Acts 7:34

KJV

I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt.

KJV (with Strong's)

I have seen {G1492}, I have seen {G1492} the affliction {G2561} of my {G3450} people {G2992} which {G3588} is in {G1722} Egypt {G125}, and {G2532} I have heard {G191} their {G846} groaning {G4726}, and {G2532} am come down {G2597} to deliver {G1807} them {G846}. And {G2532} now {G3568} come {G1204}, I will send {G649} thee {G4571} into {G1519} Egypt {G125}.

Complete Jewish Bible

I have clearly seen how My people are being oppressed in Egypt, I have heard their cry, and I have come down to rescue them, and now I will send you to Egypt.’

Berean Standard Bible

I have indeed seen the oppression of My people in Egypt. I have heard their groaning and have come down to deliver them. Now come, I will send you back to Egypt.’

American Standard Version

I have surely seen the affliction of my people that is in Egypt, and have heard their groaning, and I am come down to deliver them: and now come, I will send thee into Egypt.

Commentary

### SUMMARY
Acts 7:34 captures a pivotal moment in Stephen's defense, quoting God's profound declaration to Moses at the burning bush. This verse vividly portrays God's deep empathy and unwavering awareness of His people's suffering in Egypt, His active resolve to intervene for their deliverance, and His immediate commissioning of Moses as His chosen instrument. It encapsulates the divine initiative in salvation history, moving from compassionate observation to decisive action and delegation.

### CONTEXT
* **Literary Context:** Acts 7:34 is embedded within Stephen's lengthy and impassioned apologetic speech before the Sanhedrin, a discourse that traces the history of Israel from Abraham to the building of the Temple. Stephen's primary aim is to demonstrate God's consistent pattern of working through chosen individuals, often rejected by their own people, and to highlight the spiritual blindness and resistance of the Jewish leadership to God's progressive revelation. The recounting of Moses's call at the burning bush (Acts 7:30-34) serves as a crucial point, portraying Moses as a divinely appointed deliverer, much like Jesus, who was also rejected by His own people. Stephen uses this historical parallel to underscore the Sanhedrin's culpability in rejecting God's ultimate deliverer, Jesus Christ.
* **Historical & Cultural Context:** The historical backdrop for Acts 7:34 is the Exodus narrative, specifically the oppression of the Israelites in Egypt under Pharaoh's harsh rule. For centuries, the descendants of Jacob had been enslaved, subjected to forced labor and infanticide, their cries for help seemingly unheard by human powers. Culturally, the Jewish people revered Moses as their greatest prophet and lawgiver, the one through whom God established the covenant. Stephen's audience, the Sanhedrin, would have held Moses in the highest esteem. By quoting God's words to Moses, Stephen appeals to a foundational moment in their shared history, emphasizing God's direct intervention in human affairs and His commitment to His covenant people, even when they are in dire straits. The geographical setting is the desert near Mount Horeb (Sinai), where Moses encountered God in the burning bush, a place of divine revelation and commissioning.
* **Key Themes:** This verse, within Stephen's speech, contributes significantly to several overarching themes. It powerfully illustrates **Divine Sovereignty and Initiative**, showing that God is not a passive observer but actively intervenes in the affairs of humanity, initiating the plan for deliverance. The repeated "I have seen" and "I have heard" underscore God's **Compassion and Empathy** for His suffering people, a theme echoed throughout the Old Testament, such as in [Psalm 103:6](/psalm/103-6 "Psalm 103:6 - God's Righteousness and Justice"). Furthermore, the commissioning of Moses highlights the theme of **Divine Calling and Human Agency**, demonstrating that God often chooses and empowers individuals to be His instruments in fulfilling His purposes, despite their perceived inadequacies, as seen in the broader narrative of [Exodus 3](/exodus/3 "Exodus 3 - The Burning Bush"). This also subtly foreshadows the sending of other prophets and ultimately, the Messiah, who would be rejected by His own people, a tragic pattern Stephen subtly exposes in his speech, pointing to the rejection of Jesus as the ultimate fulfillment of this pattern (cf. [Acts 7:51-53](/acts/7-51-53 "Acts 7:51-53 - Stephen's Accusation of the Sanhedrin")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **seen (Greek, _eídō'_):** G1492. This primary verb, though used here in past tenses, properly means "to see" (literally or figuratively) and, by implication in the perfect tense, "to know." The repetition, "I have seen, I have seen," is a Hebraism (a Semitic idiom common in the Septuagint, the Greek Old Testament, which Stephen is likely quoting from) that emphasizes the certainty, intensity, and thoroughness of God's observation. It signifies that God's seeing is not a casual glance but a deep, empathetic, and comprehensive awareness of their plight, leading to full knowledge and understanding of their suffering.
* **groaning (Greek, _stenagmós'_):** G4726. Derived from a verb meaning "to sigh," this noun refers to a sigh or groan. It conveys the deep, inarticulate cries of distress, pain, and anguish emanating from the enslaved Israelites. It speaks to the profound suffering that transcends mere words, a burden so heavy that it can only be expressed through deep, guttural sounds. The fact that God "heard their groaning" indicates His attentiveness to the deepest, most primal expressions of human suffering, not just their articulated prayers.
* **deliver (Greek, _exairéō'_):** G1807. This verb, formed from "ek" (out of) and "haireomai" (to take, select), means actively "to tear out" or, in the middle voice, "to select." Figuratively, it means "to release," "to pluck out," or "to rescue." Here, it signifies God's active, forceful, and decisive intervention to free His people from their bondage. It implies a powerful act of liberation, pulling them out of a desperate situation, rather than a passive observation or a gradual process.

#### Verse Breakdown
* **"I have seen, I have seen the affliction of my people which is in Egypt,"**: This opening phrase, a powerful Hebraism, underscores God's absolute and empathetic awareness of the suffering endured by the Israelites. The repetition of "I have seen" (Greek _idōn eidon_) intensifies the divine gaze, signifying not just observation but a deep, personal knowledge and understanding of their "affliction" (Greek _kákōsis_, meaning maltreatment or hardship). It highlights God's intimate connection to "my people," emphasizing His covenant relationship with them even in their bondage.
* **"and I have heard their groaning,"**: Complementing the visual perception, God declares He has also "heard their groaning" (Greek _stenagmós_). This signifies God's attentiveness to the vocal expressions of their deep anguish and distress. It implies a compassionate listening, acknowledging the depth of their pain that might be beyond words, and confirming that their cries have reached the divine ear.
* **"and am come down to deliver them."**: This clause reveals God's active and personal resolve to intervene. "Am come down" (Greek _katabaínō_) is an anthropomorphism, describing God's descent from His transcendent realm into human history, signifying His direct involvement. The purpose of this descent is explicit: "to deliver them" (Greek _exairéō_), indicating a forceful, decisive act of rescue and liberation from their oppressive circumstances. This is a declaration of divine initiative in salvation.
* **"And now come, I will send thee into Egypt."**: Following His declaration of intent, God immediately issues a divine commission to Moses. "And now come" (Greek _deûro nŷn_) serves as an urgent summons. The phrase "I will send thee" (Greek _apostéllō_) signifies a formal and authoritative dispatching of Moses on a specific mission. This demonstrates God's method of working through human agents to accomplish His redemptive purposes, transferring the divine will into human action.

#### Literary Devices
Stephen's quotation of God's words in Acts 7:34 is rich with literary devices that amplify its theological weight. The most prominent is **Hebraism**, specifically the emphatic repetition "I have seen, I have seen" (Greek _idōn eidon_). This construction, common in the Septuagint (the Greek Old Testament), serves as an intensifier, conveying absolute certainty and deep emotional engagement, meaning "I have surely seen" or "I have truly seen." This **Repetition** underscores God's profound and unwavering awareness of His people's suffering. The phrase "am come down" is an instance of **Anthropomorphism**, attributing human-like action (descending) to God, making His divine intervention more relatable and immediate to the human understanding. This is not to suggest God literally moves in space, but rather to convey His active presence and engagement in the historical moment. Furthermore, the progression from seeing and hearing to coming down and sending illustrates a clear **Cause and Effect** relationship, where divine perception of suffering directly leads to divine action and commissioning.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 7:34 profoundly articulates God's character as a compassionate and intervening deity. It reveals a God who is not distant or indifferent to human suffering but is intimately aware of it, moved by it, and actively committed to delivering His people. This verse establishes a foundational pattern of divine action throughout biblical history: God sees the need, hears the cry, and then acts, often by commissioning a human agent. This divine initiative is a cornerstone of biblical theology, demonstrating God's faithfulness to His covenant and His unwavering commitment to justice and liberation. The Exodus, initiated by this divine declaration, becomes the archetypal act of salvation, foreshadowing all future acts of redemption.

* [Exodus 3:7-8](/exodus/3-7-8 "God's Promise to Deliver Israel")
* [Psalm 34:17-18](/psalm/34-17-18 "The Lord Hears the Righteous")
* [Isaiah 63:9](/isaiah/63-9 "God's Compassion and Redemption")

### REFLECTION AND APPLICATION
Acts 7:34 offers profound reassurance and a call to action for believers today. In a world fraught with suffering, injustice, and personal trials, this verse reminds us that God is neither blind nor deaf to our pain. Just as He saw the affliction and heard the groaning of the Israelites, He sees and hears the cries of His people in every generation. This truth provides immense comfort, assuring us that our struggles are not unnoticed by an omniscient and compassionate God. Furthermore, God's declaration "am come down to deliver them" speaks to His active involvement in our lives. While deliverance may not always manifest as a dramatic exodus, God continues to work for our freedom—from spiritual bondage, oppressive circumstances, or the weight of despair. This should cultivate a deep trust in His providence and His power to intervene. Finally, God's commissioning of Moses serves as a powerful reminder that we, too, are often called to be instruments of His redemptive work. Our empathy for the suffering of others should not end in passive sympathy but should stir us to ask how God might be sending us to be agents of His love, justice, and deliverance in our spheres of influence, participating in His ongoing mission in the world.

#### Questions for Reflection
* **How does the repeated phrase "I have seen, I have seen" deepen your understanding of God's empathy and awareness of your personal struggles or the suffering in the world around you?**
* **In what ways have you experienced God "coming down to deliver" you or others from affliction, whether spiritual, emotional, or physical?**
* **Considering God "sent" Moses, how might God be calling or sending you to be an agent of His compassion and deliverance in your community or beyond?**

### FAQ

**Why does Stephen quote the Old Testament so extensively in his speech?**

Answer: Stephen's extensive quotation of the Old Testament, particularly in [Acts 7](/acts/7 "Acts 7 - Stephen's Speech"), serves multiple crucial purposes. First, it demonstrates his profound knowledge of Jewish history and scripture, countering the accusation that he was speaking against Moses and the Law (cf. [Acts 6:11-14](/acts/6-11-14 "Acts 6:11-14 - Accusations Against Stephen")). Second, by recounting Israel's history, Stephen subtly builds a case that God's presence was never confined to the Temple or a specific place, and that Israel consistently rejected God's chosen deliverers, from Joseph to Moses, and ultimately, Jesus. He uses their own sacred history to indict them for their spiritual blindness and resistance to the Holy Spirit, culminating in the rejection and murder of the Messiah (cf. [Acts 7:51-53](/acts/7-51-53 "Acts 7:51-53 - Stephen's Accusation of the Sanhedrin")). His speech is not just a defense but a powerful prophetic sermon, revealing God's consistent pattern of working through those often rejected by the religious establishment.

### CHRIST-CENTERED FULFILLMENT
Acts 7:34, God's declaration to Moses at the burning bush, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Just as God "saw the affliction" and "heard the groaning" of His people in Egypt and "came down to deliver them," so too did God, in the fullness of time, "come down" in the person of Jesus Christ to deliver humanity from a far greater bondage: sin and death. The incarnation of Jesus, God becoming flesh (cf. [John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh")), is the ultimate divine descent, demonstrating God's unparalleled empathy and commitment to rescue. Jesus is the "Lamb of God, who takes away the sin of the world!" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), the ultimate deliverer sent by the Father, not just to free a nation from physical slavery, but to liberate all who believe from spiritual slavery (cf. [Romans 6:6-7](/romans/6-6-7 "Romans 6:6-7 - Freedom from Sin")). His life, death, and resurrection constitute the definitive act of divine deliverance, fulfilling the pattern established in the Exodus. Moreover, just as God "sent" Moses, so the Father "sent" the Son into the world not to condemn it, but to save it (cf. [John 3:17](/john/3-17 "John 3:17 - God Sent His Son to Save the World")), making Him the ultimate prophet, priest, and king, through whom all humanity can find true freedom and reconciliation with God.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Exodus 3:7

¶ And the LORD said, I have surely seen the affliction of my people which [are] in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;

Exodus 3:10

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

Psalms 106:44

Nevertheless he regarded their affliction, when he heard their cry:

Nehemiah 9:9

And didst see the affliction of our fathers in Egypt, and heardest their cry by the Red sea;

Exodus 4:31

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.

John 6:38

For I came down from heaven, not to do mine own will, but the will of him that sent me.

Exodus 2:23

¶ And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage.