Numbers 20:15

KJV

How our fathers went down into Egypt, and we have dwelt in Egypt a long time; and the Egyptians vexed us, and our fathers:

KJV (with Strong's)

How our fathers {H1} went down {H3381} into Egypt {H4714}, and we have dwelt {H3427} in Egypt {H4714} a long {H7227} time {H3117}; and the Egyptians {H4714} vexed {H7489} us, and our fathers {H1}:

Complete Jewish Bible

that our ancestors went down into Egypt, we lived in Egypt a long time, and the Egyptians treated us and our ancestors badly.

Berean Standard Bible

how our fathers went down to Egypt, where we lived many years. The Egyptians mistreated us and our fathers,

American Standard Version

how our fathers went down into Egypt, and we dwelt in Egypt a long time; and the Egyptians dealt ill with us, and our fathers:

Commentary

### SUMMARY
This verse encapsulates a pivotal moment in Israel's wilderness journey, forming part of Moses' diplomatic appeal to the King of Edom. It succinctly recounts the nation's foundational history: the descent of their ancestors into Egypt, their protracted stay, and the severe oppression inflicted upon them by the Egyptians. This historical summary serves as both a reminder of their shared past with Edom (through Isaac) and a poignant plea for empathy, underscoring Israel's current status as a people seeking peaceful passage to their promised inheritance, shaped by generations of hardship and divine deliverance.

### CONTEXT
* **Literary Context:** The verse is found in Numbers 20, a chapter detailing significant events at the end of Israel's 40-year wilderness wanderings. Immediately preceding this, Miriam dies and is buried at Kadesh ([Numbers 20:1](/numbers/20-1 "Numbers 20:1 - Miriam's Death")). Following this, the people complain about lack of water, leading to Moses' sin at Meribah where he strikes the rock instead of speaking to it, resulting in God's judgment that he and Aaron will not enter the Promised Land ([Numbers 20:2-13](/numbers/20-2 "Numbers 20:2-13 - Water from the Rock and Moses' Sin")). Numbers 20:14-21 describes Moses' diplomatic request to Edom for passage through their territory, a request that is ultimately denied. This specific verse (20:15) is part of Moses' historical preamble, establishing the legitimacy and plight of the Israelite nation to the Edomite king. It sets the stage for the request by reminding Edom of Israel's long and difficult journey, appealing to a shared ancestral history.

* **Historical & Cultural Context:** Historically, the Israelites are at the threshold of the Promised Land, having completed nearly forty years of wilderness wandering. Their journey requires traversing territories of various established nations. Edom, located southeast of the Dead Sea, was a nation descended from Esau, Jacob's brother ([Genesis 36:1](/genesis/36-1 "Genesis 36:1 - Esau's Descendants")). This familial connection, though distant, formed the basis for Moses' diplomatic approach rather than a military confrontation. Culturally, recounting national history, particularly periods of suffering and divine intervention, was a common practice in the ancient Near East to establish identity, justify actions, or appeal for aid. The "going down into Egypt" refers to Jacob's family entering Egypt during a famine ([Genesis 46](/genesis/46 "Genesis 46 - Jacob's Family Goes to Egypt")), and their "long time" there refers to the centuries of their stay, culminating in severe enslavement under the Pharaohs ([Exodus 1:8-14](/exodus/1-8 "Exodus 1:8-14 - Israel's Oppression in Egypt")). Moses' appeal leverages this shared historical memory and the hardship endured to elicit empathy and secure peaceful passage.

* **Key Themes:** This verse contributes to several overarching themes in Numbers and the Pentateuch. First, it underscores the theme of **Remembrance and Identity**, highlighting how Israel's national identity was profoundly shaped by their collective experience of suffering and deliverance from Egypt. This memory was not merely historical but foundational to their covenant relationship with Yahweh, who had heard their cry and acted on their behalf ([Exodus 2:23-25](/exodus/2-23 "Exodus 2:23-25 - God Hears Israel's Cry")). Second, it speaks to the theme of **Divine Providence and Guidance**, even if not explicitly stated in this verse, the entire journey from Egypt to the borders of Canaan is a testament to God's leading. The recounting of past hardship serves to magnify the miraculous nature of their current existence as a free people. Third, it introduces the theme of **Fraternal Relations and Diplomacy**, as Moses attempts to navigate relations with a "brother" nation through peaceful means, appealing to shared heritage and the common human experience of hardship, rather than immediate conquest. This highlights the complexities of inter-national relations even among those with shared ancestry.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **fathers (Hebrew, _ʾăḇōṯênū'_):** This term, meaning "our ancestors" or "our patriarchs," emphasizes the deep historical roots of the Israelite nation. By invoking "our fathers," Moses connects the present generation directly to the covenant promises made to Abraham, Isaac, and Jacob, and to the collective national experience. It highlights continuity and shared heritage, not just with the Edomites (through Isaac), but within Israel itself, reinforcing their identity as the descendants of those who went down to Egypt.
* **dwelt (Hebrew, _nēšēḇ'_):** Derived from the verb יָשַׁב (_yāšaḇ_), meaning "to sit, remain, inhabit," this word conveys the idea of a prolonged and settled residence. The phrase "a long time" (יָמִים רַבִּים, _yāmîm rabbîm_) further amplifies this, indicating not a temporary sojourn but centuries of habitation. This extended period allowed the Israelites to grow into a numerous people, but also solidified their vulnerability to the eventual oppression, making their subsequent deliverance all the more significant.
* **vexed (Hebrew, _wayyārēʿū'_):** From the root רָעַע (_rāʿaʿ_), meaning "to do evil, harm, afflict, oppress." This is a strong verb indicating malicious and severe mistreatment. It goes beyond mere inconvenience to describe a deliberate and sustained campaign of hardship and suffering imposed by the Egyptians. This term captures the essence of the brutal forced labor and persecution described in the opening chapters of Exodus, underscoring the depth of Israel's past suffering and the divine intervention required for their liberation.

#### Verse Breakdown
* **"How our fathers went down into Egypt,"**: This opening clause immediately establishes the historical trajectory of the Israelite nation, recalling the initial voluntary descent of Jacob's family into Egypt during a famine. It sets the stage for their long sojourn, emphasizing the ancestral origin of their presence in that land and implicitly reminding Edom of their shared patriarchal lineage through Isaac, Jacob's father.
* **"and we have dwelt in Egypt a long time;"**: This clause highlights the extended duration of Israel's stay in Egypt, spanning several centuries. The phrase "a long time" underscores the profound impact this period had on their national formation, transforming them from a family into a numerous people, yet also rendering them vulnerable to the subsequent oppression. It emphasizes the deep roots they established before their eventual exodus.
* **"and the Egyptians vexed us, and our fathers:"**: This final clause describes the severe and prolonged oppression inflicted by the Egyptians. The term "vexed" conveys the harshness of their enslavement, encompassing forced labor, cruelty, and attempts at genocide. The repetition of "us, and our fathers" powerfully connects the current generation to the suffering of their ancestors, reinforcing a collective memory of hardship that defines their national experience and justifies their present plea for peaceful passage.

#### Literary Devices
This verse employs several potent **literary devices** to achieve its persuasive effect. The primary device is **Historical Recounting**, where Moses succinctly summarizes centuries of national history in a few clauses. This serves not merely as information but as a foundational narrative establishing Israel's identity and justifying their current situation. The use of **Repetition** in "our fathers... and our fathers" (though the KJV renders it slightly differently, the Hebrew structure emphasizes this connection) links the past suffering directly to the present generation, fostering a sense of continuous national experience and shared trauma. This also contributes to an appeal to **Pathos** (empathy), as Moses seeks to evoke sympathy from the Edomite king by highlighting the profound and prolonged suffering of his people. The conciseness of the summary, packing such a vast history into a single verse, demonstrates **Brevity and Impact**, ensuring the core message of their plight is conveyed efficiently and memorably. The entire statement functions as a diplomatic **Plea**, strategically framing Israel's journey not as a threat, but as the continuation of a long, arduous, and divinely guided pilgrimage from oppression to promise.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 20:15, while a diplomatic statement, carries profound theological weight. It implicitly points to God's covenant faithfulness despite Israel's suffering. The history recounted—descent, dwelling, and vexation—is the very narrative that necessitated God's miraculous intervention in the Exodus. This verse reminds us that God does not abandon His people in their affliction; rather, suffering often becomes the crucible in which His deliverance is most powerfully revealed. It highlights the formation of a national identity forged in hardship, where the memory of oppression serves as a constant reminder of God's redemptive power and the distinctiveness of His chosen people. The plea for empathy also subtly reflects the divine command for Israel to remember their own past as strangers and oppressed, fostering compassion for others.

* [Exodus 1:11-14](/exodus/1-11 "Egyptian Oppression of Israel")
* [Deuteronomy 26:5-8](/deuteronomy/26-5 "Confession of Israel's History")
* [Psalm 105:23-25](/psalms/105-23 "God Remembers His Covenant")

### REFLECTION AND APPLICATION
Numbers 20:15 invites us to reflect on the shaping power of our own personal and collective histories, particularly those seasons marked by hardship and adversity. Just as Israel's identity was forged in the crucible of Egyptian oppression and the subsequent divine deliverance, our own experiences of trial and struggle often become the very means through which God reveals His faithfulness and refines our character. Remembering "where we came from"—our past challenges, our moments of dependence, and God's interventions—can cultivate profound humility, gratitude, and a deeper reliance on His ongoing guidance. This historical perspective not only strengthens our faith but also informs our interactions with others. When we recall our own vulnerabilities and the grace we have received, it can foster a wellspring of empathy, enabling us to extend compassion and understanding to those who are suffering or seeking help, just as Moses sought empathy from Edom. Our past, therefore, is not merely a record of events, but a living testimony to God's work in our lives, shaping our present identity and informing our future journey.

#### Questions for Reflection
* **How does remembering your personal or communal history of hardship strengthen your faith in God's deliverance and faithfulness?**
* **In what ways has a past season of "vexation" or difficulty shaped your character or deepened your reliance on God?**
* **How can recalling your own experiences of vulnerability or receiving help lead you to extend greater empathy and compassion to others in need?**

### FAQ
**Why did Moses recount Israel's history to Edom?**

Answer: Moses recounted Israel's history to the King of Edom primarily as a diplomatic strategy to justify their request for peaceful passage through Edomite territory. By reminding Edom of their shared ancestral connection (both descended from Isaac, Edom from Esau, Israel from Jacob) and highlighting Israel's long history of suffering and divine deliverance from Egypt, Moses aimed to evoke empathy and establish a basis for cooperation. It was an appeal to a common heritage and the understanding that Israel was not an invading force but a people on a divinely appointed journey to their promised land, having already endured immense hardship under the Egyptians ([Exodus 1:8-14](/exodus/1-8 "Exodus 1:8-14 - Israel's Oppression in Egypt")). This historical narrative served to frame Israel's current plea within a context of legitimate need and a desire for peaceful relations.

**What was the significance of Israel's "long time" in Egypt?**

Answer: The "long time" Israel spent in Egypt, estimated to be around 430 years ([Exodus 12:40](/exodus/12-40 "Exodus 12:40 - The Sojourn in Egypt")), was profoundly significant for several reasons. First, it allowed Jacob's small family to multiply into a numerous nation, fulfilling God's promise to Abraham ([Genesis 15:5](/genesis/15-5 "Genesis 15:5 - God's Promise to Abraham")). Second, it was a period of severe testing and oppression, which served to humble the people and deepen their cry for a deliverer, preparing them to receive God's covenant at Sinai. Third, the miraculous deliverance from such a powerful empire forged their national identity as a people redeemed by Yahweh, setting them apart from other nations. This prolonged sojourn and subsequent Exodus became the foundational event for their understanding of God's character and their own unique calling ([Deuteronomy 6:20-25](/deuteronomy/6-20 "Deuteronomy 6:20-25 - Explaining the Exodus to Children")).

### CHRIST-CENTERED FULFILLMENT
Numbers 20:15, while detailing Israel's historical suffering and God's past deliverance, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. The "vexation" and "long time" of bondage in Egypt foreshadow the universal human condition of spiritual slavery to sin and death ([Romans 6:20](/romans/6-20 "Romans 6:20 - Slaves to Sin")). Just as God heard the cry of His people in Egypt and sent Moses as a deliverer, so too did He hear the groans of a fallen humanity and send His Son, Jesus, as the ultimate and final Deliverer. Jesus embodies a new and greater Exodus, not from physical bondage in a land, but from the spiritual dominion of darkness ([Colossians 1:13-14](/colossians/1-13 "Colossians 1:13-14 - Delivered from Darkness")). He is the true Lamb whose sacrifice provides the blood that covers sin, leading His people out of spiritual Egypt into the promised land of eternal life with God ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God") and [Hebrews 9:11-14](/hebrews/9-11 "Hebrews 9:11-14 - Christ's Superior Sacrifice")). Furthermore, Jesus identifies with the suffering of His people, having himself endured rejection and affliction ([Isaiah 53:3](/isaiah/53-3 "Isaiah 53:3 - A Man of Sorrows")), thereby becoming the compassionate High Priest who understands our weaknesses ([Hebrews 4:15](/hebrews/4-15 "Hebrews 4:15 - Our Sympathetic High Priest")). Thus, the historical narrative of Israel's suffering and deliverance in Numbers 20:15 ultimately points to the profound spiritual liberation offered to all who trust in Christ, the one who perfectly fulfills God's redemptive plan.

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

Deuteronomy 26:6

And the Egyptians evil entreated us, and afflicted us, and laid upon us hard bondage:

Exodus 12:40

Now the sojourning of the children of Israel, who dwelt in Egypt, [was] four hundred and thirty years.

Genesis 46:6

And they took their cattle, and their goods, which they had gotten in the land of Canaan, and came into Egypt, Jacob, and all his seed with him:

Genesis 15:13

And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land [that is] not theirs, and shall serve them; and they shall afflict them four hundred years;

Acts 7:15

So Jacob went down into Egypt, and died, he, and our fathers,

Exodus 5:14

And the officers of the children of Israel, which Pharaoh's taskmasters had set over them, were beaten, [and] demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and to day, as heretofore?

Exodus 1:16

And he said, When ye do the office of a midwife to the Hebrew women, and see [them] upon the stools; if it [be] a son, then ye shall kill him: but if it [be] a daughter, then she shall live.