Exodus 3 22

Exodus 3:22 kjv

But every woman shall borrow of her neighbor, 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.

Exodus 3:22 nkjv

But every woman shall ask of her neighbor, namely, of her who dwells near her house, articles of silver, articles of gold, and clothing; and you shall put them on your sons and on your daughters. So you shall plunder the Egyptians."

Exodus 3:22 niv

Every woman is to ask her neighbor and any woman living in her house for articles of silver and gold and for clothing, which you will put on your sons and daughters. And so you will plunder the Egyptians."

Exodus 3:22 esv

but each woman shall ask of her neighbor, and any woman who lives in her house, for silver and gold jewelry, and for clothing. You shall put them on your sons and on your daughters. So you shall plunder the Egyptians."

Exodus 3:22 nlt

Every Israelite woman will ask for articles of silver and gold and fine clothing from her Egyptian neighbors and from the foreign women in their houses. You will dress your sons and daughters with these, stripping the Egyptians of their wealth."

Exodus 3 verses

Exodus 3 22 Meaning

Exodus 3:22 details God's divine command to the Israelite women regarding their imminent departure from Egypt. They are instructed to ask for or demand valuable items—jewelry of silver and gold, and fine garments—from their Egyptian female neighbors and any Egyptian women dwelling in their homes. These treasures are to be bestowed upon their sons and daughters. The verse concludes by stating that through this action, the Israelites will effectively despoil or plunder the Egyptians. This act is not presented as theft, but as divinely sanctioned restitution for centuries of oppressive servitude, a powerful act of judgment against Egypt, and a testament to God's abundant provision for His people.

Exodus 3 22 Context

Exodus 3:22 is a crucial component of God's initial revelation to Moses at the burning bush. Moses has just received his divine commission to lead the Israelites out of Egyptian bondage, and has expressed his hesitation and doubts regarding his ability and the Israelites' willingness to believe him. In response, God outlines a comprehensive plan, affirming His identity ("I AM WHO I AM") and His promise to bring Israel into the land of milk and honey. This specific verse reveals a critical detail about their departure: they will not flee as impoverished refugees but will leave enriched, having received restitution for their generations of forced labor. It foreshadows the plagues that will break Egypt's will and enable this transfer of wealth, positioning it not as opportunistic theft but as an act of divine judgment and sovereign provision, thereby emphasizing God's control over even the material wealth of powerful empires like ancient Egypt.

Exodus 3 22 Word analysis

• But: This conjunction signifies a direct transition or contrasting outcome, emphasizing that despite their current state of slavery, a radical reversal awaits the Israelites as part of God's plan.
• every woman (כָּל־אִשָּׁה - kol-ishah): "Every woman" denotes a universal instruction to the female population of Israel. It implies a widespread, collective, and coordinated action among all Israelite households, highlighting the inclusive nature of God's command.
• shall ask (וְשָׁאֲלָה - w'sha'alah): From the Hebrew verb sha'al (שָׁאַל). While often translated as "ask," in this context, especially considering the power dynamics shifting from oppressor to oppressed and the subsequent phrase "spoil the Egyptians," it carries the stronger sense of "demand," "request as a due," or "requisition." It is not a polite query but an authoritative, divinely sanctioned claim for restitution, not intended for return.
• of her neighbor (מִשְּׁכֶנְתָּהּ - mish'khentah): Refers specifically to a female neighbor. This indicates that the wealth transfer was to occur from those with whom they had close, regular interactions, emphasizing the immediate and personal nature of this reversal of fortunes.
• and of her that sojourneth in her house (וּמִגָּרַת בֵּיתָהּ - u'miggareth betah): Lit., "and from the one dwelling in her house." This refers to a female lodger or resident of non-Israelite (Egyptian) origin living in the Israelite woman's dwelling. This extends the scope of the demand to anyone closely associated with the Israelite household, even within the same roof, highlighting the comprehensive nature of the restitution.
• jewels of silver (כְּלֵי־כֶסֶף - k'ley-khesef): Lit., "vessels/articles of silver." Kley denotes various objects, including implements, ornaments, or valuable vessels. This specifies items of significant value, often used for adornment or display, rather than raw materials, signifying a transfer of luxury goods and accumulated wealth.
• and jewels of gold (וּכְלֵי זָהָב - u'kley zahav): Lit., "and vessels/articles of gold." Similar to silver, indicating precious items made of gold, the most highly valued metal in the ancient world. The inclusion of gold underscores the scale and richness of the transfer, symbolizing God's abundant provision and Egypt's vast wealth being transferred.
• and raiment (וּשְׂמָלֹת - u's'malot): Refers to outer garments, cloaks, or valuable clothing. In ancient societies, high-quality textiles and raiment were very expensive and served as significant personal assets, often inherited or gifted. Acquiring these items represented considerable material gain for the Israelites.
• and ye shall put them upon your sons, and upon your daughters (וְשַׂמְתֶּם עַל־בְּנֵיכֶם וְעַל־בְּנוֹתֵיכֶם - v'samtem al-b'neykhem v'al-b'noteykhem): The acquired riches were explicitly for the children. This implies both practical adornment, marking their liberation with visible signs of dignity and prosperity, and the transfer of generational wealth, symbolizing a new beginning for a free and blessed nation. It signals that the young generation, born in slavery, would leave in triumph and honor.
• and ye shall spoil the Egyptians (וְנִצַּלְתֶּם אֶת־מִצְרָֽיִם - v'nitsaltem et-Mitzrayim): From the Hebrew root natsal (נָצַל), which can mean to rescue, deliver, or pluck away, but in this construct with the object "Egypt," it distinctly means to "strip," "plunder," or "despoil." This statement powerfully summarizes the divine mandate: Israel would exit not merely delivered but having rightfully plundered their oppressors as an act of divine retribution and justice for centuries of forced servitude, fulfilling the prophecy of Gen 15:14.

• "But every woman shall ask...": This phrase signifies a specific, widespread command from God, directly empowering the Israelite women. It sets the stage for a deliberate and non-violent but assertive act of wealth acquisition, highlighting that this was part of God's pre-ordained plan, not a spontaneous human decision.
• "...of her neighbor, and of her that sojourneth in her house...": This clarifies the targets for the request/demand—individuals with whom the Israelite women had direct social interaction. It personalizes the transfer and implies that even those in close contact with the Israelites would be part of God's judgment and Israel's enrichment.
• "...jewels of silver, and jewels of gold, and raiment...": These terms enumerate highly valuable, portable forms of wealth. Their specificity underscores the tangible and significant nature of the assets transferred, symbolizing both recompense for slavery and the foundational wealth for the emergent nation.
• "...and ye shall put them upon your sons, and upon your daughters...": This indicates the specific beneficiaries and purpose of the acquired wealth. It signifies generational blessing, honoring the children of a liberated people with adornments, and emphasizing the full scope of God's provision beyond just the parents.
• "...and ye shall spoil the Egyptians.": This culminating declaration asserts the definitive outcome and true nature of the command: the Israelites would leave Egypt having successfully taken immense wealth, not by deceit, but by divine decree as a just and powerful act of God's judgment on their oppressors.

Exodus 3 22 Bonus section

• Divine Restitution, Not Theft: The command for the Israelites to "spoil the Egyptians" is fundamentally different from conventional theft. It is an act of divine justice and restitution, ordered by God, who is the ultimate owner of all wealth (Hag 2:8). This ethical clarity distinguishes it from human sin, framing it as the legitimate taking of what was rightfully due after centuries of oppression, similar to the principle in Deut 15:13-14 regarding freeing slaves with provision.
• Psychological Impact: Beyond the material gain, the act had immense psychological significance. For generations, Israelites had been subjected to the Egyptians. This commanded act of receiving wealth reversed the power dynamic, reinforcing their dignity and God's favor, empowering them to leave as a triumphant people, not as timid escapees.
• Prefiguring Gentile Wealth for the Church: The concept of the wealth of the wicked or the nations being transferred to the righteous (e.g., Prov 13:22, Isa 60:9, Isa 61:6) finds a direct fulfillment here. The principle can be seen throughout biblical history and points forward to prophetic themes concerning the wealth and resources of the Gentiles serving the people of God, and ultimately, the Church.
• Provision for Future Worship: Crucially, the wealth acquired from the Egyptians was later instrumental in funding the construction and ornamentation of the Tabernacle in the wilderness (Exod 35:20-29). This demonstrates God's immediate provision serving His ultimate purpose: the establishment of His dwelling place among His people and the provision for their worship.

Exodus 3 22 Commentary

Exodus 3:22 vividly illustrates God's comprehensive provision and meticulous justice. It's not simply a command for the Israelites to gather riches, but a divinely ordained act of restitution, providing compensation for centuries of unpaid forced labor and immense suffering. This "plundering" or "despoiling" of Egypt is a profound act of judgment against their oppressors, orchestrated by God Himself, demonstrating His absolute sovereignty over all nations and their wealth. The items specified—silver, gold, and raiment—represent significant, portable wealth, ensuring that Israel would not leave as impoverished escapees but as a richly endowed, victorious nation. Moreover, the directive for the acquired wealth to adorn their children highlights God's intent to elevate the new generation of free Israelites, granting them dignity and material blessing as they began their journey as a sovereign people under His care. Much of this wealth would later be generously offered for the construction of the Tabernacle, linking divine provision with holy purpose.