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Exodus 5:15 [study!]

American Standard Version (ASV 1901) [2]
— Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants?
King James Version (KJV 1769)
— Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants?
New American Standard Bible (NASB ©1995)
— Then the foremen of the sons of Israel came and cried out to Pharaoh, saying, “Why do you deal this way with your servants?
Webster's Revision of the KJB (WEB 1833)
— Then the officers of the children of Israel came and cried to Pharaoh, saying, Why dealest thou thus with thy servants?
Darby's Translation (DBY 1890)
— Then the officers of the children of Israel came and cried to Pharaoh, saying, Why dost thou deal thus with thy bondmen?
Rotherham's Emphasized Bible (EBR 1902)
— Then came in the overseers of the sons of Israel, and made outcry unto Pharaoh, saying, Wherefore shouldst thou do thus, to thy servants?
Young's Literal Translation (YLT 1898)
— And the authorities of the sons of Israel come in and cry unto Pharaoh, saying, 'Why dost thou thus to thy servants?
Douay-Rheims Challoner Revision (DR 1750)
— And the officers of the children of Israel came, and cried out to Pharao, saying: Why dealest thou so with thy servants?
Original King James Bible (AV 1611) [2]
— Then the officers of the children of Israel came and cryed vnto Pharaoh, saying, Wherefore dealest thou thus with thy seruants?
Brenton Greek Septuagint (LXX, Restored Names)
— And the accountants of the children of Israel went in and cried to Pharaoh{gr.Pharao}, saying, Why dost thou act thus to thy servants?
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— Then the officers of the children of Yisrael came and cried unto Paroh, saying, Wherefore dealest thou thus with thy servants?

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
Then the officers 7860
{7860} Prime
שֹׁטֵר
shoter
{sho-tare'}
Active participle of an otherwise unused root probably meaning to write; properly a scribe, that is, (by analogy or implication) an official superintendent or magistrate.
z8802
<8802> Grammar
Stem - Qal (See H8851)
Mood - Participle Active (See H8814)
Count - 5386
of the children 1121
{1121} Prime
בֵּן
ben
{bane}
From H1129; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like H0001, H0251, etc.).
of Yi$rl יִשׂרָאֵל 3478
{3478} Prime
יִשְׂרָאֵל
Yisra'el
{yis-raw-ale'}
From H8280 and H0410; he will rule as God; Jisrael, a symbolical name of Jacob; also (typically) of his posterity.
came 935
{0935} Prime
בּוֹא
bow'
{bo}
A primitive root; to go or come (in a wide variety of applications).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
and cried 6817
{6817} Prime
צָעַק
tsa`aq
{tsaw-ak'}
A primitive root; to shriek; (by implication) to proclaim (an assembly).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
unto x413
(0413) Complement
אֵל
'el
{ale}
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
Par` פַּרעֹה, 6547
{6547} Prime
פַּרְעֹה
Par`oh
{par-o'}
Of Egyptian derivation; Paroh, a generic title of Egyptian kings.
saying, 559
{0559} Prime
אָמַר
'amar
{aw-mar'}
A primitive root; to say (used with great latitude).
z8800
<8800> Grammar
Stem - Qal (See H8851)
Mood - Infinitive (See H8812)
Count - 4888
Wherefore x4100
(4100) Complement
מָּה
mah
{maw}
A primitive particle; properly interrogitive what? (including how?, why? and when?); but also exclamations like what! (including how!), or indefinitely what (including whatever, and even relatively that which); often used with prefixes in various adverbial or conjugational senses.
dealest 6213
{6213} Prime
עָשָׂה
`asah
{aw-saw'}
A primitive root; to do or make, in the broadest sense and widest application.
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
thou thus x3541
(3541) Complement
כֹּה
koh
{ko}
From the prefix K and H1931; properly like this, that is, by implication (of manner) thus (or so); also (of place) here (or hither); or (of time) now.
with thy servants? 5650
{5650} Prime
עֶבֶד
`ebed
{eh'-bed}
From H5647; a servant.
Jamieson-Fausset-Brown Commentary

See commentary on Exodus 5:13-19.

Matthew Henry's Commentary

Exodus 5:15-23

_ _ It was a great strait that the head-workmen were in, when they must either abuse those that were under them or be abused by those that were over them; yet, it should seem, rather than they would tyrannize, they would be tyrannized over; and they were so. In this evil case (Exodus 5:19), observe,

_ _ I. How justly they complained to Pharaoh: They came and cried unto Pharaoh, Exodus 5:15. Whither should they go with a remonstrance of their grievances but to the supreme power, which is ordained for the protection of the injured? As bad as Pharaoh was his oppressed subjects had liberty to complain to him; there was no law against petitioning: it was a very modest, but moving, representation that they made of their condition (Exodus 5:16): Thy servants are beaten (severely enough, no doubt, when things were in such a ferment), and yet the fault is in thy own people, the task-masters, who deny us what is necessary for carrying on our work. Note, It is common for those to be most rigorous in blaming others who are most blameworthy themselves. But what did they get by this complaint? It did but make bad worse. 1. Pharaoh taunted them (Exodus 5:17); when they were almost killed with working, he told them they were idle: they underwent the fatigue of industry, and yet lay under the imputation of slothfulness, while nothing appeared to ground the charge upon but this, that they said, Let us go and do sacrifice. Note, It is common for the best actions to be mentioned under the worst names; holy diligence in the best business is censured by many as a culpable carelessness in the business of the world. It is well for us that men are not to be our judges, but a God who knows what the principles are on which we act. Those that are diligent in doing sacrifice to the Lord will, with God, escape the doom of the slothful servant, though, with men, they do not. 2. He bound on their burdens: Go now and work. Exodus 5:18. Note, Wickedness proceedeth from the wicked; what can be expected from unrighteous men but more unrighteousness?

_ _ II. How unjustly they complained of Moses and Aaron: The Lord look upon you, and judge, Exodus 5:21. This was not fair. Moses and Aaron had given sufficient evidence of their hearty good-will to the liberties of Israel; and yet, because things succeed not immediately as they hoped, they are reproached as accessaries to their slavery. They should have humbled themselves before God, and taken to themselves the shame of their sin, which turned away good things from them; but, instead of this, they fly in the face of their best friends, and quarrel with the instruments of their deliverance, because of some little difficulties and obstructions they met with in effecting it. Note, Those that are called out to public service for God and their generation must expect to be tried, not only by the malicious threats of proud enemies, but by the unjust and unkind censures of unthinking friends, who judge only by outward appearance and look but a little way before them. Now what did Moses do in this strait? It grieved him to the heart that the event did not answer, but rather contradict, his expectation; and their upbraidings were very cutting, and like a sword in his bones; but, 1. He returned to the Lord (Exodus 5:22), to acquaint him with it, and to represent the case to him: he knew that what he had said and done was by divine direction; and therefore what blame is laid upon him for it he considers as reflecting upon God, and, like Hezekiah, spreads it before him as interested in the cause, and appeals to him. Compare this with Jeremiah 20:7-9. Note, When we find ourselves, at any time, perplexed and embarrassed in the way of our duty, we ought to have recourse to God, and lay open our case before him by faithful and fervent prayer. If we retreat, let us retreat to him, and no further. 2. He expostulated with him, Exodus 5:22, Exodus 5:23. He knew not how to reconcile the providence with the promise and the commission which he had received. “Is this God's coming down to deliver Israel? Must I, who hoped to be a blessing to them, become a scourge to them? By this attempt to get them out of the pit, they are but sunk the deeper into it.” Now he asks, (1.) Wherefore hast thou so evil entreated this people? Note, Even when God is coming towards his people in ways of mercy, he sometimes takes such methods as that they may think themselves but ill treated. The instruments of deliverance, when they aim to help, are found to hinder, and that becomes a trap which, it was hoped, would have been for their welfare, God suffering it to be so that we may learn to cease from man, and may come off from a dependence upon second causes. Note, further, When the people of God think themselves ill treated, they should go to God by prayer, and plead with him, and that is the way to have better treatment in God's good time. (2.) Why is it thou hast sent me? Thus, [1.] He complains of his ill success: “Pharaoh has done evil to this people, and not one step seems to be taken towards their deliverance.” Note, It cannot but sit very heavily upon the spirits of those whom God employs for him to see that their labour does no good, and much more to see that it does hurt eventually, though not designedly. It is uncomfortable to a good minister to perceive that his endeavours for men's conviction and conversion do but exasperate their corruptions, confirm their prejudices, harden their hearts, and seal them up under unbelief. This makes them go in the bitterness of their souls, as the prophet, Ezekiel 3:14. Or, [2.] He enquires what was further to be done: Why hast thou sent me? that is, “What other method shall I take in pursuance of my commission?” Note, Disappointments in our work must not drive us from our God, but still we must consider why we are sent.

John Wesley's Explanatory Notes

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Geneva Bible Translation Notes

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