Deuteronomy 26:7
And when we cried unto the LORD God of our fathers, the LORD heard our voice, and looked on our affliction, and our labour, and our oppression:
Original Language Analysis
וַנִּצְעַ֕ק
And when we cried
H6817
וַנִּצְעַ֕ק
And when we cried
Strong's:
H6817
Word #:
1 of 16
to shriek; (by implication) to proclaim (an assembly)
יְהוָה֙
the LORD
H3068
יְהוָה֙
the LORD
Strong's:
H3068
Word #:
3 of 16
(the) self-existent or eternal; jeho-vah, jewish national name of god
אֱלֹהֵ֣י
God
H430
אֱלֹהֵ֣י
God
Strong's:
H430
Word #:
4 of 16
gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of
אֲבֹתֵ֑ינוּ
of our fathers
H1
אֲבֹתֵ֑ינוּ
of our fathers
Strong's:
H1
Word #:
5 of 16
father, in a literal and immediate, or figurative and remote application
וַיִּשְׁמַ֤ע
heard
H8085
וַיִּשְׁמַ֤ע
heard
Strong's:
H8085
Word #:
6 of 16
to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)
יְהוָה֙
the LORD
H3068
יְהוָה֙
the LORD
Strong's:
H3068
Word #:
7 of 16
(the) self-existent or eternal; jeho-vah, jewish national name of god
אֶת
H853
אֶת
Strong's:
H853
Word #:
8 of 16
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
וַיַּ֧רְא
and looked
H7200
וַיַּ֧רְא
and looked
Strong's:
H7200
Word #:
10 of 16
to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)
אֶת
H853
אֶת
Strong's:
H853
Word #:
11 of 16
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
וְאֶת
H853
וְאֶת
Strong's:
H853
Word #:
13 of 16
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
עֲמָלֵ֖נוּ
and our labour
H5999
עֲמָלֵ֖נוּ
and our labour
Strong's:
H5999
Word #:
14 of 16
toil, i.e., wearing effort; hence, worry, whether of body or mind
Cross References
Exodus 3:9Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them.Psalms 50:15And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me.Psalms 119:132Look thou upon me, and be merciful unto me, as thou usest to do unto those that love thy name.Jeremiah 33:2Thus saith the LORD the maker thereof, the LORD that formed it, to establish it; the LORD is his name;Exodus 4:31And the people believed: and when they heard that the LORD had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped.Exodus 6:5And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant.1 Samuel 9:16To morrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him to be captain over my people Israel, that he may save my people out of the hand of the Philistines: for I have looked upon my people, because their cry is come unto me.
Historical Context
Israel's cry occurred during the intensified oppression under Exodus 2:23-25, after Moses fled to Midian but before God called him at the burning bush. The 'groaning' lasted decades before deliverance came, teaching that God's timing differs from human urgency. The exodus generation at Sinai experienced this firsthand; Moses's audience in Deuteronomy 26 heard it from their parents. The liturgical recitation ensures each subsequent generation claims this salvation history as their own.
Questions for Reflection
- When facing prolonged hardship, do you persist in crying out to God, or do you assume He isn't listening?
- How does God's covenant faithfulness to past generations assure you of His present commitment to hear your prayers?
Related Resources
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Analysis & Commentary
When we cried unto the LORD God of our fathers, the LORD heard our voice—the liturgy emphasizes that deliverance began with Israel's cry (nitzaq, a desperate outcry), not their merit. The doubling of the divine name (YHWH Elohei avoteinu... YHWH) stresses covenant continuity: the God who heard is the same God who made promises to Abraham, Isaac, and Jacob. Their cry appealed to covenant relationship, not bargaining or negotiation.
The phrase the LORD heard our voice (vayyishma YHWH et-qolenu) echoes Exodus 2:24-25: "God heard their groaning, and God remembered his covenant." Divine "hearing" isn't passive acknowledgment but active intervention—hearing leads to seeing, and seeing to action. The parallel structure—looked on our affliction, our labour, and our oppression—uses three terms (oni, amal, lachats) to comprehensively describe their suffering.
This confession teaches that prayer isn't manipulating God but appealing to His revealed character and covenant promises. Israel's cry wasn't sophisticated theology but desperate plea—yet God responded not because their prayer was eloquent but because He is faithful.