What Does Exodus 5:22 Mean in the King James?
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?
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
The root behind “sent” also carries the sense of release, so Moses’ question holds the sending and the people’s continued bondage together.
THE MEANING
When the work before you seems to deepen harm, the question stands without disguise: why is this people being harmed, and why am I sent? Moshe (מֹשֶׁה, Moshe, drawn out) carries the name-image of one drawn from water, yet here his sending meets a people still confined. The verse leaves that fracture open before God.
WHAT THIS UNDOES
The belief that turning toward God requires hiding the charge: Moses returns to the LORD and names the harm directly.
THE ROOT
שְׁלַחְתָּנִי
shelachtani
GROWS FROM
שׁלח
send forth, release, let go
The same three letters carry sending forth and release, so the question about being sent is already tied to the people’s release. Moses sees the mission’s movement and its apparent opposite at once: he is sent, yet no one is let go.
ALSO GROWS
shalach: send forth, release, let go
שָׁלַח
The verb names both the act of sending Moses and the release his mission is bound up with.
shilluach: sending away, dismissal, release
שִׁלּוּחַ
This noun makes the letting-go sense of the sending root visible.
shaliach: messenger, emissary
שָׁלִיחַ
A messenger is one sent, placing Moses’ role within the same word-family.
וַיָּשָׁב
vayyashav
GROWS FROM
שוב
turn back, return
“returned” in this verse is vayyashav. Moses returns to the LORD before he argues with the LORD; the root makes the complaint part of returning rather than departure. The Hebrew holds his protest inside a turn toward God.
ALSO GROWS
shuv: turn back, return
שׁוּב
This is the verb at the heart of Moses’ return to the LORD.
teshuvah: return, turning back
תְּשׁוּבָה
The same root can name return as a turning, bringing the direction of Moses’ action into focus.
מֹשֶׁה
Moshe
GROWS FROM
משה
draw out, especially from water
“Moses” in this verse is Moshe. Exodus connects the name Moshe with being drawn out of water. Here the one marked by being drawn out is sent toward a people who remain in bondage, an echo that sharpens the question without answering it.
ALSO GROWS
mashah: to draw out
מָשָׁה
The verb gives the name its image of being drawn out.
meshitihu: I drew him out
מְשִׁיתִהוּ
This form in Exodus 2:10 explains the name through the act of drawing Moses out of the water.
THE PATTERN
A cry about apparent divine absence or worsening harm can be spoken directly to God without concealing the contradiction.
To the chief Musician, A Psalm of David. How long wilt thou forget me, O LORD? for ever? how long wilt thou hide thy face from me?O LORD, how long shall I cry, and thou wilt not hear! even cry out unto thee of violence, and thou wilt not save!And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?THE THREAD
Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt.The same root, שָׁלַח (shalach, send forth/release), appears in both verses: here Moses asks why God has sent him, while there God says, “I will send thee” to bring the people out. The echo sharpens his protest: the sending points toward release, while the people remain under a heavier burden.
Read the SDV Bible.
Every verse has a Deep Dive in the app.
The iPhone Bible app with the Selah Decoded Version.
Does something in this reading look wrong? Tell us