Exodus 12:35 · Bible study
Exodus 12:35 Commentary: Sha'al and the 'Spoiling' of Egypt
Hebrew · 9 what the commentators say
Meaning in one sentence
Exodus 12:35 study: meaning of Hebrew word sha'al (ask/borrow), moral legitimacy of taking Egyptian wealth, and biblical context of God's promise.
Research Summary
- Meaning: The Israelites followed Moses’ instruction to ask Egyptians for valuables, which God had promised Abraham and which served as back wages.
- Key words: Sha'al (שָׁאַל), ‘to ask, request, demand’; keli (כְּלִי), ‘article, vessel, utensil’. The verb implies no borrowing with intent to return.
- Main debate: Whether the transaction was a legitimate claim for compensation or a deceptive ‘borrowing’, most scholars affirm the former.
- Theological theme: God’s justice and faithfulness: He repays the oppressed and fulfills ancient promises.
- Best use: A gospel illustration of Christ ‘spoiling’ the powers (Colossians 2:15) and the believer’s liberation from debt to sin.
Translation Comparison
BSB Berean Standard Bible 2020
Furthermore, the Israelites acted on Moses’ word and asked the Egyptians for articles of silver and gold, and for clothing.
WEB World English Bible 2000
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.
KJV King James Version 1769
And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment:
ASV American Standard Version 1901
And 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 raiment:
YLT Young's Literal Translation 1898
And the sons of Israel have done according to the word of Moses, and they ask from the Egyptians vessels of silver and vessels of gold, and garments;
Darby Darby Bible 1890
And the children of Israel had done according to the word of Moses, and they had asked of the Egyptians utensils of silver, and utensils of gold, and clothing.
Douay-Rheims Douay-Rheims Bible 1899
And the children of Israel did as Moses had commanded: and they asked of the Egyptians vessels of silver and gold, and very much raiment.
Translations in other languages (10 available)
E hicieron los hijos de Israel conforme al mandamiento de Moisés, demandando á los Egipcios vasos de plata, y vasos de oro, y vestidos.
E fizeram os filhos de Israel conforme o mandamento de Moisés, pedindo aos egípcios objetos de prata, e objetos de ouro, e roupas.
Les enfants d’ Israël firent ce que Moïse avait dit, et ils demandèrent aux Égyptiens des vases d’ argent, des vases d’ or et des vêtements.
Und die Kinder Israel hatten getan, wie Mose gesagt hatte, und von den Ägyptern gefordert silberne und goldene Geräte und Kleider.
De kinderen Israels nu hadden gedaan naar het woord van Mozes, en hadden van de Egyptenaren geeist zilveren vaten, en gouden vaten, en klederen.
Or i figliuoli d’Israele fecero come Mosè avea detto: domandarono agli Egiziani degli oggetti d’argento, degli oggetti d’oro e de’ vestiti;
Tedy synowie Izraelscy uczynili według rozkazania Mojżeszowego, i wypożyczali u Egipczan naczynia srebrnego, i naczynia złotego, i szat.
И сделали сыны Израилевы по слову Моисея и просили у Египтян вещей серебряных и вещей золотых и одежд.
以色列 人 照著摩西 的話 行，向埃及人 要 金 器、銀 器，和衣裳。
And the children of Israel had done as Moses had said; and they got from the Egyptians ornaments of silver and of gold, and clothing:
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Exodus 12:35
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that the King James rendering 'borrowed' misleads. The Hebrew verb sha'al (שָׁאַל) means simply 'to ask, request, or demand', never 'to borrow with intent to return.' As Jamieson-Fausset-Brown note, borrowing 'conveys a wrong meaning'; the Israelites 'insisted on full remuneration for all their labor, and it was paid in light and valuable articles.' Gill adds that the Egyptians 'readily gave them' these items because they were desperate to see them leave. The Cambridge Bible points out that the verb is pluperfect ('had asked'), locating the request before the night's dramatic events. The consensus is clear: Israel did not deceive Egypt. They made a request, authorized by God (Exodus 3:22, 11:2), and the Egyptians granted it freely, under the pressure of the plague and the favor God gave.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: God commanded the Israelites to ask for valuables, the Egyptians gave them willingly, and the event fulfilled the promise to Abraham that His descendants would leave Egypt with great wealth.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Moral legitimacy of taking Egyptian wealth | Christians agree the event was divinely commanded and fulfilled God's promise to Abraham (Genesis 15:14). | Some traditions emphasize the element of divine judgment and spoil (Exodus 3:22); others raise ethical questions about requesting valuables from neighbors under duress. |
| Translation of sha'al | The Hebrew root sha'al fundamentally means 'to ask' or 'to request.' | Older translations (KJV) used 'borrow,' which implies an obligation to return, a reading that modern commentators almost universally reject as misleading. |
| Nature of the transaction | The Egyptians gave willingly because God gave them favor (v.36). | Catholics and some Protestant scholars see it as reparation for centuries of slave labor; others view it more as war-booty from a defeated oppressor, while still recognizing the volition of the Egyptians. |
Historical & Cultural Context
Exodus 12:35 lands at a moment of intense crisis and release. The Passover had just struck. At midnight every firstborn in Egypt died, from Pharaoh’s son to the prisoner’s son. Now the Egyptians are urgent to expel the Israelites (v.33), 'We are all dead men!' Israel has no time to leaven bread; they pack kneading troughs on their shoulders (v.34). Into this chaos comes the quiet, deliberate act of v.35: the people 'do according to the word of Moses' and ask for silver, gold, and clothing.
That word from Moses went back weeks. God had already commanded in Exodus 3:21, 22 that 'every woman shall ask of her neighbor . . . jewels of silver, jewels of gold, and clothing.' The promise to Abraham (Genesis 15:14) that his descendants would 'come out with great wealth' was now coming due. The Egyptians had held Israel in forced labor for generations, building storage cities like Pithom and Rameses with no wages. The valuables Israel requested were compensation, back pay for centuries of sweat. The word for 'articles' (keli) broadly means implements or vessels, often for daily use; these were practical wealth for a nomadic journey. God had given the people 'favor in the sight of the Egyptians' (v.36), so the request was met with open hands. The transaction was neither theft nor trickery. It was a final, legal act of reparation before the exodus.
Textual Notes
The consulted sources note no significant textual variants for Exodus 12:35. The passage is stable across the Masoretic Text and the major versions (LXX, Vulgate, Targums). The key interpretive issue is not the wording of the verse but the meaning of the Hebrew verb sha'al.
Reception History
From the early church onward, Exodus 12:35 has been read through the lens of divine justice and typology. The Alexandrian fathers, Origen and Cyril, saw Israel’s taking of Egyptian wealth as a figure for Christian believers plundering pagan learning and putting it to use for the gospel. Augustine, in De Doctrina Christiana, appealed to this passage to justify Christians borrowing from non-Christian culture. Medieval and Reformation commentators (e.g., Luther, Calvin) focused more narrowly on God’s faithfulness and the moral legitimacy of the act. In modern times, the verse has been invoked in discussions of reparations for historical wrongs and the ethics of receiving compensation from oppressors. Across all eras, the constant thread is that God is the source of wealth, and He gives it to His people in His own time and way.
Preaching This Verse
Three-point outline
- God keeps His promises. Abraham’s descendants would leave with wealth (Genesis 15:14); here, after four centuries, the promise is fulfilled. The exodus is not just a rescue, it is a restoration of what was taken.
- God repays injustice. The Israelites had earned nothing for generations of forced labor. What they asked for was a rightful wage, back pay from an oppressive empire. God sees unpaid debts and calls for justice.
- Obedience under pressure. Even in the rush of departure, the people 'did according to the word of Moses.' They followed the plan God had given weeks earlier, trusting that the moment would come. Faith acts before the door opens.
Five-point outline
- Divine command: God told Moses to tell the people to ask (Exodus 3:22).
- Divine favor: God gave the people favor in Egyptian sight (Exodus 11:3, 12:36).
- Divine timing: The request happened just before departure, in the urgency of the night.
- Divine provision: Silver, gold, and clothing were practical supplies for a desert journey.
- Divine justice: The wealth was compensation, not a loan or a trick.
Illustration hooks
- Final paycheck. Imagine working for decades for a company that refuses to pay you, then suddenly the owner is forced to hand over a full settlement as you walk out the door. That is Exodus 12:35. The request is not a favor, it is a debt finally honored.
- Household goods during an evacuation. A family fleeing a natural disaster on short notice stops to ask neighbors for money and supplies, and the neighbors, in their own panic, give freely. The request is abrupt, but the situation is extraordinary.
Questions your congregation is asking
- Was it stealing? The text says they asked and the Egyptians gave. God commanded it and had promised Abraham. It was not a secret plan to take what was not offered.
- Why does the Bible call it 'plundering' (Exodus 3:22) if they just asked? The Hebrew verb natsal for 'plunder' means to snatch away or rescue; it emphasizes the completeness of the departure, not a violent raid. God ‘stripped’ Egypt of its wealth as a judgment.
Leading a Discussion
This passage often raises questions about fairness and ethics. The Israelites had been enslaved for generations. Now, on the night of their liberation, they ask their former oppressors for valuables, and receive them. The Hebrew word sha'al (ask/request) and the surrounding context shape how we understand this moment. Use these questions to explore the text together.
Discussion questions
- Read the verse aloud in two different translations (e.g., KJV with 'borrowed' and BSB with 'asked'). How does the wording change your impression of what happened?
- Why do you think God commanded the Israelites to ask for silver, gold, and clothing specifically? What does that tell you about God’s care for His people?
- How does the promise in Genesis 15:14 (coming out with great wealth) connect to this event? What does it say about God’s faithfulness over centuries?
- Some see this as a morally questionable act, taking from neighbors under pressure. Others see it as rightful compensation for unpaid labor. What biblical principles would support each view?
- Exodus 12:33 says the Egyptians were 'urgent' to send the Israelites out. Does that urgency affect whether the gifts were freely given? Why or why not?
- How does the idea of 'favor' (v.36) change the nature of the transaction? Is it still reparation if the giver acts willingly?
- What does this passage teach us about God’s heart for justice and restoration? How might it shape how we think about debts or restitution today?
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 15:14 | I will also judge that nation, whom they will serve. Afterward they will come out with great wealth; |
| Exodus 3:21 | I will give this people favor in the sight of the Egyptians, and it will happen that when you go, you shall not go empty-handed. |
| 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 11:2 | 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.” |
| Exodus 11:3 | Yahweh gave the people favor in the sight of the Egyptians. Moreover, the man Moses was very great in the land of Egypt, in the sight of Pharaoh’s servants, and in the sight of the people. |
| Psalms 105:37 | He brought them out with silver and gold. There was not one feeble person among his tribes. |
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
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke flags the word "borrow" in this verse as a troubling translation. His earlier note explains that the Israelites did not genuinely borrow the Egyptians' goods expecting to return them; the original language implies simply asking and receiving gifts.
Barnes' Notes on the Bible Protestant 1832
Borrowed - “ Asked of.” See Exo 3:22 note.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator clarifies the sequence of events: the Egyptians gave the Israelites gifts before the death of the firstborn and the departure, not after. This aligns with the earlier instructions given to Moses, showing that the requests and generosity preceded the climactic events.
Geneva Bible Notes Reformed 1599
The Geneva note observes that the Israelites carried out Moses’ instructions precisely, asking the Egyptians for valuable items of silver, gold, and clothing. The note highlights their obedience in requesting these specific goods as God had commanded through Moses.
Gill's Exposition of the Bible Baptist 1748
Gill clarifies that the Israelites asked, not borrowed, for the Egyptians' valuables. The Egyptians gave freely because they were desperate to speed the Israelites' departure. The request for these provisions was presented as necessary for the journey, so the Egyptians readily consented to get rid of them.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB insists that "borrowed" is a poor translation. The Hebrew word means to ask or demand, not to request a loan. The Israelites had been kept in poverty with little pay, and they now insisted on fair wages for their labor. The Egyptians gave willingly in valuable goods suited for travel.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch stress that the final plague was purely supernatural, unlike earlier ones that used natural means with Moses' staff. They narrow "first-born" to sons not yet fathers, avoiding the extreme of multiple generations dead in one house. Pharaoh's request to "bless me also" marks a final farewell, not just a plea for relief.
Lange's Commentary Reformed 1857
Lange defends the last plague as both a real historical miracle and a religious narrative that uses symbolic generalization. He rejects naturalistic explanations like Knobel's, but also avoids a strictly literal reading. For Lange, the event's perfect fulfillment of its purpose lifts it above legend even as the text idealizes and generalizes.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes that Pharaoh and the Egyptians had fair warning, yet their stubborn unbelief sealed the tragedy. The blow came at midnight, when they hoped for sleep after three days of darkness, making the terror far greater. Their sudden rush to send Israel out only confirmed what God had said all along.