Exodus 11:2 · Bible study
Exodus 11:2 Commentary: 'Ask' or 'Borrow'? The Hebrew and Ethics
Hebrew · 11 what the commentators say
Meaning in one sentence
Is Exodus 11:2 about borrowing or asking? This study examines the Hebrew verb sha'al, the ethical tension, and God's just compensation for Israel's slavery.
Research Summary
- Meaning: God commands the Israelites to ask (not borrow) for silver and gold items from the Egyptians as just compensation for slavery.
- Key words: sha'al (H7592), “ask/request”; keli (H3627), “article/vessel”; kesef (H3701), “silver/money”; zahav (H2091), “gold.”
- Main debate: “Borrow” vs. “ask”, whether the Israelites deceived the Egyptians, or this was a lawful request for back wages.
- Theological theme: God’s justice and provision for the oppressed; divine sovereignty over human transactions.
- Best use: Teaching on God’s concern for economic justice; the fulfillment of Abrahamic promises; the proper response to God’s gifts.
Translation Comparison
BSB Berean Standard Bible 2020
Now announce to the people that men and women alike should ask their neighbors for articles of silver and gold.”
WEB World English Bible 2000
Speak now in the ears of the people, and let every man ask of his neighbor, and every woman of her neighbor, jewels of silver, and jewels of gold.”
KJV King James Version 1769
Speak now in the ears of the people, and let every man borrow of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold.
ASV American Standard Version 1901
Speak now in the ears of the people, and let them ask every man of his neighbor, and every woman of her neighbor, jewels of silver, and jewels of gold.
YLT Young's Literal Translation 1898
speak, I pray thee, in the ears of the people, and they ask--each man from his neighbour, and each woman from her neighbour, vessels of silver, and vessels of gold.'
Darby Darby Bible 1890
Speak now in the ears of the people, that they ask every man of his neighbour, and every woman of her neighbour, utensils of silver and utensils of gold.
Douay-Rheims Douay-Rheims Bible 1899
Therefore thou shalt tell all the people, that every man ask of his friend, and every woman of her neighbour, vessels of silver and of gold.
Translations in other languages (10 available)
Habla ahora al pueblo, y que cada uno demande á su vecino, y cada una á su vecina, vasos de plata y de oro.
Fala agora ao povo, e que cada um peça a seu vizinho, e cada uma à sua vizinha, objetos de prata e de ouro.
Parle au peuple, pour que chacun demande à son voisin et chacune à sa voisine des vases d’ argent et des vases d’ or.
So sage nun vor dem Volk, daß ein jeglicher von seinem Nächsten und eine jegliche von ihrer Nächsten silberne und goldene Gefäße fordere.
Spreek nu voor de oren des volks, dat ieder man van zijn naaste, en iedere vrouw van haar naaste zilveren vaten en gouden vaten eise.
Or parla al popolo e digli che ciascuno domandi al suo vicino e ogni donna alla sua vicina degli oggetti d’argento e degli oggetti d’oro”.
Mówże teraz do uszu ludu, aby wypożyczył każdy od bliźniego swego, i każda u sąsiadki swej naczynia srebrnego, i naczynia złotego.
внуши народу [тайно], чтобы каждый у ближнего своего и каждая женщина у ближней своей выпросили вещей серебряных и вещей золотых [и одежд].
你要 傳 於百姓 的耳中，叫他們男 女 各人向 鄰舍 要 金 器 銀 器。」
So go now and give orders to the people that every man and every woman is to get from his or her neighbour ornaments of silver and of gold.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Exodus 11:2
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that the Hebrew verb sha'al (שָׁאַל) in this verse properly means “ask” or “request,” not “borrow” in the sense of a temporary loan. The KJV rendering “borrow” has caused confusion, but as Calvin, Gill, and Wesley all note, the context shows God commanding the Israelites to ask for valuable items, and the Egyptians willingly gave them. The words “plunder” (Ex 3:22, 12:36) confirm this was a permanent transfer. The consensus: this is a divine directive for the people to request goods as back wages for centuries of unpaid labor, and God gave them favor so that the Egyptians conceded willingly. There is no intent to deceive; the authority and justice of God stand behind the command.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Borrowing / Ethical problem: KJV translation 'borrow' and the apparent lack of intent to return; moral concern about deception.
- Just compensation / Ask: Hebrew <em>sha'al</em> means 'ask'; context of slavery wages; Exodus 12:36 describes it as plunder, not a loan.
- Divine command override: Calvin's argument that God's decree supersedes normal ethical categories; the action is justified solely by God's authority.
What is clear: God commanded the Israelites to request valuable items from the Egyptians, He gave them favor in the Egyptians’ eyes, and they left Egypt with great wealth as part of His deliverance.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of sha'al (ask/borrow) | The Hebrew word primarily means 'ask,' not 'borrow' in the sense of a returnable loan. | Some English translations (KJV) use 'borrow,' implying a promise to return; others (WEB, ASV, BSB) render it 'ask' or 'request,' portraying a permanent transfer. The debate centers on whether the Israelites intended to deceive. |
| Ethics of the request | God commanded the action, and His justice is the ultimate justification. | Calvin and Wesley see it as lawful compensation for slavery. Critics (then and now) charge deception. The resolution hinges on whether the Hebrew term implies a loan or a gift, and whether the context of slavery justifies the taking. |
| Nature of compensation | The items are a form of back pay for years of forced labor. | Some emphasize that the Israelites 'plundered' (Ex 12:36) the Egyptians, suggesting a spoil of victory; others see it as a negotiated departure gift. The timing (during the final plague) colors how we read the Egyptians' willingness. |
Historical & Cultural Context
Exodus 11:2 comes at the climax of the ten plagues, just before the death of the firstborn. For generations the Israelites had been forced laborers under Pharaoh’s oppression (Ex 1:11, 14). God had earlier promised Abram that his descendants would come out of slavery “with great possessions” (Gen 15:14). The command here echoes an earlier instruction in Exodus 3:22, now reiterated as the moment of departure approaches.
The Israelites lived among the Egyptians, often in close quarters. Some had assimilated Egyptian customs, but the slavery had stripped them of any wealth. The plagues progressively humbled Egypt and turned public sentiment in Israel’s favor (Ex 11:3). The timing is strategic: immediately after the announcement of the tenth plague, the Egyptians will be so desperate for the Israelites to leave that they will hand over their valuables freely (Ex 12:33, 36).
“Jewels” (or “articles,” from keli, H3627) refers to vessels, utensils, or jewelry made of silver and gold, portable wealth that would later be used for the tabernacle (Ex 35:22) and, tragically, for the golden calf (Ex 32:2, 4). The request itself is a form of indemnification: wage theft had occurred for centuries, and God now commanded repayment. The cross-cultural practice of giving parting gifts to released slaves appears elsewhere in the ancient Near East, but here the scale is extraordinary because the God of justice orchestrates it.
Textual Notes
The supplied sources note no significant Hebrew textual variants for Exodus 11:2. Gill observes that the Samaritan Pentateuch and Septuagint add “and clothing” (or raiment), a detail already present in Exodus 3:22. The KJV’s use of “borrow” is a translation choice, not a reflection of a different Hebrew reading, the verb sha'al is consistent across manuscripts.
Reception History
From the early church through the Reformation, commentators treated this verse as an instance of God’s providential care. The ethical puzzle was often resolved by appealing to God’s authority over human property (Calvin) or to the principle of just wages (Wesley). In Jewish tradition, the request is seen as legitimate compensation; some rabbinic sources note that the Egyptians gave willingly out of fear and respect after the plagues. The verse has also been read as a precursor to the New Testament theme of the righteous receiving what is due from the world (Heb 11:26).
Preaching This Verse
Three-point outline
- God’s command is clear. The instruction to “ask” is a direct word from Yahweh, not an opportunistic scheme. The verb sha'al means request, not borrow, no deception is involved.
- God’s justice is active. The Israelites receive compensation for generations of unpaid labor. God does not forget the oppressed, and He provides for His people in ways that also expose the injustice of their oppressors.
- God’s favor goes before His people. The Egyptians are made willing to give. This divine influence prepares the way for Israel to leave not as impoverished refugees but as a people equipped for worship and journey.
Five-point outline
- God announces one final plague that will break Pharaoh’s resistance.
- God instructs Moses to tell the people to ask for silver and gold items.
- The request is a lawful demand for back wages, not a trick.
- God grants favor with the Egyptians, softening their hearts to give.
- The wealth later serves both the tabernacle (generously) and the golden calf (tragically), showing that blessing can be used well or squandered.
Illustration hooks
- A worker who has been underpaid for years finally gets a fair settlement, back pay with interest, not a loan.
- A community that has been exploited suddenly receives an unexpected windfall, and how they use it determines their future.
- A person who has been mistreated speaks up and is granted restitution from an unlikely source because of public pressure or changed hearts.
Questions your congregation is asking
- Did the Israelites lie about returning the items? What did the Egyptians think?
- Why would God tell His people to take wealth from their oppressors? Is that just?
- Why did the children of Israel later use some of this gold to make an idol? What does that say about receiving God’s gifts?
Leading a Discussion
This verse sits in a tense moment: the plagues are nearly over, and God prepares Israel for freedom. But the instruction to ask for silver and gold raises questions about fairness, honesty, and God’s methods. As you discuss, notice how God’s justice takes concrete form, He ensures His people leave with dignity and resources. At the same time, the very wealth that later builds the tabernacle also fuels the golden calf, so talk about how we respond to God’s provision.
Discussion questions
- Read Exodus 3:21, 22, 11:2, and 12:35, 36. How does the command develop across these passages?
- The Hebrew verb sha'al can mean “ask” or “borrow.” Why does the translation matter for understanding the ethics of this event?
- How does the promise to Abraham (Gen 15:14) connect to what happens here?
- Calvin says God’s authority supersedes ordinary laws, do you agree? What helps you trust God when His commands challenge your sense of fairness?
- Why did God want the Israelites to leave Egypt with wealth? What purposes did it serve?
- How might the Egyptians have viewed this request after the plagues? What does God’s gift of “favor” accomplish?
- Later, some of this gold was used for the golden calf (Ex 32). What does that teach us about the stewardship of blessings?
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)
| Genesis 31:9 | Thus God has taken away your father’s livestock, and given them to me. |
| Exodus 3:22 | But every woman shall ask of her neighbor, and of her who visits her house, jewels of silver, jewels of gold, and clothing. You shall put them on your sons, and on your daughters. You shall plunder the Egyptians.” |
| Exodus 12:1 | Yahweh spoke to Moses and Aaron in the land of Egypt, saying, |
| Exodus 12:2 | “This month shall be to you the beginning of months. It shall be the first month of the year to you. |
| Exodus 12:35 | The children of Israel did according to the word of Moses; and they asked of the Egyptians jewels of silver, and jewels of gold, and clothing. |
| Exodus 12:36 | Yahweh gave the people favor in the sight of the Egyptians, so that they let them have what they asked. They plundered the Egyptians. |
| Exodus 32:2 | Aaron said to them, “Take off the golden rings, which are in the ears of your wives, of your sons, and of your daughters, and bring them to me.” |
| Exodus 32:4 | He received what they handed him, fashioned it with an engraving tool, and made it a molded calf. Then they said, “These are your gods, Israel, which brought you up out of the land of Egypt.” |
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
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke corrects what he calls a strange mistranslation of the Hebrew word shaal in this verse. The Israelites did not borrow from the Egyptians; they simply asked, and God moved the Egyptians to give willingly what was requested.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that the earlier command in Exodus 3:22 mentioned only women, but now as the time for action arrives the instruction is broadened to include every man. He also clarifies that the word rendered "borrow" actually means "ask."
Calvin's Commentaries Reformed 1564
Calvin argues that God's command to spoil the Egyptians was not theft but a lawful act, since God's authority stands above all human laws. As God's perfect will is the rule of all justice, His decree cannot be censured. This enrichment was the consummation of His extraordinary bounty.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible assigns these verses to two of the early written sources behind Exodus, J and E. It treats the passage as the announcement of the final plague, directly continuing the narrative from the end of chapter 10.
Geneva Bible Notes Reformed 1599
This Geneva note presents the command as a direct divine instruction: God tells Moses to order the people to ask their Egyptian neighbors for valuable items. The wording emphasizes it is a requirement, not merely a suggestion, and that both men and women are to make the request.
Gill's Exposition of the Bible Baptist 1748
Gill clarifies that "borrow" here really means "ask," since God had full authority to command the gifts. He also sees a just reason behind the instruction: the Israelites were finally receiving payment for their long years of unpaid slave labor.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that these verses appear as a parenthetical insertion, recounting a private communication already given to Moses. The passage looks ahead to Exodus 12:35, where the full account of the people's response is explained.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch emphasize that God's strategy to overcome Pharaoh included making the Egyptians willing to give their valuables. They also note that Moses' rising reputation from his miracles helped this process. The actual command for the people to ask is not stated here but appears later in the account.
Lange's Commentary Reformed 1857
Lange argues that the announcement of the final plague comes immediately after Pharaoh's refusal, not beforehand. God Himself will step forth in judgment, with Moses reverently retiring. The judgment is so severe that Israel's own relative guilt requires atonement through the paschal lamb, and the proverb about a dog's tongue means Israel will face no disturbance.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry sees God's announcement of one final plague as a pattern for the final judgment that awaits the unrepentant in the life to come. After every lesser judgment has failed to humble sinners, God reserves one last blow that will finally break their resistance.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley stresses that God commanded the Israelites to ask, not borrow, for jewels from the Egyptians. Their years of unpaid labor made it rightful wages, not a loan. God arranged that the Egyptians, once eager to keep them, now freely gave, ensuring the oppressed received their hire.