TRV
Translation
King James Version
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.
KJV (with Strong's)
Complete Jewish Bible
Moshe and Aharon went in to Pharaoh and said to him, "Here is what ADONAI, God of the Hebrews, says: 'How much longer will you refuse to submit to me? Let my people go, so that they can worship me.
Berean Standard Bible
So Moses and Aaron went to Pharaoh and told him, “This is what the LORD, the God of the Hebrews, says: ‘How long will you refuse to humble yourself before Me? Let My people go, so that they may worship Me.
American Standard Version
And Moses and Aaron went in unto Pharaoh, and said unto him, Thus saith Jehovah, the God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me.
World English Bible Messianic
Moses and Aaron went in to Pharaoh, and said to him, “This is what the LORD, the God of the Hebrews, says: ‘How long will you refuse to humble yourself before me? Let my people go, that they may serve me.
Geneva Bible (1599)
Then came Moses and Aaron vnto Pharaoh, and they said vnto him, Thus saith the Lord God of the Ebrewes, Howe long wilt thou refuse to humble thy selfe before me? Let my people goe, that they may serue me.
Young's Literal Translation
And Moses cometh in--Aaron also--unto Pharaoh, and they say unto him, `Thus said Jehovah, God of the Hebrews, Until when hast thou refused to be humbled at My presence? send My people away, and they serve Me,
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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 10:3 presents a climactic moment in the divine-human conflict between Yahweh and Pharaoh, as Moses and Aaron deliver a direct, unyielding ultimatum. After a series of devastating plagues, the LORD God of the Hebrews confronts Pharaoh's persistent defiance, demanding to know how long he will refuse to humble himself before the Almighty. The verse underscores God's absolute sovereignty, Pharaoh's entrenched pride, and the ultimate, non-negotiable purpose of Israel's liberation: not merely freedom from bondage, but freedom for worship, service, and covenantal obedience to their sovereign God.
CONTEXT
EXPOSITION AND ANALYSIS
Exodus 10:3 presents a stark declaration of divine authority against human defiance, revealing the core of the conflict.
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary techniques to convey its message. The primary device is a rhetorical question ("How long wilt thou refuse to humble thyself before me?"), which serves not to elicit an answer from Pharaoh but to underscore the absurdity and unreasonableness of his prolonged defiance. It highlights God's patience reaching its breaking point and foreshadows the severe consequences of continued rebellion. There is a stark contrast drawn between Pharaoh's entrenched pride and God's demand for humility, as well as between Pharaoh's tyrannical claim over Israel and God's possessive declaration, "my people." This emphasizes the fundamental clash of wills and authorities. Furthermore, the phrase "let my people go" functions as a powerful leitmotif throughout the Exodus narrative, a recurring refrain that reinforces the unwavering nature of God's demand and His ultimate purpose for Israel. The entire interaction can also be seen as a dramatic dialogue between divine authority and human defiance, building narrative tension and revealing character.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 10:3 powerfully articulates several profound theological truths that resonate throughout biblical theology. Firstly, it asserts God's absolute sovereignty over all earthly rulers and powers. Pharaoh, despite his perceived divinity and immense power, is ultimately accountable to the LORD. His stubborn pride is a direct affront to God's authority, demonstrating that human arrogance cannot stand against divine will. Secondly, the verse clarifies the purpose of true freedom. Israel's liberation is not an end in itself, but a means to an end: to serve and worship God. This establishes a foundational biblical principle that freedom from bondage (whether physical or spiritual) is always for a greater purpose—a life of devotion and obedience to the Creator. Finally, it highlights God's long-suffering patience in the face of human rebellion, yet also foreshadows the inevitable and severe judgment that awaits those who persistently refuse to humble themselves before Him, revealing the unwavering nature of divine justice.
This theme of divine sovereignty over human rulers resonates throughout the biblical narrative, from God's establishment of kings in Israel to His ultimate rule over all nations. The concept of freedom for the purpose of service is a recurring motif, from the covenant at Sinai to the New Testament's understanding of Christian liberty.
REFLECTION AND APPLICATION
Exodus 10:3 offers timeless lessons that transcend its ancient context, speaking directly to the human condition and our relationship with God today. It serves as a profound mirror, reflecting our own tendencies towards pride and self-sufficiency in the face of divine authority. Just as Pharaoh resisted God's clear commands, we too often find ourselves subtly or overtly refusing to humble ourselves before God's will, His Word, or His call in our lives. This verse challenges us to examine where we might be holding onto our own perceived sovereignty, rather than surrendering to the true King. Furthermore, it reorients our understanding of freedom. For believers, spiritual freedom through Christ is not an end in itself for self-indulgence or worldly pursuits. Rather, it is a liberation from the bondage of sin and for a life of devoted service and worship to God. Our freedom is meant to enable us to fulfill our created purpose—to glorify God and enjoy Him forever. This prompts us to consider how we steward our freedom (spiritual, personal, financial, temporal) to genuinely serve God and His purposes in the world. Finally, God's patient yet unwavering demand for submission should inspire both reverence for His holiness and urgency in our response to His call, reminding us that while His grace is abundant, His justice will ultimately prevail against all who persistently refuse to acknowledge Him.
Questions for Reflection
FAQ
Why did God keep hardening Pharaoh's heart?
Answer: The biblical text indicates both that God hardened Pharaoh's heart and that Pharaoh hardened his own heart. This is a complex theological point that highlights God's sovereignty without negating human responsibility. God's hardening of Pharaoh's heart is not to be understood as God forcing Pharaoh against his will, but rather as God confirming and intensifying the resistance Pharaoh had already chosen. It's a divine judgment that allows Pharaoh's inherent rebellion to reach its full expression, serving God's greater purpose of demonstrating His power and glory to both Egypt and Israel. It underscores God's absolute control, even turning human defiance into an instrument for His redemptive plan, ensuring that all would know "that I am the LORD" (Exodus 10:2).
Does "God of the Hebrews" mean God is exclusive to one nation?
Answer: While the title "God of the Hebrews" emphasizes God's unique covenantal relationship with Israel and His particular claim over them, it does not imply that He is only God for them or that His power is limited to them. Throughout the plagues, God systematically demonstrates His supremacy over all Egyptian gods and all of creation, revealing Himself as the universal God, the Creator and Sustainer of all. This title serves to identify Him specifically in contrast to the false, regional deities of Egypt, asserting His unique relationship with His chosen people whom He is delivering. Ultimately, through Israel, God's plan was to reveal Himself to all nations, as seen in His commission to Abraham (Genesis 12:3).
Why did God demand Israel's release to "serve" Him, as if He needed their service?
Answer: God, as the self-sufficient Creator and sovereign Lord, does not need anything from humanity, including our service or worship. His existence and glory are inherent and complete. However, when God demands that His people "serve" Him, it is for their benefit and for the fulfillment of His redemptive purposes. Serving God is the highest calling and the truest expression of human flourishing. It is through worship and obedience that humanity finds its proper place in creation, experiencing true freedom, purpose, and joy. Israel's service was not to fulfill a divine lack, but to establish a covenant relationship through which God would bless them and, ultimately, bless all the nations through them, demonstrating His character and plan to the world.
CHRIST-CENTERED FULFILLMENT
Exodus 10:3, while rooted in the historical deliverance of Israel, finds profound Christ-centered fulfillment in several ways. Pharaoh's stubborn refusal to humble himself before the LORD foreshadows humanity's universal rebellion against God's authority, a rebellion that ultimately culminates in the rejection and crucifixion of Jesus Christ. Just as God's patience with Pharaoh eventually led to judgment, so too does God's patience with humanity find its ultimate expression in Christ's atoning sacrifice, which provides the means for reconciliation and escape from divine judgment for those who humble themselves and believe. The deliverance of Israel from the bondage of Pharaoh and Egypt prefigures the greater spiritual deliverance from the bondage of sin and death accomplished by Jesus Christ, who is the ultimate Deliverer, the one who truly sets His people free from the dominion of darkness and the power of the enemy (Colossians 1:13-14). Furthermore, Israel's freedom to "serve" God in the wilderness and at Sinai points to the new covenant reality where believers, freed by Christ's life, death, and resurrection, are empowered by the Holy Spirit to serve God in spirit and truth (John 4:23-24). Our service is no longer bound by external rituals alone but flows from a transformed heart, a true worship that is both inward and outward, a living sacrifice (Romans 12:1-2). Christ Himself perfectly exemplified humility, "emptying himself, by taking the form of a servant" (Philippians 2:7), thereby demonstrating the very humility God demanded of Pharaoh. In Christ, the call to humble oneself before God is not a burdensome command but an invitation to participate in His liberating and purposeful service, finding true life in Him (Matthew 11:28-30).