Exodus 10:2 · Bible study
Exodus 10:2 Commentary: For Generations to Know Yahweh
Hebrew · 8 what the commentators say
Meaning in one sentence
Why God commanded Israel to tell their children of the plagues. A close study of Exodus 10:2: signs, remembrance, and knowing the Lord.
Research Summary
- Meaning: God commands Moses to recount the plagues to future generations so that they may know Him as Yahweh.
- Key words: hit‘allalti (I have mocked/dealt severely), otot (signs), yada (know experientially), Yahweh (covenant name).
- Main debate: Whether hit‘allalti should be rendered “mocked” (as Cambridge prefers) or “wrought/dealt severely” (most English versions); the former emphasizes divine sovereignty with an edge, the latter is more neutral. Both readings agree God completely overpowered Egypt.
- Theological theme: Revelation through redemptive history, God makes Himself known by what He does, and He ordains that this knowledge be passed on through faithful testimony.
- Best use: Family catechesis, intergenerational worship, and sermon series on the purpose of God’s judgments.
Translation Comparison
BSB Berean Standard Bible 2020
and that you may tell your children and grandchildren how severely I dealt with the Egyptians when I performed miraculous signs among them, so that all of you may know that I am the LORD.”
WEB World English Bible 2000
and that you may tell in the hearing of your son, and of your son’s son, what things I have done to Egypt, and my signs which I have done among them; that you may know that I am Yahweh.”
KJV King James Version 1769
And that thou mayest tell in the ears of thy son, and of thy son’s son, what things I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I am the Lord.
ASV American Standard Version 1901
and that thou mayest tell in the ears of thy son, and of thy son’s son, what things I have wrought upon Egypt, and my signs which I have done among them; that ye may know that I am Jehovah.
YLT Young's Literal Translation 1898
and so that thou recountest in the ears of thy son, and of thy son's son, that which I have done in Egypt, and My signs which I have set among them, and ye have known that I am Jehovah.'
Darby Darby Bible 1890
and that thou mightest tell in the ears of thy son and thy son's son what I have wrought in Egypt, and my signs which I have done among them; and ye shall know that I am Jehovah.
Douay-Rheims Douay-Rheims Bible 1899
And thou mayst tell in the ears of thy sons, and of thy grandsons, how often I have plagued the Egyptians, and wrought my signs amongst them: and you may know that I am the Lord.
Translations in other languages (10 available)
Y para que cuentes á tus hijos y á tus nietos|strong="H1121, H1121" las cosas que yo hice en Egipto, y mis señales que dí entre ellos; y para que sepáis que yo soy Jehová.
e para que contes a teus filhos e a teus netos as coisas que eu fiz em Egito, e meus sinais que realizei entre eles; e para que saibais que eu sou o SENHOR.
C’ est aussi pour que tu racontes à ton fils et au fils de ton fils comment j’ ai traité les Égyptiens, et quels signes j’ ai fait éclater au milieu d’ eux. Et vous saurez que je suis l’ Éternel.
und daß du verkündigest vor den Ohren deiner Kinder und deiner Kindeskinder, was ich in Ägypten ausgerichtet habe und wie ich meine Zeichen unter ihnen getan habe, daß ihr wisset: Ich bin der HERR.
En opdat gij voor de oren uwer kinderen en uwer kindskinderen moogt vertellen, wat Ik in Egypte uitgericht heb, en Mijn tekenen, die Ik onder hen gesteld heb; opdat gijlieden weet, dat Ik de HEERE ben.
e perché tu narri ai tuoi figliuoli e ai figliuoli dei tuoi figliuoli quello che ho operato in Egitto e i segni che ho fatto in mezzo a loro, onde sappiate che io sono l’Eterno”.
Ażebyś opowiadał w uszach synów twoich, i wnuków twoich, com uczynił w Egipcie, i znaki moje, którem pokazał na nich, abyście wiedzieli, żem Ja Pan.
и чтобы ты рассказывал сыну твоему и сыну сына твоего о том, что Я сделал в Египте, и о знамениях Моих, которые Я показал в нем, и чтобы вы знали, что Я Господь.
並要叫 你將 我向埃及 人所 做的事，和 在他們中間 所 行 的神蹟，傳 於你兒子 和你孫子 的耳中，好叫你們知道 我 是耶和華。」
And so that you may be able to give to your son and to your son's son the story of my wonders in Egypt, and the signs which I have done among them; so that you may see that I am the Lord.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Exodus 10:2
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse reveals the plagues’ positive purpose: not only to judge Pharaoh but to create a living testimony for Israel’s children. Adam Clarke writes that God worked marvels “that they might be had in everlasting remembrance,” so that every generation would know that Jehovah alone is “the sole Maker, Governor, and Supporter of the heavens and the earth.” The Cambridge Bible notes the shift from singular “thou” (Moses as Israel’s representative) to plural “ye” at the verse’s end, indicating the whole community is to pass on the story. Gill and Jamieson-Fausset-Brown concur: the signs confirm that the Lord is the true God, omnipotent and eternal. Keil and Delitzsch link the verse to Psalms 78 and 105, which model how Israel recounted these events. A notable lexical detail is the Hebrew verb hit‘allalti (H5953), which the Cambridge Bible renders “I have mocked” and describes as “making a toy of” the Egyptians, a strong anthropomorphism that underscores God’s sovereign ease in overthrowing Egypt.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: God’s purpose for the plagues includes future generations: Israel is to tell their children and grandchildren what God did in Egypt, so that each generation may come to know Yahweh as the true God.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Scope of the command to tell | All traditions see this as a divine mandate for Israel to instruct their children about the plagues. | Some interpret the singular 'thou' (Moses) as primarily addressing Moses as national representative; others read it as a direct command to every Israelite parent, since the verse ends with plural 'ye.' Both readings yield the same practical outcome: the story belongs to the whole community. |
| Meaning of 'know' (yada) | All agree the knowledge includes recognizing Yahweh as the one true God, Lord of history. | Some traditions emphasize intellectual assent (knowing facts about God), while others stress relational intimacy (knowing God through covenantal experience). The Hebrew word yada covers both, so the debate is more about emphasis than exclusion. |
| Translation of hit‘allalti | Scholars acknowledge the Hebrew connotes a severe, even mocking treatment of the Egyptians. | Older English versions render it 'wrought' or 'done,' softening the anthropomorphism. The Cambridge Bible and RV margin favor 'mocked,' which some find anthropopathically uncomfortable. The debate is whether to preserve the stark divine irony or to adopt a more reverent paraphrase. |
Historical & Cultural Context
The verse stands at the threshold of the eighth plague, locusts. By chapter 10, seven judgments have already struck Egypt, yet Pharaoh remains hardened. God explains that the hardening itself serves revelation: “that I may show these my signs among them” (v. 1). Now he adds another layer: the signs are also for Israel’s unborn generations.
In the ancient Near East, royal inscriptions often recorded a king’s victories for posterity. But here God does something different. He does not commission a monument of stone. Instead he commands a living oral tradition: “tell in the ears of your son and your son’s son.” The Hebrew phrase stresses direct, personal recounting, not a distant archive but a story whispered at bedtime, repeated at festivals, woven into everyday speech. Later passages (Exodus 12:26, 27, 13:8, 14; Deuteronomy 4:9, 6:20) show this pattern becoming the backbone of Israel’s worship, especially at Passover.
God’s goal is that Israel “may know that I am Yahweh.” The Hebrew verb yada (know) is far more than intellectual awareness. It implies covenantal recognition, trust, and relationship. The plagues were not merely acts of power; they were a revelation of the character of the God who redeems. As Poole notes, many Israelites may have forgotten God during slavery; the wonders would bring them back to remembrance. This knowing is not a one-time event but a generational inheritance, sustained by the faithful telling of what God has done.
Textual Notes
The supplied commentaries and critical editions note no significant textual variants for Exodus 10:2. The Masoretic text is stable, and ancient versions (LXX, Vulgate, Syriac) agree in substance. The only minor variation is in the verse’s division (some traditions attach the opening clause to v. 1), but this does not affect meaning.
Reception History
Exodus 10:2 has served as a foundational text for intergenerational faith transmission in both Jewish and Christian traditions. In Judaism, it underpins the Passover Seder’s central ritual: the parent telling the child the story of the exodus (cf. Exodus 12:26, 27, 13:8). The Haggadah’s structure of four questions and responses echoes this command. In Christian history, the verse was cited by early catechists to justify the practice of parents teaching Scripture to children; the Reformers (Calvin, Luther) used it to argue for household worship and memorization of God’s works. Modern evangelical curricula (e.g., Bible Storytelling movements) appeal to this verse as a model for oral narrative evangelism. Across traditions, the emphasis remains on personal testimony within the family rather than institutional instruction alone.
Preaching This Verse
Three-Point Outline
- God’s judgments are also gifts of revelation. The plagues revealed who Yahweh is, His power, justice, and commitment to His people. Every difficulty God allowed taught Israel something about Him.
- God commands storytelling, not just record-keeping. The instruction to “tell in the ears” shows that faith is passed on through personal testimony, not archival documents. The parent’s voice is the primary vessel of Scripture.
- The goal is knowledge of Yahweh. The final clause “that you may know that I am Yahweh” is the climax. All the signs, all the telling, aim at a relationship: knowing God as He is.
Five-Point Outline
- Divine purpose in judgment: God hardens Pharaoh and sends plagues not only for Egypt’s punishment but for Israel’s instruction.
- Representative leadership: Moses is addressed as the nation’s head, but the plural ending (“you shall know”) involves every Israelite.
- Multiplication of witnesses: The pattern “son and son’s son” reaches beyond one generation, creating a chain of testimony that spans centuries.
- Signs as language: The Hebrew word for “signs” (otot) often points to something beyond itself. Each plague was a signpost to God’s identity and covenant faithfulness.
- Relational knowledge: “Know” (yada) is covenantal, the kind of knowing that changes how a people live, worship, and trust.
Illustration Hooks
- A grandparent pulling out a worn photo album and telling the story behind each picture, this is what God asks of Israel with the plagues.
- A family at the dinner table, where the parent responds to a child’s “Why do we do this?” with the story of Passover or Easter. The question itself is part of God’s design.
- A mechanic who learns his trade by watching his father work on cars, not by reading a manual, faith is apprenticed through shared experience and spoken explanation.
Questions Your Congregation Is Asking
- How can I make Bible stories real for my children and not just bedtime tales?
- What do the plagues teach us about God’s character today, are they just ancient history or do they still speak?
- Why does God want us to remember His judgments? Isn’t it more important to focus on His mercy?
Leading a Discussion
This verse comes at a pivot point in Exodus: judgment is about to intensify, yet God pauses to explain His deeper purpose. He is not only dealing with Egypt; He is building a people who know Him by experience and pass that knowledge on. As you discuss, focus on the verbs: “tell,” “did,” “signs,” “know.” Let the passage shape how you talk about God in your own homes.
Discussion Questions
- Read Exodus 10:1, 2. What reason does God give for hardening Pharaoh’s heart? How does that connect to His command to tell the story?
- Why does God specify “your son and your son’s son”? What does that say about the intended lifespan of this testimony?
- The Hebrew word for “know” (yada) can mean to experience intimately. How does that deepen your understanding of what God wants Israel to gain from the plagues?
- Look at the cross-references: Exodus 12:26, 27, 13:8, 14, Deuteronomy 4:9. What patterns do you see in how Israel was taught to transmit faith?
- How does the way we talk about God’s actions in our own lives, answered prayers, times of rescue, seasons of discipline, compare to the kind of telling described here?
- What obstacles in modern culture make it hard to “tell in the ears” of the next generation? How might this verse challenge us to overcome them?
- If knowing Yahweh is the goal of all His works, how does that reframe how you read difficult passages of Scripture or seasons of hardship?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 7:17 | Yahweh says, “In this you shall know that I am Yahweh. Behold: I will strike with the rod that is in my hand on the waters which are in the river, and they shall be turned to blood. |
| Exodus 12:26 | It will happen, when your children ask you, ‘What do you mean by this service?’ |
| Exodus 12:27 | that you shall say, ‘It is the sacrifice of Yahweh’s Passover, who passed over the houses of the children of Israel in Egypt, when he struck the Egyptians, and spared our houses.’” The people bowed their heads and worshiped. |
| Exodus 13:8 | You shall tell your son in that day, saying, ‘It is because of that which Yahweh did for me when I came out of Egypt.’ |
| Exodus 13:9 | It shall be for a sign to you on your hand, and for a memorial between your eyes, that Yahweh’s law may be in your mouth; for with a strong hand Yahweh has brought you out of Egypt. |
| Exodus 13:14 | It shall be, when your son asks you in time to come, saying, ‘What is this?’ that you shall tell him, ‘By strength of hand Yahweh brought us out from Egypt, from the house of bondage. |
| Deuteronomy 4:9 | Only be careful, and keep your soul diligently, lest you forget the things which your eyes saw, and lest they depart from your heart all the days of your life; but make them known to your children and your children’s children— |
| Deuteronomy 6:20 | When your son asks you in time to come, saying, “What do the testimonies, the statutes, and the ordinances, which Yahweh our God has commanded you mean?” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke emphasizes that God's mighty works were never meant only to humble Pharaoh. Their deeper purpose was to create a lasting record for all future generations, proving that Jehovah alone is the Creator, and that no human power can ultimately stand against those who trust in Him.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary notes the Hebrew word behind "mocked" means to make a toy of someone, an anthropomorphism the editor finds incompatible with a higher Christian view of God. It also clarifies that the verb rendered "done" should be translated "set," as in setting signs in Egypt.
Geneva Bible Notes Reformed 1599
The Geneva note stresses that God's miraculous acts in Egypt were meant to be retold to children and grandchildren. The purpose was never simply to rescue one generation but to create a living memory of God's power so future generations would also know Him as Lord.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that Moses, speaking on behalf of all Israel, commands that God's works in Egypt be told not just to immediate children and grandchildren but to every succeeding generation. The goal is that all posterity may recognize the Lord as the one true, all-powerful, and eternal God.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB emphasizes that the plagues were recorded not merely as historical events but as a lasting lesson for God's church in every age. While worldly historians might describe them as extraordinary occurrences, Scripture teaches us to trace them to their true cause: divine wrath against idolatrous rebellion.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch stresses that God's hardening of Pharaoh was deliberate, designed so the plagues could serve as lasting signs. The point was not only to display divine power in Egypt but to give Israel a story to pass down, so every generation would know that He is Jehovah.
Lange's Commentary Reformed 1857
Lange distinguishes Pharaoh’s self-hardening from God’s subsequent judicial hardening. After the seventh plague, Pharaoh’s sentence was settled, and the later plagues completed his obduracy. Moses needed to know this in advance so the apparent failures would not discourage him, revealing Moses’ deep insight into God’s justice.