Exodus 3:9
Parallel Verses
English Standard Version
And now, behold, the cry of the people of Israel has come to me, and I have also seen the oppression with which the Egyptians oppress them.

King James Bible
Now 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.

American Standard Version
And now, behold, the cry of the children of Israel is come unto me: moreover I have seen the oppression wherewith the Egyptians oppress them.

Douay-Rheims Bible
For the cry of the children of Israel is come unto me: and I have seen their affliction, wherewith they are oppressed by the Egyptians.

English Revised Version
And now, behold, the cry of the children of Israel is come unto me: moreover I have seen the oppression wherewith the Egyptians oppress them.

Webster's Bible Translation
Now therefore, behold, the cry of the children of Israel is come to me: and I have also seen the oppression with which the Egyptians oppress them.

Exodus 3:9 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Here, at Horeb, God appeared to Moses as the Angel of the Lord "in a flame of fire out of the midst of the thorn-bush" (סנה, βάτος, rubus), which burned in the fire and was not consumed. אכּל, in combination with איננּוּ, must be a participle for מאכּל. When Moses turned aside from the road or spot where he was standing, "to look at this great sight" (מראה), i.e., the miraculous vision of the bush that was burning and yet not burned up, Jehovah called to him out of the midst of the thorn-bush, "Moses, Moses (the reduplication as in Genesis 22:11), draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground" (אדמה). The symbolical meaning of this miraculous vision, - that is to say, the fact that it was a figurative representation of the nature and contents of the ensuing message from God, - has long been admitted. The thorn-bush in contrast with the more noble and lofty trees (Judges 9:15) represented the people of Israel in their humiliation, as a people despised by the world. Fire and the flame of fire were not "symbols of the holiness of God;" for, as the Holy One, "God is light, and in Him is no darkness at all" (1 John 1:5), He "dwells in the light which no man can approach unto" (1 Timothy 6:16); and that not merely according to the New Testament, but according to the Old Testament view as well, as is evident from Isaiah 10:17, where "the Light of Israel" and "the Holy One of Israel" are synonymous. But "the Light of Israel became fire, and the Holy One a flame, and burned and consumed its thorns and thistles." Nor is "fire, from its very nature, the source of light," according to the scriptural view. On the contrary, light, the condition of all life, is also the source of fire. The sun enlightens, warms, and burns (Job 30:28; Sol. Sol 1:6); the rays of the sun produce warmth, heat, and fire; and light was created before the sun. Fire, therefore, regarded as burning and consuming, is a figurative representation of refining affliction and destroying punishment (1 Corinthians 3:11.), or a symbol of the chastening and punitive justice of the indignation and wrath of God. It is in fire that the Lord comes to judgment (Daniel 7:9-10; Ezekiel 1:13-14, Ezekiel 1:27-28; Revelation 1:14-15). Fire sets forth the fiery indignation which devours the adversaries (Hebrews 10:27). He who "judges and makes war in righteousness' has eyes as a flame of fire (Revelation 19:11-12). Accordingly, the burning thorn-bush represented the people of Israel as they were burning in the fire of affliction, the iron furnace of Egypt (Deuteronomy 4:20). Yet, though the thorn-bush was burning in the fire, it was not consumed; for in the flame was Jehovah, who chastens His people, but does not give them over unto death (Psalm 118:18). The God of Abraham, Isaac, and Jacob had come down to deliver His people out of the hand of the Egyptians (Exodus 3:8). Although the affliction of Israel in Egypt proceeded from Pharaoh, yet was it also a fire which the Lord had kindled to purify His people and prepare it for its calling. In the flame of the burning bush the Lord manifested Himself as the "jealous God, who visits the sins of the fathers upon the children unto the third and fourth generations of them that hate Him, and showeth mercy unto thousands of them that love Him and keep His commandments" (Exodus 20:5; Deuteronomy 5:9-10), who cannot tolerate the worship of another god (Exodus 34:14), and whose anger burns against idolaters, to destroy them (Deuteronomy 6:15). The "jealous God" was a "consuming fire" in the midst of Israel (Deuteronomy 4:24). These passages show that the great sight which Moses saw not only had reference to the circumstances of Israel in Egypt, but was a prelude to the manifestation of God on Sinai for the establishment of the covenant (Exodus 19 and 20), and also a representation of the relation in which Jehovah would stand to Israel through the establishment of the covenant made with the fathers. For this reason it occurred upon the spot where Jehovah intended to set up His covenant with Israel. But, as a jealous God, He also "takes vengeance upon His adversaries" (Nahum 1:2.). Pharaoh, who would not let Israel go, He was about to smite with all His wonders (Exodus 3:20), whilst He redeemed Israel with outstretched arm and great judgments (Exodus 6:6). - The transition from the Angel of Jehovah (Exodus 3:2) to Jehovah (Exodus 3:4) proves the identity of the two; and the interchange of Jehovah and Elohim, in Exodus 3:4, precludes the idea of Jehovah being merely a national God. The command of God to Moses to put off his shoes, may be accounted for from the custom in the East of wearing shoes or sandals merely as a protection from dirt. No Brahmin enters a pagoda, no Moslem a mosque, without first taking off at least his overshoes (Rosenm. Morgenl. i. 261; Robinson, Pal. ii. p. 373); and even in the Grecian temples the priests and priestesses performed the service barefooted (Justin, Apol. i. c. 62; Bhr, Symbol. ii. 96). when entering other holy places also, the Arabs and Samaritans, and even the Yezidis of Mesopotamia, take off their shoes, that the places may not be defiled by the dirt or dust upon them (vid., Robinson, Pal. iii. 100, and Layard's Nineveh and its Remains). The place of the burning bush was holy because of the presence of the holy God, and putting off the shoes was intended to express not merely respect for the place itself, but that reverence which the inward man (Ephesians 3:16) owes to the holy God.

Exodus 3:9 Parallel Commentaries

Treasury of Scripture Knowledge

the cry.

Exodus 3:7 And the LORD said, I have surely seen the affliction of my people which are in Egypt...

Exodus 2:23 And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage...

and I have.

Exodus 3:7 And the LORD said, I have surely seen the affliction of my people which are in Egypt...

Exodus 1:11,13,14,22 Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities...

Psalm 12:5 For the oppression of the poor, for the sighing of the needy, now will I arise, said the LORD...

Proverbs 22:22,23 Rob not the poor, because he is poor: neither oppress the afflicted in the gate...

Ecclesiastes 4:1 So I returned, and considered all the oppressions that are done under the sun: and behold the tears of such as were oppressed...

Ecclesiastes 5:8 If you see the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter...

Jeremiah 50:33,34 Thus said the LORD of hosts; The children of Israel and the children of Judah were oppressed together...

Amos 4:1 Hear this word, you cows of Bashan, that are in the mountain of Samaria, which oppress the poor, which crush the needy...

Micah 2:1-3 Woe to them that devise iniquity, and work evil on their beds! when the morning is light, they practice it...

Cross References
Genesis 16:11
And the angel of the LORD said to her, "Behold, you are pregnant and shall bear a son. You shall call his name Ishmael, because the LORD has listened to your affliction.

Exodus 2:23
During those many days the king of Egypt died, and the people of Israel groaned because of their slavery and cried out for help. Their cry for rescue from slavery came up to God.

Deuteronomy 26:7
Then we cried to the LORD, the God of our fathers, and the LORD heard our voice and saw our affliction, our toil, and our oppression.

1 Samuel 9:16
"Tomorrow about this time I will send to you a man from the land of Benjamin, and you shall anoint him to be prince over my people Israel. He shall save my people from the hand of the Philistines. For I have seen my people, because their cry has come to me."

2 Kings 13:4
Then Jehoahaz sought the favor of the LORD, and the LORD listened to him, for he saw the oppression of Israel, how the king of Syria oppressed them.

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