Exodus 9:1

KJV

¶ Then the LORD said unto Moses, Go in unto Pharaoh, and tell him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me.

KJV (with Strong's)

Then the LORD {H3068} said {H559} unto Moses {H4872}, Go {H935} in unto Pharaoh {H6547}, and tell {H1696} him, Thus saith {H559} the LORD {H3068} God {H430} of the Hebrews {H5680}, Let my people {H5971} go {H7971}, that they may serve {H5647} me.

Complete Jewish Bible

Then ADONAI said to Moshe, "Go to Pharaoh, and tell him, 'Here is what ADONAI, the God of the Hebrews, says: "Let my people go, so that they can worship me.

Berean Standard Bible

Then the LORD said to Moses, “Go to Pharaoh and tell him that this is what the LORD, the God of the Hebrews, says: ‘Let My people go, so that they may worship Me.

American Standard Version

Then Jehovah said unto Moses, Go in unto Pharaoh, and tell him, Thus saith Jehovah, the God of the Hebrews, Let my people go, that they may serve me.

Commentary

### SUMMARY
Exodus 9:1 marks a pivotal moment in the escalating conflict between the LORD and Pharaoh, initiating the sixth plague, boils. This verse presents God's unwavering command to Moses to confront Pharaoh once more, reiterating the divine mandate for Israel's liberation. It powerfully asserts the LORD's sovereign authority as "the LORD God of the Hebrews," demanding His people's release with the explicit purpose that they might serve Him, thereby establishing the theological foundation for their freedom as a means to worship and obedience.

### CONTEXT
* **Literary Context:** This verse is strategically placed within the narrative of the ten plagues, specifically preceding the sixth plague of boils. It follows a series of five increasingly severe judgments—blood, frogs, lice, flies, and pestilence on livestock—each designed to demonstrate the LORD's absolute sovereignty over Egypt and its gods, and to break Pharaoh's hardened will. Despite the devastating impact of the previous plagues, Pharaoh's heart remained obstinate, necessitating this renewed, emphatic divine command. The repetition of "Let my people go, that they may serve me" underscores the LORD's consistent purpose and Pharaoh's persistent rebellion, setting the stage for the next phase of divine judgment and the intensifying confrontation. The structure of the plagues often involves a warning, the plague itself, and Pharaoh's response, and serves as the warning for the coming affliction.
* **Historical & Cultural Context:** Ancient Egypt was a polytheistic society, where Pharaoh was considered a divine king, a living embodiment of the god Horus, and the guarantor of cosmic order (Ma'at). The plagues, therefore, were not merely natural disasters but direct assaults on the Egyptian pantheon and Pharaoh's perceived divinity. The plague of boils, for instance, could be seen as a judgment against Egyptian deities associated with healing and medicine, such as Sekhmet or Imhotep, or even against Pharaoh himself, whose health and well-being were tied to the prosperity of the land. The title "the LORD God of the Hebrews" would have been particularly provocative to Pharaoh, as it asserted the authority of a specific, covenantal God over a people he considered his slaves, directly challenging his dominion and the supremacy of Egypt's gods. The demand for Israel to go and "serve" their God in the wilderness was culturally significant, as it implied a religious pilgrimage and sacrifice, a concept alien and threatening to Pharaoh's control over his labor force.
* **Key Themes:** powerfully contributes to several overarching themes in the book of Exodus. Firstly, it highlights the theme of **Divine Sovereignty**, demonstrating the LORD's absolute control over creation, nations, and even the hearts of kings. His repeated commands and the escalating plagues assert His unique power above all Egyptian deities and Pharaoh's authority. Secondly, the verse emphasizes **Liberation for Service**. Israel's freedom from Egyptian bondage is not an end in itself but a means to a greater purpose: to worship and obey the LORD. This theme is foundational, as it defines the very nature of their covenant relationship with God (cf. [Exodus 3:12](/exodus/3-12 "Moses' commission to lead Israel to worship God on Mount Horeb")). Thirdly, the verse implicitly continues the theme of **Pharaoh's Hardness of Heart**. Despite the mounting evidence of God's power, Pharaoh's refusal to comply necessitates further divine intervention, illustrating the stubbornness of human rebellion against God's will, a theme that reverberates throughout the entire narrative of the plagues (e.g., [Exodus 7:3](/exodus/7-3 "The LORD hardening Pharaoh's heart")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Yᵉhôvâh (Hebrew, _Yᵉhôvâh'_):** This is the sacred, covenantal name of God, often translated as "the LORD" (capitalized). Derived from the Hebrew verb "to be," it signifies "the self-Existent or Eternal." In its use emphasizes God's unchanging, eternal nature and His specific covenant relationship with Israel, distinguishing Him as the one true God who acts in history.
* **ʼĕlôhîym (Hebrew, _ʼĕlôhîym'_):** This plural noun, translated "God," is used here in conjunction with Yᵉhôvâh, forming "the LORD God." While it can refer to gods in a general sense, when used with the definite article or in reference to the God of Israel, it denotes the supreme God. Its pairing with Yᵉhôvâh underscores the unique, supreme, and powerful nature of the God of the Hebrews, contrasting Him sharply with the false deities of Egypt.
* **ʻâbad (Hebrew, _ʻâbad'_):** Translated "serve," this primitive root is rich in meaning, encompassing physical labor, work, worship, service, and obedience. In the context of, it signifies a holistic devotion—not merely ritualistic sacrifice but a life consecrated to God's commands and purposes. Israel's freedom was intended to enable a life of devoted worship and obedience to their Deliverer, moving from serving Pharaoh to serving the LORD.

#### Verse Breakdown
* **"Then the LORD said unto Moses, Go in unto Pharaoh, and tell him":** This opening phrase establishes the divine origin of the command and Moses' role as God's appointed messenger. It indicates a direct, authoritative instruction from the LORD (Yᵉhôvâh) to His prophet, initiating the next phase of confrontation with Pharaoh. The command "Go in unto Pharaoh" signifies a direct, personal confrontation, emphasizing the gravity of the message.
* **"Thus saith the LORD God of the Hebrews":** This is a powerful, formal declaration of divine authority. It identifies God not merely as a tribal deity but as the sovereign Lord, specifically in a covenant relationship with the Hebrew people. This assertion directly challenges Pharaoh's perceived divinity and the power of Egypt's gods, emphasizing that the God of Israel is the one true God who commands even kings and nations. The title "God of the Hebrews" highlights His unique relationship with His chosen people, whose freedom is now His divine prerogative.
* **"Let my people go":** This is the core, recurring demand throughout the Exodus narrative, first articulated in [Exodus 5:1](/exodus/5-1 "God's initial demand to Pharaoh"). Its repetition here, despite previous plagues, highlights Pharaoh's persistent rebellion and the LORD's unwavering resolve. It is a non-negotiable command, asserting God's ownership and claim over Israel, challenging Pharaoh's dominion.
* **"that they may serve me":** This clause explicitly states the ultimate purpose for Israel's liberation. Freedom from Egyptian bondage is not an end in itself but a means to a greater spiritual purpose. The Hebrew word `ʻâbad` (serve) implies a holistic devotion—not merely ritualistic sacrifice in the wilderness, but a life consecrated to God's commands, worship, and purposes. This reveals God's teleological design for His people: redemption leads to relationship and obedient service.

#### Literary Devices
The verse employs several significant literary devices. **Divine Speech** is paramount, as the verse begins with "Then the LORD said," immediately establishing the authoritative source of the message. This direct address underscores God's active involvement and sovereign control over the unfolding events. The phrase "Thus saith the LORD God of the Hebrews" functions as a **Formulaic Declaration**, a common prophetic device that lends immense weight and authority to the message, indicating that the words are not Moses' own but a direct oracle from God. The repeated demand "Let my people go, that they may serve me" utilizes **Repetition** (or motif) which serves to emphasize God's consistent purpose and Pharaoh's persistent defiance. This repetition builds narrative tension and highlights the unwavering nature of God's will. Furthermore, the specific title "the LORD God of the Hebrews" acts as a **Theological Assertion**, defining God's unique identity and His exclusive covenant relationship with Israel in contrast to the polytheistic context of Egypt.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully reiterates the core theological purpose of the Exodus: Israel's liberation is not merely for their physical freedom but specifically so they can enter into a relationship of worship and service with the LORD. This concept of freedom *for* service is a foundational principle throughout Scripture, illustrating that God's redemptive acts are always purposeful, aimed at restoring humanity to its intended role as His devoted people. The confrontation with Pharaoh also highlights the theme of divine sovereignty over earthly rulers and false gods, demonstrating that the God of Israel is the one true God who demands and deserves the worship of His creation.

* [Exodus 3:12](/exodus/3-12 "God's promise of worship on Mount Horeb"): "And he said, Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain."
* [Deuteronomy 6:13](/deuteronomy/6-13 "Fear the LORD your God and serve Him"): "Thou shalt fear the LORD thy God, and serve him, and shalt swear by his name."
* [Joshua 24:15](/joshua/24-15 "Choose whom you will serve"): "And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD."

### REFLECTION AND APPLICATION
Exodus 9:1 serves as a profound reminder that God's acts of salvation and liberation are never without purpose. For ancient Israel, freedom from Egyptian bondage was explicitly for the purpose of serving the LORD. For believers today, our redemption through Christ is likewise not an end in itself, but a profound liberation from the dominion of sin and death so that we may live lives consecrated to God. This means our freedom is not for self-indulgence or autonomy from divine authority, but for devoted worship, obedience, and active service to our Deliverer. It calls us to examine how we are using our redeemed lives: are we truly serving the One who set us free, or are we, like Pharaoh, resisting His divine call? Our very existence, freed by grace, is meant to be an ongoing act of worship and obedience, reflecting God's glory in every sphere of life.

#### Questions for Reflection
* **In what ways might I, like Pharaoh, be resisting God's call to fully surrender and serve Him in my life?**
* **How does understanding that my freedom in Christ is "for service" change my perspective on daily responsibilities and spiritual disciplines?**
* **What practical steps can I take this week to live more intentionally in service to the LORD, reflecting His purpose for my liberation?**

### FAQ
**Why does God keep repeating the same demand to Pharaoh?**

Answer: God's repeated demands demonstrate His unwavering will, His patience in offering opportunities for repentance, and His justice in providing clear warnings before escalating judgment. Each reiteration highlights Pharaoh's extreme stubbornness and the necessity of divine power to overcome such hardened resistance. It also serves to underscore the central purpose of the Exodus narrative: God's ultimate triumph over all opposing powers to deliver His people for His own glory and service, as seen throughout the plague accounts (e.g., [Exodus 7:14-19](/exodus/7-14-19 "The first plague: water turned to blood")).

**What is the significance of God being called "the LORD God of the Hebrews"?**

Answer: This specific title is highly significant because it emphasizes God's unique covenant relationship with Israel, distinguishing Him from the numerous gods of Egypt. It asserts His exclusive authority and ownership over His chosen people, implying that His command to "Let my people go" is not merely a request but a sovereign decree from their rightful God. This title directly challenges Pharaoh's perceived divinity and the power of the Egyptian pantheon, positioning the God of the Hebrews as the supreme and true deity, as He proves through the subsequent plagues (e.g., [Exodus 12:12](/exodus/12-12 "God's judgment on all the gods of Egypt")).

**Does "serve me" only refer to temple worship?**

Answer: While "serve me" certainly includes worship and sacrificial rituals, the Hebrew word `ʻâbad` (H5647) is much broader. It encompasses a holistic life of obedience, devotion, and active service to God in all aspects of life, not just religious ceremonies. It implies a complete consecration of one's being to God's will and purposes, including moral conduct, social justice, and faithful adherence to His commandments. This comprehensive understanding of service is evident in later biblical injunctions for Israel to obey God's laws in the Promised Land (e.g., [Deuteronomy 10:12](/deuteronomy/10-12 "What the LORD requires: fear, walk, love, serve")).

### CHRIST-CENTERED FULFILLMENT
Exodus 9:1, with its divine imperative for Israel's release to "serve me," powerfully prefigures the greater liberation accomplished by Jesus Christ. Just as Israel was freed from the physical bondage of Egypt to enter into a covenant relationship of service with the LORD, so too are believers freed from the spiritual bondage of sin and death through Christ's atoning work on the cross. Our redemption in Christ is not merely freedom *from* sin but freedom *for* a life of worship, obedience, and devoted service to the living God (cf. [Romans 6:18](/romans/6-18 "Freed from sin to become servants of righteousness")). Jesus, the ultimate Deliverer, liberates us from the tyranny of sin's dominion, enabling us to truly fulfill the purpose of our existence: to serve God in Spirit and truth (cf. [John 4:23-24](/john/4-23-24 "True worshippers will worship the Father in spirit and truth")). Through Him, we are empowered by the Holy Spirit to offer our entire lives as a "living sacrifice," which is our "spiritual worship" or "reasonable service" (cf. [Romans 12:1](/romans/12-1 "Present your bodies as a living sacrifice")). Thus, the call to serve God in Exodus finds its ultimate and perfect fulfillment in the new covenant, where believers are redeemed to walk in newness of life, serving Christ as Lord.

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 8:1

¶ And the LORD spake unto Moses, Go unto Pharaoh, and say unto him, Thus saith the LORD, Let my people go, that they may serve me.

Exodus 10:3

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.

Exodus 8:20

¶ And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water; and say unto him, Thus saith the LORD, Let my people go, that they may serve me.

Exodus 9:13

¶ And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me.

Exodus 5:1

¶ And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go, that they may hold a feast unto me in the wilderness.

Exodus 3:18

And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The LORD God of the Hebrews hath met with us: and now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice to the LORD our God.

Exodus 4:22

And thou shalt say unto Pharaoh, Thus saith the LORD, Israel [is] my son, [even] my firstborn: