Exodus 12:35-36: Plundering the Egyptians?

Three separate passages in Exodus record the narrative generally referred to as the spoiling of the Egyptians (Ex 3:21-22; 11:2-3; 12:35-36). The problems associated with the passages are partly a modern translation problem, which existed in most translations until just recently, and partly the question of whether Israel deceived the Egyptians by borrowing clothing and jewelry they would never return. How could God have commanded them to borrow items when he knew the Israelites would never return with them?

Let us first address the verb sometimes translated "to borrow." This verb can as easily be rendered "to ask for something [with no thought of return]" (Judg 8:24; 1 Sam 1:28). Accordingly, the third-century B.C. Greek translation of the Septuagint and the Latin Vulgate translated it "to ask." This same Hebrew word is occasionally translated "to borrow," as in Exodus 22:14 or 2 Kings 4:3 and 6:5. In these instances, context determines its rendering.

In this case, the context also contains the verb to plunder. Here the meaning is clear, as it is in 2 Chronicles 20:25. It is a military metaphor which could, in some contexts, imply taking things by force, but never by fraud, deceit or any kind of a ruse or cunning device. It is not, however, the usual term for plundering the enemy.

The background for this thrice-recorded incident is the ancient promise God had given to Abraham in Genesis 15:14 that the Hebrews would leave Egypt "with great possessions." God repeated this promise to Moses: Israel would "not go empty-handed" (Ex 3:20-21) away from Egypt.

God himself favorably disposed the hearts of the Egyptians toward Israel (Ps 106:46 says, "He caused them to be pitied"). Also Moses was "highly regarded" (Ex 11:3) by the Egyptians. However, such esteem was not solely attributable to Moses' personal qualifications, though he had garnered quite a reputation with the magicians (Ex 8:18-19), the court officials (Ex 9:20; 10:7) and Pharaoh himself (Ex 9:27; 10:16). The general populace of Egypt recognized that God was with this man and his people. Therefore a great outpouring of generosity ensued, and that is what these three texts record. All the Israelites had to do was ask. The people were so ready to acknowledge that Israel indeed had been mistreated and that God had been remarkably present with the Jewish leadership that they gave openhandedly.

Notice that the women did not ask for such objects as weapons, armor, cattle, food supplies or goods for their homes, tables or job occupations. To avoid all suggestions in this direction, the author of Psalm 105:37 may have dropped the word articles before the words silver and gold so as not to imply that the Israelites asked for a third group of things besides the jewels and clothing.

This type of spoiling is not the usual term used of plundering someone who has fallen in battle. When one adds that the Egyptians willingly surrendered their jewels and articles of silver and gold, the apparent moral problem is resolved. One can guess that the Egyptians viewed their gifts as partial compensation for the grief and toil the Hebrews endured during their centuries of slavery in that land.

No legitimate moral questions remain once the situation is understood as a straightforward request which the Egyptians answered only too gladly, for by now almost everyone sympathized with their cause.