Exodus5
English Standard Version
1 and and , Thus the Lord, the of , Let my , that they may hold a to me in the .
2But , Who is the Lord, that I should his and let ? I do not the Lord, and , I will not let .
3Then they , The of the has with us. Please let us ’ into the that we may to the Lord our , lest he upon us with or with the .
4But the of to them, and , do you the away from their ? to your .
5And , , the of the are now , and you make them from their !
6The same the of the and their ,
7You shall no the to , as in the ; let them and for themselves.
8But the of they in the you shall on them, you shall by no it, for they are . Therefore they , Let us and to our .
9Let heavier be on the that they may at it and pay no to .
10So the and the of the and to the , Thus , I will not you .
11 and your you can it, your will not be in the .
12So the were throughout all the of to for .
13The were , , your , your each , as when there .
14And the of the of , whom had over them, were and were , Why have you not your of and , as in the ?
15Then the of the of and to , Why do you like this?
16No is to your , yet they to us, ! And behold, your are ; but the is in your own .
17But he , You are , you are ; that is why you , Let us and to the Lord.
18 now and . No will be you, but you must the of .
19The of the of that they were in when they , You shall by no your number of , your each .
20They and , who were , as they from ;
21and they to them, The Lord on you and , because you have us in the of his , and have a in their to us.
22Then to the Lord and , O , why have you to this ? Why did you ever me?
23For since I to to in your , he has to this , and you have not your at .
Study Guide
Public-domain commentary and original-language notes for Exodus 5.
Chapter Summary
In this chapter: Pharaoh's displeasure, He increases the tasks of the Israelites. (1–9). The sufferings of the Israelites, Moses' complaint to God. (10–23).
vv1-9
God will own his people, though poor and despised, and will find a time to plead their cause. Pharaoh treated all he had heard with contempt. He had no knowledge of Jehovah, no fear of him, no love to him, and therefore refused to obey him. Thus Pharaoh's pride, ambition, covetousness, and political knowledge, hardened him to his own destruction. What Moses and Aaron ask is very reasonable, only to go three days' journey into the desert, and that on a good errand. We will sacrifice unto the Lord our God. Pharaoh was very unreasonable, in saying that the people were idle, and therefore talked of going to sacrifice. He thus misrepresents them, that he might have a pretence to add to their burdens. To this day we find many who are more disposed to find fault with their neighbours, for spending in the service of God a few hours spared from their wordly business, than to blame others, who give twice the time to sinful pleasures. Pharaoh's command was barbarous. Moses and Aaron themselves must get to the burdens. Persecutors take pleasure in putting contempt and hardship upon ministers. The usual tale of bricks must be made, without the usual allowance of straw to mix with the clay. Thus more work was to be laid upon the men, which, if they performed, they would be broken with labour; and if not, they would be punished.
vv10-23
The Egyptian task-masters were very severe. See what need we have to pray that we may be delivered from wicked men. The head-workmen justly complained to Pharaoh: but he taunted them. The malice of Satan has often represented the service and worship of God, as fit employment only for those who have nothing else to do, and the business only of the idle; whereas, it is the duty of those who are most busy in the world. Those who are diligent in doing sacrifice to the Lord, will, before God, escape the doom of the slothful servant, though with men they do not. The Israelites should have humbled themselves before God, and have taken to themselves the shame of their sin; but instead of that, they quarrel with those who were to be their deliverers. Moses returned to the Lord. He knew that what he had said and done, was by God's direction; and therefore appeals to him. When we find ourselves at any time perplexed in the way of our duty, we ought to go to God, and lay open our case before him by fervent prayer. Disappointments in our work must not drive us from our God, but still we must ponder why they are sent.
Key Words
אַחַר: properly, the hind part; generally used as an adverb or conjunction, after (in various senses)
מֹשֶׁה: Mosheh, the Israelite lawgiver
אַהֲרוֹן: Aharon, the brother of Moses
בּוֹא: to go or come (in a wide variety of applications)
אָמַר: to say (used with great latitude)
פַּרְעֹה: Paroh, a general title of Egyptian kings
אֱלֹהִים: gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative
יִשְׂרָאֵל: Jisrael, a symbolical name of Jacob; also (typically) of his posterity
עַם: a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock
שָׁלַח: to send away, for, or out (in a great variety of applications)
Cross References
Exodus 5Fulfills the exact instructions given by God to ask Pharaoh for a three days' journey.
Supported by Matthew Poole, JFB
Parallels Pharaoh's defiant attitude of 'Who is the Almighty, that we should serve him?'
Supported by Matthew Henry
Repetition of the demand to hold a feast and sacrifice to Jehovah in the wilderness.
Supported by Matthew Poole
Direct fulfillment of God's warning that the king of Egypt would not let them go.
Supported by John Calvin
Connects back to the original taskmasters and burdens laid on Israel by Egypt.
Supported by Matthew Henry, JFB
Same idiom used by Jacob regarding his reputation being made to stink among the inhabitants.
Supported by Matthew Poole
Pharaoh fears the massive population of Hebrews and seeks to control them by labor.
Supported by Matthew Poole
Elaborates on the bitter bondage of making brick and mortar under harsh conditions.
Supported by JFB
Shows the immediate consequence of this discouragement; the people refuse to listen to Moses.
Supported by Matthew Henry
Shows a pattern of Moses returning to cry out to God under extreme distress.
Supported by Matthew Henry
Parallels the warning to not harden necks, but yield to Jehovah lest His anger fall.
Supported by Matthew Henry
If a ruler listens to lies, all his servants become wicked taskmasters.
Supported by Matthew Henry
Pharaoh abuses the principle of laziness, falsely accusing those who want to worship God.
Supported by Matthew Henry
Similar emotional appeal calling on the Lord to judge between two parties in conflict.
Supported by Matthew Poole
Parallels Jeremiah's similar complaint of being deceived or poorly treated by God's commission.
Supported by Matthew Henry