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Exodus Chapter
Two
New King James Version
(NKJV)
INTRODUCTION TO
EXODUS 2
This chapter relates the
birth of Moses
and his preservation in an ark of bulrushes
Exodus 2:1. His
being found by Pharaoh's daughter
took up
and put out to nurse by her
and
adopted for her son
Exodus 2:4
some
exploits of his when grown up
taking the part of an Hebrew against an Egyptian
whom he slew
and endeavouring to reconcile two Hebrews at variance
when one
of them reproached him with slaying the Egyptian
Exodus 2:11
which
thing being known to Pharaoh
he sought to slay Moses
and this obliged him to
flee to Midian
Exodus 2:15 where
he met with the daughters of Reuel
and defended them against the shepherds
and watered their flocks for them
Exodus 2:16
which
Reuel being informed of
sent for him
and he lived with him
and married his
daughter Zipporah
by whom he had a son
Exodus 2:18 and the
chapter is concluded with the death of the king of Egypt
and the sore bondage
of the Israelites
and their cries and groans
which God had a respect unto
Exodus 2:23.
Exodus 2:1 And a man of
the house of Levi went and took as wife a daughter of Levi.
YLT 1And there goeth a man of the house of Levi
and he taketh the daughter of Levi
And there went
a man of the house of Levi
.... This man was Amram
the son of Kohath
and grandson of Levi
as appears from Exodus 6:18.
and took to
wife a daughter of Levi; one of the same house
family
or tribe; which was proper
that
the tribes might be kept distinct: this was Jochebed
said to be his father's
sister; see Gill on Exodus 6:20
her
name in JosephusF19Antiqu. l. 2. c. 9. sect. 4. is Joachebel
which
seems to be no other than a corruption of Jochebed
but in the Targum in 1 Chronicles 4:18
she is called Jehuditha.
Exodus 2:2 2 So
the woman conceived and bore a son. And when she saw that he was a
beautiful child
she hid him three months.
YLT 2and the woman conceiveth
and beareth a son
and she seeth him that he [is] fair
and she hideth him three months
And the woman
conceived
and bare a son
.... Which was not her first child
nor
indeed her first son
for she had both Aaron and Miriam before this: this son
which was Moses
was born
as the Jews sayF20Shatshalet Hakabala
fol. 5. 2. Tzemach David
par. 1. fol. 7. 1.
in the thirty seventh year after
the death of Levi
A. M. 2365
(or
as others
2368
) on a Wednesday
the
seventh of the month Adar
in the third hour of the day: some say it was on the
twenty fourth of Nisan; but
according to Bishop UsherF21Annal. Vet.
Test. p. 18.
he was born forty one years after the death of Levi
A. M. 2433
and in the year before Christ 1571:
and when she
saw him that he was a goodly child; exceeding fair and
beautiful
as Stephen expresses it
Acts 7:20
the Jews
sayF23Pirke Eliezer
c. 48. fol. 57. 2. his form was like an angel
of God
and TrogusF24Justin e Trogo
l. 36. c. 2.
an Heathen
writer
says his beautiful form recommended him: this engaged the affections of
his parents to him
and who
from hence
might promise themselves that he would
be a very eminent and useful person
could his life be preserved:
she hid him
three months; in her bedchamber
some Jewish writers sayF25Chronicon
Mosis
fol. 3. 2. ; othersF26Pirke Eliezer
ut supra. (c.48. fol.
57.2)
in a house under ground
that is
in the cellar; however
it was in his
father's house
Acts 7:20.
Exodus 2:3 3 But
when she could no longer hide him
she took an ark of bulrushes for him
daubed
it with asphalt and pitch
put the child in it
and laid it in the reeds
by the river’s bank.
YLT 3and she hath not been able any more to hide
him
and she taketh for him an ark of rushes
and daubeth it with bitumen and
with pitch
and putteth the lad in it
and putteth [it] in the weeds by the
edge of the River;
And when she
could no longer hide him
.... Because of her neighbours
who might hear the crying of the
child
or because of the diligent search made by Pharaoh's officers
which some
think was made every three months: the JewsF1Targum Jon. &
Jarchi in loc. have a notion that his mother was delivered of him at six
months' end
and therefore when the other three months were up women usually go
with child
she could hide him no longer
a birth of a child being then
expected
and would be inquired about:
she took for
him an ark of bulrushes; the word
according to KimchiF2Sepher Shorash. rad. גמא.
signifies a kind of wood exceeding light
so Gersom
and Ben Melech; an Arabic writerF3Elmacius apud Hottinger. p. 402.
calls it an ark of wood; it is generally taken to be the "papyrus" or
reed of Egypt
which grew upon the banks of the Nile
and of which
many
writers say
small vessels or little ships were made; see Gill on Isaiah 18:2.
and daubed it
with slime and with pitch; with pitch without and slime within
as
Jarchi observes; which being of a glutinous nature
made the rushes or reeds
stick close together
and so kept out the water:
and put the
child therein; committing it to the care and providence of God
hoping and
believing that by some means or another it would be preserved; for this
no
doubt
was done in faith
as was the hiding him three months
to which the
apostle ascribes that
Hebrews 11:23.
and she laid it
in the flags by the river's brink; among the sedge
weeds
and rushes
that grew upon the banks of the river Nile; there she laid it
that
it might not be carried away with the stream of the river
and that it might be
seen and taken up by somebody that would have compassion on it
and take care
of it: the Arabic writersF4Patricides
p. 25. Elmacinus
p. 46. apud
Hottinger. Smegma
c. 8. p. 400. say
that Jochebed made an ark of the papyrus
though in the law it is said to be of cork
and pitched within and without
and
put the child into it
and laid it on the bank of the Nile
where the water was
not so deep
by the city Tzan (or Zoan
that is
Tanis)
which was the
metropolis of the Tanitic nome; but very wrongly adds
that it might be killed
by the dashing of the waves
and she might not see its death.
Exodus 2:4 4 And
his sister stood afar off
to know what would be done to him.
YLT 4and his sister stationeth herself afar off
to know what is done to him.
And his sister
stood afar off
.... This was Miriam
as the Targum of Jonathan expresses it; who
is supposed to be about ten or twelve years of age
others say seven: she was
placedF5תתצב "collocata fuerat"
Vatablus.
as the word may be rendered
by her parents
or
"she placed
herself"F6"Stiterat sese"
Junius & Tremellius
"stitit sese"
Piscator
Drusius.
by their instruction
at some
distance from the place where the ark was
that she might not be observed and
be thought to belong to it
and yet so near as to observe what became of it
which was the intent of her standing there
as follows:
to wit what
would be done to him; to know
take notice
and observe
what should happen to it
if
anyone took it up
and what they did with it
and where they carried it
for
"to wit" is an old English word
which signifies "to know"
and is the sense of the Hebrew word to which it answers
see 2 Corinthians 8:1.
Exodus 2:5 5 Then
the daughter of Pharaoh came down to bathe at the river. And her maidens walked
along the riverside; and when she saw the ark among the reeds
she sent her
maid to get it.
YLT 5And a daughter of Pharaoh cometh down to
bathe at the River
and her damsels are walking by the side of the River
and
she seeth the ark in the midst of the weeds
and sendeth her handmaid
and she
taketh it
And the
daughter of Pharaoh came down to wash herself at the river
.... Her name
in JosephusF7Antiqu. l. 2. c. 9. sect. 5.
is called Thermuthis
and by ArtapanusF8Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 432.
an Heathen writer
Merrhis
perhaps from Miriam
and frequently by the Jewish
writersF9T. Bab. Megillah
fol. 13. 1. Derech Eretz
fol. 19. 1.
Pirke Eliezer
c. 48. Shalshalet Hakabala
fol. 5. 2.
Bithia
which is the
name of a daughter of another Pharaoh
1 Chronicles 4:18
from whence they seem to have taken it: she came down from the palace of her
father
the gardens of which might lead to the Nile; for Zoan or Tanis
near to
which
the Arabiac writers say
as before observed
the ark was laid
was
situated on the banks of the river Nile
and was the royal seat of the kings of
Egypt; though perhaps the royal seat at this time was either Heliopolis
as
Apion testifiesF11Apud Joseph. Contr. Apion
l. 2. sect. 2.
that
it was a tradition of the Egyptians that Moses was an Heliopolitan
or else
Memphis
which was not far from it; for Artapanus
another Heathen writer
saysF12Apud
Euseb. Praepar. Evangel. l. 9. c. 27. p. 433.
that when he fled
after he had
killed the Egyptian
from Memphis
he passed over the Nile to go into Arabia:
however
no doubt a bath was there provided for the use of the royal family;
for it can hardly be thought that she should go down and wash herself in the
open river: here she came to wash either on a religious account
or for
pleasure: the JewsF13Chronicon Mosis
fol. 3. 2. Ed. Gaulmin. say it
was an extraordinary hot season throughout Egypt
so that the flesh of men was
burnt with the heat of the sun
and therefore to cool her she came to the river
to bathe in it: othersF14Targum Jon. in loc. Pirke Eliezer
ut
supra. (c.48. fol. 57.2.) of them say
that they were smitten with burning
ulcers
and she also
that she could not wash in hot water
but came to the
river:
and her maidens
walked along by the river's side; while she washed
herself; though it is highly probable she was not left alone: these seem to be
the maids of honour
there might be others that might attend her of a meaner
rank
and more fit to do for her what was necessary; yet these saw not the ark
it lying lower among the flags
and being nearer the bath where Pharaoh's
daughter was
she spied it from thence as follows:
and when she
saw the ark among the flags
she sent her maid to fetch it; the maid
that waited on her while the rest were taking their walks; her she sent from
the bath among the flags to take up the ark: the Targums of Onkelos and
Jonathan
and R. EliezerF15Ibid. Vid. T. Bab. Sotah
fol. 12. 1.
render it
"she stretched out her arm and hand
and took it;'the same word
being differently pointed
so signifying; but this is disapproved of
by the
Jewish commentators.
Exodus 2:6 6 And
when she opened it
she saw the child
and behold
the baby wept. So she
had compassion on him
and said
“This is one of the Hebrews’ children.”
YLT 6and openeth
and seeth him -- the lad
and
lo
a child weeping! and she hath pity on him
and saith
`This is [one] of the
Hebrews' children.'
And when she
had opened it
.... The ark
for it was shut or covered over
though doubtless
there were some apertures for respiration:
she saw the
child in it
and
behold
the babe wept; and which was a
circumstance
it is highly probable
greatly affected the king's daughter
and
moved her compassion to it; though an Arabic writer saysF16Patricides
apud Hottinger. p 401.
she heard the crying of the child in the ark
and
therefore sent for it:
and she had
compassion on him
and said
this is one of the Hebrews' children; which she
might conclude from its being thus exposed
knowing her father's edict
and
partly from the form and beauty of it
Hebrew children not being swarthy and
tawny as Egyptian ones: the Jewish writersF17T. Bab. Sotah
fol. 12.
2. Aben Ezra in loc. say
she knew it by its being circumcised
the Egyptians
not yet using circumcision.
Exodus 2:7 7 Then
his sister said to Pharaoh’s daughter
“Shall I go and call a nurse for you
from the Hebrew women
that she may nurse the child for you?”
YLT 7And his sister saith unto the daughter of
Pharaoh
`Do I go? when I have called for thee a suckling woman of the Hebrews
then she doth suckle the lad for thee;'
Then said his
sister to Pharaoh's daughter
.... Miriam the sister of Moses
who
observing the ark taken up
and the maidens that were walking upon the bank of
the river
and other women perhaps
gathering about it to see it; she made one
among them
and after hearing their discourse about it
proposed what follows
to Pharaoh's daughter: Jarchi says
that Pharaoh's daughter tried several
Egyptian women to suckle it
but it would not suck of them: JosephusF18Antiqu.
l. 2. c. 9. sect. 5. says the same
and it also is in the TalmudF19T.
Bab. Sotah
ut supra. (fol. 12.1) ; and that
if true
gave Miriam a fair
opportunity to offer to do the following message for her:
shall I go and
call for thee a nurse of the Hebrew women
that she may nurse the child for
thee? for she perceived that she was desirous of having the child
brought up as her own.
Exodus 2:8 8 And
Pharaoh’s daughter said to her
“Go.” So the maiden went and called the child’s
mother.
YLT 8and the daughter of Pharaoh saith to her
`Go;' and the virgin goeth
and calleth the mother of the lad
And Pharaoh's
daughter said unto her
go
.... She fell in at once with the proposal
being
no doubt
overruled
by the providence of God
to agree to have such a
person called:
and the maid
went and called the child's mother; and her own
whose name
was Jochebed the wife of Amram
as observed in Exodus 2:1.
Exodus 2:9 9 Then
Pharaoh’s daughter said to her
“Take this child away and nurse him for me
and
I will give you your wages.” So the woman took the child and nursed him.
YLT 9and the daughter of Pharaoh saith to her
`Take this lad away
and suckle him for me
and I -- I give thy hire;' and the
woman taketh the lad
and suckleth him.
And Pharaoh's
daughter said unto her
.... Being come
having made all possible haste:
take this child
away
and nurse it for me
and I will give thee thy wages; by which
means she had not only the nursing of her own child
but was paid for it:
according to a Jewish writerF20Dibre Hayamim; sive Chronicon Mosis
fol. 4. 1.
Pharaoh's daughter agreed with her for two pieces of silver a day.
Exodus 2:10 10 And
the child grew
and she brought him to Pharaoh’s daughter
and he became her
son. So she called his name Moses
[a] saying
“Because I drew him out of the water.”
YLT 10And the lad groweth
and she bringeth him in
to the daughter of Pharaoh
and he is to her for a son
and she calleth his
name Moses
and saith
`Because -- from the water I have drawn him.'
And the child
grew
.... In stature and in strength
thriving under the care of its
mother and nurse
through the blessing of God:
and she brought
him unto Pharaoh's daughter; when grown up and weaned
and needed a
nurse no longer: a Jewish chronologerF21Shalshalet Hakabala
fol. 5.
2. says
this was two years after his birth; and another saysF23Chronicon.
ib. Shalshal. ib.
that when he was three years old
Pharaoh sitting at table
and his queen was at his right hand
and his daughter
with Moses
at his left
and his mother before him
when Moses in the sight of them all took the crown
from Pharaoh's head:
and he became
her son; by adoption
for though she was a married woman
as some say
yet had no children
though very desirous of them
which accounts the more for
her readiness in taking notice and care of Moses; so Philo the Jew saysF24De
Vita Mosis
c. 1. p. 604
605.
that she had been married a long time
but
never with child
though she was very desirous of children
and especially a
son
that might succeed her father in the kingdom
or otherwise it must go into
another family: yea
he further says
that she feigned herself with child
that
Moses might be thought to be her own son: and ArtapanusF25Apud
Euseb
Praepar. Evangel. l. 9. c. 27. p. 432.
an Heathen writer
says that
the daughter of Pharaoh was married to one Chenephres
who reigned over the
country above Memphis
for at that time many reigned in Egypt; and she being
barren
took a son of one of the Jews
whom she called Moyses
and being grown
up to a man's estate
was
by the Greeks
called Musaeus:
and she called
his name Moses
and she said
because I drew him out of the water; by which it
appears
that this word is derived from the Hebrew word משה
"Mashah"
which signifies to draw out
and is only used of drawing
out of water
2 Samuel 22:17
which Pharaoh's daughter gave him
he being an Hebrew child
and which language
she may very well be thought to understand; since there were such a large
number of Hebrews dwelt in Egypt
and she was particularly conversant with
Jochebed her Hebrew nurse; and besides
there was a great affinity between the
Hebrew and the Egyptian language
and therefore there is no need to derive the
word from the latter
as PhiloF26 and JosephusF1Ut supra
(Antiqu. l. 2. c. 9.) sect. 6. do; who observe that "Mo" in the
Egyptian language signifies "water"
and "Yses"
"saved"; besides
the Egyptian name of Moses
according to Aben Ezra
who had it from a book of agriculture in that language
is Momos: the Jewish
writersF2Vajikra Rabba
sect. 1. fol. 146. 3. Shalshalet Hakabala
fol. 5. 2. Chronicon Mosis
fol. 4. 1. give to Moses many names
which he had
from different persons
no less than ten: and ArtapannsF3Apud Euseb.
ut supra. (praepar. Evangel. l. 9. c. 27. p. 432.) says
that by the Egyptian
priests he was called Hermes or Mercury
and probably was the Hermes of that
people; he is called by OrpheusF4De Deo
v. 23. υδογενης
"born in water"
because drawn out of it.
Exodus 2:11 11 Now it came to pass in
those days
when Moses was grown
that he went out to his brethren and looked
at their burdens. And he saw an Egyptian beating a Hebrew
one of his brethren.
YLT 11And it cometh to pass
in those days
that
Moses is grown
and he goeth out unto his brethren
and looketh on their
burdens
and seeth a man
an Egyptian
smiting a man
a Hebrew
[one] of his
brethren
And it came to
pass in those days
when Moses was grown
.... To man's estate;
some of the Jewish writers say he was eighteen
others twenty years of ageF5Shalshalet
Hakabala
fol. 5. 2.
but Stephen
who is most to be credited
says he was
full forty years of age
Acts 7:23
that he went
out unto his brethren the Hebrews: whom he knew to be his
brethren
either by divine revelation
or by conversing with his nurse
who was
his mother; who
doubtless
instructed him while he was with her
as far as he
was capable of being informed of things
and who might frequently visit her
afterwards
by which means he became apprised that he was an Hebrew and not an
Egyptian
though he went for the son of Pharaoh's daughter
which he refused to
be called when he knew his parentage
Hebrews 11:24 now
he went out from Pharaoh's palace
which in a short time he entirely
relinquished
to visit his brethren
and converse with them
and understood
their case and circumstances:
and looked on
their burdens; which they were obliged to carry
and were very heavy
and with
which they were pressed; he looked at them with grief and concern
and
considered in his mind how to relieve them
if possible:
and he spied an
Egyptian smiting an Hebrew
one of his brethren; the Egyptian was
according to Jarchi
a principal of the taskmasters of Israel
who was beating
the Hebrew for not doing his work as he required
and the Hebrew
according to
him
was the husband of Shelomith
daughter of Dibri
Leviticus 24:11
though others say it was DathanF6lbid. .
Exodus 2:12 12 So
he looked this way and that way
and when he saw no one
he killed the Egyptian
and hid him in the sand.
YLT 12and he turneth hither and thither
and seeth
that there is no man
and smiteth the Egyptian
and hideth him in the sand.
And he looked
this way
and that way
.... All around
to observe if there were any within sight who
could see what he did; which did not arise from any consciousness of any evil
he was about to commit
but for his own preservation
lest if seen he should be
accused to Pharaoh
and suffer for it:
and when he saw
that there was no man; near at hand
that could see what he did
and be a witness
against him:
he slew the
Egyptian
and hid him in the sand; in a sandy desert place
hard by
where having slain him with his sword
he dug a hole
and put him into
it; See Gill on Acts 7:24. Of the
slaughter of the Egyptian
and the following controversy about it
DemetriusF7Apud
Euseb. Praepar. Evangel. l. 9. c. 19. p. 439.
an Heathen writer
treats of in
perfect agreement with the sacred Scriptures.
Exodus 2:13 13 And
when he went out the second day
behold
two Hebrew men were fighting
and he
said to the one who did the wrong
“Why are you striking your companion?”
YLT 13And he goeth out on the second day
and lo
two men
Hebrews
striving! and he saith to the wrong-doer
`Why dost thou
smite thy neighbour?'
And when he
went out the second day
.... The day following:
behold
two men
of the Hebrews strove together; which the Jewish writersF8Targum
Jon. & Jarchi in loc. Shemoth Rabba
sect. 1. fol. 91. 4. Shalshalet
Hakabala
fol. 5. 2. Pirke Eliezer
c. 48. take to be Dathan and Abiram:
and he said to
him that did the wrong; who was the aggressor
and acted the wicked part in abusing his
brother:
wherefore
smitest thou thy fellow? friend and companion; signifying
that it was very unbecoming
unkind
and unnatural
and that brethren and friends ought to live together in
love
and not strive with
and smite one another
and especially at such a time
as this
when they were so oppressed by
and suffered so much from their
enemies; See Gill on Acts 7:26.
Exodus 2:14 14 Then
he said
“Who made you a prince and a judge over us? Do you intend to kill me
as you killed the Egyptian?” So Moses feared and said
“Surely this thing is
known!”
YLT 14and he saith
`Who set thee for a head and a
judge over us? to slay me art thou saying [it]
as thou hast slain the
Egyptian?' and Moses feareth
and saith
`Surely the thing hath been known.'
And he said
who made thee a prince and a judge over us?.... God had designed him
for one
and so he appeared to be afterwards; but this man's meaning is
that
he was not appointed by Pharaoh's order then
and so had nothing to do to
interfere in their differences and quarrels; though Moses did not take upon him
to act in an authoritative way
but to exhort and persuade them to peace and
love
as they were brethren:
intendest thou
to kill me
as thou killedst the Egyptian? if this was Dathan
or however
the same Hebrew that he had defended and rescued from the Egyptian
it was very
ungenerous in him to upbraid him with it; or if that Hebrew had made him his
confident
and acquainted him with that affair
as it was unfaithful to betray
it
since it was in favour of one of his own people
it was ungrateful to
reproach him with it:
and Moses
feared; lest the thing should be discovered and be told to Pharaoh
and
he should suffer for it: this fear that possessed Moses was before he fled from
Egypt
and went to Midian
not when he forsook it
and never returned more
at
the departure of the children of Israel
to which the apostle refers
Hebrews 11:27 and
is no contradiction to this:
and said
surely this thing is known; he said this within himself
he concluded
from this speech
that either somebody had seen him commit the fact he was not
aware of
or the Hebrew
whose part he took
had through weakness told it to
another
from whom this man had it
or to himself; for by this it seems that he
was not the same Hebrew
on whose account Moses had slain the Egyptian
for
then the thing would have been still a secret between them as before; only the
other Hebrew this was now contending with must hereby come to the knowledge of
it
and so Moses might fear
that getting into more hands it would come out
as
it did; See Gill on Acts 7:27. See Gill
on Acts 7:28. See Gill
on Acts 7:29.
Exodus 2:15 15 When
Pharaoh heard of this matter
he sought to kill Moses. But Moses fled from the
face of Pharaoh and dwelt in the land of Midian; and he sat down by a well.
YLT 15And Pharaoh heareth of this thing
and
seeketh to slay Moses
and Moses fleeth from the face of Pharaoh
and dwelleth
in the land of Midian
and dwelleth by the well.
Now when
Pharaoh heard this thing
he sought to slay Moses
.... Both for
his killing the Egyptian
which by the laws of EgyptF9Diodor. Sicul.
Bibliothec. l. 1. p. 70. was death
whether bond or free; and for his taking
part with the Hebrews against the Egyptians
and knowing him to be a wise and
valiant man
might fear he would put himself at the head of the Hebrews
and
cause a revolt of them; and if there was anything in his dream
or if he had
such an one
and had the interpretation of it given by his magicians
that an
Hebrew child should be born
by whom Egypt would be destroyed; see Gill on Exodus 1:15
he
might call it to mind
and be affected with it
and fear the time was coming
on
and Moses was the person by whom it should be done; and he might be stirred
up by his courtiers to take this step
who doubtless envied the growing
interest of Moses in his court:
but Moses fled
from the face of Pharaoh; not through want of courage
but through prudence
to avoid
danger
and preserve his life for future usefulness; and no doubt under a
divine impulse
and by the direction of divine Providence
the time for him to
be the deliverer of Israel not being yet come:
and dwelt in
the land of Midian: a country so called from Midian
one of Abraham's sons by
Keturah
Genesis 25:2. JeromF11De
locis Heb. fol. 93. A. B. calls it a city
and says it was on the other side of
Arabia
to the south
in the desert of the Saracens
to the east of the Red
sea
from whence the country was called Midian; and PhiloF12De Vita
Mosis
l. 1. p. 609. says
that Moses went into neighbouring Arabia; and which
is confirmed by ArtapanusF13Apud Euseb. Praepar. Evangel. l. 9. c.
27. p. 433. the Heathen historian
who says
that from Memphis
crossing the
river Nile
he went into Arabia; and this country was sometimes called Cush or
Ethiopia; hence Moses's wife is called an Ethiopian woman
Numbers 12:1.
and he sat down
by a well; weary
thoughtful
and pensive. It may be observed
that it was
usual with persons in such like circumstances
being strangers and not knowing
well to whom to apply for assistance or direction
to place themselves at a
well of water
to which there was frequent resort
both for the use of families
and of flocks; see Genesis 24:11. This
well is now called
as some say
Eyoun el Kaseb
fourteen hours and a half from
Magare Chouaib
or "the grot of Jethro"F14See a Journey
from Grand Cairo to Mecca
in Ray's Travels
vol. 2. p. 468. ; but if this was
so far from Jethro's house
his daughters had a long way to go with their
flock: but some other travellersF15Egmont and Heyman's Travels
vol.
2. p. 29. speak of a very neat and pleasant village
called Hattin
where they
were shown the grave of Jethro
Moses's father-in-law; and in the neighbourhood
of that place is a cistern
now called Omar
and is said to be the watering
place where Moses met with the daughters of the priest of Midian. A late
learned manF16See the Origin of Hieroglyphics
at the end of a
Journal from Cairo
to Mount Sinai
p. 55. Ed. 2. thinks
that Sharma
which is
about a day and a half's journey southeast from Mount Sinai
is the place where
Jethro lived. The Arabic geographerF17Climat. 3. par. 5. says
at
the shore of the Red sea lies the city Madian
greater than Tabuc
and in it is
a well
out of which Moses watered the flocks of Scioaib
that is
Raguel.
Exodus 2:16 16 Now
the priest of Midian had seven daughters. And they came and drew water
and
they filled the troughs to water their father’s flock.
YLT 16And to a priest of Midian [are] seven
daughters
and they come and draw
and fill the troughs
to water the flock of
their father
Now the priest
of Midian had seven daughters
.... Who being a descendant of Abraham might
have retained the knowledge of the true God
and might be a priest of his
as
Melchizedek was
or otherwise it may be thought improbable that Moses would
have married his daughter
as he afterwards did; and so Aben Ezra says
he was
a priest of God; though the word is sometimes used of a prince
ruler
and
governor; and is so rendered here by the Targums of Onkelos and Jonathan; and
ArtapanusF18Ut supra
(Apud Euseb. Praepar. Evangel. l. 9. c. 27.)
p. 434.
an Heathen writer
expressly calls him αρχων
a
"prince" of those places
that is
of Arabia; he might be both prince
and priest
as Melchizedek before mentioned was
and as has been the usage of
many countries:
and they came
and drew water
and filled the troughs to water their father's flock; which is no
contradiction to their being daughters either of a priest or a prince
which
were both high titles and characters; since it was usual in those early times
and in those countries
for the sons and daughters of considerable persons to
be employed in such services; See Gill on Genesis 29:9.
Exodus 2:17 17 Then
the shepherds came and drove them away; but Moses stood up and helped them
and
watered their flock.
YLT 17and the shepherds come and drive them away
and Moses ariseth
and saveth them
and watereth their flock.
And the
shepherds came and drove them away
.... The daughters of the
priest of Midian
and their flock likewise; these were shepherds of some
neighbouring princes or great men
who were so rude and slothful
and to save
themselves a little trouble of drawing water
brought up their flocks to drink
of the water those virgins had drawn
and to do this forced them and their
flocks away:
but Moses stood
up and helped them
and watered their flock; moved to see such rude
and uncivil treatment of the weaker sex
rose up from the ground on which he sat
and took their parts
and obliged the shepherds to give way
and brought up
their flock to the troughs
and drew water for them
and gave them it; either
he did this alone
or together with the servants that waited upon the priest's
daughters
perhaps alone; and if it be considered that shepherds being usually
not of a very martial spirit
and these also in a wrong cause
and Moses a man
of an heroic disposition
and had doubtless the appearance of a man of some
eminence and authority
they were the more easily intimidated and overcome.
Exodus 2:18 18 When
they came to Reuel their father
he said
“How is it that you have come
so soon today?”
YLT 18And they come in to Reuel their father
and
he saith
`Wherefore have ye hastened to come in to-day?'
And when they
came to Reuel their father
.... Or Ragouel
as the Septuagint; and so
ArtapanusF19Ut supra. (Apud Euseb. Praepar. Evangel. l. 9. c. 27. p.
434.) calls him. The Targum of Jonathan has it
their father's father; and so
Aben Ezra says he was; and is the sense of others
induced thereto by Numbers 10:29
but
it does not follow from thence: he said:
how is it that
you are come so soon today? it being not only sooner than they were
wont to come
but perhaps their business was done in so short a time; that it
was marvellous to him that it could be done in it
so quick a dispatch had
Moses made
and they through his assistance; and especially it might be more
strange
if it was usual
as it seems it was
to be molested by the shepherds.
Exodus 2:19 19 And
they said
“An Egyptian delivered us from the hand of the shepherds
and he
also drew enough water for us and watered the flock.”
YLT 19and they say
`A man
an Egyptian
hath
delivered us out of the hand of the shepherds
and also hath diligently drawn
for us
and watereth the flock;'
And they said
an Egyptian delivered us out of the hand of the shepherds
.... A man
who by his habit and by his speech appeared to them to be an Egyptian
and upon
their inquiry he might tell them so
being born in Egypt
though of Hebrew
parents:
and also drew
water enough for us; or "in drawing drew"F20דלה
דלה "hauriendo bausit"
Pagninus
Montanus
Piscator. ; drew it readily
quickly and in abundance:
and watered the
flock; by which means their business was done
and they returned home
earlier than usual.
Exodus 2:20 20 So
he said to his daughters
“And where is he? Why is it that
you have left the man? Call him
that he may eat bread.”
YLT 20and he saith unto his daughters
`And where
[is] he? why [is] this? -- ye left the man! call for him
and he doth eat
bread.'
And he said
unto his daughters
and where is he?.... By the account
Reuel's daughters gave of Moses
of his courage and humanity
he was very
desirous of seeing him:
why is it
that ye have left the man? behind them at the well
and had not
brought him along with them; he seemed to be displeased
and chides them
and
tacitly suggests that they were rude and ungrateful not to ask a stranger
and
one that had been so kind to them
to come with them and refresh himself:
call him
that
he may eat bread; take meat with them
bread being put for all provisions.
Exodus 2:21 21 Then Moses was content to
live with the man
and he gave Zipporah his daughter to Moses.
YLT 21And Moses is willing to dwell with the man
and he giveth Zipporah his daughter to Moses
And Moses was
content to dwell with the man
.... After he had been called and brought
into the house
and had had some refreshment
and after some conversation had
passed between them
and perhaps after some days' stay in Reuel's house; Reuel
having observed his disposition and behaviour
and being delighted therewith
proposed to him to take up his residence with him
with which motion Moses was
well pleased
and accepted of it:
and he gave
Moses Zipporah his daughter; to be his wife. It is not to be supposed
that this was done directly; though both PhiloF21De Vita Mosis
l.
1. p. 611. and JosephusF23Antiqu. l. 2. c. 11. sect. 2. intimate as
if it was done at first meeting together; but it is not likely that Reuel would
dispose of his daughter so suddenly to a stranger
though he might at once
entertain an high opinion of him; nor would Moses marry a woman directly he had
so slender an acquaintance with
so little knowledge of her disposition
endowments of mind and religion. The Targum of Jonathan says it was at the end
of ten years; and indeed forty years after this a son of his seems to have been
young
having not till then been circumcised
Exodus 4:22. The
author of the Life of Moses saysF24Chronicon Mosis
fol. 9. 1.
that he was seventy seven years of age when he married Zipporah
which was but
three years before he returned to Egypt. This circumstance of Moses's marrying
Reuel's daughter is confirmed by ArtapanusF25Apud Euseb. Evangel.
Praepar. l. 9. c. 27. p. 434. an Heathen historian; and also by DemetriusF26Ib.
c. 29. p. 439.
and expressly calls her Sapphora
who he says was a daughter
of Jother or Jethro; and likewise by Ezekiel the tragedianF1lb. c.
28. .
Exodus 2:22 22 And
she bore him a son. He called his name Gershom
[b] for he
said
“I have been a stranger in a foreign land.”
YLT 22and she beareth a son
and he calleth his
name Gershom
for he said
`A sojourner I have been in a strange land.'
And she bare
him a son
and he called his name Gershom
.... Which signifies a
"desolate stranger"; partly on his own account
he being in a foreign
country
a stranger and sojourner; but not by way of complaint
but rather of
thankfulness to God for providing so well for him in it; and partly on his
son's account
that when he came to years of maturity and knowledge
he might
learn
and in which Moses no doubt instructed him
that he was not to look upon
Midian as his proper country
but that he was to be heir of the land of Canaan
and which he might be reminded of by his name:
for he said
I
have been a stranger in a strange land; so Midian was to him
who was born in Egypt
and being an Hebrew
was entitled to the land of Canaan;
this looks as if he had been at this time some years in Midian.
Exodus 2:23 23 Now
it happened in the process of time that the king of Egypt died. Then the
children of Israel groaned because of the bondage
and they cried out; and
their cry came up to God because of the bondage.
YLT 23And it cometh to pass during these many days
that the king of Egypt dieth
and the sons of Israel sigh because of the
service
and cry
and their cry goeth up unto God
because of the service;
And it came to
pass in process of time that the king of Egypt died
.... According
to Eusebius
Orus reigned in Egypt when Moses fled from thence
and that two
more reigned after him
Acenchres and Achoris
who both died before the deliverance
of the children of Israel; but according to Bishop UsherF2Annal Vet.
Test. p. 19. A. M. 2494.
this was the same king of Egypt under whom Moses was
born
and from whose face he fled
who died in the sixty seventh year of his
reign
Moses being now sixty years of age
and having been in the land of
Midian twenty years; and it was about twenty years after this that he was
called from hence
to be the deliverer of his people; for things are often put
close together in Scripture
which were done at a considerable distance. And
the intention of this notice of the death of the king of Egypt is chiefly to
show that it made no alteration in the afflictions of the children of Israel
for the better
but rather the worse:
and the
children of Israel sighed by reason of the bondage; the severity
of it
and its long duration
and seeing no way for their escape out of it:
and they cried
and their cry came up unto God; they not only sighed and groaned inwardly
but so great was their oppression
that they could not forbear crying out
aloud; and such was the greatness and vehemency of their cry
that it reached
up to heaven
and came into the ears of the Almighty
as vehement cries are
said to do
whether sinful or religious; see Genesis 18:20.
by reason of
the bondage; which may either be connected with their "cry"
that
that was because of their bondage; or with the "coming" of it unto
God
he was pleased to admit and regard their cry
because their bondage was so
very oppressive and intolerable.
Exodus 2:24 24 So
God heard their groaning
and God remembered His covenant with Abraham
with
Isaac
and with Jacob.
YLT 24and God heareth their groaning
and God
remembereth His covenant with Abraham
with Isaac
and with Jacob;
And God heard
their groaning
.... The petitions they put up to him with groans and cries:
and God
remembered his covenant with Abraham
with Isaac
and with Jacob; that he would
bring their seed out of a land not theirs
in which they were strangers
and
were afflicted
into the land of Canaan
for an everlasting possession.
Exodus 2:25 25 And
God looked upon the children of Israel
and God acknowledged them.
YLT 25and God seeth the sons of Israel
and God
knoweth.
And God looked
upon the children of Israel
.... With an eye of pity and compassion
and
saw all the hardships they laboured under
and all the injuries that were done
unto them:
and God had
respect unto them; had a favourable regard to them; or "knew"F2וידע "et eognovit"
Pagninus
Montanus
Junius
& Tremellius
Piscator. not only them
the Israelites
and loved them
and
approved of them
and owned them as his own
all which words of knowledge
sometimes signify; but he knew their sorrows and sufferings
and took notice of
what was done to them secretly; see Exodus 3:7.
──《John Gill’s
Exposition of the Bible》
New
King James Version (NKJV)
a.
Exodus 2:10
Literally Drawn Out
b.
Exodus 2:22
Literally Stranger There