Exodus 11:2

KJV

Speak now in the ears of the people, and let every man borrow of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold.

KJV (with Strong's)

Speak {H1696} now in the ears {H241} of the people {H5971}, and let every man {H376} borrow {H7592} of his neighbour {H7453}, and every woman {H802} of her neighbour {H7468}, jewels {H3627} of silver {H3701}, and jewels {H3627} of gold {H2091}.

Complete Jewish Bible

Now tell the people that every man is to ask his neighbor and every woman her neighbor for gold and silver jewelry."

Berean Standard Bible

Now announce to the people that men and women alike should ask their neighbors for articles of silver and gold.”

American Standard Version

Speak now in the ears of the people, and let them ask every man of his neighbor, and every woman of her neighbor, jewels of silver, and jewels of gold.

Commentary

### SUMMARY
Exodus 11:2 records a crucial divine directive issued to the Israelites just prior to their definitive departure from Egypt, instructing every man and woman to request valuable articles of silver and gold from their Egyptian neighbors. This command served as a divinely ordained act of restitution for centuries of forced labor, a practical provision for their impending journey into the wilderness, and a powerful demonstration of God's sovereignty over both oppressors and the wealth of nations.

### CONTEXT
* **Literary Context:** This verse is strategically placed immediately after God's declaration to Moses regarding the final, most devastating plague upon Egypt, which would compel Pharaoh to not only release the Israelites but to "drive them out altogether" ([Exodus 11:1](/exodus/11-1 "God's Promise of the Final Plague")). The command in [Exodus 11:2](/exodus/11-2 "The Command to Ask for Valuables") thus serves as a direct, divinely orchestrated prelude to the climactic events of the Passover and the Exodus itself, detailed comprehensively in [Exodus 12](/exodus/12 "The Passover and the Exodus"). It underscores God's meticulous planning, ensuring that His people would depart not as impoverished refugees, but as a nation endowed with significant resources, thereby fulfilling ancient promises and preparing them for their future as a covenant people.

* **Historical & Cultural Context:** For over four centuries, the Israelites had endured brutal, uncompensated slavery under Egyptian rule, performing arduous labor that enriched their oppressors. In the ancient Near East, the acquisition of spoils from a defeated enemy was a recognized practice, signifying victory and compensation. While not a conventional military conflict, the plagues constituted a divine war waged by Yahweh against Egypt and its pantheon, culminating in Israel's liberation. This act of "spoiling the Egyptians" (as described in [Exodus 3:21-22](/exodus/3-21-22 "God's Promise to Spoil the Egyptians")) represented a profound reversal of fortunes, demonstrating God's unwavering justice and supreme sovereignty. It was a form of divine restitution for generations of unpaid wages and a public humiliation of Egypt, whose economic power and gods had been systematically dismantled by the preceding plagues. The Egyptians, utterly desperate to be rid of the Israelites after the successive devastations, would have been highly motivated to comply with any request, viewing it as a small price to pay for their departure.

* **Key Themes:** Exodus 11:2 contributes significantly to several major theological and narrative themes within the book of Exodus and the broader Pentateuch. Foremost among these is the theme of **Divine Justice and Retribution**, where God actively intervenes to right the wrongs committed against His people, ensuring that the oppressed receive recompense. It also highlights **God's Sovereign Provision**, demonstrating His ability and commitment to meet the practical needs of His people, even in extraordinary circumstances. This wealth would prove vital for their wilderness journey and, notably, for the construction of the Tabernacle ([Exodus 25:1-7](/exodus/25-1-7 "Offerings for the Tabernacle")), illustrating how divine provision often serves a higher, redemptive purpose. Furthermore, the verse underscores **God's Faithfulness to His Covenant Promises**, specifically fulfilling the prophecy given to Abraham that his descendants would "come out with great possessions" after their affliction in a foreign land ([Genesis 15:13-14](/genesis/15-13-14 "Abrahamic Covenant and the Promise of Possessions")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Speak (Hebrew, _dâbar'_):** H1696, a primitive root; perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue; answer, appoint, bid, command, commune, declare, destroy, give, name, promise, pronounce, rehearse, say, speak, be spokesman, subdue, talk, teach, tell, think, use (entreaties), utter, [idiom] well, [idiom] work. In this context, "speak" emphasizes the divine authority behind the command. It is not a suggestion but an authoritative instruction from God, delivered through Moses, to be publicly declared and obeyed by the people. This word underscores the direct, intentional nature of God's communication and His active involvement in the details of the Exodus.
* **borrow (Hebrew, _shâʼal'_):** H7592, or שָׁאֵל; a primitive root; to inquire; by implication, to request; by extension, to demand; ask (counsel, on), beg, borrow, lay to charge, consult, demand, desire, [idiom] earnestly, enquire, [phrase] greet, obtain leave, lend, pray, request, require, [phrase] salute, [idiom] straitly, [idiom] surely, wish. The King James Version's translation of _sha'al_ as "borrow" can be misleading in modern English, implying an intent to return. However, the primary meaning is "to ask," "to request," or "to demand." Given the power dynamics shifted by the plagues and the Egyptians' eagerness for Israel to leave ([Exodus 12:33](/exodus/12-33 "Egyptians Urge Israel to Leave")), _sha'al_ here carries the force of a divinely sanctioned demand for restitution, not a temporary loan. The Israelites were not expected to return these items; they were taking them as compensation for centuries of forced labor.
* **jewels (Hebrew, _kᵉlîy'_):** H3627, from כָּלָה; something prepared, i.e. any apparatus (as an implement, utensil, dress, vessel or weapon); armour(-bearer), artillery, bag, carriage, [phrase] furnish, furniture, instrument, jewel, that is made of, [idiom] one from another, that which pertaineth, pot, [phrase] psaltery, sack, stuff, thing, tool, vessel, ware, weapon, [phrase] whatsoever. The word _keli_ is broad, encompassing various "articles," "vessels," or "ornaments." In this context, it refers to valuable, portable items. The specification of "silver" (_keçeph_, H3701) and "gold" (_zâhâb_, H2091) clarifies that these were not mere trinkets but substantial wealth, likely in the form of finished goods, ornaments, or perhaps even raw ingots. This indicates the magnitude of the restitution and the lavishness of God's provision for His people.

#### Verse Breakdown
* **"Speak now in the ears of the people":** This phrase emphasizes the urgency and public nature of the divine instruction. Moses is commanded to deliver this message directly and audibly to all the Israelites, ensuring widespread awareness and participation in God's plan. It signifies a direct communication from God to His entire covenant community.
* **"and let every man borrow of his neighbour, and every woman of her neighbour":** This command is universal, applying to every Israelite household, ensuring that the entire community benefits from this act of divine restitution. The phrase "of his neighbour" refers specifically to their Egyptian neighbors, with whom they had lived side-by-side. This highlights the personal and direct nature of the interaction, a final face-to-face encounter before departure where the roles of master and slave are dramatically reversed by divine decree.
* **"jewels of silver, and jewels of gold":** These specified items represent portable wealth and high intrinsic value. The choice of "jewels" (articles/vessels) of precious metals underscores the significant material provision God was making. This was not merely subsistence, but substantial wealth that would prove vital for their long journey through the wilderness and, as later revealed, for the construction of the Tabernacle, demonstrating God's foresight in equipping His people for both their immediate needs and their future worship.

#### Literary Devices
Exodus 11:2 effectively employs **direct command** to convey the immediacy, authority, and divine origin of the instruction. Phrases like "Speak now" and "let every man borrow" leave no ambiguity about the imperative nature of God's will. The verse also utilizes **parallelism** through the repetition of the structure "every man borrow of his neighbour, and every woman of her neighbour." This stylistic choice emphasizes the comprehensive scope of the command, indicating that it applies to the entire Israelite community, male and female, ensuring broad participation in this divinely orchestrated acquisition of wealth. This parallelism also subtly highlights the reversal of social roles, as the previously enslaved Israelites now make demands of their former masters.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates several core theological truths that resonate throughout biblical narrative. Firstly, it showcases **Divine Justice and Restitution**: God, as the ultimate arbiter, ensures that the oppressed are not only delivered from bondage but also compensated for their suffering. After centuries of unrequited toil, this act serves as divine recompense, demonstrating God's unwavering commitment to fairness and His judgment against oppressors. Secondly, it highlights **God's Sovereign Provision**: Even in the midst of a miraculous deliverance, God meticulously provides for the practical needs of His people. The "jewels of silver and gold" were not incidental but essential for their long journey and future worship, demonstrating that God's care extends to every detail of His people's lives. Lastly, this command directly fulfills God's earlier promises to Abraham ([Genesis 15:13-14](/genesis/15-13-14 "Abrahamic Covenant and the Promise of Possessions")) that his descendants would "come out with great possessions" and to Moses ([Exodus 3:21-22](/exodus/3-21-22 "God's Promise to Spoil the Egyptians")) that the Israelites would "plunder the Egyptians." This theme of God's provision and the "spoiling" of enemies finds echoes throughout biblical history, where God equips His people for their mission. For instance, the wealth acquired here would later be consecrated for the building of the Tabernacle ([Exodus 25:1-7](/exodus/25-1-7 "Offerings for the Tabernacle")), illustrating how God's provision is often intended for His purposes and glory. The actual taking of the valuables is described in [Exodus 12:35-36](/exodus/12-35-36 "Israelites Take Valuables from Egyptians"), confirming the Egyptians' eager compliance.

### REFLECTION AND APPLICATION
Exodus 11:2 serves as a profound reminder that God is deeply invested in the welfare of His people, particularly those who are oppressed, exploited, or marginalized. It teaches us to cultivate a deep trust in God's comprehensive provision, recognizing that He not only delivers us from spiritual or circumstantial bondage but also meticulously equips us for the journey ahead, providing the necessary resources for our pilgrimage of faith. This verse encourages believers to have unwavering faith in God's ultimate justice, even when wrongs seem to persist for extended periods without immediate redress. It powerfully demonstrates that God orchestrates events, even seemingly small or unconventional details like requesting valuables from neighbors, to fulfill His grand purposes and provide abundantly for His children. It challenges us to look beyond immediate circumstances and discern God's long-term plan for justice and provision.

#### Questions for Reflection
* **How does this account of divine restitution challenge our contemporary understanding of justice in the face of long-term oppression or exploitation, whether personal or societal?**
* **In what ways do you currently see God providing for your "journey" of faith, equipping you with resources—be they spiritual insights, material blessings, or supportive relationships—for what lies ahead?**
* **What current situation in your life or the world requires you to trust in God's timing and unconventional methods for deliverance and provision, even when the path seems unclear or counterintuitive?**

### FAQ
**Does "borrow" imply the Israelites stole or deceived the Egyptians?**

Answer: No, the Hebrew word *sha'al* (שָׁאַל), translated as "borrow" in the KJV, more accurately means "to ask," "to demand," or "to request." Given the context of centuries of forced labor and the Egyptians' desperation to be rid of the Israelites after the plagues, this was a divinely sanctioned act of restitution for unpaid wages, not a deceptive loan. The Egyptians willingly gave the items, eager for Israel to leave, as described in [Exodus 12:33-36](/exodus/12-33-36 "Egyptians Urge Israel to Leave and Give Them Valuables").

**Why did God command this transfer of wealth? Was it ethical?**

Answer: God commanded this as an act of divine justice and judgment. After over 400 years of brutal slavery, the Israelites were owed compensation for their unrequited toil. This was God's way of ensuring they left with "great substance," fulfilling His promise to Abraham that his descendants would come out of affliction with great possessions ([Genesis 15:14](/genesis/15-14 "God's Prophecy to Abraham about Coming Out with Great Substance")). It was a righteous act of restitution for the oppressed and a public display of God's sovereignty over Pharaoh and Egypt's wealth, demonstrating that He alone is the true Lord who dispenses justice.

**What happened to these "jewels of silver and gold" later?**

Answer: Much of the wealth acquired from the Egyptians was later used by the Israelites as freewill offerings for the construction of the Tabernacle and its furnishings in the wilderness ([Exodus 25:1-7](/exodus/25-1-7 "Offerings for the Tabernacle")). This demonstrates God's foresight in providing resources that would be consecrated for His worship, transforming the spoils of deliverance into instruments of devotion and facilitating the establishment of His dwelling place among His people.

### CHRIST-CENTERED FULFILLMENT
Exodus 11:2, as an integral part of the Exodus narrative, typologically points to the greater deliverance accomplished by Jesus Christ. Just as God delivered Israel from physical bondage in Egypt and provided for their journey, Christ delivers humanity from the spiritual bondage of sin and death. The "spoiling of the Egyptians" can be seen as a profound foreshadowing of Christ's decisive victory over the powers of darkness—Satan, sin, and death—on the cross. Through His death and resurrection, Christ disarmed and "spoiled" these spiritual enemies, leading His people out of captivity and into the "glorious riches" of His grace and eternal life ([Colossians 2:15](/colossians/2-15 "Christ's Triumph Over Spiritual Powers")). The material provision for Israel's wilderness journey also points to Christ as the ultimate provider who equips His followers with "every spiritual blessing in the heavenly places" ([Ephesians 1:3](/ephesians/1-3 "Every Spiritual Blessing in Christ")) for their pilgrimage of faith. This divine equipping enables believers to offer themselves as "living sacrifices" ([Romans 12:1](/romans/12-1 "Living Sacrifices")) and to participate in the building up of His spiritual temple, the Church ([Ephesians 2:20-22](/ephesians/2-20-22 "Christ as the Cornerstone of the Church")), transforming the spoils of spiritual victory into instruments of worship and service to God's glory.

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 3:22

But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put [them] upon your sons, and upon your daughters; and ye shall spoil the Egyptians.

Exodus 12:35

And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment:

Exodus 12:36

And the LORD gave the people favour in the sight of the Egyptians, so that they lent unto them [such things as they required]. And they spoiled the Egyptians.

Matthew 20:15

Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?

Proverbs 13:22

¶ A good [man] leaveth an inheritance to his children's children: and the wealth of the sinner [is] laid up for the just.

Haggai 2:8

The silver [is] mine, and the gold [is] mine, saith the LORD of hosts.

Psalms 105:37

He brought them forth also with silver and gold: and [there was] not one feeble [person] among their tribes.