Exodus 4 13

Exodus 4:13 kjv

And he said, O my LORD, send, I pray thee, by the hand of him whom thou wilt send.

Exodus 4:13 nkjv

But he said, "O my Lord, please send by the hand of whomever else You may send."

Exodus 4:13 niv

But Moses said, "Pardon your servant, Lord. Please send someone else."

Exodus 4:13 esv

But he said, "Oh, my Lord, please send someone else."

Exodus 4:13 nlt

But Moses again pleaded, "Lord, please! Send anyone else."

Exodus 4 verses

Exodus 4 13 Meaning

Exodus 4:13 captures Moses' ultimate and most direct refusal of God's command to lead the Israelites out of Egypt, after a series of earlier objections. The Hebrew phrase "וַיֹּאמֶר שְׁלַח־נָא בְּיַד־תִּשְׁלָח׃" literally translates to "And he said, 'Oh, Lord, please send by the hand of him whom You will send!'" This profound statement is Moses' plea to God to choose anyone else, signifying his profound lack of trust in his own abilities, and implicitly, his doubt in God's wisdom in choosing him for such a momentous task. It is a moment of deep human weakness, pushing divine patience to its limit, yet demonstrating God's sovereign plan will prevail.

Exodus 4 13 Context

Exodus chapter 4 continues the profound dialogue between God and Moses at the burning bush. Moses has been given a divine commission to deliver the Israelites from slavery in Egypt. However, instead of immediately obeying, Moses raises a series of escalating objections, revealing his deep insecurities and fear.His initial excuses included questioning his own identity and authority ("Who am I that I should go?" - Exod 3:11), then doubting Israel's belief ("What if they do not believe me?" - Exod 4:1), next claiming an inability to speak well ("I am not eloquent, I am slow of speech and of tongue" - Exod 4:10).God counters each objection with powerful assurances, providing His name (Yahweh), miraculous signs, and promises of divine assistance and even Aaron's help as a spokesman.Despite God patiently addressing every single point, Moses' ultimate response in Exodus 4:13 is a flat rejection. It signifies not merely a plea for an alternative, but an outright refusal to accept the assigned role, even after all God's provisions. This pushes God to righteous anger, yet God still graciously accommodates Moses' weakness by providing Aaron as a helper, albeit not removing Moses from his ultimate leadership position. This verse marks the climactic point of Moses' reluctance before he finally accedes, driven not by eager obedience, but by a form of compelled resignation coupled with divine grace.

Exodus 4 13 Word analysis

• וַיֹּאמֶר (Vayomer): "And he said"
  • This is the common Hebrew "waw consecutive imperfect" verbal form. It acts as a narrative connector, continuing the flow of action. Here, it signifies Moses' response after God's detailed counter-arguments. It does not convey eager assent, but a continuation of the intense dialogue.
• שְׁלַח־נָא (Sh'lach-na): "Send, please!" or "Please send!"
  • שְׁלַח (Sh'lach): The Qal imperative masculine singular of the verb shalach (שָׁלַח), meaning "to send," "to dispatch," "to stretch out," "to release." This imperative forcefully commands God, though couched in a plea.
  • נָא (Na): A particle of entreaty or request, meaning "please," "I pray," "now." It softens the imperative, making it a plea, not a demand. However, coming after God's patience, it underscores Moses' persistent pleading against the divine will.
• בְּיַד (B'yad): "By the hand of" or "through the agency of."
  • בְּ (B' or Beth): The preposition "in," "by," "with," "through." Here it signifies the instrument or agent.
  • יַד (Yad): "Hand." In Hebrew thought, the "hand" often symbolizes power, agency, capability, control, or means. To send "by the hand of" means to send through the authority, ability, or instrumentality of someone. It is metonymic.
• תִּשְׁלָח׃ (Tishlach): "Whom You will send" or "whom You are sending."
  • This is the Qal imperfect 2nd person masculine singular form of shalach (שָׁלַח), "to send." Its object is implicit. The phrase effectively means "that one whom You (yourself) would prefer to send" or "whoever You have already chosen (or will choose) to send." It's intentionally vague, meaning "someone else."
  • This implies Moses believes there is someone else more suitable whom God should send or could have sent in his place, thus subtly questioning God's initial choice of him.

Words-group analysis:

• "שְׁלַח־נָא בְּיַד־תִּשְׁלָח" ("Please send by the hand of him whom You will send"): This phrase is Moses' final, almost desperate, attempt to opt out. It’s a profound act of self-effacement mixed with a subtle, albeit resistant, theological argument. He is effectively telling God, "Your judgment in picking me is flawed; choose the right person, the one you originally intended, or someone truly capable." This idiom reflects deep internal struggle and fear, contrasting sharply with the divine commission that demanded unqualified obedience and trust. It directly challenges divine election, presenting human weakness and perceived inadequacy as greater than divine wisdom and power. This polemic implies that God could somehow make a "better" choice for the messenger than Moses. It highlights human doubt versus divine certainty.

Exodus 4 13 Bonus section

• The phrasing "send by the hand of him whom You will send" implies a deep understanding in ancient Near Eastern culture of "hand" as an extension of one's person and authority. Moses is not just asking God to choose another, but literally to choose an agent who is truly suited for such a mighty task, perhaps someone who truly embodies the "hand" or power of God, feeling himself inadequate to be that instrument.
• God's anger at Moses in the subsequent verse (Exod 4:14) is crucial. It reveals that there are limits to divine patience in the face of persistent unbelief and defiance, even from a chosen servant. This anger is not a dismissal of Moses, but a strong rebuke to correct and compel his submission. It shows that resisting a clear divine command is a serious offense against God’s sovereign authority and love.
• This verse sets up the future dynamic between Moses and Aaron. While Aaron became the eloquent spokesman, Moses remained the primary leader, the one through whom God revealed His laws and commands. God's provision of Aaron did not diminish Moses' role, but rather illustrated God's adaptive grace in the face of human limitations, ensuring His grand purpose was not thwarted by individual weakness.

Exodus 4 13 Commentary

Exodus 4:13 marks the zenith of Moses' human resistance to a divine calling. After a meticulously detailed series of excuses, God’s patient, yet firm, responses and miraculous assurances, Moses makes a final, absolute plea: "Send someone else!" This wasn't a request for assistance or further signs; it was an attempt to abrogate the divine appointment entirely. This phrase, cloaked in deferential language, conveyed deep-seated self-doubt and, ultimately, a lack of trust in God’s judgment regarding Moses’ capabilities.

God's reaction, "Then the anger of the LORD was kindled against Moses" (Exod 4:14), signifies the gravity of this refusal. While God is gracious, such persistent and defiant unbelief, particularly after clear divine manifestation and empowerment, provokes His holy displeasure. Moses’ refusal was not just a lack of confidence, but an indirect challenge to God's wisdom and sovereign will.

Despite this righteous anger, God, in His ultimate faithfulness, did not revoke the call nor abandon His plan. Instead, He accommodated Moses’ weakness by providing Aaron as a spokesman. This highlights a crucial theological truth: God’s purpose will prevail regardless of human hesitation or perceived inadequacy. He sovereignly chooses His instruments and empowers them to accomplish His will, often in spite of their failings. This interaction provides an enduring lesson for believers: our perceived weaknesses and rationalized objections do not negate God's call or His ability to use us. Instead, His strength is made perfect in our weakness (2 Cor 12:9-10). It underscores the need for unquestioning obedience and trust when God commands, understanding that the One who calls also equips and enables.