁ הֲמִיתוֹ)—One of Scripture's most enigmatic verses: the LORD met him, and sought to kill him (וַיִּפְגְּשֵׁהוּ יְהוָה וַיְבַקֵּשׁ הֲמִיתוֹ). Who is "him"? Context suggests Moses, though some argue Gershom. The cause: failure to circumcise his son (v. 25-26), violating the Abrahamic covenant sign (Genesis 17:10-14). Moses, called to lead covenant people, neglected covenant obligation—perhaps from accommodation to Zipporah's Midianite background or personal negligence. God's severity shows that covenant representatives must maintain covenant faithfulness. Grace doesn't excuse disobedience; calling intensifies accountability (James 3:1).
Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast it at his feet, and said, Surely a bloody husband art thou to me. sharp: or, knife cast: Heb. made it touch
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Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast it at his feet, and said, Surely a bloody husband art thou to me (וַתִּקַּח צִפֹּרָה צֹר וַתִּכְרֹת אֶת־עָרְלַת בְּנָהּ וַתַּגַּע לְרַגְלָיו וַתֹּאמֶר כִּי חֲתַן־דָּמִים אַתָּה לִי)—Zipporah acts decisively, using a sharp stone (צֹר, tsor, flint knife) to circumcise their son. Cast it at his feet (וַתַּגַּע לְרַגְלָיו, lit. "touched his feet")—whose feet? Moses' or the child's? Ambiguous. Bloody husband (חֲתַן־דָּמִים, chatan-damim)—obscure phrase, possibly "bridegroom of blood" connecting circumcision to covenant marriage. Zipporah's tone seems reproachful—she finds this bloody ritual distasteful. Her action saves Moses' life but reveals marital tension over religious practice. She later returns to Midian (18:2), possibly due to this conflict.
So he let him go: then she said, A bloody husband thou art, because of the circumcision.
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So he let him go: then she said, A bloody husband thou art, because of the circumcision (וַיִּרֶף מִמֶּנּוּ אָז אָמְרָה חֲתַן דָּמִים לַמּוּלֹת)—So he let him go (וַיִּרֶף מִמֶּנּוּ, "and He released him")—God withdraws the threat once circumcision occurs. Immediate obedience averts judgment. Zipporah repeats bloody husband, clarifying because of the circumcision (לַמּוּלֹת, lamulot). The crisis passes, but the family dynamic is strained. This incident establishes a crucial principle: covenant markers matter, especially for covenant leaders. Moses learned that God's grace doesn't nullify obedience requirements. Covenant relationship demands covenant faithfulness. This painful encounter prepared Moses for leading Israel into covenant at Sinai.
And the LORD said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him.
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And the LORD said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him (וַיֹּאמֶר יְהוָה אֶל־אַהֲרֹן לֵךְ לִקְרַאת מֹשֶׁה הַמִּדְבָּרָה וַיֵּלֶךְ וַיִּפְגְּשֵׁהוּ בְּהַר הָאֱלֹהִים וַיִּשַּׁק־לוֹ)—God orchestrates the brothers' reunion. Go into the wilderness to meet Moses—divine instruction coordinates their meeting. They meet at the mount of God (בְּהַר הָאֱלֹהִים, Horeb/Sinai), where Moses encountered the burning bush (3:1). And kissed him (וַיִּשַּׁק־לוֹ)—ancient Near Eastern greeting showing affection and reconciliation. Forty years separated, the brothers reunite for shared mission. Aaron's willingness to follow divine instruction and his glad reception (4:14 promised he'd "be glad in his heart") show genuine humility—no jealousy that his younger brother leads. This reunion models ideal ministry partnership: divinely orchestrated, mutually supportive, mission-focused.
And Moses told Aaron all the words of the LORD who had sent him, and all the signs which he had commanded him.
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And Moses told Aaron all the words of the LORD who had sent him, and all the signs which he had commanded him (וַיַּגֵּד מֹשֶׁה לְאַהֲרֹן אֵת כָּל־דִּבְרֵי יְהוָה אֲשֶׁר שְׁלָחוֹ וְאֵת כָּל־הָאֹתֹת אֲשֶׁר צִוָּהוּ)—Moses briefs Aaron on the burning bush encounter, God's commission, and the authenticating signs. All the words... all the signs (כָּל־דִּבְרֵי... כָּל־הָאֹתֹת)—complete disclosure ensures Aaron fully understands the mission and God's revelation. Moses shares authority by sharing information. This transparency creates genuine partnership rather than hierarchy. Aaron must know God's plan to function as Moses' spokesman. The detail which he had commanded him (אֲשֶׁר צִוָּהוּ) emphasizes divine origin—Moses isn't self-appointed but commissioned. Aaron receives this secondhand revelation, accepting Moses' authority to mediate God's word.
And Moses and Aaron went and gathered together all the elders of the children of Israel:
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And Moses and Aaron went and gathered together all the elders of the children of Israel (וַיֵּלֶךְ מֹשֶׁה וְאַהֲרֹן וַיַּאַסְפוּ אֶת־כָּל־זִקְנֵי בְּנֵי יִשְׂרָאֵל)—Moses and Aaron's first action: convene the elders (זִקְנֵי, ziknei), Israel's leadership structure. Working through existing authority shows wisdom—Moses doesn't bypass established leaders but partners with them. Gathered together (וַיַּאַסְפוּ, vaya'asfu) suggests assembly for important announcement. The elders represent the tribes/clans; convincing them wins popular support. This approach (leadership-first, then people) establishes proper governmental structure that Moses will develop further (18:25-26, Numbers 11:16-17). God's deliverers work with, not against, existing legitimate authority structures.
And Aaron spake all the words which the LORD had spoken unto Moses, and did the signs in the sight of the people.
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And Aaron spake all the words which the LORD had spoken unto Moses, and did the signs in the sight of the people (וַיְדַבֵּר אַהֲרֹן אֵת כָּל־הַדְּבָרִים אֲשֶׁר־דִּבֶּר יְהוָה אֶל־מֹשֶׁה וַיַּעַשׂ הָאֹתֹת לְעֵינֵי הָעָם)—Aaron fulfills his role as spokesman: spake all the words (וַיְדַבֵּר אֵת כָּל־הַדְּבָרִים). And did the signs in the sight of the people—unclear whether Aaron or Moses performed signs; probably Moses performed while Aaron explained. The signs work as intended—rod to serpent, leprous hand, etc. In the sight of the people (לְעֵינֵי הָעָם) means public demonstration, witnessed by many. God's concern (4:1) that Israel wouldn't believe proves unfounded—when properly presented with divine credentials, faith follows. The partnership functions: Moses provides revelation and power; Aaron provides articulation.
And the people believed: and when they heard that the LORD had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped.
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And the people believed: and when they heard that the LORD had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped (וַיַּאֲמֵן הָעָם וַיִּשְׁמְעוּ כִּי־פָקַד יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל וְכִי רָאָה אֶת־עָנְיָם וַיִּקְּדּוּ וַיִּשְׁתַּחֲווּ)—Israel's response: the people believed (וַיַּאֲמֵן הָעָם). Despite Moses' fears (4:1), Israel accepts his message. The LORD had visited (פָקַד יְהוָה, fakad YHWH)—divine visitation for redemption (cf. Genesis 50:24-25 where Joseph prophesied this). Looked upon their affliction (רָאָה אֶת־עָנְיָם) echoes 3:7—God's compassionate awareness. Their response: bowed their heads and worshipped (וַיִּקְּדּוּ וַיִּשְׁתַּחֲווּ)—physical prostration in worship. This is Israel's first recorded corporate worship of YHWH in Egypt. They believe the message, trust the messenger, and worship the God who sees and acts. This initial faith will be tested through coming trials, but for now, hope dawns in the darkness of slavery.