Exodus 3:20 · Bible study
Exodus 3:20 Commentary: The Stretched-Out Hand of God
Hebrew · 6 what the commentators say
Meaning in one sentence
Study Exodus 3:20: God's outstretched hand, wonders in Egypt, and the certainty of Israel's exodus despite Pharaoh's hardened heart.
Research Summary
- Meaning: God promises to use miraculous judgments to compel Pharaoh to release Israel.
- Key words: yad (hand as power/symbol of strength), nakah (strike/smite with lethal force), pala (wonders/extraordinary acts that reveal divine nature).
- Main debate: The interplay of God's hardening of Pharaoh's heart (Ex 7:3) and Pharaoh's own responsibility for refusal. Some emphasize sovereign predestination; others see judicial hardening as response to human sin.
- Theological theme: Divine judgment and deliverance as intertwined acts of redemption, God saves his people by judging their oppressors.
- Best use: Teaching on the plagues as signs of God's power; encouraging believers facing opposition that God's plan cannot be stopped.
Translation Comparison
BSB Berean Standard Bible 2020
So I will stretch out My hand and strike the Egyptians with all the wonders I will perform among them. And after that, he will release you.
WEB World English Bible 2000
I will reach out my hand and strike Egypt with all my wonders which I will do among them, and after that he will let you go.
KJV King James Version 1769
And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go.
ASV American Standard Version 1901
And I will put forth my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go.
YLT Young's Literal Translation 1898
and I have put forth My hand, and have smitten Egypt with all My wonders, which I do in its midst--and afterwards he doth send you away.
Darby Darby Bible 1890
And I will stretch out my hand and smite Egypt with all my wonders which I will do in the midst thereof; and after that he will let you go.
Douay-Rheims Douay-Rheims Bible 1899
For I will stretch forth my hand, and will strike Egypt with all my wonders which I will do in the midst of them: after these he will let you go.
Translations in other languages (10 available)
Empero yo extenderé mi mano, y heriré á Egipto con todas mis maravillas que haré en él, y entonces os dejará ir.
Porém eu estenderei minha mão, e ferirei ao Egito com todas minhas maravilhas que farei nele, e então vos deixará ir.
J’ étendrai ma main, et je frapperai l’Égypte par toutes sortes de prodiges que je ferai au milieu d’ elle. Après quoi, il vous laissera aller.
Denn ich werde meine Hand ausstrecken und Ägypten schlagen mit allerlei Wundern, die ich darin tun werde. Darnach wird er euch ziehen lassen.
Want Ik zal Mijn hand uitstrekken, en Egypte slaan met al Mijn wonderen, die Ik in het midden van hetzelve doen zal; daarna zal hij ulieden laten vertrekken.
E io stenderò la mia mano e percoterò l’Egitto con tutti i miracoli che io farò in mezzo ad esso; e, dopo questo, vi lascerà andare.
A tak wyciągnę rękę moję, i uderzę Egipt wszystkiemi cudami mojemi, które będę czynił w pośrodku jego: a potem wypuści was.
и простру руку Мою и поражу Египет всеми чудесами Моими, которые сделаю среди его; и после того он отпустит вас.
我必伸 手 在埃及 中間 施行 我一切的 奇事，攻擊那地，然後 他才容你們 去。
But I will put out my hand and overcome Egypt with all the wonders which I will do among them: and after that he will let you go.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Exodus 3:20
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
The commentators agree that this verse is God's direct promise to overcome Pharaoh's predicted resistance. Gill notes that God's stretching out his hand means exerting almighty power, and that Pharaoh was raised up for this purpose (cf. Ex 9:15). Matthew Henry reads it as reassurance for Moses: 'after that he will let you go' is the certain outcome. Keil and Delitzsch see the wonders as the divine response to Pharaoh's hardness, culminating in release. The Geneva Bible observes that the wonders would be done in the midst of Egypt, emphasizing their public, undeniable character. There is consensus that God's action, not Pharaoh's willingness, is the decisive factor. The verse functions as a promise of certain deliverance, built on God's knowledge of Pharaoh's heart (v.19). The 'after that' signals a sequence: first the wonders, then the release. No commentator treats this as optional or conditional. All see it as foundational to the exodus narrative.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Sovereign determination view: God's hands outstretched; the prediction that Pharaoh will not consent until compelled; cross-references to God hardening Pharaoh's heart (Ex 4:21, 7:3).
- Judicial hardening view: Pharaoh first hardened his own heart (Ex 8:15, 8:32); God gave him over to his chosen path, using wonders as a judgment on sin already committed.
What is clear: Regardless of how the hardening is understood, all traditions agree that God will use wonders to secure Israel's release, and that Pharaoh's eventual letting go is a direct result of God's action, not a change of heart.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The three days' journey request (v.18) | All commentators see it as a genuine test to reveal Pharaoh's heart and as a reasonable request under ancient Near Eastern norms. | Some modern readers consider it deceptive since God already knew they would not return, but commentators like Keil and Delitzsch argue it was a proper test that exposed Pharaoh's hardness. |
| God's hardening of Pharaoh's heart | All sources agree that God foreknew Pharaoh's resistance and used it to display his power (Ex 9:15, 16). | Traditions diverge: Reformed theology sees this as sovereign predestination; others view it as God giving Pharaoh over to the hardness he already chose (judicial hardening). The supplied comment from Gill leans toward the sovereign view. |
| The wonders as judgment only or as signs | All agree the wonders (plagues) are judgments against Egypt and its gods. | Some emphasize their redemptive purpose, to make God known (Ex 7:5, 9:16); others focus on their punitive character. The Cambridge Bible stresses the revelatory function of the wonders. |
| Moses' authority and reluctance | All commentators note that Moses is commissioned as God's spokesman and that the elders are to accompany him. | The supplied sources do not address Moses' reluctance in this verse specifically; Matthew Henry focuses on the reassurance given, while Lange touches on the textual difficulty of 'met with us' (v.18). |
Historical & Cultural Context
In the ancient Near East, a king's 'hand' symbolized his power and authority. When God says, 'I will stretch out my hand,' he claims authority over Pharaoh, who was regarded as a divine figure in Egypt. The wonders (Hebrew nifle'otai, from pala, to be extraordinary) are not random; they target Egypt's gods and natural resources. God will act 'in its midst' (בְּקִרְבּוֹ), meaning within Egypt's heartland, where the plagues will later strike the Nile, livestock, crops, and firstborn.
The literary context is crucial. In Exodus 3, God is commissioning Moses at the burning bush. Moses has just been told that Pharaoh will not consent (v.19). God then reveals his plan: he will act through wonders to force a release. The announcement of wonders before they occur shows God's foreknowledge and control. The 'three days' journey' request (v.18) was not a deception; it tested Pharaoh's heart, as Keil and Delitzsch argue. God knew the outcome and prepared for it.
Historically, this verse sets the stage for the ten plagues. Each plague echoes Israel's suffering (water to blood, darkness, death) and demonstrates Yahweh's superiority over Egyptian deities. Poole's annotations note that Pharaoh's resistance was permitted to make God's judgment more evident. Edersheim describes the process as increasing insensibility when divine warnings are refused. The verse thus assures Moses and Israel that God's plan will succeed, even when human power resists.
Textual Notes
The supplied sources do not note any significant textual variants for this verse. The Hebrew text is stable across manuscripts, and the ancient translations (LXX, Vulgate) follow the received text closely. The grammatical forms in the interlinear (Qal and Hiphil verbs) are consistent with standard Biblical Hebrew usage.
Reception History
This verse has been read across Christian traditions as a demonstration of God's sovereign power in salvation. Early church fathers saw God's 'stretched-out hand' as a type of Christ's redemptive work on the cross, God acting decisively to free his people. Protestant Reformers such as Calvin and Luther emphasized the verse to illustrate that human obstinacy cannot thwart God's purposes. In more recent centuries, liberation theology has highlighted God's identification with the oppressed and his use of power to overturn unjust systems. The verse continues to be a source of hope for Christians facing persecution, remembering that God's hand is not shortened. It is also sung in hymns that recall the exodus as a pattern of deliverance.
Preaching This Verse
Three-point outline
- God's Initiative: 'I will stretch out my hand / I will strike Egypt / I will do wonders', the subject is God. He takes responsibility for deliverance.
- God's Method: The wonders (plagues) are public, escalating acts of judgment that dismantle Egypt's power and gods.
- God's Outcome: 'After that he will let you go.' The stubborn will of Pharaoh is broken by the outstretched hand of God.
Five-point outline
- The Promise: God commits to action, he will not wait for cooperation.
- The Power: The 'hand' of God is not abstract; it strikes with specific judgments.
- The Signs: Wonders serve as evidence of Yahweh's identity and supremacy.
- The Timing: 'After that' shows a process, the exodus comes through a sequence of acts, not instant magic.
- The Release: Pharaoh's letting go is both a practical result and a theological demonstration: God's purposes prevail over human resistance.
Illustration hooks
- A child who will not take a parent's warning seriously until consequences follow. The first warning is grace; the judgment that follows is a loving discipline that accomplishes what kindness could not.
- A locked door that no amount of knocking can open, until a master locksmith uses special tools. The wonders are God's tools to open what no human effort could.
- A doctor who must use strong medicine to cure a disease that the patient denies having. The treatment is painful but necessary for life.
Questions your congregation is asking
- If God is loving, why does he use such harsh judgments? How do the plagues reflect his character?
- Does God still work through judgment today, or is that only in the Old Testament?
- How can I trust that God will overcome the impossible obstacles in my life or in the world?
Leading a Discussion
Exodus 3:20 sits at the heart of God's promise to deliver Israel. Moses is afraid Pharaoh won't listen. God tells him exactly what will happen: God himself will act, and Pharaoh will eventually let them go. This verse is a hinge, it turns from prediction to action.
Discussion questions
- Observation: What are the specific actions God says he will take? List the verbs.
- Observation: Notice the phrase 'I will do among them.' Who is 'them'? What does that tell you about where the wonders happen?
- Interpretation: Why do you think God tells Moses he knows Pharaoh will not let the people go (v.19)? How does this affect the way we understand the wonders?
- Interpretation: The Hebrew word for 'wonders' comes from pala, meaning extraordinary, beyond normal. How do the plagues in Exodus 7, 12 fit this description? (Read Ex 7:3, 5 as a cross-reference.)
- Interpretation: How does God's 'stretching out his hand' compare with Exodus 6:6, where he speaks of 'an outstretched arm'?
- Application: This verse promises that God's power will succeed where human effort fails. Where in your life or community do you need to trust that God can 'stretch out his hand'?
- Application: The release came through judgment. How do we hold together God's mercy and his judgment in our understanding of him?
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 6:1 | Yahweh said to Moses, “Now you shall see what I will do to Pharaoh, for by a strong hand he shall let them go, and by a strong hand he shall drive them out of his land.” |
| Exodus 6:6 | Therefore tell the children of Israel, ‘I am Yahweh, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with an outstretched arm, and with great judgments. |
| Exodus 7:3 | I will harden Pharaoh’s heart, and multiply my signs and my wonders in the land of Egypt. |
| Exodus 7:5 | The Egyptians shall know that I am Yahweh when I stretch out my hand on Egypt, and bring the children of Israel out from among them.” |
| Exodus 9:15 | For now I would have stretched out my hand, and struck you and your people with pestilence, and you would have been cut off from the earth; |
| Exodus 11:1 | Yahweh said to Moses, “I will bring yet one more plague on Pharaoh, and on Egypt; afterwards he will let you go. When he lets you go, he will surely thrust you out altogether. |
| Exodus 11:8 | All these servants of yours will come down to me, and bow down themselves to me, saying, “Get out, with all the people who follow you;” and after that I will go out.’” He went out from Pharaoh in hot anger. |
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
5 public-domain commentaries, condensed into plain language.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator explains that in ancient times, knowing a deity's personal name was essential for prayer and help, and the name often revealed the deity's nature. This cultural background clarifies why Moses needed to know God's name. The promise that the Israelites would receive valuables from the Egyptians is attributed to a specific source.
Geneva Bible Notes Reformed 1599
The note highlights a clear cause-and-effect chain: God will strike Egypt directly with His wonders, and only after this judgment will Pharaoh release Israel. The wonders are not incidental signs but the very method God uses to secure their freedom.
Gill's Exposition of the Bible Baptist 1748
Gill notes that God hardens Pharaoh's heart and raises him up specifically to display His power through the plagues. The promise that Pharaoh will eventually let Israel go is given to sustain their faith and patience through his stubborn resistance.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch argue that God's initial request for a three-day journey was not deception but mercy. By asking something small and reasonable first, God put Pharaoh to the test. His refusal would expose his hard heart without excuse, and the full demand for Israel's departure would come only after that refusal was clear.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes that Moses, as God's messenger, must faithfully repeat to the elders exactly what God told him, holding nothing back. This sets a pattern for all ministers: their duty is to pass on what they have received from the Lord, not to add or omit.