Exodus 10:10

KJV

And he said unto them, Let the LORD be so with you, as I will let you go, and your little ones: look [to it]; for evil [is] before you.

KJV (with Strong's)

And he said {H559} unto them, Let the LORD {H3068} be so with you, as I will let you go {H7971}, and your little ones {H2945}: look {H7200} to it; for evil {H7451} is before {H6440} you.

Complete Jewish Bible

Pharaoh said to them, "ADONAI certainly will be with you if I ever let you go with your children! It's clear that you are up to no good.

Berean Standard Bible

Then Pharaoh told them, “May the LORD be with you if I ever let you go with your little ones. Clearly you are bent on evil.

American Standard Version

And he said unto them, So be Jehovah with you, as I will let you go, and your little ones: look to it; for evil is before you.

Commentary

### SUMMARY
Exodus 10:10 captures Pharaoh's escalating defiance against God's command for Israel's complete liberation. Faced with Moses' non-negotiable demand for *all* Israelites, including their children, to depart for worship, Pharaoh responds with a cutting, sarcastic "blessing" that quickly devolves into a thinly veiled threat. He accuses the Israelites of malicious intent and warns them of dire consequences if they persist in seeking total freedom. This pivotal verse vividly illustrates the profound hardening of Pharaoh's heart and underscores the intense spiritual battle over God's people and the very nature of their freedom.

### CONTEXT
* **Literary Context:** This verse is a direct and hostile response to Moses' unwavering declaration in [Exodus 10:9](/exodus/10-9 "Moses' demand for total departure") that *all* Israelites—men, women, children, and livestock—must go into the wilderness to worship the Lord. Pharaoh had previously attempted to negotiate partial concessions, first suggesting they worship within Egypt ([Exodus 8:28](/exodus/8-28 "Pharaoh's initial concession")), then only allowing the men to go ([Exodus 10:8](/exodus/10-8 "Pharaoh's offer to let only men go")). Moses' insistence on a complete departure pushes Pharaoh's frustration to a breaking point, leading to this sarcastic and threatening retort. The immediate consequence of Pharaoh's continued refusal is the devastating plague of locusts, described in the subsequent verses of [Exodus 10](/exodus/10 "The Plague of Locusts"). This exchange marks a critical escalation in the divine-human conflict, highlighting the unyielding nature of both God's demand and Pharaoh's resistance.

* **Historical & Cultural Context:** In ancient Egypt, the Pharaoh was not merely a king but was revered as a divine being, the son of Ra, and the living embodiment of cosmic order (Ma'at). His word was absolute law, and his authority was unquestionable. The notion of a foreign deity, Yahweh, challenging his power and demanding the release of a significant portion of his labor force—a vital economic asset—was an unprecedented affront to his divine status and the stability of his kingdom. Pharaoh's accusation of "evil" in this verse reflects his perception of Moses' request not as a legitimate religious observance, but as a political rebellion or an elaborate ruse to escape permanent servitude. From Pharaoh's perspective, allowing the entire population, especially the "little ones" (the future workforce and perpetuators of the Israelite identity), to leave would be an act of economic and political suicide, a direct challenge to his divine authority and the very foundations of Egyptian society. His response is deeply rooted in a worldview where he, not Yahweh, held ultimate dominion.

* **Key Themes:** Exodus 10:10 contributes significantly to several overarching themes in the book of Exodus. Primarily, it underscores the theme of **divine sovereignty versus human will**. Pharaoh's obstinacy serves as a foil for God's irresistible power, demonstrating that no human authority can ultimately thwart God's purposes. It also highlights the theme of **complete versus partial liberation**. God's demand for the "little ones" emphasizes that His salvation is holistic, encompassing entire families and future generations, not just individuals or segments of society. This contrasts sharply with Pharaoh's attempts at partial concessions, revealing his desire to maintain some degree of control over Israel. Furthermore, the verse foreshadows the **judgment upon Egypt** as a consequence of Pharaoh's hardened heart, a recurring motif throughout the plague narratives ([Exodus 9:15-16](/exodus/9-15-16 "God's purpose in raising up Pharaoh")). This clash ultimately reveals God's glory and His faithfulness to His covenant people, setting the stage for the ultimate deliverance and the establishment of Israel as His chosen nation, a theme that echoes through the broader narrative of God's redemptive plan for humanity, as seen in passages like [Isaiah 43:1-7](/isaiah/43-1-7 "God's promises to His chosen people").

### EXPOSITION AND ANALYSIS
Exodus 10:10 is a pivotal moment revealing Pharaoh's hardened heart and the true nature of his opposition to God's will. His words are not merely a refusal but a calculated insult and a menacing warning.

#### Key Word Analysis
* **ṭaph (Hebrew, _ṭaph'_ H2945):** Translated as "little ones," this Hebrew term refers specifically to young children, often encompassing women and the infirm who would accompany them. Moses' insistence on taking the _ṭaph_ signifies God's demand for a complete, generational liberation. It is not just about the men for a temporary religious festival; it is about the entire community, the future of the nation, being freed from Egyptian bondage. Pharaoh's specific mention of "your little ones" highlights his understanding that this demand represents a permanent and total exodus, which he vehemently opposes because it would mean the loss of future labor and the complete cessation of his control over Israel.
* **raʻ (Hebrew, _raʻ'_ H7451):** Translated as "evil" in the KJV, this Hebrew word is rich in meaning. While it can denote moral evil, in this context, it primarily signifies "harm," "calamity," "trouble," "mischief," or "disaster." Pharaoh is not necessarily accusing Moses of moral wickedness, but rather of having a mischievous or harmful ulterior motive—a plot to escape completely under the guise of religious worship. He perceives their full departure as a disaster for Egypt and a personal threat to his rule, implying that their intentions are detrimental to his kingdom.
* **râʼâh (Hebrew, _râʼâh'_ H7200):** Translated as "look [to it]," this primitive root means "to see, literally or figuratively." In this imperative form, it functions as a stern warning or a command to "take heed" or "beware." Pharaoh is not merely expressing an opinion; he is issuing a direct, ominous declaration of impending trouble. He is telling Moses and Aaron to "see" or "perceive" the danger that lies ahead if they continue their course of action, implying that he himself will be the source of this danger.

#### Verse Breakdown
* **"And he said unto them, Let the LORD be so with you, as I will let you go, and your little ones":** Pharaoh's opening statement is saturated with sarcasm and thinly veiled contempt. The phrase "Let the LORD be so with you" sounds like a blessing, but it is delivered as a mocking challenge, implying that if Yahweh truly were with them, they would not need to make such an "outrageous" demand. The second part, "as I will let you go, and your little ones," reveals his conditional and manipulative offer, immediately retracting the full scope of their request. He is mockingly saying, "Sure, let your God be with you, but I am certainly not letting your children go with you." This highlights his refusal to acknowledge Yahweh's supreme authority and his determination to maintain control over Israel's future generations, viewing them as property.
* **"look [to it]; for evil [is] before you."** This is a direct, ominous threat. "Look [to it]" is an imperative, a warning to pay close attention and consider the consequences. Pharaoh is not merely expressing an opinion; he is issuing a veiled declaration of impending trouble. The phrase "for evil [is] before you" means "you are contemplating something disastrous," or "you have mischief in mind, and trouble will surely come upon you." Pharaoh accuses Moses and the Israelites of plotting a deceptive escape, and he warns them of the severe consequences they will face if they continue to pursue this "evil" plan of total departure. He views their demand for complete freedom as an act of rebellion that will bring disaster upon them, rather than an act of obedience to God.

#### Literary Devices
Pharaoh's speech in Exodus 10:10 masterfully employs several literary techniques to convey his hardened heart and defiant stance. Foremost is **sarcasm**, evident in his opening "Let the LORD be so with you." This seemingly pious wish is delivered with derision, mocking Moses and Yahweh by implying that their God is insufficient to grant them their full request without Pharaoh's "permission." This quickly transitions into a clear **veiled threat**, conveyed by the ominous warning "evil is before you." Pharaoh implies that he himself will be the instrument of this "evil" or calamity if Moses persists in demanding total liberation, turning his words into a chilling declaration of impending retribution. Finally, there is profound **dramatic irony** at play: Pharaoh warns of "evil" before them, but the true evil is his own hardened heart and defiance against God, which will ultimately bring far greater disaster upon Egypt than anything he imagines for Israel. The reader knows that the "evil" will indeed come, but it will be upon Pharaoh and his nation, not upon the people of God.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 10:10 powerfully illustrates the clash between human stubbornness and divine sovereignty. Pharaoh's defiance is a profound theological statement about humanity's innate resistance to God's will, especially when it challenges personal power, comfort, or control. This verse teaches that true liberation, as orchestrated by God, is total and comprehensive, affecting every aspect of life, including families and future generations. God's plan is not for partial obedience or convenient service, but for wholehearted devotion and complete freedom from all forms of bondage. This resistance mirrors the rebellion against God's authority seen throughout scripture, where earthly rulers and systems set themselves against the divine plan.

* Pharaoh's hardened heart is a recurring theme, demonstrating God's sovereign power even over human will, as seen in [Exodus 7:3](/exodus/7-3 "God hardens Pharaoh's heart") and [Romans 9:17-18](/romans/9-17-18 "God raises up Pharaoh for His glory").
* The insistence on taking the "little ones" foreshadows God's covenant faithfulness to generations, emphasizing that His salvation is for entire families and communities, not just individuals, as promised in [Acts 2:39](/acts/2-39 "The promise is for you and your children and for all who are far off").
* The conflict highlights the ultimate futility of human resistance against God's irresistible purpose, a truth echoed in [Psalm 33:10-11](/psalm/33-10-11 "The Lord frustrates the plans of the nations").

### REFLECTION AND APPLICATION
Pharaoh's defiant words in Exodus 10:10 serve as a timeless reminder of the spiritual resistance we may encounter when seeking to follow God's will fully. Often, the world, or even our own sinful nature, will offer partial concessions, attempting to keep us in some form of bondage while giving the illusion of freedom. God, however, desires our *complete* liberation—our "little ones," our future, our resources, our entire being—to be consecrated to Him. This verse challenges us to discern when human opposition is merely stubbornness or a misunderstanding of God's purposes, and to stand firm in faith, trusting that God will ultimately deliver His people. It encourages us to pursue full obedience, even when it seems costly or provokes resistance, knowing that God's plan for us is always one of holistic freedom and flourishing. It calls us to examine our own lives: are we holding back any part of ourselves from God's complete claim, perhaps fearing the "evil" or discomfort that full surrender might bring?

#### Questions for Reflection
* **Where in your life might you be settling for partial freedom or obedience when God is calling you to a complete surrender?**
* **How do you respond when your commitment to God's will is met with sarcasm, threats, or accusations of "evil" from others?**
* **What does it mean for you to ensure that your "little ones"—your future, your potential, your deepest desires, and even the next generation—are also part of your journey of faith and freedom in Christ?**

### FAQ

**Why does Pharaoh seem to offer concessions but then retract them?**

Answer: Pharaoh's offers (e.g., worship in Egypt, only men go) are not genuine concessions but tactical maneuvers designed to maintain control and avoid a full surrender to God's demands. He is testing Moses' resolve, hoping to find a compromise that preserves his authority, his economic assets (the Israelite workforce), and his pride. Each retraction reveals his hardened heart and his ultimate unwillingness to truly "let my people go," demonstrating his desire to cling to power at all costs, even in the face of divine judgment.

**What does Pharaoh mean by "evil is before you"?**

Answer: Pharaoh's statement "evil is before you" is a direct accusation and a veiled threat. He is accusing Moses and the Israelites of having mischievous or harmful intentions—a plot to escape completely under the guise of worship. He warns them that if they persist in this "evil" plan of total departure, they will face dire consequences, implying that he himself will bring trouble or disaster upon them. It's a warning of his impending punitive action if they do not comply with his limited terms.

**Is Pharaoh's resistance purely his own, or is God hardening his heart?**

Answer: The biblical narrative presents both Pharaoh's self-hardening and God's active hardening of Pharaoh's heart. Initially, Pharaoh hardens his own heart ([Exodus 7:13](/exodus/7-13 "Pharaoh's heart was hardened, and he would not listen")). As the plagues progress, God explicitly states that He will harden Pharaoh's heart ([Exodus 7:3](/exodus/7-3 "But I will harden Pharaoh's heart")). This demonstrates God's sovereignty over human will, even in defiance. God uses Pharaoh's obstinacy to display His power and glory, ensuring that His deliverance of Israel is unmistakably His work, and that His name might be proclaimed in all the earth, as stated in [Romans 9:17](/romans/9-17 "For the Scripture says to Pharaoh, 'For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.'").

### CHRIST-CENTERED FULFILLMENT
Exodus 10:10, with Pharaoh's stubborn refusal to grant complete liberation, finds its ultimate fulfillment and reinterpretation in the person and work of Jesus Christ. The Exodus narrative is the foundational story of God's deliverance from bondage, and Jesus is the greater Moses who brings about a greater Exodus. Pharaoh's resistance to letting the "little ones" go highlights his desire to keep all of Israel in bondage, symbolizing the spiritual forces that hold humanity captive. Similarly, humanity is held captive by sin and spiritual forces, unable to free itself. Jesus, through His life, death, and resurrection, confronts the ultimate "Pharaoh"—Satan and the power of sin and death. He does not offer partial freedom or temporary concessions; He secures complete and total liberation for all who believe, fulfilling the promise of true freedom found in [John 8:36](/john/8-36 "So if the Son sets you free, you will be free indeed"). Just as God's plan for Israel was to free entire families and future generations, Jesus' salvation is comprehensive, extending to every aspect of human life and promising eternal freedom from the dominion of sin ([Romans 6:22](/romans/6-22 "But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life.")). His sacrifice breaks the chains of sin and death, fulfilling the pattern of deliverance established in the Exodus. The "evil" Pharaoh warned of ultimately fell upon himself and Egypt, while God's people were delivered. In Christ, the "evil" of sin and its consequences were borne by Jesus on the cross ([2 Corinthians 5:21](/2_corinthians/5-21 "For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.")), allowing His people to walk in true freedom and enter into a new covenant relationship with God, where the promise is for them and their "little ones" ([Acts 2:39](/acts/2-39 "For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.")). Jesus is the ultimate Deliverer who ensures that no one, not even the "little ones" (the vulnerable, the marginalized, the future generations of believers), is left behind in bondage.

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

2 Chronicles 32:15

Now therefore let not Hezekiah deceive you, nor persuade you on this manner, neither yet believe him: for no god of any nation or kingdom was able to deliver his people out of mine hand, and out of the hand of my fathers: how much less shall your God deliver you out of mine hand?

Exodus 12:30

And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for [there was] not a house where [there was] not one dead.

Exodus 12:31

And he called for Moses and Aaron by night, and said, Rise up, [and] get you forth from among my people, both ye and the children of Israel; and go, serve the LORD, as ye have said.

Exodus 13:21

And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night:

Lamentations 3:37

¶ Who [is] he [that] saith, and it cometh to pass, [when] the Lord commandeth [it] not?