Introduction to Exodus 4:1
This verse presents Moshe’s objection to his divine mission, expressing doubt that the people of Yisra’el will believe his message. The key grammatical feature is the use of the construction וְהֵן, a conditional clause that introduces a hypothetical situation. Unlike the more common אִם for conditionals, וְהֵן expresses a stronger, more assertive hypothetical, sometimes shading into expectation. This lesson focuses on how וְהֵן functions in Biblical Hebrew and how it shapes the syntax of conditional declarations.
וַיַּ֤עַן מֹשֶׁה֙ וַיֹּ֔אמֶר וְהֵן֙ לֹֽא־יַאֲמִ֣ינוּ לִ֔י וְלֹ֥א יִשְׁמְע֖וּ בְּקֹלִ֑י כִּ֣י יֹֽאמְר֔וּ לֹֽא־נִרְאָ֥ה אֵלֶ֖יךָ יְהוָֽה׃
Analysis of Key Words and Structures
- וַיַּ֤עַן מֹשֶׁה֙ (vayyaʿan Mosheh) – “And Moshe answered.” Wayyiqtol verb from ענה (“to answer, respond”) in narrative form.
- וַיֹּ֔אמֶר (vayyomer) – “And he said.” Another wayyiqtol verb from אמר, introducing direct speech.
- וְהֵן֙ לֹֽא־יַאֲמִ֣ינוּ לִ֔י (vehen lo-yaʾaminu li) – “And if they will not believe me.” The conjunction וְהֵן introduces a conditional or hypothetical clause. The verb יַאֲמִ֣ינוּ (Hifil imperfect 3mp from אמן) means “they will believe”; negated with לֹא.
- וְלֹ֥א יִשְׁמְע֖וּ בְּקֹלִ֑י (veloʾ yishmeʿu beqoli) – “And not listen to my voice.” Coordinated verb יִשְׁמְעוּ (Qal imperfect 3mp) from שׁמע with prepositional phrase בְּקֹלִי (“to my voice”).
- כִּ֣י יֹֽאמְר֔וּ (ki yomru) – “For they will say.” Causal particle כִּי + Qal imperfect 3mp from אמר. Introduces the reason for Moshe’s doubt.
- לֹֽא־נִרְאָ֥ה אֵלֶ֖יךָ יְהוָֽה (lo-nirʾah elekha YHWH) – “YHWH has not appeared to you.” נִרְאָ֥ה is a Niphal perfect 3ms from ראה (“to appear, be seen”), with אֵלֶ֖יךָ (“to you”) as the dative and יְהוָֽה as subject.
The Syntax and Assertiveness of וְהֵן in Conditional Clauses
In Biblical Hebrew, conditional sentences are often introduced by אִם (“if”), which allows for open or real conditionals. However, הֵן (or וְהֵן) is used to introduce a condition that often expresses assumed or expected opposition, doubt, or confrontation. It is more forceful than אִם, implying:
> “Behold, even if…” or “Suppose that…”
In this verse:
– וְהֵן לֹא־יַאֲמִינוּ לִי
is not merely a possibility but an expected obstacle in Moshe’s mind.
Syntactically, וְהֵן introduces a compound protasis:
– First part: לֹא־יַאֲמִינוּ לִי
– Second part: וְלֹא יִשְׁמְעוּ בְּקֹלִי
The apodosis or outcome is introduced with כִּי:
– כִּ֣י יֹֽאמְרוּ… – “For they will say…”
Here, כִּי carries resultative or explanatory force, functioning as:
> “(then) they will say…”
This creates a logical progression:
1. Assumed rejection – they won’t believe or listen.
2. Consequent accusation – they will claim YHWH did not appear to Moshe.
This construction—וְהֵן… כִּי…—is used in several similar passages in the Torah to introduce anticipated objections, and is characteristic of Mosaic dialogue with YHWH.
Why Assertive Conditionals Matter in the Theology of Prophetic Calling
In Exodus 4:1, grammar embodies hesitation. The particle וְהֵן introduces not a theoretical concern but a deeply felt resistance to divine mission. It reveals Moshe’s anticipation of failure and doubt, even in the face of a divine commission.
Unlike אִם, which leaves open the outcome, וְהֵן presents the objection as likely, almost inevitable. This adds emotional and psychological depth to the narrative. The syntax captures the tension of prophetic vocation: obedience must often confront rejection.
Thus, understanding וְהֵן as an assertive conditional unlocks the tone of this verse. Moshe is not exploring possibilities—he is protesting with expectation. The grammar intensifies the realism of the dialogue and prepares the way for YHWH’s response through signs and wonders.
In Biblical Hebrew, particles shape attitude. And in Exodus 4:1, וְהֵן gives voice to the prophet’s fear.
