TRV
Translation
King James Version
And that thou mayest tell in the ears of thy son, and of thy son's son, what things I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I am the LORD.
Complete Jewish Bible
so that you can tell your son and grandson about what I did to Egypt and about my signs that I demonstrated among them, and so that you will all know that I am ADONAI."
Berean Standard Bible
and that you may tell your children and grandchildren how severely I dealt with the Egyptians when I performed miraculous signs among them, so that all of you may know that I am the LORD.”
American Standard Version
and that thou mayest tell in the ears of thy son, and of thy son’s son, what things I have wrought upon Egypt, and my signs which I have done among them; that ye may know that I am Jehovah.
World English Bible Messianic
and that you may tell in the hearing of your son, and of your son’s son, what things I have done to Egypt, and my signs which I have done among them; that you may know that I am the LORD.”
Geneva Bible (1599)
And that thou maist declare in the eares of thy sonne, and of thy sonnes sonne, what things I haue done in Egypt, and my miracles, which I haue done among them: that ye may knowe that I am the Lord.
Young's Literal Translation
and so that thou recountest in the ears of thy son, and of thy son's son, that which I have done in Egypt, and My signs which I have set among them, and ye have known that I am Jehovah.'
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Commentary on Exodus 10 verses 1–11
1 ¶ And the LORD said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, that I might shew these my signs before him:
2 And that thou mayest tell in the ears of thy son, and of thy son's son, what things I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I am the LORD.
3 And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the LORD God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me.
4 Else, if thou refuse to let my people go, behold, to morrow will I bring the locusts into thy coast:
5 And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field:
6 And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers' fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.
7 And Pharaoh's servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the LORD their God: knowest thou not yet that Egypt is destroyed?
8 And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the LORD your God: but who are they that shall go?
9 And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the LORD.
10 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.
11 Not so: go now ye that are men, and serve the LORD; for that ye did desire. And they were driven out from Pharaoh's presence.
Here, I. Moses is instructed. We may well suppose that he, for his part, was much astonished both at Pharaoh's obstinacy and at God's severity, and could not but be compassionately concerned for the desolations of Egypt, and at a loss to conceive what this contest would come to at last. Now here God tells him what he designed, not only Israel's release, but the magnifying of his own name: That thou mayest tell in thy writings, which shall continue to the world's end, what I have wrought in Egypt, Exo 10:1, Exo 10:2. The ten plagues of Egypt must be inflicted, that they may be recorded for the generations to come as undeniable proofs, 1. Of God's overruling power in the kingdom of nature, his dominion over all the creatures, and his authority to use them either as servants to his justice or sufferers by it, according to the counsel of his will. 2. Of God's victorious power over the kingdom of Satan, to restrain the malice and chastise the insolence of his and his church's enemies. These plagues are standing monuments of the greatness of God, the happiness of the church, and the sinfulness of sin, and standing monitors to the children of men in all ages not to provoke the Lord to jealousy nor to strive with their Maker. The benefit of these instructions to the world sufficiently balances the expense.
II. Pharaoh is reproved (Exo 10:3): Thus saith the Lord God of the poor, despised, persecuted, Hebrews, How long wilt thou refuse to humble thyself before me? Note, It is justly expected from the greatest of men that they humble themselves before the great God, and it is at their peril if they refuse to do it. This has more than once been God's quarrel with princes. Belshazzar did not humble his heart, Dan 5:22. Zedekiah humbled not himself before Jeremiah, Ch2 36:12. Those that will not humble themselves God will humble. Pharaoh had sometimes pretended to humble himself, but no account was made of it, because he was neither sincere nor constant in it.
III. The plague of locusts is threatened, Exo 10:4-6. The hail had broken down the fruits of the earth, but these locusts should come and devour them: and not only so, but they should fill their houses, whereas the former inroads of these insects had been confined to their lands. This should be much worse than all the calamities of that king which had ever been known. Moses, when he had delivered his message, not expecting any better answer than he had formerly, turned himself and went out from Pharaoh, Exo 10:6. Thus Christ appointed his disciples to depart from those who would not receive them, and to shake off the dust of their feet for a testimony against them; and ruin is not far off from those who are thus justly abandoned by the Lord's messengers, Sa1 15:27, etc.
IV. Pharaoh's attendants, his ministers of state, or privy-counsellors, interpose, to persuade him to come to some terms with Moses, Exo 10:7. They, as in duty bound, represent to him the deplorable condition of the kingdom (Egypt is destroyed), and advise him by all means to release his prisoners (Let the men go); for Moses, they found, would be a snare to them till it was done, and it were better to consent at first than to be compelled at last. The Israelites had become a burdensome stone to the Egyptians, and now, at length, the princes of Egypt were willing to be rid of them, Zac 12:3. Note, It is a thing to be regretted (and prevented, if possible) that a whole nation should be ruined for the pride and obstinacy of its princes, Salus populi suprema lex - To consult the welfare of the people is the first of laws.
V. A new treaty is, hereupon, set on foot between Pharaoh and Moses, in which Pharaoh consents for the Israelites to go into the wilderness to do sacrifice; but the matter in dispute was who should go, Exo 10:8. 1. Moses insists that they should take their whole families, and all their effects, along with them, Exo 10:9. note, Those that serve God must serve him with all they have. Moses pleads, "We must hold a feast, therefore we must have our families to feast with, and our flocks and herds to feast upon, to the honour of God." 2. Pharaoh will by no means grant this: he will allow the men to go, pretending that this was all they desired, though this matter was never yet mentioned in any of the former treaties; but, for the little ones, he resolves to keep them as hostages, to oblige them to return, Exo 10:10, Exo 10:11. In a great passion he curses them, and threatens that, if they offer to remove their little ones, they will do it at their peril. Note, Satan does all he can to hinder those that serve God themselves from bringing their children in to serve him. He is a sworn enemy to early piety, knowing how destructive it is to the interests of his kingdom; whatever would hinder us from engaging our children to the utmost in God's service, we have reason to suspect the hand of Satan in it. 3. The treaty, hereupon, breaks off abruptly; those that before went out from Pharaoh's presence (Exo 10:6) were now driven out. Those will quickly hear their doom that cannot bear to hear their duty. See Ch2 25:16. Quos Deus destruet eos dementat - Whom God intends to destroy he delivers up to infatuation. Never was man so infatuated to his own ruin as Pharaoh was.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–11. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Exodus 10:2 unveils God's profound and multi-generational purpose behind the devastating plagues on Egypt: they were not merely acts of judgment but deliberate, powerful demonstrations of His unique identity and sovereign power. Through these mighty interventions, God intended to reveal Himself to both Israel and Egypt, ensuring that these foundational events would be faithfully recounted across successive generations as the basis for a deep, experiential "knowing" of Him.
CONTEXT
Literary Context: This verse is strategically placed at a pivotal moment in the plague narrative, immediately preceding the eighth plague of locusts. It follows the persistent hardening of Pharaoh's heart after the seventh plague of hail, as recorded in Exodus 9:35. God's preceding instruction to Moses in Exodus 10:1 explicitly states that He has intentionally hardened Pharaoh's heart "that I might show these my signs among them." Verse 2 then elaborates on the ultimate, enduring, and intergenerational purpose of these divine demonstrations, before Moses and Aaron deliver the warning of the impending locust plague to Pharaoh in Exodus 10:3. Thus, Exodus 10:2 functions as a crucial divine explanation, providing the overarching theological rationale for the entire escalating series of judgments against Egypt.
Historical & Cultural Context: In the ancient Near East, the power and identity of a deity were intrinsically linked to their actions in the world. Divine authority was demonstrated through control over natural phenomena, military victories, and the prosperity or judgment of nations. The plagues against Egypt were not random disasters but a direct, systematic challenge to the entire Egyptian pantheon and Pharaoh's own claims of divinity. Each plague meticulously targeted specific Egyptian gods or aspects of their cosmic order, progressively dismantling their perceived power and revealing the absolute supremacy of YHWH. Furthermore, the transmission of historical narratives and ancestral deeds was a vital cultural practice, especially for covenant communities. For Israel, the remembrance of God's mighty acts, particularly the Exodus, was foundational to their national and spiritual identity. This act of remembering served as a constant reminder of God's covenant faithfulness, His unique sovereignty, and their special relationship with Him. The command to "tell" (Hebrew: çâphar) in this verse underscores the paramount importance of oral tradition and intergenerational teaching in preserving their spiritual heritage and ensuring future generations would "know" the LORD.
Key Themes: Exodus 10:2 contributes significantly to several major theological and narrative themes prevalent throughout the book of Exodus and the broader Pentateuch. Foremost among these is God's Self-Revelation, where YHWH actively makes His identity and character known through powerful deeds, contrasting Himself with the impotent deities of other nations. This verse also highlights the theme of Divine Sovereignty, demonstrating God's absolute control over creation, human rulers, and historical events, even using Pharaoh's hardened heart to accomplish His purposes (as seen in Exodus 9:16). A crucial theme is the Importance of Remembering and Transmitting God's Acts, emphasizing that faith is not a static concept but a dynamic narrative to be passed down through generations, ensuring that the foundational events of the Exodus remain central to Israel's identity and worship. This intergenerational mandate is echoed throughout the Deuteronomic law, such as in Deuteronomy 6:6-7, which commands parents to diligently teach their children about God's commands and deeds. Ultimately, the verse points to the theme of Experiential Knowledge of God, where "knowing" God transcends mere intellectual assent to encompass a deep, relational, and transformative understanding of His being and faithfulness.
EXPOSITION AND ANALYSIS
Exodus 10:2 is a profound statement of divine intent, revealing the ultimate telos (purpose) behind the Exodus narrative and the plagues.
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 10:2 employs several powerful literary devices to convey its profound message. Parallelism is evident in the phrase "thy son, and of thy son's son," which emphasizes the continuity and perpetuation of the divine mandate across generations. Similarly, the parallel construction "what things I have wrought in Egypt, and my signs which I have done among them" effectively describes the dual nature of God's interventions—His powerful actions and their miraculous, revelatory quality. The verse is structured around two clear Purpose Clauses, introduced by "that" (Hebrew: lema‘an): "that thou mayest tell..." and "that ye may know..." These clauses meticulously highlight God's intentionality and establish a direct causal link between remembering His mighty acts and attaining a deep, transformative knowledge of His character. Finally, the entire passage is presented as a Divine Monologue, with God speaking directly to Moses. This literary choice lends immense divine authority to the words, underscoring the critical importance of His purpose and the enduring significance of the Exodus events.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 10:2 is rich with theological truths that resonate throughout the biblical narrative, establishing foundational principles for understanding God's character and His relationship with humanity. The primary theological truth is God's Purposeful Self-Revelation: His interventions in history are not arbitrary but are meticulously designed to make His character, power, and identity known. The plagues were a dramatic demonstration of His sovereignty over creation, human rulers, and false gods, revealing Him as the one true God. This leads to the theme of The Nature of "Knowing" God, emphasizing an experiential and relational understanding rather than mere intellectual assent. This "knowing" is forged in the crucible of deliverance and sustained through remembering His faithfulness, leading to worship, trust, and obedience. Furthermore, the verse highlights The Importance of Memory and Intergenerational Transmission: God commands the active recounting of His deeds, underscoring that faith is not a private, isolated experience but a shared heritage passed down through generations. Remembering God's past faithfulness anchors present faith and informs future hope. This also reinforces God's Sovereignty and Uniqueness, as the declaration "I am the LORD" (YHWH) asserts His absolute control over all things, contrasting Him sharply with the limited and impotent deities of the nations.
This theme of remembering and transmitting God's mighty acts is central to Israel's identity and is echoed throughout the Old Testament:
REFLECTION AND APPLICATION
Exodus 10:2 transcends its ancient context to offer profound relevance for believers today, challenging us to actively engage with God's story and faithfully transmit it. Just as ancient Israel was commanded to remember the Exodus, we are called to recall God's past acts of deliverance, provision, and guidance—both in the grand narrative of salvation history and in our personal lives. This intentional remembrance builds our trust in His unchanging character and strengthens our faith in challenging times. We bear a sacred responsibility to share our experiences of God's work with the next generation, whether they are our biological children, spiritual mentees, or others within our sphere of influence. This includes recounting the overarching narrative of salvation found in Scripture, culminating in Jesus Christ, and sharing personal testimonies of His faithfulness. Our faith is not meant to be a hidden treasure but a living legacy, passed down through intentional teaching and authentic witness. The ultimate goal of remembering and recounting God's acts is to "know" the LORD more intimately. This isn't merely intellectual assent but a transformative, relational knowledge that shapes our understanding of who God is, our identity in Him, and our place in His unfolding plan. It calls us to pursue a deeper, more experiential relationship with Him through His Word and Spirit.
Questions for Reflection
FAQ
Why did God need to "show" Himself through plagues? Couldn't He just tell them?
Answer: God's self-revelation in Exodus is not merely propositional but demonstrative. In an ancient polytheistic context where deities were known by their actions and power, God revealed His unique identity (YHWH) and supremacy through overwhelming displays of power that directly challenged the entire Egyptian pantheon and Pharaoh's divine claims. These "signs" were undeniable proofs, designed to compel both Israel and Egypt to acknowledge His singular sovereignty and to establish a foundational narrative for Israel's faith. Words alone would not have conveyed the magnitude of His power or His absolute distinction from the impotent gods of Egypt. The plagues were a divine curriculum, teaching through experience.
Does "knowing the LORD" in this verse mean intellectual assent or something more?
Answer: The Hebrew word for "know" (yâda‘, H3045) implies far more than mere intellectual understanding. It signifies a deep, experiential, and relational knowledge, often involving personal encounter and covenant relationship. For Israel, "knowing" the LORD meant recognizing His unique identity, His power, His faithfulness to His promises, and His absolute sovereignty over all creation and human affairs. This knowledge was meant to be transformative, leading to worship, trust, obedience, and a profound reshaping of one's entire being and worldview. It is a knowledge that comes from experiencing God's mighty acts and living in covenant with Him.
How is this command to "tell" relevant if we don't experience plagues today?
Answer: While we don't witness the Exodus plagues, the principle of intergenerational transmission of God's mighty acts remains vitally relevant. We are called to recount God's redemptive work throughout history, culminating in Christ's life, death, and resurrection, and to share personal testimonies of His faithfulness in our own lives. This storytelling anchors faith across generations, reminds us of God's unchanging character, and equips future generations to trust Him in their own unique contexts and challenges. The specifics of God's "wrought things" may change, but the mandate to "tell" and "know" Him endures.
CHRIST-CENTERED FULFILLMENT
Exodus 10:2, with its emphasis on God's self-revelation through mighty acts and the intergenerational transmission of His story, finds its ultimate fulfillment and amplification in the person and work of Jesus Christ. If the plagues were "signs" revealing God's identity and power, Jesus Christ is the ultimate "sign" and the complete self-revelation of God. Hebrews 1:1-3 powerfully declares that God, who spoke in various ways in the past, has now "spoken to us by his Son, whom He appointed heir of all things, and through whom also He created the universe." Jesus is the "radiance of God's glory and the exact representation of His being." To see Jesus is to truly see the Father (John 14:7). The "things I have wrought in Egypt" were acts of physical deliverance; in Christ, God has "wrought" an infinitely greater deliverance—salvation from sin and death through His life, atoning death, and resurrection. These are the ultimate "signs" demonstrating God's perfect love, righteous justice, and unparalleled power. The Exodus itself pointed forward to this greater spiritual exodus from bondage to sin, accomplished by the Lamb of God, who takes away the sin of the world. The purpose "that ye may know how that I am the LORD" is fully realized in the New Testament's call to know God through Christ. Jesus Himself states, "This is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent" (John 17:3). The relational knowledge of God, once primarily mediated through His acts in Israel's history, is now fully accessible through faith in Jesus. Finally, the command to "tell in the ears of thy son, and of thy son's son" is amplified in the Great Commission, where believers are commanded to "go and make disciples of all nations... teaching them to obey everything I have commanded you" (Matthew 28:19-20). The story to be told is now the gospel—the good news of Jesus Christ's life, death, and resurrection, and its transformative power. The Lord's Supper itself is a New Covenant institution designed to ensure that Christ's ultimate "wrought thing" (His sacrifice) is remembered and proclaimed "until He comes" (1 Corinthians 11:23-26).