The big picture
Exodus 3 opens in verse 1 with “Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led…”, reaches its middle movement near verse 11 with “And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should…”, and closes in verse 22 with “But every woman shall borrow of her neighbour, and of her that sojourneth in her house…” Repeated or prominent terms include Egypt, Moses, Israel, LORD, children. Together, those details trace this chapter’s own movement from its opening to its conclusion.
Scripture beside the summary
Exodus · King James Version · 22Exodus 3:1-8
1–8: Moses kept the flock of Jethro his father in law, the priest of Midian…
Exodus 3:1–8 opens with “Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock…” and reaches “And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of…” by its final verse. That movement develops the focus on Exodus 3 develops its own movement around Egypt, Moses, Israel, LORD, children, with particular weight carried by bush, Moses, land.
Context that brings the passage to life
“Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of…” Naming Horeb keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt.” Naming Moses keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy…” Naming Draw keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by…” Naming Egypt keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
Exodus 3:1-8
King James Version1Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb.
2And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed.
3And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt.
4And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I.
5And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.
6Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.
7And 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;
8And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.
Exodus 3:9-16
9–16: Therefore, behold, the cry of the children of Israel is come unto me…
Exodus 3:9–16 opens with “Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen…” and reaches “Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers…” by its final verse. That movement develops the focus on Exodus 3 develops its own movement around Egypt, Moses, Israel, LORD, children, with particular weight carried by Israel, children, Egypt.
Context that brings the passage to life
This block contains 2 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression…” Naming Egyptians and Israel keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel…” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
“And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your…” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
Exodus 3:9-16
King James Version9Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them.
10Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.
11And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?
12And 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.
13And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?
14And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.
15And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.
16Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt:
Exodus 3:17-22
17–22: I have said, I will bring you up out of the affliction of Egypt unto the…
Exodus 3:17–22 opens with “And I have said, I will bring you up out of the affliction of Egypt unto the land of the…” and reaches “But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels…” by its final verse. That movement develops the focus on Exodus 3 develops its own movement around Egypt, Moses, Israel, LORD, children, with particular weight carried by Egypt, Egyptians, hand.
Context that brings the passage to life
“And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites…” Naming Amorites and Canaanites keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
“And I am sure that the king of Egypt will not let you go, no, not by a mighty hand.” Naming Egypt keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
Exodus 3:17-22
King James Version17And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey.
18And 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.
19And I am sure that the king of Egypt will not let you go, no, not by a mighty hand.
20And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go.
21And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty:
22But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put them upon your sons, and upon your daughters; and ye shall spoil the Egyptians.
Details worth noticing
The opening image
Exodus 3:1 begins with “Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of…”
Where the chapter turns
Exodus 3:11 forms a natural hinge: “And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?”
The final note
Exodus 3:22 leaves the reader with “But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put…”
A word trail through the chapter
The words Egypt, Moses, Israel, LORD, children, bush help reveal the chapter’s repeated concerns.
How does blame move through the conversation?
The man points to the woman and indirectly to God; the woman points to the serpent. Neither response repairs trust.
Where does mercy appear?
Continued life, the promise involving offspring, and clothing accompany the expulsion.
KJV words made clear
- behold
- look, or pay close attention
- unto
- to
- thee
- you
- thou
- you
- thy
- your
Text first
Where readers differ
The chapter summary begins with what the passage says and how its parts fit together. It does not assume one denomination has already settled every question. Where a conclusion depends on a tradition, literary theory, or historical reconstruction, that dependence is named openly.
The KJV text is presented first. Interpretive conclusions are labeled, and differences are introduced only when they help a reader understand why serious communities do not always reach the same answer.
Comparative interpretive notes for this chapter are in preparation. Until reviewed notes are ready, this page separates the KJV text from summary and application without claiming that serious readers agree on every question.