Exodus 3:7

Translation
King James Version
¶ 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;
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KJV (with Strong's)
And the LORD H3068 said H559, I have surely H7200 seen H7200 the affliction H6040 of my people H5971 which are in Egypt H4714, and have heard H8085 their cry H6818 by reason H6440 of their taskmasters H5065; for I know H3045 their sorrows H4341;
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Complete Jewish Bible
ADONAI said, "I have seen how my people are being oppressed in Egypt and heard their cry for release from their slavemasters, because I know their pain.
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Berean Standard Bible
The LORD said, “I have indeed seen the affliction of My people in Egypt. I have heard them crying out because of their oppressors, and I am aware of their sufferings.
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American Standard Version
And Jehovah said, I have surely seen the affliction of my people that are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;
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World English Bible Messianic
The LORD said, “I have surely seen the affliction of my people who are in Egypt, and have heard their cry because of their taskmasters, for I know their sorrows.
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Geneva Bible (1599)
Then the Lord said, I haue surely seene the trouble of my people, which are in Egypt, and haue heard their crie, because of their taskemasters: for I knowe their sorowes.
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Young's Literal Translation
And Jehovah saith, `I have certainly seen the affliction of My people who are in Egypt, and their cry I have heard, because of its exactors, for I have known its pains;
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See also
Psalms 145:19Psalms 106:44Exodus 2:23Exodus 2:25Psalms 34:6Nehemiah 9:9Exodus 22:23
See on the biblical-era map
The Kingdom of Egypt in the Time of Moses
The Kingdom of Egypt in the Time of Moses View full PDF
Moses flees to Midian and returns to Egypt
Moses flees to Midian and returns to Egypt View full PDF
Exodus 2:16-25, Exodus 3:1-10, Acts 7:20-33
Exodus 2:16-25, Exodus 3:1-10, Acts 7:20-33 View full PDF

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In the KJVVerse 1,587 of 31,102

Study This Verse

SUMMARY

Following God's dramatic revelation to Moses at the burning bush, this verse serves as a foundational divine declaration, explicitly stating God's profound and active awareness of the Israelites' severe affliction. It highlights His intimate perception of their suffering and His responsiveness to their desperate cries under Egyptian bondage, thereby setting the stage for their imminent and divinely orchestrated deliverance.

CONTEXT

  • Literary Context: This divine declaration immediately follows Moses' awe-inspiring encounter with God at the burning bush in Exodus 3:1-6. It marks the pivotal moment where God transitions from observing His people's suffering to actively initiating their rescue. The preceding chapter, Exodus 2, sets the scene by detailing Moses' birth, rescue, and flight, alongside the intensifying oppression of the Israelites and their desperate cries to God (as noted in Exodus 2:23-25). Exodus 3:7 thus functions as God's explicit verbalization of His attentive remembrance and compassionate response, building directly upon the implied divine notice in the previous chapter.
  • Historical & Cultural Context: The Israelites had been in Egypt for centuries, initially welcomed, but eventually reduced to a state of brutal slavery under successive Pharaohs. This period of intense oppression, marked by forced labor, harsh conditions, and the systematic killing of male infants (as described in Exodus 1:8-22), fulfilled God's prophecy to Abraham in Genesis 15:13. Egyptian society was hierarchical, with the Pharaoh considered a god, and foreign populations often exploited for massive building projects. The "taskmasters" (Hebrew: nōgēś) were overseers who drove the laborers with harshness, often resorting to violence, ensuring the completion of their quotas. The "cry" of the people was not merely a lament but a desperate appeal for justice and relief from a system designed to crush them.
  • Key Themes: Exodus 3:7 introduces and reinforces several foundational biblical themes. Firstly, it underscores God's covenant faithfulness, demonstrating His remembrance of His promises to Abraham, Isaac, and Jacob, even after centuries of silence. Secondly, it profoundly reveals God's compassionate nature and His deep empathy for the oppressed; His "knowing" is not detached but intimately personal. Thirdly, it highlights the theme of divine justice, indicating that God is not indifferent to injustice but actively intervenes on behalf of the afflicted. Finally, it sets the stage for the theme of divine deliverance, as God's awareness and compassion are the direct precursors to His mighty acts of liberation that will unfold throughout the book of Exodus.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • seen (Hebrew, râʼâh', H7200): This verb (H7200) appears twice in the phrase "I have surely seen" (ra'oh ra'iti), employing the infinitive absolute before the finite verb. This emphatic construction signifies absolute certainty, intense observation, and unwavering perception. It conveys that God's seeing is not a casual glance but a thorough, perfect, and unceasing awareness of every detail of Israel's suffering. It implies a divine gaze that penetrates all circumstances, leaving no affliction unnoticed.
  • heard (Hebrew, shâmaʻ', H8085): The verb (H8085) means "to hear intelligently," often implying attention, obedience, or responsiveness. When God declares "I have heard their cry," it signifies more than just the physical reception of sound. It indicates His attentive listening to the desperate, urgent pleas (tsaʻăqâh, H6818, "a shriek" or "cry") of His oppressed people. This hearing is an act of divine engagement, signaling that their distress call has reached His ears and moved Him to action, highlighting His character as one who is responsive to the fervent appeals of the suffering.
  • know (Hebrew, yâdaʻ', H3045): The verb (H3045) means "to know" in a profound and comprehensive sense, encompassing not just intellectual understanding but also experiential knowledge, intimate acquaintance, and deep empathy. When God states, "for I know their sorrows," it implies a compassionate identification with His people's pain (makʼôb, H4341, "anguish," "affliction," "grief," "pain," "sorrow"). This is not a detached observation but a shared experience of their plight, demonstrating a personal and profound familiarity with their suffering that compels His subsequent intervention.

Verse Breakdown

  • "And the LORD said,": This opening clause establishes the divine origin and authority of the declaration. It is YHWH (H3068, Yᵉhôvâh), the self-Existent, Eternal God, who speaks, underscoring the absolute truth and power of His words. This is not a human observation but a divine pronouncement.
  • "I have surely seen the affliction of my people which [are] in Egypt,": God emphatically declares His perfect and unwavering observation of the suffering of "my people" (H5971, ʻam, "a people," "a congregated unit," "a tribe"). The term "affliction" (H6040, ʻŏnîy, "depression," "misery," "trouble") encapsulates the totality of their oppression. By identifying them as "my people," God reaffirms His covenant relationship and ownership, even in their state of bondage in "Egypt" (H4714, Mitsrayim). The emphatic "surely seen" (Hebrew: ra'oh ra'iti) conveys God's absolute certainty and intense, unwavering observation of their plight.
  • "and have heard their cry by reason of their taskmasters;": God's declaration continues, emphasizing His active listening to their "cry" (H6818, tsaʻăqâh, "a shriek," "cry"), which is a desperate appeal for help. This cry is "by reason of their taskmasters" (H5065, nâgas, "to drive," "to tax," "harass," "tyrannize"), indicating the direct cause of their anguish. The phrase "by reason of" (H6440, pânîym, "face," "presence," "by reason of") links their suffering directly to the oppressive actions of their overseers, highlighting the injustice.
  • "for I know their sorrows;": This concluding clause provides the ultimate reason for God's impending action. His "knowing" (H3045, yâdaʻ) of their "sorrows" (H4341, makʼôb, "anguish," "grief," "pain") is not merely intellectual but deeply empathetic and experiential. It signifies a profound, intimate understanding and identification with their pain, demonstrating that God's awareness is not detached but deeply personal, compelling Him to intervene.

Literary Devices

The verse employs several powerful literary devices to convey God's profound engagement with His people's suffering. Repetition and Emphasis are evident in the Hebrew construction "surely seen" (ra'oh ra'iti), using the infinitive absolute for heightened certainty and intensity, underscoring God's perfect omniscience and unwavering observation. Anthropomorphism is present in God's declaration that He "saw," "heard," and "knew" their suffering, attributing human sensory and cognitive faculties to God to make His divine awareness relatable and comprehensible. This device emphasizes God's active engagement rather than a passive, distant observation. The progression from "seen" to "heard" to "know" also suggests a deepening level of divine engagement, moving from observation to responsiveness to intimate empathy. The "cry" of the people functions as a motif of distress and appeal for divine intervention, a recurring theme throughout the biblical narrative.

THEOLOGICAL AND THEMATIC CONNECTIONS

Exodus 3:7 profoundly reveals the active and compassionate nature of God. It asserts His omnipresence and omniscience, demonstrating that no suffering, no matter how hidden or prolonged, escapes His perfect awareness. More significantly, it unveils His deep empathy: His "knowing" of their sorrows is not a cold, intellectual understanding but a profound, relational identification with their pain. This verse establishes a foundational truth that God is not a distant, indifferent deity but one who intimately perceives the plight of His people, hears their desperate cries, and is moved to righteous action. It underscores His covenant faithfulness, reminding Israel—and us—that He remembers His promises and will intervene to bring justice and deliverance to the oppressed.

REFLECTION AND APPLICATION

For believers today, Exodus 3:7 offers immense comfort and a powerful call to trust. In a world fraught with suffering—personal struggles, systemic injustices, and global crises—this verse assures us that God is neither unaware nor unconcerned. He "sees" our tears, "hears" our desperate prayers, and "knows" the depths of our sorrows. This truth provides a solid foundation for hope, reminding us that our pain is not invisible to Him. It encourages us to bring our burdens, our laments, and our cries for justice directly to Him, confident that He is a compassionate and responsive God who genuinely identifies with the plight of His people. Furthermore, it challenges us to cultivate a similar empathy for the suffering around us, recognizing that our God is one who acts on behalf of the oppressed, and we are called to be His hands and feet in a world that desperately needs His justice and compassion.

Questions for Reflection

  • How does the assurance that God "surely sees," "hears," and "knows" your personal struggles impact your faith and prayer life?
  • In what ways might God be calling you to be His eyes, ears, or hands in responding to the suffering of others in your community or the world?
  • How does God's response to Israel's cry in Exodus 3:7 encourage you to persevere in prayer, even when answers seem delayed?

FAQ

Why does God use such emphatic language like "surely seen" and "I know their sorrows"?

Answer: The emphatic Hebrew construction "surely seen" (ra'oh ra'iti) conveys absolute certainty and intense, unwavering observation, emphasizing God's perfect omniscience. Similarly, "I know their sorrows" (yadati et makh'ovam) signifies more than intellectual understanding; it denotes an intimate, experiential knowledge and deep empathy. Together, these phrases highlight God's profound personal engagement with His people's suffering, assuring them of His full awareness and compassionate identification with their pain, which then compels His action.

Does God only intervene when people cry out, or is He proactively involved?

Answer: While God "heard their cry" in Exodus 3:7, the broader narrative of the Exodus, and indeed the entire biblical story, demonstrates God's proactive involvement in human history. His covenant with Abraham long before the Israelites' oppression, and His remembrance of that covenant in Exodus 2:24, show His sovereign initiative. The "cry" often serves as a catalyst or a sign of the ripeness of time for His pre-ordained intervention, demonstrating His responsiveness within His overarching divine plan.

How does God's "knowing" of suffering lead to action?

Answer: In biblical theology, God's "knowing" is rarely a passive intellectual exercise. When God "knows" suffering, it implies an intimate understanding that compels Him to act. His knowledge of Israel's sorrows in Exodus 3:7 immediately precedes His command to Moses to deliver them, as detailed in the subsequent verses of Exodus 3:8-10. This demonstrates that God's perfect awareness and profound empathy are the direct precursors to His just and powerful intervention on behalf of the oppressed, leading to redemptive action.

CHRIST-CENTERED FULFILLMENT

Exodus 3:7 powerfully foreshadows the ultimate divine intervention in the person of Jesus Christ. Just as the LORD "saw," "heard," and "knew" the sorrows of Israel in Egypt, so too does Christ, the very embodiment of God, intimately understand and share in human suffering. He is not a distant deity but Immanuel, "God with us" (Matthew 1:23), who "in every respect has been tempted as we are, yet without sin" (Hebrews 4:15). Jesus came not merely to observe humanity's bondage to sin and death but to actively rescue us, fulfilling God's ancient promise of liberation. He is the Lamb of God who takes away the sin of the world (John 1:29), enduring the ultimate affliction on the cross to deliver His people from a slavery far greater than that in Egypt. Through His life, death, and resurrection, Christ demonstrates God's perfect knowledge of our plight, His attentive hearing of our cries for salvation, and His compassionate intervention to bring us into a new covenant of freedom and eternal rest (Hebrews 9:15).

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Commentary on Exodus 3 verses 7–10

Now that Moses had put off his shoes (for, no doubt, he observed the orders given him, Exo 3:5), and covered his face, God enters upon the particular business that was now to be concerted, which was the bringing of Israel out of Egypt. Now, after forty years of Israel's bondage and Moses's banishment, when we may suppose both he and they began to despair, they of being delivered and he of delivering them, at length, the time has come, even the year of the redeemed. Note, God often comes for the salvation of his people when they have done looking for him. Shall he find faith? Luk 18:8.

Here is, I. The notice God takes of the afflictions of Israel (Exo 3:7, Exo 3:9): Seeing I have seen, not only, I have surely seen, but I have strictly observed and considered the matter. Three things God took cognizance of: - 1. Their sorrows, Exo 3:7. It is likely they were not permitted to make a remonstrance of their grievances to Pharaoh, nor to seek relief against their task-masters in any of his courts, nor scarcely durst complain to one another; but God observed their tears. Note, Even the secret sorrows of God's people are known to him. 2. Their cry: I have heard their cry (Exo 3:7), it has come unto me, Exo 3:9. Note, God is not deaf to the cries of his afflicted people. 3. The tyranny of their persecutors: I have seen the oppression, Exo 3:9. Note, As the poorest of the oppressed are not below God's cognizance, so the highest and greatest of their oppressors are not above his check, but he will surely visit for these things.

II. The promise God makes of their speedy deliverance and enlargement: I have come down to deliver them, Exo 3:8. 1. It denotes his resolution to deliver them, and that his heart was upon it, so that it should be done speedily and effectually, and by methods out of the common road of providence: when God does something very extraordinary he is said to come down to do it, as Isa 64:1. 2. This deliverance was typical of our redemption by Christ, in which the eternal Word did indeed come down from heaven to deliver us: it was his errand into the world. He promises also their happy settlement in the land of Canaan, that they should exchange bondage for liberty, poverty for plenty, labour for rest, and the precarious condition of tenants at will for the ease and honour of lords proprietors. Note, Whom God by his grace delivers out of a spiritual Egypt he will bring to a heavenly Canaan.

III. The commission he gives to Moses in order hereunto, Exo 3:10. He is not only sent as a prophet to Israel, to assure them that they should speedily be delivered (even that would have been a great favour), but he is sent as an ambassador to Pharaoh, to treat with him, or rather as a herald at arms, to demand their discharge, and to denounce war in case of refusal; and he is sent as a prince to Israel, to conduct and command them. Thus is he taken from following the ewes great with young, to a pastoral office much more noble, as David, Psa 78:71. Note, God is the fountain of power, and the powers that be are ordained of him as he pleases. The same hand that now fetched a shepherd out of a desert, to be the planter of a Jewish church, afterwards fetched fishermen from their ships, to be the planters of the Christian church, That the excellency of the power might be of God.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–10. Public domain.
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Acts 7:30-36AD 62
And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush. When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him, Saying, I am the God of thy fathers, the God of Abrham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold. Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground. 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. [Exodus 3:7-8] This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush. He brought them out, after that he had showed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years.
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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