Exodus 13:17
Exodus 13:17 in Multiple Translations
When Pharaoh let the people go, God did not lead them along the road through the land of the Philistines, though it was shorter. For God said, “If the people face war, they might change their minds and return to Egypt.”
¶ And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt:
And it came to pass, when Pharaoh had let the people go, that God led them not by the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt:
Now after Pharaoh had let the people go, God did not take them through the land of the Philistines, though that was near: for God said, If the people see war, they may have a change of heart and go back to Egypt.
When Pharaoh let the Israelites leave, God did not lead them along the road through the land of the Philistines, even though that was a shorter way. For God said, “If they are forced to fight, they might change their minds and go back to Egypt.”
Nowe when Pharaoh had let the people go, God caried them not by the way of the Philistims countrey, though it were neerer: (for God sayd, Lest the people repent whe they see warre, and turne againe to Egypt)
And it cometh to pass in Pharaoh's sending the people away, that God hath not led them the way of the land of the Philistines, for it [is] near; for God said, 'Lest the people repent in their seeing war, and have turned back towards Egypt;'
When Pharaoh had let the people go, God didn’t lead them by the way of the land of the Philistines, although that was near; for God said, “Lest perhaps the people change their minds when they see war, and they return to Egypt”;
And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near, for God said, Lest peradventure the people repent when they see war, and they return to Egypt.
And when Pharao had sent out the people, the Lord led them not by the way of the land of the Philistines which is near: thinking lest perhaps they would repent, if they should see wars arise against them, and would return into Egypt.
When the king of Egypt let the Israeli people go, God did not lead them to go through the land of the Philistines. That was a shorter way, but God said, “It would be bad if my people change their minds when they realize that they will have to fight the Philistines to take their land, and then decide to return to Egypt.”
Berean Amplified Bible — Exodus 13:17
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Exodus 13:17 Interlinear (Deep Study)
BIB
HEB
וַ/יְהִ֗י
בְּ/שַׁלַּ֣ח
פַּרְעֹה֮
אֶת
הָ/עָם֒
וְ/לֹא
נָחָ֣/ם
אֱלֹהִ֗ים
דֶּ֚רֶךְ
אֶ֣רֶץ
פְּלִשְׁתִּ֔ים
כִּ֥י
קָר֖וֹב
ה֑וּא
כִּ֣י
אָמַ֣ר
אֱלֹהִ֗ים
פֶּֽן
יִנָּחֵ֥ם
הָ/עָ֛ם
בִּ/רְאֹתָ֥/ם
מִלְחָמָ֖ה
וְ/שָׁ֥בוּ
מִצְרָֽיְמָ/ה
וַ/יְהִ֗י
hâyâh
H1961
to be
Conj | V-Qal-ConsecImperf-3ms
בְּ/שַׁלַּ֣ח
shâlach
H7971
to send
Prep | V-Piel-Inf-a
פַּרְעֹה֮
Parʻôh
H6547
Pharaoh
N-proper
אֶת
ʼêth
H853
Obj.
DirObjM
הָ/עָם֒
ʻam
H5971
Amaw
Art | N-ms
וְ/לֹא
lôʼ
H3808
not
Conj | Part
נָחָ֣/ם
nâchâh
H5148
to lead
V-Qal-Perf-3ms | Suff
אֱלֹהִ֗ים
ʼĕlôhîym
H430
God
N-mp
דֶּ֚רֶךְ
derek
H1870
way
N-cs
אֶ֣רֶץ
ʼerets
H776
land
N-cs
פְּלִשְׁתִּ֔ים
Pᵉlishtîy
H6430
Philistines
Ngmpa
כִּ֥י
kîy
H3588
for
Conj
קָר֖וֹב
qârôwb
H7138
near
Adj
ה֑וּא
hûwʼ
H1931
he/she/it
Pron
כִּ֣י
kîy
H3588
for
Conj
אָמַ֣ר
ʼâmar
H559
to say
V-Qal-Perf-3ms
אֱלֹהִ֗ים
ʼĕlôhîym
H430
God
N-mp
פֶּֽן
pên
H6435
lest
Conj
יִנָּחֵ֥ם
nâcham
H5162
to be sorry
V-Niphal-Imperf-3ms
הָ/עָ֛ם
ʻam
H5971
Amaw
Art | N-ms
בִּ/רְאֹתָ֥/ם
râʼâh
H7200
Provider
Prep | V-Qal-Inf-a | Suff
מִלְחָמָ֖ה
milchâmâh
H4421
battle
N-fs
וְ/שָׁ֥בוּ
shûwb
H7725
to return
Conj | V-Qal-3cp
מִצְרָֽיְמָ/ה
Mitsrayim
H4714
Egypt
N-proper | Suff
Hebrew Word Study
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Hebrew Word Reference — Exodus 13:17
וַ/יְהִ֗י
hâyâh
H1961
"to be"
Conj | V-Qal-ConsecImperf-3ms
The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.
Definition: 1) to be, become, come to pass, exist, happen, fall out 1a) (Qal) 1a1) --- 1a1a) to happen, fall out, occur, take place, come about, come to pass 1a1b) to come about, come to pass 1a2) to come into being, become 1a2a) to arise, appear, come 1a2b) to become 1a2b1) to become 1a2b2) to become like 1a2b3) to be instituted, be established 1a3) to be 1a3a) to exist, be in existence 1a3b) to abide, remain, continue (with word of place or time) 1a3c) to stand, lie, be in, be at, be situated (with word of locality) 1a3d) to accompany, be with 1b) (Niphal) 1b1) to occur, come to pass, be done, be brought about 1b2) to be done, be finished, be gone
Usage: Occurs in 3131 OT verses. KJV: beacon, [idiom] altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, [phrase] follow, happen, [idiom] have, last, pertain, quit (one-) self, require, [idiom] use. See also: Genesis 1:2; Genesis 17:4; Genesis 36:11.
בְּ/שַׁלַּ֣ח
shâlach
H7971
"to send"
Prep | V-Piel-Inf-a
To send or depart is the meaning of this Hebrew word, which has various applications in the Bible. It can describe sending someone or something away, or letting something go.
Definition: : depart/send 1) to send, send away, let go, stretch out 1a) (Qal) 1a1) to send 1a2) to stretch out, extend, direct 1a3) to send away 1a4) to let loose 1b) (Niphal) to be sent 1c) (Piel) 1c1) to send off or away or out or forth, dismiss, give over, cast out 1c2) to let go, set free 1c3) to shoot forth (of branches) 1c4) to let down 1c5) to shoot 1d) (Pual) to be sent off, be put away, be divorced, be impelled 1e) (Hiphil) to send
Usage: Occurs in 790 OT verses. KJV: [idiom] any wise, appoint, bring (on the way), cast (away, out), conduct, [idiom] 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). See also: Genesis 3:22; Exodus 9:27; Joshua 14:11.
פַּרְעֹה֮
Parʻôh
H6547
"Pharaoh"
N-proper
In the Bible, Pharaoh refers to the king of Egypt, a powerful leader with great authority. The word is used in many passages, including Genesis 12:15 and Exodus 1:9, to describe the ruler of Egypt. It is a title of respect and power.
Definition: A man of the Egyptians living at the time of Divided Monarchy, first mentioned at 2Ki.23.29; also called Pharaoh at 2Ki.23.35 etc.; Another name of ne.kho (נְכוֹ "Neco" H5224G) § Pharaoh = "great house" the common title of the king of Egypt
Usage: Occurs in 230 OT verses. KJV: Pharaoh. See also: Genesis 12:15; Exodus 6:29; 2 Kings 23:35.
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
הָ/עָם֒
ʻam
H5971
"Amaw"
Art | N-ms
A people or nation is what this Hebrew word represents, like the nation of Israel in Exodus 33:13. It can also mean a tribe, troops, or attendants, and is used to describe a group of people gathered together. The word is often used to refer to the people of God.
Definition: This name means nation, people
Usage: Occurs in 1655 OT verses. KJV: folk, men, nation, people. See also: Genesis 11:6; Exodus 16:4; Leviticus 17:9.
וְ/לֹא
lôʼ
H3808
"not"
Conj | Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
נָחָ֣/ם
nâchâh
H5148
"to lead"
V-Qal-Perf-3ms | Suff
To lead or guide is the meaning of this Hebrew word, which can also imply transporting people into exile or as colonists. It appears in various forms throughout the Bible, including in Exodus and 1 Kings, to describe leadership and migration.
Definition: 1) to lead, guide 1a) (Qal) to lead, bring 1b) (Hiphil) to lead, guide
Usage: Occurs in 39 OT verses. KJV: bestow, bring, govern, guide, lead (forth), put, straiten. See also: Genesis 24:27; Psalms 31:4; Psalms 5:9.
אֱלֹהִ֗ים
ʼĕlôhîym
H430
"God"
N-mp
The Hebrew word for God, elohim, refers to the one supreme God, and is sometimes used to show respect to judges or magistrates. It is also used to describe angels or mighty beings. This word is closely related to the name of the Lord, Yahweh, and is often translated as God or gods in the Bible.
Definition: This name means "gods" (plural intensive-singular meaning), "God" Another name of ye.ho.vah (יהוה "LORD" H3068G)
Usage: Occurs in 2246 OT verses. KJV: angels, [idiom] exceeding, God (gods) (-dess, -ly), [idiom] (very) great, judges, [idiom] mighty. See also: Genesis 1:1; Genesis 22:12; Exodus 3:11.
דֶּ֚רֶךְ
derek
H1870
"way"
N-cs
Derek refers to a road or path, and can also mean a way of life or manner of action. It is often used to describe a journey or direction, and can be used figuratively to describe a person's character or moral path.
Definition: : road/route 1) way, road, distance, journey, manner 1a) road, way, path 1b) journey 1c) direction 1d) manner, habit, way 1e) of course of life (fig.) 1f) of moral character (fig.)
Usage: Occurs in 626 OT verses. KJV: along, away, because of, [phrase] by, conversation, custom, (east-) ward, journey, manner, passenger, through, toward, (high-) (path-) way(-side), whither(-soever). See also: Genesis 3:24; Deuteronomy 28:29; 1 Kings 15:34.
אֶ֣רֶץ
ʼerets
H776
"land"
N-cs
The land or earth refers to the soil or ground, and can also mean a country, territory, or region. In the Bible, it is used to describe the earth and its inhabitants, and is often translated as 'land' or 'country'.
Definition: : soil 1) land, earth 1a) earth 1a1) whole earth (as opposed to a part) 1a2) earth (as opposed to heaven) 1a3) earth (inhabitants) 1b) land 1b1) country, territory 1b2) district, region 1b3) tribal territory 1b4) piece of ground 1b5) land of Canaan, Israel 1b6) inhabitants of land 1b7) Sheol, land without return, (under) world 1b8) city (-state) 1c) ground, surface of the earth 1c1) ground 1c2) soil 1d) (in phrases) 1d1) people of the land 1d2) space or distance of country (in measurements of distance) 1d3) level or plain country 1d4) land of the living 1d5) end(s) of the earth 1e) (almost wholly late in usage) 1e1) lands, countries 1e1a) often in contrast to Canaan
Usage: Occurs in 2190 OT verses. KJV: [idiom] common, country, earth, field, ground, land, [idiom] natins, way, [phrase] wilderness, world. See also: Genesis 1:1; Genesis 18:18; Genesis 42:13.
פְּלִשְׁתִּ֔ים
Pᵉlishtîy
H6430
"Philistines"
Ngmpa
A Philistine is a person from the region of Philistia, which was inhabited by immigrants from other places. The Philistines were known for their conflicts with the Israelites, as recorded in the Bible. They were a distinct ethnic group.
Definition: Philistine = "immigrants" an inhabitant of Philistia; descendants of Mizraim who immigrated from Caphtor (Crete?) to the western seacoast of Canaan Another name of ga.dol (גָּדוֹל "Great( Sea)" H1419J)
Usage: Occurs in 244 OT verses. KJV: Philistine. See also: Genesis 10:14; 1 Samuel 17:8; 1 Chronicles 10:1.
כִּ֥י
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
קָר֖וֹב
qârôwb
H7138
"near"
Adj
This Hebrew word means near, describing something close in place, time, or relationship. It is used in the book of Genesis to describe family relationships. The word is used to describe a close connection.
Definition: 1) near 1a) of place 1b) of time 1c) of personal relationship 1c1) kinship
Usage: Occurs in 76 OT verses. KJV: allied, approach, at hand, [phrase] any of kin, kinsfold(-sman), (that is) near (of kin), neighbour, (that is) next, (them that come) nigh (at hand), more ready, short(-ly). See also: Genesis 19:20; Psalms 75:2; Psalms 15:3.
ה֑וּא
hûwʼ
H1931
"he/she/it"
Pron
This word is a pronoun meaning 'he', 'she', or 'it', used to refer to a person or thing. It is used in the Bible to emphasize a subject or make it clear who is being talked about.
Definition: pron 3p s 1) he, she, it 1a) himself (with emphasis) 1b) resuming subj with emphasis 1c) (with minimum emphasis following predicate) 1d) (anticipating subj) 1e) (emphasising predicate) 1f) that, it (neuter) demons pron 2) that (with article)
Usage: Occurs in 1693 OT verses. KJV: he, as for her, him(-self), it, the same, she (herself), such, that (...it), these, they, this, those, which (is), who. See also: Genesis 2:11; Genesis 32:19; Exodus 21:3.
כִּ֣י
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
אָמַ֣ר
ʼâmar
H559
"to say"
V-Qal-Perf-3ms
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
אֱלֹהִ֗ים
ʼĕlôhîym
H430
"God"
N-mp
The Hebrew word for God, elohim, refers to the one supreme God, and is sometimes used to show respect to judges or magistrates. It is also used to describe angels or mighty beings. This word is closely related to the name of the Lord, Yahweh, and is often translated as God or gods in the Bible.
Definition: This name means "gods" (plural intensive-singular meaning), "God" Another name of ye.ho.vah (יהוה "LORD" H3068G)
Usage: Occurs in 2246 OT verses. KJV: angels, [idiom] exceeding, God (gods) (-dess, -ly), [idiom] (very) great, judges, [idiom] mighty. See also: Genesis 1:1; Genesis 22:12; Exodus 3:11.
פֶּֽן
pên
H6435
"lest"
Conj
This word is used to express caution or warning, similar to saying 'lest' or 'beware that'. It is often used in the Bible to advise against certain actions or to warn of potential consequences.
Definition: conj 1) lest, not, beware lest adv 2) lest
Usage: Occurs in 125 OT verses. KJV: (lest) (peradventure), that...not. See also: Genesis 3:3; Judges 14:15; Psalms 2:12.
יִנָּחֵ֥ם
nâcham
H5162
"to be sorry"
V-Niphal-Imperf-3ms
To comfort means showing pity or sympathy, as seen in God's actions throughout the Bible, such as in Isaiah 40. The word can also imply regret or remorse, like in the story of Jonah, who was sorry for his actions. It involves easing someone's pain or discomfort.
Definition: : comfort 1) to be sorry, console oneself, repent, regret, comfort, be comforted 1a) (Niphal) 1a1) to be sorry, be moved to pity, have compassion 1a2) to be sorry, rue, suffer grief, repent 1a3) to comfort oneself, be comforted 1a4) to comfort oneself, ease oneself 1b) (Piel) to comfort, console 1c) (Pual) to be comforted, be consoled 1d) (Hithpael) 1d1) to be sorry, have compassion 1d2) to rue, repent of 1d3) to comfort oneself, be comforted 1d4) to ease oneself Also means: na.cham (נָחַם ": relent" H5162H)
Usage: Occurs in 100 OT verses. KJV: comfort (self), ease (one's self), repent(-er,-ing, self). See also: Genesis 5:29; Isaiah 12:1; Psalms 23:4.
הָ/עָ֛ם
ʻam
H5971
"Amaw"
Art | N-ms
A people or nation is what this Hebrew word represents, like the nation of Israel in Exodus 33:13. It can also mean a tribe, troops, or attendants, and is used to describe a group of people gathered together. The word is often used to refer to the people of God.
Definition: This name means nation, people
Usage: Occurs in 1655 OT verses. KJV: folk, men, nation, people. See also: Genesis 11:6; Exodus 16:4; Leviticus 17:9.
בִּ/רְאֹתָ֥/ם
râʼâh
H7200
"Provider"
Prep | V-Qal-Inf-a | Suff
The Hebrew word for provider means to see or look after, and is used to describe God's care for his people. It appears in various forms throughout the Bible, including in Genesis and other books.
Definition: (Lord will) Provide, cause to be seen. This name means to see, look at, inspect, look after
Usage: Occurs in 1206 OT verses. KJV: advise self, appear, approve, behold, [idiom] certainly, consider, discern, (make to) enjoy, have experience, gaze, take heed, [idiom] indeed, [idiom] joyfully, lo, look (on, one another, one on another, one upon another, out, up, upon), mark, meet, [idiom] be near, perceive, present, provide, regard, (have) respect, (fore-, cause to, let) see(-r, -m, one another), shew (self), [idiom] sight of others, (e-) spy, stare, [idiom] surely, [idiom] think, view, visions. See also: Genesis 1:4; Genesis 41:41; Exodus 33:13.
מִלְחָמָ֖ה
milchâmâh
H4421
"battle"
N-fs
This word means battle or war, describing a fight or conflict. It is used in the Bible to talk about wars and battles, like the ones in the book of Joshua. The KJV translates it as battle or fight.
Definition: battle, war
Usage: Occurs in 308 OT verses. KJV: battle, fight(-ing), war(-rior). See also: Genesis 14:2; 1 Samuel 30:24; 2 Chronicles 13:14.
וְ/שָׁ֥בוּ
shûwb
H7725
"to return"
Conj | V-Qal-3cp
This Hebrew word means to return or turn back, and can be used literally or figuratively. It is often used to describe someone returning to God or repenting from sin, as seen in the book of Psalms and the prophets.
Definition: : return 1) to return, turn back 1a) (Qal) 1a1) to turn back, return 1a1a) to turn back 1a1b) to return, come or go back 1a1c) to return unto, go back, come back 1a1d) of dying 1a1e) of human relations (fig) 1a1f) of spiritual relations (fig) 1a1f1) to turn back (from God), apostatise 1a1f2) to turn away (of God) 1a1f3) to turn back (to God), repent 1a1f4) turn back (from evil) 1a1g) of inanimate things 1a1h) in repetition 1b) (Polel) 1b1) to bring back 1b2) to restore, refresh, repair (fig) 1b3) to lead away (enticingly) 1b4) to show turning, apostatise 1c) (Pual) restored (participle) 1d) (Hiphil) to cause to return, bring back 1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment 1d2) to bring back, refresh, restore 1d3) to bring back, report to, answer 1d4) to bring back, make requital, pay (as recompense) 1d5) to turn back or backward, repel, defeat, repulse, hinder, reject, refuse 1d6) to turn away (face), turn toward 1d7) to turn against 1d8) to bring back to mind 1d9) to show a turning away 1d10) to reverse, revoke 1e) (Hophal) to be returned, be restored, be brought back 1f) (Pulal) brought back
Usage: Occurs in 953 OT verses. KJV: ((break, build, circumcise, dig, do anything, do evil, feed, lay down, lie down, lodge, make, rejoice, send, take, weep)) [idiom] again, (cause to) answer ([phrase] again), [idiom] in any case (wise), [idiom] at all, averse, bring (again, back, home again), call (to mind), carry again (back), cease, [idiom] certainly, come again (back), [idiom] consider, [phrase] continually, convert, deliver (again), [phrase] deny, draw back, fetch home again, [idiom] fro, get (oneself) (back) again, [idiom] give (again), go again (back, home), (go) out, hinder, let, (see) more, [idiom] needs, be past, [idiom] 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, [phrase] say nay, send back, set again, slide back, still, [idiom] surely, take back (off), (cause to, make to) turn (again, self again, away, back, back again, backward, from, off), withdraw. See also: Genesis 3:19; Numbers 8:25; Judges 8:13.
מִצְרָֽיְמָ/ה
Mitsrayim
H4714
"Egypt"
N-proper | Suff
This word means Egypt, a country in northeastern Africa, and is used in the Bible to describe the land and its people. It appears in books like Genesis and Isaiah, often referring to the Nile River and the Egyptians. Egypt is an important setting for many biblical events.
Definition: § Egypt = "land of the Copts" a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows Egyptians = "double straits" adj 2) the inhabitants or natives of Egypt
Usage: Occurs in 569 OT verses. KJV: Egypt, Egyptians, Mizraim. See also: Genesis 10:6; Exodus 6:13; Exodus 34:18.
Study Notes — Exodus 13:17
Show Verse Quote Highlights
- Context
- Cross References
- Exodus 13:17 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Exodus 13:17
- Jamieson-Fausset-Brown on Exodus 13:17
- Matthew Poole's Commentary on Exodus 13:17
- Trapp's Commentary on Exodus 13:17
- Ellicott's Commentary on Exodus 13:17
- Adam Clarke's Commentary on Exodus 13:17
- Cambridge Bible on Exodus 13:17
- Whedon's Commentary on Exodus 13:17
- Sermons on Exodus 13:17
Context — The Pillars of Cloud and Fire
15And when Pharaoh stubbornly refused to let us go, the LORD killed every firstborn in the land of Egypt, both of man and beast. This is why I sacrifice to the LORD the firstborn male of every womb, but I redeem all the firstborn of my sons.’
16So it shall serve as a sign on your hand and a symbol on your forehead, for with a mighty hand the LORD brought us out of Egypt.”
17When Pharaoh let the people go, God did not lead them along the road through the land of the Philistines, though it was shorter. For God said, “If the people face war, they might change their minds and return to Egypt.”
18So God led the people around by the way of the wilderness toward the Red Sea. And the Israelites left the land of Egypt arrayed for battle. 19Moses took the bones of Joseph with him because Joseph had made the sons of Israel swear a solemn oath when he said, “God will surely attend to you, and then you must carry my bones with you from this place.”Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 14:11–12 | They said to Moses, “Was it because there were no graves in Egypt that you brought us into the wilderness to die? What have you done to us by bringing us out of Egypt? Did we not say to you in Egypt, ‘Leave us alone so that we may serve the Egyptians’? For it would have been better for us to serve the Egyptians than to die in the wilderness.” |
| 2 | Nehemiah 9:17 | They refused to listen and failed to remember the wonders You performed among them. They stiffened their necks and appointed a leader to return them to their bondage in Egypt. But You are a forgiving God, gracious and compassionate, slow to anger and rich in loving devotion, and You did not forsake them. |
| 3 | Numbers 14:1–4 | Then the whole congregation lifted up their voices and cried out, and that night the people wept. All the Israelites grumbled against Moses and Aaron, and the whole congregation said to them, “If only we had died in the land of Egypt, or if only we had died in this wilderness! Why is the LORD bringing us into this land to fall by the sword? Our wives and children will become plunder. Would it not be better for us to go back to Egypt?” So they said to one another, “Let us appoint a leader and return to Egypt.” |
| 4 | Luke 14:27–32 | And whoever does not carry his cross and follow Me cannot be My disciple. Which of you, wishing to build a tower, does not first sit down and count the cost to see if he has the resources to complete it? Otherwise, if he lays the foundation and is unable to finish the work, everyone who sees it will ridicule him, saying, ‘This man could not finish what he started to build.’ Or what king on his way to war with another king will not first sit down and consider whether he can engage with ten thousand men the one coming against him with twenty thousand? And if he is unable, he will send a delegation while the other king is still far off, to ask for terms of peace. |
| 5 | 1 Kings 8:47 | and when they come to their senses in the land to which they were taken, and they repent and plead with You in the land of their captors, saying, ‘We have sinned and done wrong; we have acted wickedly,’ |
| 6 | Acts 7:39 | But our fathers refused to obey him. Instead, they rejected him and in their hearts turned back to Egypt. |
| 7 | Deuteronomy 20:8 | Then the officers shall speak further to the army, saying, “Is any man afraid or fainthearted? Let him return home, so that the hearts of his brothers will not melt like his own.” |
| 8 | Acts 15:38 | But Paul thought it best not to take him, because he had deserted them in Pamphylia and had not accompanied them in the work. |
| 9 | Exodus 16:2–3 | And there in the desert they all grumbled against Moses and Aaron. “If only we had died by the LORD’s hand in the land of Egypt!” they said. “There we sat by pots of meat and ate our fill of bread, but you have brought us into this desert to starve this whole assembly to death!” |
| 10 | Deuteronomy 17:16 | But the king must not acquire many horses for himself or send the people back to Egypt to acquire more horses, for the LORD has said, ‘You are never to go back that way again.’ |
Exodus 13:17 Summary
[God chose a longer route for the Israelites to avoid the risk of war with the Philistines, showing His care and provision for His people, just as He does for us today, as seen in Psalm 23:4 and Jeremiah 29:11. This verse reminds us that God's ways are not always the shortest or easiest, but they are always for our good and His glory, and we can trust Him to guide and provide for us, even in difficult circumstances, as seen in Romans 8:28.]
Frequently Asked Questions
Why did God choose a longer route for the Israelites instead of the shorter one through the land of the Philistines?
God chose a longer route to avoid the risk of war with the Philistines, which could have caused the Israelites to return to Egypt, as stated in Exodus 13:17, demonstrating God's care and provision for His people, similar to how He led them in Exodus 12:37-42.
What does this verse reveal about God's character?
This verse shows that God is a loving and caring Father, who considers the weaknesses and limitations of His people, as seen in Exodus 13:17, and provides for them, just as He did when He parted the Red Sea in Exodus 14:13-31.
How does this verse relate to the overall story of the Israelites' deliverance from Egypt?
This verse is a key part of the story of the Israelites' deliverance, as it shows how God guided and protected them on their journey, fulfilling His promise to lead them to the Promised Land, as stated in Exodus 3:8 and Exodus 6:8.
What can we learn from God's decision to lead the Israelites through the wilderness?
We can learn that God's ways are not always the shortest or easiest, but they are always for our good and His glory, as seen in Romans 8:28, and that we can trust Him to guide and provide for us, even in difficult circumstances, just as He did for the Israelites in Exodus 13:17-18.
Reflection Questions
- What are some ways that God has guided and protected me on my own journey, and how can I trust Him more fully?
- How do I respond when faced with challenges or difficulties, and what can I learn from the Israelites' experience in the wilderness?
- What are some areas of my life where I need to trust God's guidance and provision, and how can I apply the principles of Exodus 13:17 to those areas?
- How can I balance my desire for the easiest or shortest route with the need to trust God's sovereignty and guidance in my life?
Gill's Exposition on Exodus 13:17
And it came to pass, when Pharaoh had let the people go,.... Gave them leave to depart out of Egypt, and even urged them to be gone in haste upon the death of his firstborn: that God led them not
Jamieson-Fausset-Brown on Exodus 13:17
And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people
Matthew Poole's Commentary on Exodus 13:17
The Philistines, a fierce and warlike people, whereof they had sad and late experience, . That was near; there being this way but a few days’ journey between Egypt and Canaan. Peradventure: God speaks after the manner of men, for nothing was unknown nor uncertain to him. Though the Hebrew particle pen doth not always imply doubting, but ofttimes only signifies lest, as 38:23 . When they see war; which they were likely to do, because the war would probably be long and hot, and their bodies were much weakened, and their spirits and courage broken, by a tedious and grievous bondage; and therefore it was fit that before they were called to such sharp conflicts, they should be hardened by the labours of a long and troublesome journey, and their faith should be strengthened by further experience of God’ s power, and faithfulness, and goodness, and by the glorious appearance of God at Mount Sinai, and those commands, promises, and encouragements there given them. But though this which is here mentioned was one, yet it was not the only reason of his counsel, but there were other causes of it; the Egyptians were to be drowned in the sea, the Israelites to be further tried, and full measure to be allowed to the iniquity of the Amorites. And they return to Egypt; as afterwards they attempted to do, Numbers 15, upon a like occasion.
Trapp's Commentary on Exodus 13:17
Exodus 13:17 And it came to pass, when Pharaoh had let the people go, that God led them not [through] the way of the land of the Philistines, although that [was] near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt:Ver. 17. That God led them not.] He carefully chose their way out of Egypt; not the nearer, but the safer. He tempts not above what we are able: but so orders the matter, that evils are not ready for us till we for them.
Ellicott's Commentary on Exodus 13:17
THE OF THE MARCH. (17) God led them not through the way of the land of the Philistines.—In Exodus 13:17-19 the writer interposes some parenthetic remarks, which are not a continuation of the narrative interrupted (Exodus 12:42), but rather reflections that occur to him. The starting point of the journey being Tanis or Rameses, in the Eastern Delta, not far from the sea, he sees that the shortest, and apparently the easiest, route for the Israelites to have pursued would have been that which led along the coast, from Tanis to Pelusium, thence to Rhinocolura, and from Rhinocolura to Gaza, Ascalon, and Ashdod, the chief towns of the Philistines. The distance along this line was not more than about 200 miles, and might have been accomplished in a fortnight. He anticipates an inquiry, Why did they not pursue this route? The reply is, that such was not the will of God; and the reason why it was not His will is further given—“The people would probably have repented when they saw war, and would have returned to Egypt.” It is implied that the Philistines were already a strong and warlike people, which they may well have been, though not mentioned in the contemporary Egyptian monuments. The Egyptians mention by name very few of the nations of Syria, and the few names which they put on record can seldom be identified. Although that was near.—Rather, because that was near. God did not, because it was near, lead them that way, but another. When they see war.—If the Philistines are to be regarded as identical with the “Purusata” of the Egyptian remains, they must be viewed as one of the most warlike people of the time.
Even leaving aside this identification—which is very uncertain—we must view them as one of the most important of the tribes inhabiting the lower Syrian region. In Joshua’s time they already possessed their five strong fortresses—Gaza, Ascalon, Ashdod, Gath, and Ekron (Joshua 13:3); and during the period of the Judges they raised themselves to the leading position in the Palestinian region. Palestine derives its name from them, and would not have obtained the name unless they had been a very remarkable race. We can well understand that the Israelites after four centuries of slavery would have been an ill match for the Philistines, and that, if defeated or intimidated, they might have felt that no course was open to them but a return to Egypt.
Adam Clarke's Commentary on Exodus 13:17
Verse 17. God led them not through the way of the land of the Philistines, c.] Had the Israelites been obliged to commence their journey to the promised land by a military campaign, there is little room to doubt that they would have been discouraged, have rebelled against Moses and Aaron, and have returned back to Egypt. Their long slavery had so degraded their minds that they were incapable of any great or noble exertions and it is only on the ground of this mental degradation, the infallible consequence of slavery, that we can account for their many dastardly acts, murmurings, and repinings after their escape from Egypt. The reader is requested to bear this in mind, as it will serve to elucidate several circumstances in the ensuing history. Besides, the Israelites were in all probability unarmed, and totally unequipped for battle, encumbered with their flocks, and certain culinary utensils. which they were obliged to carry with them in the wilderness to provide them with bread, &c.
Cambridge Bible on Exodus 13:17
17–22. Journey from Succoth (Exodus 12:37) to Etham.
Whedon's Commentary on Exodus 13:17
MARCH FROM SUCCOTH TO ETHAM, Exodus 13:17-22. 17, 18. God led them not through the way of the land of the Philistines — The direct route to Palestine was northeast, by way of Pelusium and Gaza, along
Sermons on Exodus 13:17
| Sermon | Description | |
|---|---|---|
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(Exodus) Exodus 13:14-19 by J. Vernon McGee | In this sermon, the speaker discusses the journey of the Israelites out of slavery in Egypt and into the Promised Land. The Israelites were not initially prepared for warfare, so G |
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A Temporary, God-Appointed Wilderness by Carter Conlon | In this sermon, the preacher discusses the concept of being in the wilderness, both in the biblical sense and in our own lives. He references the story of the children of Israel in |
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A Temporary, God Appointed Wilderness by Carter Conlon | This sermon focuses on the concept of a temporary God-appointed wilderness, emphasizing the purpose of challenges and trials in preparing individuals for their divine calling. It e |
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Ezekiel's Valley of Dry Bones - Part 1 by Steve Evans | In this sermon, the preacher focuses on the story of Ezekiel and the valley of dry bones. He emphasizes that God uses ordinary people for His purposes, as seen in the life of Moses |
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God's Provision and Route by Francois Carr | This sermon emphasizes the importance of recognizing that God has a purpose and plan for each individual's life, even in the midst of challenges and dead ends. It highlights the ne |
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Total Destruction by Robert B. Thompson | In this sermon, the speaker discusses the concept of deliverance from sin and the importance of recognizing the enemy in one's life. The speaker emphasizes that God reveals the ene |
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Emblems From the Wilderness by A.B. Simpson | A.B. Simpson emphasizes the spiritual journey of the Israelites through the wilderness as a metaphor for the trials faced in the Christian life. He explains that God often leads Hi |