Exodus 3 10

Exodus 3:10 kjv

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

Exodus 3:10 nkjv

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 niv

So now, go. I am sending you to Pharaoh to bring my people the Israelites out of Egypt."

Exodus 3:10 esv

Come, I will send you to Pharaoh that you may bring my people, the children of Israel, out of Egypt."

Exodus 3:10 nlt

Now go, for I am sending you to Pharaoh. You must lead my people Israel out of Egypt."

Exodus 3 verses

Exodus 3 10 Meaning

Exodus 3:10 signifies God's direct call and commission to Moses, initiating the long-awaited deliverance of the Israelites from Egyptian bondage. It transitions from God's revelation of Himself and His empathy for His people's suffering to a specific, challenging assignment for Moses: to confront Pharaoh and lead "My people," the children of Israel, out of Egypt. This verse establishes Moses as the chosen instrument for God's redemptive purpose, setting the stage for the dramatic events of the Exodus.

Exodus 3 10 Context

Exodus chapter 3 portrays a pivotal moment in salvation history: God's self-revelation to Moses at the burning bush. Moses, tending Jethro's flock, encounters a supernatural fire that consumes a bush without burning it up. This phenomenon captures his attention, leading to God speaking to him from the midst of the bush. Prior to verse 10, God identifies Himself as the God of Abraham, Isaac, and Jacob (Exo 3:6), signifying covenant fidelity. He declares His awareness of the Israelites' deep suffering and groaning under Egyptian oppression, having seen their affliction and heard their cry (Exo 3:7). God further states His intention to descend and deliver them, leading them to a land flowing with milk and honey (Exo 3:8). Thus, Exodus 3:10 follows this divine declaration of purpose, serving as the immediate commissioning of Moses to become the earthly agent for God's redemptive plan. It precedes Moses' profound hesitation and God's reassurances regarding His presence and power. Historically, this account roots the Israelite nation's identity in divine intervention, contrasting the omnipotent God of Israel with the pharaonic worldview where the pharaoh was considered a divine being.

Exodus 3 10 Word analysis

• Come now therefore, and I will send thee (לֵךְ אֵפוֹא, וְאֶשְׁלָחֲךָ - Lekh efō, v'eshlakhakhā):

  • לֵךְ (Lekh): Hebrew imperative, meaning "Go!" or "Come!". It signifies an immediate, direct, and authoritative command from God to Moses, demanding action.
  • אֵפוֹא (Efō): "now therefore," "then," or "in that case." It links God's preceding declaration of intent (seeing, hearing, coming down to deliver) to this direct command to Moses. It gives logical force to the commission.
  • וְאֶשְׁלָחֲךָ (v'eshlakhakhā): "and I will send you." From the verb שָׁלַח (shalach), meaning "to send," "to stretch out." This is a foundational verb for divine commissioning in the Old Testament, denoting that Moses' mission is not self-initiated but divinely mandated. It highlights God's initiative and authority behind the sending. The וְ (v') "and" connects the initial command to go with the consequence of being sent.

• unto Pharaoh (אֶל-פַּרְעֹה - el-Parʿō):

  • אֶל (el): "to," indicating direction.
  • פַּרְעֹה (Parʿō): "Pharaoh." The specific and mighty adversary Moses must confront. This emphasizes the gravity and magnitude of the task. The sending is directly to the most powerful human figure in Egypt, showcasing God's authority over human rulers. This sets up a theological confrontation: YHWH vs. Pharaoh.

• that thou mayest bring forth (וְהוֹצֵא - v'hotzēʾ):

  • וְהוֹצֵא (v'hotzēʾ): "and you shall bring out" or "and lead out." This is the Hiphil imperative of יָצָא (yatsa), "to go out." The Hiphil stem is causative, meaning Moses is not merely to go out, but to cause others to go out. It underscores his active, instrumental role in leading the deliverance. It reflects God's promise to "come down to deliver" (Exo 3:8); Moses is to be the human agent for this divine bringing out.

• my people the children of Israel (אֶת-עַמִּי בְנֵי-יִשְׂרָאֵל - et-ʿammī b'nē-Yiśrāʾēl):

  • עַמִּי (ʿammī): "my people." This possessive pronoun is crucial. It asserts God's special relationship and ownership over Israel, establishing His covenant faithfulness even in their oppression. It reinforces the identity of those being delivered and why God acts on their behalf. This phrase distinguishes Israel from other nations and their gods.
  • בְנֵי-יִשְׂרָאֵל (b'nē-Yiśrāʾēl): "the sons of Israel" or "the children of Israel." A common designation for the entire nation descended from Jacob (Israel). It precisely identifies "My people" as Abraham's physical descendants and heirs of the covenant promises.

• out of Egypt. (מִמִּצְרָיִם - mim-Mitzrāyīm):

  • מִמִּצְרָיִם (mim-Mitzrāyīm): "from Egypt." מִן (min) means "from." Egypt represents the place of brutal slavery, spiritual darkness, and oppressive worldly power. The exit from Egypt becomes the central redemptive act for Israel, serving as a type for salvation from sin and bondage in later biblical theology.

Exodus 3 10 Bonus section

The structure of Exodus 3:10 demonstrates a classic "sending formula" common in ancient Near Eastern and biblical texts, where a powerful authority sends an agent to accomplish a specific task. God's act of "sending" (Hebrew shalach) Moses elevates him to a prophetic and mediating role, making him God's representative. This "sent-one" motif is significant throughout Scripture, from prophets to apostles, culminating in Jesus Christ Himself, the ultimate "sent one" (apostolos in Greek, meaning "one who is sent"). The phrase "My people" underscores the theological conviction that Israel belongs to God, a crucial polemic against the Egyptian view of Pharaoh as supreme lord of all within his dominion, including Israel. The Hiphil imperative hotze ("bring forth") is key, indicating a decisive, causative action. Moses is not merely guiding, but actively initiating and effectuating the departure. This deliverance event serves as the paradigmatic act of salvation in the Old Testament, frequently referenced later as the ultimate demonstration of God's power, covenant faithfulness, and His identity as Redeemer.

Exodus 3 10 Commentary

Exodus 3:10 marks the pivot point of the burning bush encounter: God's direct command for Moses to act as His agent of liberation. After revealing His compassion for Israel's suffering and declaring His intent to deliver them, God delegates the mission to Moses. This commission, initiated by the powerful divine directive "Come now therefore, and I will send thee," is rooted in God's prior identification as the God of the Patriarchs and His covenant fidelity. The choice of Moses to confront the mighty Pharaoh highlights God's sovereignty over earthly powers and His use of seemingly unqualified individuals for His grand purposes. The core mission, "that thou mayest bring forth my people the children of Israel out of Egypt," defines Moses' prophetic role as both a leader and deliverer, directly aligning his human action with God's divine will to redeem His chosen covenant people from bondage. This event establishes a pattern: God works through human vessels to accomplish His redemptive plans, assuring His presence despite the formidable obstacles.

Examples:

• Like a general receiving specific orders after a strategic briefing, Moses is now given his precise assignment after God's explanation of His concern and purpose.
• This verse can be likened to a manager delegating a crucial task, not just expressing a desire, but actively empowering and commissioning an individual to execute it on their behalf.