Yahweh spoke to Moses, saying,
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Yahweh spoke to Moses, saying,
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And the LORD spake unto Moses, saying,
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And the LORD spoke unto Moses, saying:
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John Trapp 1656 · Public Domain Exo 6:10 And the LORD spake unto Moses, saying,
Exo 6:10 And the LORD spake unto Moses, saying,
Ver. 10. And the Lord.] Whose "soul was now grieved for the misery of Israel," as Jdg 10:16. {See Trapp on "Jdg 10:16"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain Here, I. God sends Moses the second time to…
Here, I. God sends Moses the second time to Pharaoh (Exo 6:11) upon the same errand as before, to command him, at his peril, that he let the children of Israel go. Note, God repeats his precepts before he begins his punishments. Those that have often been called in vain to leave their sins must yet be called again and again, whether they will hear or whether they will forbear, Eze 3:11. God is said to hew sinners by his prophets (Hos 6:5), which denotes the repetition of the strokes. How often would I have gathered you?
II. Moses makes objections, as one discouraged, and willing to give up the cause, Exo 6:12. He pleads, 1. The unlikelihood of Pharaoh's hearing: "Behold the children of Israel have not hearkened unto me; they give no heed, no credit, to what I have said; how then can I expect that Pharaoh should hear me? If the anguish of their spirit makes them deaf to that which would compose and comfort them, much more will the anger of his spirit, his pride and insolence, make him deaf to that which will but exasperate and provoke him." If God's professing people hear not his messengers, how can it be thought that his professed enemy should? Note, The frowardness and untractableness of those that are called Christians greatly discourage ministers, and make them ready to despair of success in dealing with those that are atheistical and profane. We would be instrumental to unite Israelites, to refine and purify them, to comfort and pacify them; but, if they hearken not to us, how shall we prevail with those in whom we cannot pretend to such an interest? But with God all things are possible. 2. He pleads the unreadiness and infirmity of his own speaking: I am of uncircumcised lips; it is repeated, Exo 6:30. He was conscious to himself that he had not the gift of utterance, had no command of language; his talent did not lie that way. To this objection God had given a sufficient answer before, and therefore he ought not to have insisted upon it, for the sufficiency of grace can supply the defects of nature at any time. Note, Though our infirmities ought to humble us, yet they ought not to discourage us from doing our best in any service we have to do for God. His strength is made perfect in our weakness.
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III. God again joins Aaron in commission with Moses, and puts an end to the dispute by interposing his own authority, and giving them both a solemn charge, upon their allegiance to their great Lord, to execute it with all possible expedition and fidelity. When Moses repeats his baffled arguments, he shall be argued with no longer, but God gives him a charge, and Aaron with him, both to the children of Israel and to Pharaoh, Exo 6:13. Note, God's authority is sufficient to answer all objections, and binds us to obedience, without murmuring or disputing, Phi 2:14. Moses himself has need to be charged, and so has Timothy, Ti1 6:13; Ti2 4:1.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Go in,.... Into Pharaoh's palace, and into his presence,…
Go in,.... Into Pharaoh's palace, and into his presence, to whom access seems not to be very difficult; and perhaps access to princes was not attended with so much ceremony then as it now is:
speak unto Pharaoh king of Egypt; though a king, and a king of so large a country as Egypt, yet do not be afraid to speak to him; speak to him plainly and boldly, not in a supplicatory, but in an authoritative way, in the name of the King of kings:
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that he let the children of Israel go out of his land; this demand had been made before, but was rejected with an haughty air, and now it is repeated, before the Lord proceeds to punish him for his disobedience, that his judgments upon him might appear more manifestly to be just and right.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 10-12. Although Israel has turned away from him in…
10-12. Although Israel has turned away from him in despair, yet is Moses bid go again, alone, in Jehovah’s name, to Pharaoh. But how should Pharaoh hear when Israel herself turns away? Thus is he made to feel that the last resource of intercession has been tried, and that there is no recourse but to God’s judgments.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 10–13. Moses is bidden to demand of the Pharaoh…
10–13. Moses is bidden to demand of the Pharaoh the release of the Israelites. He objects that, if his own people have not listened to him (v. 9), much less will the Pharaoh do so.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 10-12. The Israelites having shown themselves, for the…
Vers. 10-12. The Israelites having shown themselves, for the time, unimpressible, God commands Moses to make his next effort upon the Pharaoh. He is to enter into his presence once more, and demand, without circumlocution or obscurity, that the Israelites be allowed to quit the land (ver. 11). Moses, however, demurs. He had done God"s will with respect to the people readily and at once, expecting that, as he had persuaded them before, so he would a second time. But he had been disappointed; the people had refused to listen to him. Immediately all his original self-distrust and diffidence recurred even the old form of diffidence, distrust of his ability to persuade men. (Exo_4:10) How shall he expect to persuade Pharaoh, who had already rejected him, (Exo_5:2-5) when he bad just failed with his own countrymen, who previously had "believed" his report? (Exo_4:31)
HOMILIES BY D. YOUNG Ver. Gen_34:15) but a general appreciation of the inward and spiritual meaning of this form was not to be expected. Hence we may take these words of Moses as giving a fresh, original and emphatic expression of how deeply Moses felt himself lacking in qualification for this serious enterprise. And evidently also, Moses was doing more than give a forcible variation of the old tale. The new expression goes deeper in its significance than "slow of speech and slow of tongue." It indicates that Moses had been pondering, as indeed he had reason to ponder, the meaning of circumcision. Circumcision was a separating sign, the sign of a peculiar destiny and inheritance, of peculiar duties and privileges. But so far it seemed only to have produced outward separation without inward differences, differences of feeling and disposition. Moses could not see that circumcision had done anything to give him ability for his peculiar task. His way of speaking may therefore be taken as a sign of advance in his appreciation of what was necessary to do Jehovah"s work. Hitherto his great concern had been because of natural defects in mere organs of action. He had not thought so much of what was lacking in the life that lay behind the organs, and acted through them. But now we gain some hint that Moses sees what is really wanted. The thing wanted is not simply to be lifted up to the level of men who have all natural qualifications for effective speech, but to be lifted altogether above the ordinary level. Though Moses was "slow of speech, and of a slow tongue," others were not; but they were all of "uncircumcised lips." Moses, we may take it, has now got beyond the personal reluctance which actuated him in his pleas at Horeb. The avengers of the slain Egyptian no longer frown upon him from the horizon of memory. But now comes in this new plea, urged in a worthier spirit, and with a mournful consciousness of its permanent force. It is a plea which is not a mere excuse, but possesses more of the dignity of a reason.
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II JEHOVAH IN HIS REPLY MAKES NO DIRECT REFERENCE TO THIS CIRCUMCISION OF THE LIPS. When Moses aforetime had spoken of his vocal defects, God at once reminded him that defects of this sort were beyond human responsibility, and he also indicated the clear provision through Aaron for the supply of them. Here, indeed, he again takes the opportunity of repeating to Moses that so far as vocal defects are concerned, Aaron will amply compensate for them. But as to the lips being uncircumcised, while this is indeed true, it is a state of things which does not bear upon the present need. Suppose the lips are circumcised that is, suppose that Moses in his words is brought into full sympathy with the purposes of God it will make no difference in the immediate results. Pharaoh"s heart is being hardened; his ears are being closed. It matters not with what purity, simplicity, devotion, and faithfulness we speak, if we speak to that which is insensible. Let us by all means blame ourselves for the faulty way in which we speak and live the message of God, but our faults do not account for the indifference and the rejections of other men.
These faults bring us under censure for our unfaithfulness, but they do not excuse the unbeliever for his neglect. If but one clear word concerning Jesus be spoken spoken only once it is enough to fix responsibility on the auditor. "He that hath ears to hear, let him hear." If ever being on earth spoke with circumcised lips, it was Jesus himself, yet how idly fell all his solemn, weighty, truthful words upon the ear of Pharisee and Sadducee. Moses will have blame enough by-and-by, first, cruel and undeserved blame from Israel; and next, the censure and penalty from Jehovah for the lapse at Meribah. At present, though he is speaking of an unquestionable defect, he is speaking of it in a premature and inapplicable way. He must indeed know the circumcision of the lip and of all other natural faculties; for this is consequent on the circumcision of the heart. But the great object of all this circumcision is not to secure his acceptance with Pharaoh or with any other sinful or rebellious man. It is rather to secure his acceptance with God, and especially his full enjoyment of all that comes through tiffs acceptance.
III JEHOVAH POINTS OUT THE WAY IN WHICH PHARAOH SHALL BE EFFECTUALLY BROUGHT TO SUBMISSION.
1. In the sight of Pharoh, Moses is to become a God. In effect Pharaoh has said that Jehovah is no God, and in his heart he thinks Moses a presumptuous impostor. Pharaoh is therefore in a state of mind in which it is impossible to reveal Jehovah to him, but Moses in his own person shall set forth shall incarnate, so to speak all that Pharaoh can understand or needs to understand of the Divine Fewer. Tie shall be compelled to respect the ever-increasing power of Moses. He may hate it, he may make some attempts to resist it, but at the same time the very force of circumstances will bear it in on his mind as a tremendous reality. He shall see how all these successive devastations of his land are connected in some inscrutable way with the presence of Moses and the waving of his red. Whatever the blindness of his heart so that seeing he does not perceive, he will be obliged to perceive that the strength of Moses does not lie in any visible, terrestrial forces. With all Iris obduracy, Pharaoh has a certain sense of awe before Moses, and doubtless this is the reason why no attempt is made to treat the person of Moses with violence.
2. Notice the way in which God here applies the method of mediation. Moses was not a mediator as from Pharaoh upwards to Jehovah, but he was a mediator from Jehovah downwards to Pharaoh. God thus seizes upon the disposition among the ignorant to venerate inscrutable power. Pharaoh will not listen to Moses speaking, but when the signs begin, and especially when they advance far beyond anything which his own magicians can simulate, he is ready to look on Moses as having something of a Divine nature. God looked for the impressible part in Pharaoh"s mind and found it here. The way in which Pharaoh evidently came to regard Moses (God"s word in ver. 1 being the voucher for the feeling) is illustrated by the attitude towards Paul and Barnabas of the Lystrans (Act_14:8-13) and towards Paul of the Melitans. (Act_28:6)
3. Notice how God lays emphasis on Pharaoh"s continued indifference to any verbal message. "Pharaoh shall not hearken unto you." The thoughts of Moses are to be turned away more and more from his own lips or from any other faculty. He is to see that the great antagonists in this contest even though he is made as a God to Pharaoh are Jehovah and Pharaoh themselves. It is necessary that Pharaoh should have ample opportunity to show the extent of his passive strength, how long and how stiffly he can resist the constraints of Divine omnipotence. Goal stoops to a patient struggle with this obdurate monarch that he may thereby present, to all who read the Scriptures, an illustration of the complete way in which his power deals with the most stubborn assertions of human power. The Israelites, even with all their sufferings, had as yet seen only a part of what Pharaoh could do. They had seen him in cruel action; they had also to see him in stolid endurance. So Moses had seen signs of Divine power; but he had yet to see that power itself in extensive and awful operation. On the one hand Pharaoh is to be revealed, bringing out all his resources again and again, until at last they are swallowed in the catastrophe of the Red Sea. Then, he is done with, but the operations of Divine power are only as it were beginning. It is a great matter that we should thus see the powers arrayed against God, working at the utmost of their strength; that we may feel how immeasurably the power of God transcends them. Y.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Go in, speak unto Pharaoh.
Exo_6:10-13
Go in, speak unto Pharaoh.
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The successive services of the Christian life
I. That the successive services of the Christian life are required not-withstanding the apparent failure of past efforts (Exo_6:10-11).
1. This service must be continued by Moses and Aaron because the command of God has not yet been executed.
2. This service must be continued by Moses and Aaron because their duty has not been accomplished.
3. This service must be continued by Moses and Aaron because the slaves must be freed.
4. We find Moses and Aaron were sent on exactly the same work as before. There is much waste of effort in the Church, because men are so restless and changeful in their toils. We need determination, concentration, and patience in our effort to free the slave. Failure is no excuse for fickleness in Christian service.
II. That the successive services of the Christian life are more difficult in their requirements. The first injunction given to Moses was to call the elders of Israel together that he might communicate to them the Divine will in reference to their nation. Now he is told to go direct to Pharaoh. The language of the 12th verse shows that Moses regarded the service as increased in rigour.
1. This increased rigour of service is surprising. Must the scholar who has failed in the alphabet be put to the declensions of service?
2. This increased rigour of service is disheartening.
3. This increased rigour of service is a discipline. Increased work has often made a bad workman into a good one. It has increased his responsibility. It has awakened him to reflection.
III. That the successive services of the Christian life sometimes awaken the expostulations of men (Exo_6:12).
1. These expostulations make mention of natural infirmities. Who am of uncircumcised lips. It is unnecessary that men should inform God of their natural impediments to religious service. He knows them. He is acquainted with those whom He sends on His errands, with their weakness and strength. If He calls, it is yours to obey.
2. These expostulations make mention of past difficulties and failure. Behold, the Children of Israel have not hearkened unto me.
3. These expostulations are presumptuous.
Lessons:
1. Not to shrink from the successive services of the Christian life.
2. To leave all the moral work of our life to the choice of God.
3. Not to imperil our welfare by expostulation with the providence of heaven.
4. To concentrate our energies patiently on one Christian enterprise. (J. S. Exell, M. A.)
Perseverance
Johnson tells us that all the performances of human art, at which we look with praise and wonder, are instances of the resistless force of perseverance; it is by this that the quarry becomes a pyramid, and that distant countries are united by canals. If a man were to compare the effect of a single stroke of the pickaxe, or of one impression of the spade with the general design or the last result, he would be overwhelmed by the sense of their disproportion; yet those petty operations incessantly continued, in time surmount the greatest difficulties, and mountains are levelled and oceans bounded by the slender force of human beings. The great Freetraders motto was that of the needle, I go through. Having given himself to the cause, he was not the man to desert it; undismayed by reproach and laughter, and undaunted by the tremendous power of his opponents, he pushed on in his arduous task, clearing the way foot by foot by dint of dogged resolution and unflagging energy. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain MAIN HOMILETICS OF THE PARAGRAPH.—Exo_6:10-13
MAIN HOMILETICS OF THE PARAGRAPH.—Exo_6:10-13
THE SUCCESSIVE SERVICES OF THE CHRISTIAN LIFE
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I. That the successive services of the Christian life are required notwithstanding the apparent failure of past efforts. (Exo_6:10-11.) Moses and Aaron had so far failed to induce Pharaoh to release Israel. But the service did not terminate here. The commission of Moses is again renewed. Failure never does remove men from the obligation of a divinely-imposed task, but must only be regarded as an incentive to new courage and effort. If Christian service were to yield to transient failure, there would be little of it remaining in the world to-day. There is not a church but has, one time or other, been defeated in Christian enterprise. There is not an individual but has experienced the disappointment and grief of failure. It is the dark heritage of man in this life. How many nights have Christian workers spent in their boats, upon the waters, with outspread nets, and have caught nothing! Christ only can relieve our moral service from such disappointment. He alone can fill our empty nets.
1. This service must be continued by Moses and Aaron because the command of God has not yet been executed. Men can never leave moral service until the command of God has been completely fulfilled. His entire will must be accomplished. God has issued many commands in reference to those in the slavery of sin. Christian workers cannot regard their toil as ended till they are all fulfilled.
2. This service must be continued by Moses and Aaron because their duty has not been accomplished. Christian service is not merely a command, it is likewise a holy duty. It is an unchanging and imperative duty, and therefore admits of no cessation until it is entirely achieved. A sense of duty should be the great impulse of Christian work. It is your duty to seek the liberty of the slave.
3. This service must be continued by Moses and Aaron because the slaves must be freed. The Israelites must be liberated from the bondage of Pharaoh. God could achieve it by one blast of death which should send the tyrant and his hosts into the grave. This is not His method of working. He employs human instrumentality. That instrumentality must not stay its effort while the fetters of one slave are left unbroken. The Christian worker may not cease his toil while one sinner remains in the bondage of Satan. The entire freedom of humanity is the destiny of Christian effort. We find that Moses and Aaron were sent on exactly the same work as before. It is not the Divine plan to greatly vary the Christian service of men. When God calls a man to a particular work. He generally expects him to spend his life in its execution. Each man has his own sphere of labour, and it is best for him to remain in it. There is much waste of effort in the Church, because men are so restless and changeful in their toils. We need determination, concentration, and patience in our effort to free the slave. A nobler sphere for the energy of man cannot be found. Failure is no excuse for fickleness in Christian service.
II. That the successive services of the Christian life are more difficult in their requirements. The first injunction given to Moses was to call the elders of Israel together that he might communicate to them the Divine will in reference to their nation. Now he is told to go direct to Pharaoh. The language of the 12th verse shows that Moses regarded the service as increased in rigour.
1. This increased rigour of service is surprising. Moses had failed in the lower and easier realm of service. He had exhibited despairing temper. Israel had reproached him. He had reproached God. If, then, he was unequal to the smaller service, is it not surprising that he should be called to the greater? Must the scholar who has failed in the alphabet be put to the declensions of service.
2. This increased rigour of service is disheartening. It was to Moses. He knew the difficulties he had to encounter in reference to Israel. But he felt that greater would meet him now that he must go direct to Pharaoh. If men would regard things in a right light the greater service is in reality the easier. It gives a greater inspiration. It excites brighter hope. It brings diviner help. Failure ought not to occasion retrogression in Christian service, but advancement. Christian service is a progress even to the weak.
3. This increased rigour of service is a discipline. It would show Moses that he still retained the call and confidence of God. It had not been forfeited by his failure. It would test his moral energy for the work to which he was sent. It would be a prophecy of future hardship. The successive services of the Christian life are a heavenly discipline to our souls. Increased work has often made a bad workman into a good one. It has increased his responsibility. It has awakened him to reflection.
III. That the successive services of the Christian life sometimes awaken the expostulations of men. (Exo_6:12.)
1. These expostulations make mention of natural infirmities. “Who am of uncircumcised lips.” Moses again pleads his unfitness for the task assigned to him. He has narrowed the mission down to his own ability for it. It is unnecessary that men should inform God of their natural impediments to religious service. He knows them. He is acquainted with those whom He sends on His errands, with their weakness and strength. If He calls, it is yours to obey.
2. These expostulations make mention of past difficulties and failure. “Behold, the children of Israel have not hearkened unto me.” When men do not want to undertake the service of God they will keep up arguments to excuse themselves. If one will not answer, they are soon ready with another. In this attempt the logical faculty of man exhibits wonderful acuteness and development. Man is a good logician in this court.
3. These expostulations are presumptuous. “And Moses spake before the Lord saying.” These expostulations were made to the Lord! Men, and especially Christian workers, ought to welcome the commands of God without question. He is all-powerful. He is all-wise. Before Him we ought to stand in awe and sin not. LESSONS:—
1. Not to shrink from the successive services of the Christian life.
2. To leave all the moral work of our life to the choice of God.
3. Not to imperil our welfare by expostulation with the providence of heaven.
4. To concentrate our energies patiently on one Christian enterprise.
SUGGESTIVE COMMENTS ON THE VERSES
Exo_6:10-11. God sometimes joineth harder work to the discouragement which his ministers have from men.
When Israel heareth not, God will have his ambassadors go unto Pharaoh, from friends to enemies.
God will have his messages delivered to the proudest kings that dare oppose Him.
Though powers oppress God’s Church, He makes them know that they will have to give it freedom.
Exo_6:12. Infirmity of faith may cause God’s best servants to plead excuse from hard work.
The refusal of the Church to hear and believe God’s message is a remarkable evil.
Israel’s unbelief may make God’s ministers fear that strangers will much more refuse His will.
Powers and wickedness together make the greater obstruction against hearing God’s word.
Weakness in ministers for speaking, may discourage them from speaking to powers beneath.
Good men are apt to forget that God circumciseth lips, and gives a tongue, to do his message.
Exo_6:13. Excuses will not serve God’s instruments, for God will have His work done.
God joins instruments under His charge to encourage unto His commands.
Redemption of God’s Church from bondage is the end of all his revealed will.
The recapitulation of moral service:
1. To those called to work.
2. With clearness.
3. With authority.
ILLUSTRATIONS
BY
REV. WM. ADAMSON
Working for God! Exo_6:10. Moses had looked upon the work as hard, but when his eyes were opened to perceive what a privilege it was as work for God, then he not only went to it with resolute mind, but with a merry heart. Christian service is hard for flesh and blood, but as work for God it becomes light. There is the story of a witty American who, after his men had been working all day building a house, asked them, when they were extremely exhausted with their labour, to come and play a game of digging the cellar. Readily they went; but if they had looked at it as hard work they would very likely have directed their steps homeward. So with labour for Jesus. Look not at it in the light of hard work, but look at it as a delightful thing—as a privilege to be allowed to do it. The work will be diminished of its toil.
“And Truth and Love, with their beauty and might,
Shall banish the sombre-hued shadows of night.”
God’s Ways! Exo_6:11. Though all the ways of God are ways of light, yet many of them, says Caryl, are in the dark to man. Oh! how unsearchable are His judgments, and His ways past finding out.
“Reason’s brightest spark,
Though kindled by His light, in vain would try
To trace His counsels infinite and dark.”
But faith understands that they are counsels of love—ways of wisdom. As Dr. Krummacher has expressed himself, God’s dealings with His people are easily discernible with the eye of faith. He often lets His people reach the shore as on the planks of a shipwrecked vessel. He deprives us of the cisterns, in order to make us drink of the fountains of waters. He frequently takes away our supports, not that we may fall to the ground, but that He may Himself become our staff and rod. The embarrassments of His people are only the festive scaffoldings on which His might, faithfulness, and mercy celebrate their triumphs. To this God was bringing Moses and Israel. Moses was hoping partly in the enthusiasm of Israel—in the awakening of their feelings of patriotism and natural love of liberty. He is soon undeceived: soon taught to repose wholly in God. And yet the way of teaching was contrary to all human ideas, and appears wrong; just as when we put a straight stick into the water, it appears crooked. Why? Because man looks at God’s ways through two media—flesh and spirit.
Church’s Redemption! Exo_6:11. On this principle, says Wylie, we firmly look for the Providence of God culminating in a grand and universal deliverance of the Church. Like some mighty Alp—some monarch of mountains—which keeps in the traveller’s eye after every surrounding hill has sunk beneath the horizon, this deliverance will be seen above the Church’s horizon through all coming time. Every one of her former deliverances from Pharaoh downwards was a step towards this final deliverance. The Truth will continue in her from age to age; and as the night cannot return while the light of the sun continues, so the darkness of slavery and error cannot be felt while Truth, like a never-setting sun, shines within her and around her. This will be the great Exodus of the Church. And when on this day she ransoms her marshalled host, and begins her mighty song, she will find that her members are escaped serfs from every land on earth, and that her triumphal hymn is pealed forth by every tongue and kindred.
“Hallelujah! like the voice
Of the mighty thunder-roar;
Hallelujah! for the Lord
Reigneth now from shore to shore.”
—Bonar.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 If the Israelites have not listened to me, why…
If the Israelites have not listened to me, why will Pharaoh listen to me, since I am not good at speaking?
Moses asked this question hoping God would change His mind about using Moses. This rhetorical question can be translated as a statement. AT: "Since the Israelites did not listen to me, neither will Pharaoh, because I am not good at speaking!" (See: Rhetorical Question)
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translationWords
Moses
Pharaoh
king
Egypt
Israel
Aaron
command
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 6:10-13 The crisis hit bottom. Even Moses was back…
6:10-13 The crisis hit bottom. Even Moses was back to the situation on Sinai, where he had first responded to God’s call with protests of inadequacy (3:1–4:13). But God renewed his orders.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.