Exodus 5:22
And Moses returned unto the Lord, and said, Lord, wherefore hast thou so evil entreated this people? why is it that thou hast sent me?
a. ASV: And Moses returned unto Jehovah, and said, Lord, wherefore hast thou dealt ill with this people? why is it that thou hast sent me? [Thomas Nelson & Sons first published the American Standard Version in 1901. This translation of the Bible is in the public domain.]
b. YLT: And Moses turneth back unto Jehovah, and saith, 'Lord, why hast Thou done evil to this people? why is this? -- Thou hast sent me! [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.]
c. Classic Amplified: Then Moses turned again to the Lord and said, O Lord, why have You dealt evil to this people? Why did You ever send me? [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]
d. Stone Edition THE CHUMASH, Rabbinic Commentary: Moses returned to HASHEM and said, “My LORD, why have You done evil to this people, why have you sent me? [The Artscroll Series/Stone Edition, THE CHUMASH Copyright 1998, 2000 by MESORAH PUBLICATIONS, Ldt.]
e. Peshitta Eastern Text: And Moses returned to the LORD and said, O my Lord, Why hast thou caused this people to be ill-treated? [HOLY BIBLE FROM THE ANCIENT EASTERN TEXT.Copyright Ⓒ 1933 by A.J. Holmon Co.; copyright Ⓒ renewed 1968 by A.J. Holmon Co.; All rights reserved. Printed in the United States of America. No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. HarperCollins Publishers, 195 Broadway, New York, NY 10007.]
1. “And Moses returned unto the Lord, and said, Lord, wherefore hast thou so evil entreated this people? why is it that thou hast sent me?”
a. [And] Moses [Strong: 4872 Môsheh, mo-sheh'; from H4871; drawing out (of the water), i.e. rescued; Mosheh, the Israelite lawgiver:—Moses.]
b. returned [Strong: 7725 shûwb, shoob; a primitive root; to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbial, again:—((break, build, circumcise, dig, do anything, do evil, feed, lay down, lie down, lodge, make, rejoice, send, take, weep)) × again, (cause to) answer ( again), × in any case (wise), × at all, averse, bring (again, back, home again), call (to mind), carry again (back), cease, × certainly, come again (back), × consider, continually, convert, deliver (again), deny, draw back, fetch home again, × fro, get (oneself) (back) again, × give (again), go again (back, home), (go) out, hinder, let, (see) more, × needs, be past, × pay, pervert, pull in again, put (again, up again), recall, recompense, recover, refresh, relieve, render (again), requite, rescue, restore, retrieve, (cause to, make to) return, reverse, reward, say nay, send back, set again, slide back, still, × surely, take back (off), (cause to, make to) turn (again, self again, away, back, back again, backward, from, off), withdraw.]
c. unto [Strong: 413 ʼêl, ale; (but used only in the shortened constructive form אֶל ʼel, el); a primitive particle; properly, denoting motion towards, but occasionally used of a quiescent position, i.e. near, with or among; often in general, to:—about, according to, after, against, among, as for, at, because (-fore, -side), both...and, by, concerning, for, from, × hath, in (-to), near, (out) of, over, through, to (-ward), under, unto, upon, whether, with (-in).]
d. [and] said [Strong: 559 ʼâmar, aw-mar'; a primitive root; to say (used with great latitude):—answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, (at the, give) command(-ment), commune, consider, declare, demand, × desire, determine, × expressly, × indeed, × intend, name, × plainly, promise, publish, report, require, say, speak (against, of), × still, × suppose, talk, tell, term, × that is, × think, use (speech), utter, × verily, × yet.]
e. Lord [Strong: 136 ʼĂdônây, ad-o-noy'; an emphatic form of H113; the Lord (used as a proper name of God only):—(my) Lord.]
f. wherefore [Strong: 4100 mâh, maw; or מַה mah; or מָ mâ; or מַ ma; also מֶה meh; a primitive particle; properly, interrogative what? (including how? why? when?); but also exclamation, what! (including how!), or indefinitely what (including whatever, and even relatively, that which); often used with prefixes in various adverbial or conjunctive senses:—how (long, oft, (-soever)), (no-) thing, what (end, good, purpose, thing), whereby(-fore, -in, -to, -with), (for) why.]
g. [hast thou so] evil entreated [Strong: 7489 râʻaʻ, raw-ah'; a primitive root; properly, to spoil (literally, by breaking to pieces); figuratively, to make (or be) good for nothing, i.e. bad (physically, socially or morally):—afflict, associate selves (by mistake for 7462), break (down, in pieces), displease, (be, bring, do) evil (doer, entreat, man), show self friendly (by mistake for 7462), do harm, (do) hurt, (behave self, deal) ill, × indeed, do mischief, punish, still, vex, (do) wicked (doer, -ly), be (deal, do) worse.]
h. this [Strong: 2088 zeh, zeh; a primitive word; the masculine demonstrative pronoun, this or that:—he, × hence, × here, it(-self), × now, × of him, the one...the other, × than the other, (× out of) the (self) same, such (a one) that, these, this (hath, man), on this side...on that side, × thus, very, which.]
i. people [Strong: 5971 ʻam, am; from H6004; a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock:—folk, men, nation, people.]
j. why [Strong: 4100 mâh, maw; or מַה mah; or מָ mâ; or מַ ma; also מֶה meh; a primitive particle; properly, interrogative what? (including how? why? when?); but also exclamation, what! (including how!), or indefinitely what (including whatever, and even relatively, that which); often used with prefixes in various adverbial or conjunctive senses:—how (long, oft, (-soever)), (no-) thing, what (end, good, purpose, thing), whereby(-fore, -in, -to, -with), (for) why.]
k. [is] it [Strong: 2088 zeh, zeh; a primitive word; the masculine demonstrative pronoun, this or that:—he, × hence, × here, it(-self), × now, × of him, the one...the other, × than the other, (× out of) the (self) same, such (a one) that, these, this (hath, man), on this side...on that side, × thus, very, which.]
l. [that thou hast] sent me [Strong: 7971 shâlach, shaw-lakh'; a primitive root; to send away, for, or out (in a great variety of applications):—× any wise, appoint, bring (on the way), cast (away, out), conduct, × earnestly, forsake, give (up), grow long, lay, leave, let depart (down, go, loose), push away, put (away, forth, in, out), reach forth, send (away, forth, out), set, shoot (forth, out), sow, spread, stretch forth (out).]
1). Here we see Moses questioning God why he has treated Israel so bad. Yet, when God first appeared to Moses in Midian he told Moses that Pharaoh would not let Israel go unless he was force to do so. He also told Moses that Pharaoh would let Israel go only after God would demonstrate His mighty miracles. Moses was wrong to say that it was God who had treated Israel so bad. It was Egypt who had put Israel in slavery, not God.
a). Exodus 3:15-20 [Classic Amplified] God said also to Moses, This shall you say to the Israelites: The Lord, the God of your fathers, of Abraham, of Isaac, and of Jacob, has sent me to you! This is My name forever, and by this name I am to be remembered to all generations.
3:6 Go, gather the elders of Israel together [the mature teachers and tribal leaders], and say to them, The Lord God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared to me, saying, I have surely visited you and seen that which is done to you in Egypt;
3:17 And I have declared that I will bring you up out of the affliction of Egypt to the land of the Canaanite, the Hittite, the Amorite, the Perizzite, the Hivite, and the Jebusite, to a land flowing with milk and honey.
3:18 And [the elders] shall believe and obey your voice; and you shall go, you and the elders of Israel, to the king of Egypt and you shall say to him, The Lord, the God of the Hebrews, has met with us; and now let us go, we beseech you, three days’ journey into the wilderness, that we may sacrifice to the Lord our God.
3:19 And I know that the king of Egypt will not let you go [unless forced to do so], no, not by a mighty hand.
3:20 So I will stretch out My hand and smite Egypt with all My wonders which I will do in it; and after that he will let you go.
2). If we read the context faithfully we will see that God had nothing to to with uptick in oppression on Israel. It was the devil responding to the will and word of God that Israel be set free.
a). Exodus 5:1-21 [KJV] Afterward Moses and Aaron went in and told Pharaoh, Thus says the Lord, the God of Israel, Let My people go, that they may hold a feast to Me in the wilderness.
5:2 But Pharaoh said, Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go.
5:3 And they said, The God of the Hebrews has met with us; let us go, we pray you, three days’ journey into the desert and sacrifice to the Lord our God, lest He fall upon us with pestilence or with the sword.
5:4 The king of Egypt said to Moses and Aaron, Why do you take the people from their jobs? Get to your burdens!
5:5 Pharaoh said, Behold, the people of the land now are many, and you make them rest from their burdens!
5:6 The very same day Pharaoh commanded the taskmasters of the people and their officers,
5:7 You shall no more give the people straw to make brick; let them go and gather straw for themselves.
5:8 But the number of the bricks which they made before you shall still require of them; you shall not diminish it in the least. For they are idle; that is why they cry, Let us go and sacrifice to our God.
5:9 Let heavier work be laid upon the men that they may labor at it and pay no attention to lying words.
5:10 The taskmasters of the people went out, and their officers, and they said to the people, Thus says Pharaoh, I will not give you straw.
5:11 Go, get [a]straw where you can find it; but your work shall not be diminished in the least.
5:12 So the people were scattered through all the land of Egypt to gather the short stubble instead of straw.
5:13 And the taskmasters were urgent, saying, Finish your work, your daily quotas, as when there was straw.
5:14 And the Hebrew foremen, whom Pharaoh’s taskmasters had set over them, were beaten and were asked, Why have you not fulfilled all your quota of making bricks yesterday and today, as before?
5:15 Then the Hebrew foremen came to Pharaoh and cried, Why do you deal like this with your servants?
5:16 No straw is given to your servants, yet they say to us, Make bricks! And behold, your servants are beaten, but the fault is in your own people.
5:17 But [Pharaoh] said, You are idle, lazy and idle! That is why you say, Let us go and sacrifice to the Lord.
5:18 Get out now and get to work; for no straw shall be given you, yet you shall deliver the full quota of bricks.
5:19 And the Hebrew foremen saw that they were in an evil situation when it was said, You shall not diminish in the least your full daily quota of bricks.
5:20 And the foremen met Moses and Aaron, who were standing in the way as they came forth from Pharaoh.
5:21 And the foremen said to them, The Lord look upon you and judge, because you have made us a rotten stench to be detested by Pharaoh and his servants and have put a sword in their hand to slay us.
3). 14 centuries later when Christ Jesus taught he declared to us this very principle, that when the word is declared, immediately here comes the devil to cause affliction and opposition to what God has said.
a). Matthew 13:20, 21 [Classic Amplified] As for what was sown on thin (rocky) soil, this is he who hears the Word and at once welcomes and accepts it with joy;
13:21 Yet it has no real root in him, but is temporary (inconstant, lasts but a little while); and when affliction or trouble or persecution comes on account of the Word, at once he is caused to stumble [he is repelled and begins to distrust and desert Him Whom he ought to trust and obey] and he falls away.
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