1 Moses returned 2 to the Lord, and said, “Lord, 3 why have you caused trouble for this people? 4 Why did you ever 5 send me?
Moses returned to the LORD and said, "O Lord, why have you brought trouble upon this people? Is this why you sent me?
Then Moses returned to the LORD and said, "O Lord, why have You brought harm to this people? Why did You ever send me?
So Moses went back to the LORD and protested, "Why have you mistreated your own people like this, Lord? Why did you send me?
Moses went back to GOD and said, "My Master, why are you treating this people so badly? And why did you ever send me?
And Moses went back to the Lord and said, Lord, why have you done evil to this people? why have you sent me?
Then Moses turned again to the LORD and said, "O LORD, why have you mistreated this people? Why did you ever send me?
So Moses returned to the LORD and said, "Lord, why have You brought trouble on this people? Why is it You have sent me?
unto the LORD
wherefore hast thou [so] evil entreated
why [is] it [that] thou hast sent
|NET © [draft] ITL|
, and said
have you caused
trouble for this
did you ever
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1 sn In view of the apparent failure of the mission, Moses seeks Yahweh for assurance. The answer from Yahweh not only assures him that all is well, but that there will be a great deliverance. The passage can be divided into three parts: the complaint of Moses (5:22-23), the promise of Yahweh (6:1-9), and the instructions for Moses (6:10-13). Moses complains because God has not delivered his people as he had said he would, and God answers that he will because he is the sovereign covenant God who keeps his word. Therefore, Moses must keep his commission to speak God’s word. See further, E. A. Martens, “Tackling Old Testament Theology,” JETS 20 (1977): 123-32. The message is very similar to that found in the NT, “Where is the promise of his coming?” (2 Pet 3:4). The complaint of Moses (5:22-23) can be worded with Peter’s “Where is the promise of his coming?” theme; the assurance from Yahweh (6:1-9) can be worded with Peter’s “The Lord is not slack in keeping his promises” (2 Pet 3:9); and the third part, the instructions for Moses (6:10-13) can be worded with Peter’s “Prepare for the day of God and speed its coming” (2 Pet 3:12). The people who speak for God must do so in the sure confidence of the coming deliverance – Moses with the deliverance from the bondage of Egypt, and Christians with the deliverance from this sinful world.
2 tn Heb “and Moses returned.”
3 tn The designation in Moses’ address is “Lord” (אֲדֹנָי, ’adonay) – the term for “lord” or “master” but pointed as it would be when it represents the tetragrammaton.
4 tn The verb is הֲרֵעֹתָה (hare’otah), the Hiphil perfect of רָעַע (ra’a’). The word itself means “to do evil,” and in this stem “to cause evil” – but evil in the sense of pain, calamity, trouble, or affliction, and not always in the sense of sin. Certainly not here. That God had allowed Pharaoh to oppose them had brought greater pain to the Israelites.
sn Moses’ question is rhetorical; the point is more of a complaint or accusation to God, although there is in it the desire to know why. B. Jacob (Exodus, 139) comments that such frank words were a sign of the man’s closeness to God. God never has objected to such bold complaints by the devout. He then notes how God was angered by his defenders in the book of Job rather than by Job’s heated accusations.
5 tn The demonstrative pronoun serves for emphasis in the question (see R. J. Williams, Hebrew Syntax, 24, §118). This second question continues Moses’ bold approach to God, more chiding than praying. He is implying that if this was the result of the call, then God had no purpose calling him (compare Jeremiah’s similar complaint in Jer 20).