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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter begins the story of Moses, that man of renown, famed for his intimate acquaintance with Heaven and his eminent usefulness on earth, and the most remarkable type of Christ, as a prophet, saviour, lawgiver, and mediator, in all the Old Testament. The Jews have a book among them of the life of Moses, which tells a great many stories concerning him, which we have reason to think are mere fictions; what he has recorded concerning himself is what we may rely upon, for we know that his record is true; and it is what we may be satisfied with, for it is what Infinite Wisdom thought fit to preserve and transmit to us. In this chapter we have, I. The perils of his birth and infancy, ver. 1-4. II. His preservation through those perils, and the preferment of his childhood and youth, ver. 5-10. III. The pious choice of his riper years, which was to own the people of God. 1. He offered them his service at present, if they would accept it, ver. 11-14. 2. He retired, that he might reserve himself for further service hereafter, ver. 15-22. IV. The dawning of the day of Israel's deliverance, ver. 23, &c.
Adam Clarke: Commentary on the Bible - 1831
Amram and Jochebed marry, Exo 2:1. Moses is born, and is hidden by his mother three months, Exo 2:2. Is exposed in an ark of bulrushes on the riser Nile, and watched by his sister, Exo 2:3, Exo 2:4. He is found by the daughter of Pharaoh, who commits him to the care of his own mother, and has him educated as her own son, Exo 2:5-9. When grown up, he is brought to Pharaoh's daughter, who receives him as her own child, and calls him Moses, Exo 2:10. Finding an Egyptian smiting a Hebrew, he kills the Egyptian, and hides him in the sand, Exo 2:11, Exo 2:12. Reproves two Hebrews that were contending together, one of whom charges him with killing the Egyptian, Exo 2:13, Exo 2:14. Pharaoh, hearing of the death of the Egyptian, sought to slay Moses, who, being alarmed, escapes to the land of Midian, Exo 2:15. Meets with the seven daughters of Reuel, priest or prince of Midian, who came to water their flocks, and assists them, Exo 2:16, Exo 2:17. On their return they inform their father Reuel, who invites Moses to his house, Exo 2:18-20. Moses dwells with him, and receives Zipporah his daughter to wife, Exo 2:21. She bears him a son whom he calls Gershom, Exo 2:22. The children of Israel, grievously oppressed in Egypt, cry for deliverance, Exo 2:23. God remembers his covenant with Abraham, Isaac, and Jacob, and hears their prayer, Exo 2:24, Exo 2:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Exo 2:1, Moses is born, and in an ark cast into the flags; Exo 2:5, He is found, and brought up by Pharaoh's daughter; Exo 2:7, who employs his mother to nurse him; Exo 2:11, He slays an Egyptian; Exo 2:13, He reproves an Hebrew; Exo 2:15, He flees into Midian, and marries Zipporah; Exo 2:22, Gershom is born; Exo 2:23, God respects the Israelites' cry.
John Gill
INTRODUCTION TO EXODUS 2
This chapter relates the birth of Moses, and his preservation in an ark of bulrushes, Ex 2:1. His being found by Pharaoh's daughter, took up, and put out to nurse by her, and adopted for her son, Ex 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, Ex 2:11, which thing being known to Pharaoh, he sought to slay Moses, and this obliged him to flee to Midian, Ex 2:15 where he met with the daughters of Reuel, and defended them against the shepherds, and watered their flocks for them, Ex 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, Ex 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, Ex 2:23.
2:12:1: Եւ է՛ր անդ ոմն յազգէ Ղեւեայ, որ ա՛ռ իւր կին ՚ի դստերաց անտի Ղեւեայ։
1 Այնտեղ էր գտնւում Ղեւիի ցեղից մի մարդ, որն ամուսնացաւ Ղեւիի դուստրերից մէկի հետ:
2 Ղեւիի տունէն մէկը գնաց ու Ղեւիի մէկ աղջիկը կին առաւ։
Եւ էր անդ ոմն յազգէ Ղեւեայ, որ առ իւր կին ի դստերաց անտի Ղեւեայ:

2:1: Եւ է՛ր անդ ոմն յազգէ Ղեւեայ, որ ա՛ռ իւր կին ՚ի դստերաց անտի Ղեւեայ։
1 Այնտեղ էր գտնւում Ղեւիի ցեղից մի մարդ, որն ամուսնացաւ Ղեւիի դուստրերից մէկի հետ:
2 Ղեւիի տունէն մէկը գնաց ու Ղեւիի մէկ աղջիկը կին առաւ։
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2:11: Некто из племени Левиина пошел и взял себе жену из того же племени.
2:1 ἦν ειμι be δέ δε though; while τις τις anyone; someone ἐκ εκ from; out of τῆς ο the φυλῆς φυλη tribe Λευι λευι Leuΐ; Lei ὃς ος who; what ἔλαβεν λαμβανω take; get τῶν ο the θυγατέρων θυγατηρ daughter Λευι λευι Leuΐ; Lei καὶ και and; even ἔσχεν εχω have; hold αὐτήν αυτος he; him
2:1 וַ wa וְ and יֵּ֥לֶךְ yyˌēleḵ הלך walk אִ֖ישׁ ʔˌîš אִישׁ man מִ mi מִן from בֵּ֣ית bbˈêṯ בַּיִת house לֵוִ֑י lēwˈî לֵוִי Levi וַ wa וְ and יִּקַּ֖ח yyiqqˌaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] בַּת־ baṯ- בַּת daughter לֵוִֽי׃ lēwˈî לֵוִי Levi
2:1. egressus est post haec vir de domo Levi accepta uxore stirpis suaeAfter this there went a man of the house of Levi; and took a wife of his own kindred.
1. And there went a man of the house of Levi, and took to wife a daughter of Levi.
2:1. After these things, a man from the house of Levi went out, and he took a wife from his own stock.
2:1. And there went a man of the house of Levi, and took [to wife] a daughter of Levi.
And there went a man of the house of Levi, and took [to wife] a daughter of Levi:

1: Некто из племени Левиина пошел и взял себе жену из того же племени.
2:1
ἦν ειμι be
δέ δε though; while
τις τις anyone; someone
ἐκ εκ from; out of
τῆς ο the
φυλῆς φυλη tribe
Λευι λευι Leuΐ; Lei
ὃς ος who; what
ἔλαβεν λαμβανω take; get
τῶν ο the
θυγατέρων θυγατηρ daughter
Λευι λευι Leuΐ; Lei
καὶ και and; even
ἔσχεν εχω have; hold
αὐτήν αυτος he; him
2:1
וַ wa וְ and
יֵּ֥לֶךְ yyˌēleḵ הלך walk
אִ֖ישׁ ʔˌîš אִישׁ man
מִ mi מִן from
בֵּ֣ית bbˈêṯ בַּיִת house
לֵוִ֑י lēwˈî לֵוִי Levi
וַ wa וְ and
יִּקַּ֖ח yyiqqˌaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
בַּת־ baṯ- בַּת daughter
לֵוִֽי׃ lēwˈî לֵוִי Levi
2:1. egressus est post haec vir de domo Levi accepta uxore stirpis suae
After this there went a man of the house of Levi; and took a wife of his own kindred.
2:1. After these things, a man from the house of Levi went out, and he took a wife from his own stock.
2:1. And there went a man of the house of Levi, and took [to wife] a daughter of Levi.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: На время действия третьей меры падает рождение Моисея от Амрама и Иохаведы (Исх 6:20; Чис 26:59).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-4: The Birth of Moses.B. C. 1571.
1 And there went a man of the house of Levi, and took to wife a daughter of Levi. 2 And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months. 3 And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river's brink. 4 And his sister stood afar off, to wit what would be done to him.
Moses was a Levite, both by father and mother. Jacob left Levi under marks of disgrace (Gen. xlix. 5); and yet, soon after, Moses appears a descendant from him, that he might typify Christ, who came in the likeness of sinful flesh and was made a curse for us. This tribe began to be distinguished from the rest by the birth of Moses, as afterwards it became remarkable in many other instances. Observe, concerning this newborn infant,
I. How he was hidden. It seems to have been just at the time of his birth that the cruel law was made for the murder of all the male children of the Hebrews; and many, no doubt, perished by the execution of it. The parents of Moses had Miriam and Aaron, both older than he, born to them before this edict came out, and had nursed them without that peril: but those that begin the world in peace know not what troubles they may meet with before they have got through it. Probably the mother of Moses was full of anxiety in the expectation of his birth, now that this edict was in force, and was ready to say, Blessed are the barren that never bore, Luke xxiii. 29. Better so than bring forth children to the murderer, Hos. ix. 13. Yet this child proves the glory of his father's house. Thus that which is most our fear often proves, in the issue, most our joy. Observe the beauty of providence: just at the time when Pharaoh's cruelty rose to this height the deliverer was born, though he did not appear for many years after. Note, When men are projecting the church's ruin God is preparing for its salvation. Moses, who was afterwards to bring Israel out of this house of bondage, was himself in danger of falling a sacrifice to the fury of the oppressor, God so ordering it that, being afterwards told of this, he might be the more animated with a holy zeal for the deliverance of his brethren out of the hands of such bloody men. 1. His parents observed him to be a goodly child, more than ordinarily beautiful; he was fair to God, Acts vii. 20. They fancied he had a lustre in his countenance that was something more than human, and was a specimen of the shining of his face afterwards, Exod. xxxiv. 29. Note, God sometimes gives early earnests of his gifts, and manifests himself betimes in those for whom and by whom he designs to do great things. Thus he put an early strength into Samson (Judge xiii. 24, 25), an early forwardness into Samuel (1 Sam. ii. 18), wrought an early deliverance for David (1 Sam. xvii. 37), and began betimes with Timothy, 1 Tim. iii. 15. 2. Therefore they were the more solicitous for his preservation, because they looked upon this as an indication of some kind purpose of God concerning him, and a happy omen of something great. Note, A lively active faith can take encouragement from the least intimation of the divine favour; a merciful hint of Providence will encourage those whose spirits make diligent search, Three months they hid him in some private apartment of their own house, though probably with the hazard of their own lives, had he been discovered. Herein Moses was a type of Christ, who, in his infancy, was forced to abscond, and in Egypt too (Matt. ii. 13), and was wonderfully preserved, when many innocents were butchered. It is said (Heb. xi. 23) that the parents of Moses hid him by faith; some think they had a special revelation to them that the deliverer should spring from their loins; however they had the general promise of Israel's preservation, which they acted faith upon, and in that faith hid their child, not being afraid of the penalty annexed to the king's commandment. Note, Faith in God's promise is so far from superseding that it rather excites and quickens to the use of lawful means for the obtaining of mercy. Duty is ours, events are God's. Again, Faith in God will set us above the ensnaring fear of man.
II. How he was exposed. At three months' end, probably when the searchers came about to look for concealed children, so that they could not hide him any longer (their faith perhaps beginning now to fail), they put him in an ark of bulrushes by the river's brink (v. 3), and set his little sister at some distance to watch what would become of him, and into whose hands he would fall, v. 4. God put it into their hearts to do this, to bring about his own purposes, that Moses might by this means be brought into the hands of Pharaoh's daughter, and that by his deliverance from this imminent danger a specimen might be given of the deliverance of God's church, which now lay thus exposed. Note, 1. God takes special care of the outcasts of Israel (Ps. cxlvii. 2); they are his outcasts, Isa. xvi. 4. Moses seemed quite abandoned by his friends; his own mother durst not own him: but now the Lord took him up and protected him, Ps. xxvii. 10. 2. In times of extreme difficulty it is good to venture upon the providence of God. Thus to have exposed their child while they might have preserved it, would have been to tempt Providence; but, when they could not, it was to trust to Providence. "Nothing venture, nothing win." If I perish, I perish.
Adam Clarke: Commentary on the Bible - 1831
2:1: There went a man - Amram, son of Kohath, son of Levi, Exo 6:16-20. A daughter of Levi, Jochebed, sister to Kohath, and consequently both the wife and aunt of her husband Amram, Exo 6:20; Num 26:59. Such marriages were at this time lawful, though they were afterwards forbidden, Lev 18:12. But it is possible that daughter of Levi means no more than a descendant of that family, and that probably Amram and Jochebed were only cousin germans. As a new law was to be given and a new priesthood formed, God chose a religious family out of which the lawgiver and the high priest were both to spring.
Albert Barnes: Notes on the Bible - 1834
2:1: A man ... a daughter of Levi - Amram and Jochebed. See Exo 6:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: am 2432, bc 1572
of the house: Exo 6:16-20; Num 26:59; Ch1 6:1-3, Ch1 23:12-14
Carl Friedrich Keil and Franz Delitzsch
2:1
Birth and Education of Moses. - Whilst Pharaoh was urging forward the extermination of the Israelites, God was preparing their emancipation. According to the divine purpose, the murderous edict of the king was to lead to the training and preparation of the human deliverer of Israel.
Ex 2:1-2
At the time when all the Hebrew boys were ordered to be thrown into the Nile, "there went (הלך contributes to the pictorial character of the account, and serves to bring out its importance, just as in Gen 35:22; Deut 31:1) a man of the house of Levi - according to Ex 6:20 and Num 26:59, it was Amram, of the Levitical family of Kohath - and married a daughter (i.e., a descendant) of Levi," named Jochebed, who bore him a son, viz., Moses. From Ex 6:20 we learn that Moses was not the first child of this marriage, but his brother Aaron; and from Ex 2:7 of this chapter, it is evident that when Moses was born, his sister Miriam was by no means a child (Num 26:59). Both of these had been born before the murderous edict was issued (Ex 1:22). They are not mentioned here, because the only question in hand was the birth and deliverance of Moses, the future deliverer of Israel. "When the mother saw that the child was beautiful" (טוב as in Gen 6:2; lxx ἀστεῖος), she began to think about his preservation. The very beauty of the child was to her "a peculiar token of divine approval, and a sign that God had some special design concerning him" (Delitzsch on Heb 11:23). The expression ἀστεῖος τῷ Θεῷ in Acts 7:20 points to this. She therefore hid the new-born child for three months, in the hope of saving him alive. This hope, however, neither sprang from a revelation made to her husband before the birth of her child, that he was appointed to be the saviour of Israel, as Josephus affirms (Ant. ii. 9, 3), either from his own imagination or according to the belief of his age, nor from her faith in the patriarchal promises, but primarily from the natural love of parents for their offspring. And if the hiding of the child is praised in Heb 11:23 as an act of faith, that faith was manifested in their not obeying the king's commandment, but fulfilling without fear of man all that was required by that parental love, which God approved, and which was rendered all the stronger by the beauty of the child, and in their confident assurance, in spite of all apparent impossibility, that their effort would be successful (vid., Delitzsch ut supra). This confidence was shown in the means adopted by the mother to save the child, when she could hide it no longer.
Ex 2:3-4
She placed the infant in an ark of bulrushes by the bank of the Nile, hoping that possibly it might be found by some compassionate hand, and still be delivered. The dagesh dirim. in הצּפינו serves to separate the consonant in which it stands from the syllable which follows (vid., Ewald, 92c; Ges. 20, 2b). גּמא תּבת a little chest of rushes. The use of the word תּבה (ark) is probably intended to call to mind the ark in which Noah was saved (vid., Gen 6:14). גּמא, papyrus, the paper reed: a kind of rush which was very common in ancient Egypt, but has almost entirely disappeared, or, as Pruner affirms (gypt. Naturgesch. p. 55), is nowhere to be found. It had a triangular stalk about the thickness of a finger, which grew to the height of ten feet; and from this the lighter Nile boats were made, whilst the peeling of the plant was used for sails, mattresses, mats, sandals, and other articles, but chiefly for the preparation of paper (vid., Celsii Hierobot. ii. pp. 137ff.; Hengstenberg, Egypt and the Books of Moses, pp. 85, 86, transl.). ותּחמרה, for תּחמרהּ with mappik omitted: and cemented (pitched) it with חמר bitumen, the asphalt of the Dead Sea, to fasten the papyrus stalks, and with pitch, to make it water-tight, and put it in the reeds by the bank of the Nile, at a spot, as the sequel shows, where she knew that the king's daughter was accustomed to bathe. For "the sagacity of the mother led her, no doubt, so to arrange the whole, that the issue might be just what is related in Ex 2:5-9" (Baumgarten). The daughter stationed herself a little distance off, to see what happened to the child (Ex 2:4). This sister of Moses was most probably the Miriam who is frequently mentioned afterwards (Num 26:59). תּתצּב for תּתיצּב. The infinitive form דּעה as in Gen 46:3.
Ex 2:5
Pharaoh's daughter is called Thermouthis or Merris in Jewish tradition, and by the Rabbins בתיה. על־היאר is to be connected with תּרד, and the construction with על to be explained as referring to the descent into (upon) the river from the rising bank. The fact that a king's daughter should bathe in the open river is certainly opposed to the customs of the modern, Mohammedan East, where this is only done by women of the lower orders, and that in remote places (Lane, Manners and Customs); but it is in harmony with the customs of ancient Egypt,
(Note: Wilkinson gives a picture of bathing scene, in which an Egyptian woman of rank is introduced, attended by four female servants.)
and in perfect agreement with the notions of the early Egyptians respecting the sanctity of the Nile, to which divine honours even were paid (vid., Hengstenberg's Egypt, etc. pp. 109, 110), and with the belief, which was common to both ancient and modern Egyptians, in the power of its waters to impart fruitfulness and prolong life (vid., Strabo, xv. p. 695, etc., and Seetzen, Travels iii. p. 204).
Ex 2:6-8
The exposure of the child at once led the king's daughter to conclude that it was one of the Hebrews' children. The fact that she took compassion on the weeping child, and notwithstanding the king's command (Ex 1:22) took it up and had it brought up (of course, without the knowledge of the king), may be accounted for from the love to children which is innate in the female sex, and the superior adroitness of a mother's heart, which co-operated in this case, though without knowing or intending it, in the realization of the divine plan of salvation. Competens fuit divina vindicta, ut suis affectibus puniatur parricida et filiae provisione pereat qui genitrices interdixerat parturire (August. Sermo 89 de temp.).
Ex 2:9
With the directions, "Take this child away (היליכי for הוליכי used here in the sense of leading, bringing, carrying away, as in Zech 5:10; Eccles 10:20) and suckle it for me," the king's daughter gave the child to its mother, who was unknown to her, and had been fetched as a nurse.
Ex 2:10
When the child had grown large, i.e., had been weaned (יגדּל as in Gen 21:8), the mother, who acted as nurse, brought it back to the queen's daughter, who then adopted it as her own son, and called it Moses (משׁה): "for," she said, "out of the water have I drawn him" (משׁיתהוּ). As Pharaoh's daughter gave this name to the child as her adopted son, it must be an Egyptian name. The Greek form of the name, Μωΰσῆς (lxx), also points to this, as Josephus affirms. "Thermuthis," he says, "imposed this name upon him, from what had happened when he was put into the river; for the Egyptians call water Mo, and those who are rescued from the water Uses" (Ant. ii. 9, 6, Whiston's translation). The correctness of this statement is confirmed by the Coptic, which is derived from the old Egyptian.
(Note: Josephus gives a somewhat different explanation in his book against Apion (i. 31), when he says, "His true name was Moses, and signifies a person who is rescued from the water, for the Egyptians call water Mo." Other explanations, though less probable ones, are attempted by Gesenius in his Thes. p. 824, and Knobel in loc.)
Now, though we find the name explained in the text from the Hebrew משׁה, this is not to be regarded as a philological or etymological explanation, but as a theological interpretation, referring to the importance of the person rescued from the water to the Israelitish nation. In the lips of an Israelite, the name Mouje, which was so little suited to the Hebrew organs of speech, might be involuntarily altered into Moseh; "and this transformation became an unintentional prophecy, for the person drawn out did become, in fact, the drawer out" (Kurtz). Consequently Knobel's supposition, that the writer regarded משׁה as a participle Poal with the מ dropped, is to be rejected as inadmissible. - There can be no doubt that, as the adopted son of Pharaoh's daughter, Moses received a thoroughly Egyptian training, and was educated in all the wisdom of the Egyptians, as Stephen states in Acts 7:22 in accordance with Jewish tradition.
(Note: The tradition, on the other hand, that Moses was a priest of Heliopolis, named Osarsiph (Jos. c. Ap. i. 26, 28), is just as unhistorical as the legend of his expedition against the Ethiopians (Jos. Ant. ii. 10), and many others with which the later, glorifying Saga embellished his life in Egypt.)
Through such an education as this, he received just the training required for the performance of the work to which God had called him. Thus the wisdom of Egypt was employed by the wisdom of God for the establishment of the kingdom of God.
Geneva 1599
2:1 And there went a (a) man of the house of Levi, and took [to wife] a daughter of Levi.
(a) This Levite was called Amram, who married Jochebed in (Ex 6:20).
John Gill
2:1 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 Ex 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 Ex 6:20, her name in Josephus (s) is Joachebel, which seems to be no other than a corruption of Jochebed, but in the Targum in 1Chron 4:18 she is called Jehuditha.
(s) Antiqu. l. 2. c. 9. sect. 4.
John Wesley
2:1 And there went a man - Amram, from the place of his abode to another place. A daughter - That is, grand - daughter of Levi.
Robert Jamieson, A. R. Fausset and David Brown
2:1 BIRTH AND PRESERVATION OF MOSES. (Ex 2:1-10)
there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Ex 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
2:22:2: Եւ յղացաւ՝ ծնաւ արու։ Եւ տեսանէին զնա կայտա՛ռ. եւ թաքուցին զնա ամիսս երիս։
2 Սա յղիացաւ ու ծնեց մի արու զաւակ: Տեսնելով, որ նա գեղեցիկ է, երեք ամիս թաքցրին նրան:
2 Կինը յղացաւ ու որդի մը ծնաւ։ Անոր գեղեցիկ ըլլալը տեսնելով՝ երեք ամիս պահեց զանիկա։
Եւ [13]յղացաւ ծնաւ`` արու, եւ [14]տեսանէին զնա կայտառ, եւ [15]թաքուցին զնա ամիսս երիս:

2:2: Եւ յղացաւ՝ ծնաւ արու։ Եւ տեսանէին զնա կայտա՛ռ. եւ թաքուցին զնա ամիսս երիս։
2 Սա յղիացաւ ու ծնեց մի արու զաւակ: Տեսնելով, որ նա գեղեցիկ է, երեք ամիս թաքցրին նրան:
2 Կինը յղացաւ ու որդի մը ծնաւ։ Անոր գեղեցիկ ըլլալը տեսնելով՝ երեք ամիս պահեց զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
2:22: Жена зачала и родила сына и, видя, что он очень красив, скрывала его три месяца;
2:2 καὶ και and; even ἐν εν in γαστρὶ γαστηρ stomach; pregnant ἔλαβεν λαμβανω take; get καὶ και and; even ἔτεκεν τικτω give birth; produce ἄρσεν αρσην male ἰδόντες οραω view; see δὲ δε though; while αὐτὸ αυτος he; him ἀστεῖον αστειος urbane ἐσκέπασαν σκεπαζω he; him μῆνας μην.1 month τρεῖς τρεις three
2:2 וַ wa וְ and תַּ֥הַר ttˌahar הרה be pregnant הָ hā הַ the אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman וַ wa וְ and תֵּ֣לֶד ttˈēleḏ ילד bear בֵּ֑ן bˈēn בֵּן son וַ wa וְ and תֵּ֤רֶא ttˈēre ראה see אֹתֹו֙ ʔōṯˌô אֵת [object marker] כִּי־ kî- כִּי that טֹ֣וב ṭˈôv טֹוב good ה֔וּא hˈû הוּא he וַֽ wˈa וְ and תִּצְפְּנֵ֖הוּ ttiṣpᵊnˌēhû צפן hide שְׁלֹשָׁ֥ה šᵊlōšˌā שָׁלֹשׁ three יְרָחִֽים׃ yᵊrāḥˈîm יֶרַח month
2:2. quae concepit et peperit filium et videns eum elegantem abscondit tribus mensibusAnd she conceived, and bore a son: and seeing him a goodly child, hid him three months.
2. And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months.
2:2. And she conceived and bore a son. And seeing him to be handsome, she hid him for three months.
2:2. And the woman conceived, and bare a son: and when she saw him that he [was a] goodly [child], she hid him three months.
And the woman conceived, and bare a son: and when she saw him that he [was a] goodly [child], she hid him three months:

2: Жена зачала и родила сына и, видя, что он очень красив, скрывала его три месяца;
2:2
καὶ και and; even
ἐν εν in
γαστρὶ γαστηρ stomach; pregnant
ἔλαβεν λαμβανω take; get
καὶ και and; even
ἔτεκεν τικτω give birth; produce
ἄρσεν αρσην male
ἰδόντες οραω view; see
δὲ δε though; while
αὐτὸ αυτος he; him
ἀστεῖον αστειος urbane
ἐσκέπασαν σκεπαζω he; him
μῆνας μην.1 month
τρεῖς τρεις three
2:2
וַ wa וְ and
תַּ֥הַר ttˌahar הרה be pregnant
הָ הַ the
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
וַ wa וְ and
תֵּ֣לֶד ttˈēleḏ ילד bear
בֵּ֑ן bˈēn בֵּן son
וַ wa וְ and
תֵּ֤רֶא ttˈēre ראה see
אֹתֹו֙ ʔōṯˌô אֵת [object marker]
כִּי־ kî- כִּי that
טֹ֣וב ṭˈôv טֹוב good
ה֔וּא hˈû הוּא he
וַֽ wˈa וְ and
תִּצְפְּנֵ֖הוּ ttiṣpᵊnˌēhû צפן hide
שְׁלֹשָׁ֥ה šᵊlōšˌā שָׁלֹשׁ three
יְרָחִֽים׃ yᵊrāḥˈîm יֶרַח month
2:2. quae concepit et peperit filium et videns eum elegantem abscondit tribus mensibus
And she conceived, and bore a son: and seeing him a goodly child, hid him three months.
2:2. And she conceived and bore a son. And seeing him to be handsome, she hid him for three months.
2:2. And the woman conceived, and bare a son: and when she saw him that he [was a] goodly [child], she hid him three months.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Являясь естественным проявлением материнского чувства, забота о спасении новорожденного поддерживалась его красотой (греч. asteioV — складный, стройный). По выражению первомученика Стефана, он был «прекрасен пред Богом» (Деян 7:29), отличался необычайной, неземной красотой. Она говорила матери об особенном назначении родившегося, и, веря в это последнее (Евр 11:23), она скрывала его в течение трех месяцев. Возможность сохранения Моисея в продолжение этого именно срока объясняется, может быть, тем, что его рождение совпало с началом разлития Нила, продолжавшегося три месяца. «В это время, — говорит немецкий богослов Беер, — сообщение с деревнями, загородными местами и жилищами, расположенными на возвышенностях, бывает возможно не иначе, как на судне. При таком положении вещей неожиданные посещения неудобны. Как видно из описаний путешествий, каждый тогда с спокойным сердцем остается дома, и спокойно проводит день. При этом совершенно возможно предпринять у себя нечто такое, что остается неизвестным в ближайшем месте, а потому и родители Моисея могли, не подвергая себя особой опасности, скрыть свое дитя от египтян».
Adam Clarke: Commentary on the Bible - 1831
2:2: Bare a son - This certainly was not her first child, for Aaron was fourscore and three years old when Moses was but fourscore, see Exo 7:7 : and there was a sister, probably Miriam, who was older than either; see below, Exo 2:4, and see Num 26:59. Miriam and Aaron had no doubt been both born before the decree was passed for the destruction of the Hebrew male children, mentioned in the preceding chapter.
Goodly child - The text simply says כי טיב הוא ki tob hu, that he was good, which signifies that he was not only a perfect, well-formed child, but that he was very beautiful; hence the Septuagint translate the place, Ιδοντες δε αυτο αστειον, Seeing him to be beautiful, which St. Stephen interprets, Ην αστειος τῳ Θεῳ, He was comely to God, or divinely beautiful. This very circumstance was wisely ordained by the kind providence of God to be one means of his preservation. Scarcely any thing interests the heart more than the sight of a lovely babe in distress. His beauty would induce even his parents to double their exertions to save him, and was probably the sole motive which led the Egyptian princess to take such particular care of him, and to educate him as her own, which in all likelihood she would not have done had he been only an ordinary child.
Albert Barnes: Notes on the Bible - 1834
2:2: Bare a son - Not her firstborn; Aaron and Miriam were older than Moses. The object of the writer is simply to narrate the events which led to the Exodus, and he mentions nothing that had no direct bearing upon his purpose.
A goodly child - See the marginal references. Probably Jochebed did not call in a midwife Exo 1:15, and she was of course cautious not to show herself to Egyptians. The hiding of the child is spoken of as an act of faith in Heb 11:23. It was done in the belief that God would watch over the child.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: am 2433, bc 1571
she saw: Psa 112:5; Act 7:20; Heb 11:23
John Gill
2:2 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 say (t), 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 Usher (u), 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 say (w) his form was like an angel of God, and Trogus (x), 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 say (y); others (z), in a house under ground, that is, in the cellar; however, it was in his father's house, Acts 7:20.
(t) Shatshalet Hakabala, fol. 5. 2. Tzemach David, par. 1. fol. 7. 1. (u) Annal. Vet. Test. p. 18. (w) Pirke Eliezer, c. 48. fol. 57. 2. (x) Justin e Trogo, l. 36. c. 2. (y) Chronicon Mosis, fol. 3. 2. (z) Pirke Eliezer, ut supra. (c.48. fol. 57.2)
John Wesley
2:2 Bare a son - It seems just at the time of his birth that cruel law was made for the murder of all the male - children of the Hebrews, and many no doubt perished by the execution of it. Moses's parents had Miriam and Aaron, both elder than he, born to them before that edict came out. Probably his mother had little joy of her being with child of him, now this edict was in force. Yet this child proves the glory of his father's house. Observe the beauty of providence: just when Pharaoh's cruelty rose to this height, the deliverer was born. She hid him three months - In some private apartment of their own house, though probably with the hazard of their lives had he been discovered. It is said, Heb 11:23. That Moses's parents hid him by faith: some think they had a special revelation that the deliverer should spring from their loins; however, they believed the general promise of Israel's preservation, and in that faith hid their child.
Robert Jamieson, A. R. Fausset and David Brown
2:2 the woman . . . bare a son, &c.--Some extraordinary appearance of remarkable comeliness led his parents to augur his future greatness. Beauty was regarded by the ancients as a mark of the divine favor.
hid him three months--The parents were a pious couple, and the measures they took were prompted not only by parental attachment, but by a strong faith in the blessing of God prospering their endeavors to save the infant.
2:32:3: Եւ իբրեւ ո՛չ եւս կարէին թաքուցանել, ա՛ռ մայրն նորա տապանակ պրտուեայ, եւ ծեփեաց զնա կպրաձիւթով. եւ ե՛դ ՚ի նմա զմանուկն, եւ ընկէ՛ց զայն ՚ի խաղ մի առ ափն գետոյն։
3 Երբ այլեւս չէին կարող նրան թաքցնել, նրա մայրն առաւ եղէգից հիւսուած մի զամբիւղ, այն ծեփեց կպրաձիւթով, դրա մէջ դրեց մանկանը եւ զամբիւղը դրեց ծանծաղուտ մի տեղ, գետափին մօտիկ:
3 Երբ ա՛լ չէր կրնար պահել զանիկա, պրտուեղէն տապանակ մը առաւ անոր համար եւ կուպրով ու ձիւթով ծեփեց եւ տղան մէջը դրաւ ու գետին եզերքը եղած շամբին մէջ ձգեց։
Եւ իբրեւ ոչ եւս [16]կարէին թաքուցանել, առ մայրն նորա տապանակ պրտուեայ, եւ ծեփեաց զնա կպրաձիւթով, եւ եդ ի նմա զմանուկն, եւ ընկէց զայն ի խաղ մի առ ափն գետոյն:

2:3: Եւ իբրեւ ո՛չ եւս կարէին թաքուցանել, ա՛ռ մայրն նորա տապանակ պրտուեայ, եւ ծեփեաց զնա կպրաձիւթով. եւ ե՛դ ՚ի նմա զմանուկն, եւ ընկէ՛ց զայն ՚ի խաղ մի առ ափն գետոյն։
3 Երբ այլեւս չէին կարող նրան թաքցնել, նրա մայրն առաւ եղէգից հիւսուած մի զամբիւղ, այն ծեփեց կպրաձիւթով, դրա մէջ դրեց մանկանը եւ զամբիւղը դրեց ծանծաղուտ մի տեղ, գետափին մօտիկ:
3 Երբ ա՛լ չէր կրնար պահել զանիկա, պրտուեղէն տապանակ մը առաւ անոր համար եւ կուպրով ու ձիւթով ծեփեց եւ տղան մէջը դրաւ ու գետին եզերքը եղած շամբին մէջ ձգեց։
zohrab-1805▾ eastern-1994▾ western am▾
2:33: но не могши долее скрывать его, взяла корзинку из тростника и осмолила ее асфальтом и смолою и, положив в нее младенца, поставила в тростнике у берега реки,
2:3 ἐπεὶ επει since; otherwise δὲ δε though; while οὐκ ου not ἠδύναντο δυναμαι able; can αὐτὸ αυτος he; him ἔτι ετι yet; still κρύπτειν κρυπτω hide ἔλαβεν λαμβανω take; get αὐτῷ αυτος he; him ἡ ο the μήτηρ μητηρ mother αὐτοῦ αυτος he; him θῖβιν θιβις and; even κατέχρισεν καταχριω he; him ἀσφαλτοπίσσῃ ασφαλτοπισσα and; even ἐνέβαλεν εμβαλλω inject; cast in τὸ ο the παιδίον παιδιον toddler; little child εἰς εις into; for αὐτὴν αυτος he; him καὶ και and; even ἔθηκεν τιθημι put; make αὐτὴν αυτος he; him εἰς εις into; for τὸ ο the ἕλος ελος from; by τὸν ο the ποταμόν ποταμος river
2:3 וְ wᵊ וְ and לֹא־ lō- לֹא not יָכְלָ֣ה yāḵᵊlˈā יכל be able עֹוד֮ ʕôḏ עֹוד duration הַצְּפִינֹו֒ haṣṣᵊfînˌô צפן hide וַ wa וְ and תִּֽקַּֽח־ ttˈiqqˈaḥ- לקח take לֹו֙ lˌô לְ to תֵּ֣בַת tˈēvaṯ תֵּבָה chest גֹּ֔מֶא gˈōme גֹּמֶא papyrus וַ wa וְ and תַּחְמְרָ֥ה ttaḥmᵊrˌā חמר cover בַ va בְּ in † הַ the חֵמָ֖ר ḥēmˌār חֵמָר bitumen וּ û וְ and בַ va בְּ in † הַ the זָּ֑פֶת zzˈāfeṯ זֶפֶת pitch וַ wa וְ and תָּ֤שֶׂם ttˈāśem שׂים put בָּהּ֙ bˌāh בְּ in אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יֶּ֔לֶד yyˈeleḏ יֶלֶד boy וַ wa וְ and תָּ֥שֶׂם ttˌāśem שׂים put בַּ ba בְּ in † הַ the סּ֖וּף ssˌûf סוּף rush עַל־ ʕal- עַל upon שְׂפַ֥ת śᵊfˌaṯ שָׂפָה lip הַ ha הַ the יְאֹֽר׃ yᵊʔˈōr יְאֹר Nile
2:3. cumque iam celare non posset sumpsit fiscellam scirpeam et linivit eam bitumine ac pice posuitque intus infantulum et exposuit eum in carecto ripae fluminisAnd when she could hide him no longer, she took a basket made of bulrushes, and daubed it with slime and pitch: and put the little babe therein, and laid him in the sedges by the river's brink,
3. And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch; and she put the child therein, and laid it in the flags by the river’s brink.
2:3. And when she was no longer able to hide him, she took a small basket woven of bulrushes, and she smeared it with pitch as well as tar. And she placed the little infant inside, and she laid him in the sedges by the bank of the river.
2:3. And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid [it] in the flags by the river’s brink.
And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid [it] in the flags by the river' s brink:

3: но не могши долее скрывать его, взяла корзинку из тростника и осмолила ее асфальтом и смолою и, положив в нее младенца, поставила в тростнике у берега реки,
2:3
ἐπεὶ επει since; otherwise
δὲ δε though; while
οὐκ ου not
ἠδύναντο δυναμαι able; can
αὐτὸ αυτος he; him
ἔτι ετι yet; still
κρύπτειν κρυπτω hide
ἔλαβεν λαμβανω take; get
αὐτῷ αυτος he; him
ο the
μήτηρ μητηρ mother
αὐτοῦ αυτος he; him
θῖβιν θιβις and; even
κατέχρισεν καταχριω he; him
ἀσφαλτοπίσσῃ ασφαλτοπισσα and; even
ἐνέβαλεν εμβαλλω inject; cast in
τὸ ο the
παιδίον παιδιον toddler; little child
εἰς εις into; for
αὐτὴν αυτος he; him
καὶ και and; even
ἔθηκεν τιθημι put; make
αὐτὴν αυτος he; him
εἰς εις into; for
τὸ ο the
ἕλος ελος from; by
τὸν ο the
ποταμόν ποταμος river
2:3
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יָכְלָ֣ה yāḵᵊlˈā יכל be able
עֹוד֮ ʕôḏ עֹוד duration
הַצְּפִינֹו֒ haṣṣᵊfînˌô צפן hide
וַ wa וְ and
תִּֽקַּֽח־ ttˈiqqˈaḥ- לקח take
לֹו֙ lˌô לְ to
תֵּ֣בַת tˈēvaṯ תֵּבָה chest
גֹּ֔מֶא gˈōme גֹּמֶא papyrus
וַ wa וְ and
תַּחְמְרָ֥ה ttaḥmᵊrˌā חמר cover
בַ va בְּ in
הַ the
חֵמָ֖ר ḥēmˌār חֵמָר bitumen
וּ û וְ and
בַ va בְּ in
הַ the
זָּ֑פֶת zzˈāfeṯ זֶפֶת pitch
וַ wa וְ and
תָּ֤שֶׂם ttˈāśem שׂים put
בָּהּ֙ bˌāh בְּ in
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יֶּ֔לֶד yyˈeleḏ יֶלֶד boy
וַ wa וְ and
תָּ֥שֶׂם ttˌāśem שׂים put
בַּ ba בְּ in
הַ the
סּ֖וּף ssˌûf סוּף rush
עַל־ ʕal- עַל upon
שְׂפַ֥ת śᵊfˌaṯ שָׂפָה lip
הַ ha הַ the
יְאֹֽר׃ yᵊʔˈōr יְאֹר Nile
2:3. cumque iam celare non posset sumpsit fiscellam scirpeam et linivit eam bitumine ac pice posuitque intus infantulum et exposuit eum in carecto ripae fluminis
And when she could hide him no longer, she took a basket made of bulrushes, and daubed it with slime and pitch: and put the little babe therein, and laid him in the sedges by the river's brink,
2:3. And when she was no longer able to hide him, she took a small basket woven of bulrushes, and she smeared it with pitch as well as tar. And she placed the little infant inside, and she laid him in the sedges by the bank of the river.
2:3. And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid [it] in the flags by the river’s brink.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: По окончании наводнения, когда укрывательство новорожденного сделалось невозможным, Иохавед придумывает новое средство для его спасения. Из местного растения папируса (евр. гомэ), служившего египтянам, по свидетельству Феофраста, Плиния и др., материалом для устройства легких судов, корзин, она приготавливает ковчег (евр. теба; см. Быт 6), ящик; для большей прочности и в целях наиболее долгого сохранения в нем дитяти смолит его и, положив в него младенца, ставит ящик не в открытое место канала, где его могло увлечь течение, а у дерева, в «суф», «eiV to eloV», «в лучицу» (изгиб реки), т. е. не в тростник, как читается в русской Библии, а в водоросли, поросли, так как еврейское «суф», судя по его употреблению в 2:6: кн. пророка Ионы, означает именно водоросли.
Adam Clarke: Commentary on the Bible - 1831
2:3: An ark of bulrushes - תבת גמא tebath gome, a small boat or basket made of the Egyptian reed called papyrus, so famous in all antiquity. This plant grows on the banks of the Nile, and in marshy grounds; the stalk rises to the height of six or seven cubits above the water, is triangular, and terminates in a crown of small filaments resembling hair, which the ancients used to compare to a thyrsus. This reed was of the greatest use to the inhabitants of Egypt, the pith contained in the stalk serving them for food, and the woody part to build vessels with; which vessels frequently appear on engraved stones and other monuments of Egyptian antiquity. For this purpose they made it up like rushes into bundles, and by tying them together gave their vessels the necessary figure and solidity. "The vessels of bulrushes or papyrus," says Dr. Shaw, "were no other than large fabrics of the same kind with that of Moses, Exo 2:3, which from the late introduction of planks and stronger materials are now laid aside." Thus Pliny, lib. vi., cap. 16, takes notice of the naves papyraceas armamentaque Nili, "ships made of papyrus and the equipments of the Nile:" and lib. xiii., cap. 11, he observes, Exodus ipsa quidem papyro navigia texunt: "Of the papyrus itself they construct sailing vessels." Herodotus and Diodorus have recorded the same fact; and among the poets, Lucan, lib. iv., ver. 136: Conseritur bibula Memphitis cymba papyro, "The Memphian or Egyptian boat is constructed from the soaking papyrus." The epithet bibula is particularly remarkable, as corresponding with great exactness to the nature of the plant, and to its Hebrew name גמא gome, which signifies to soak, to drink up. See Parkhurst sub voce.
She laid it in the flags - Not willing to trust it in the stream for fear of a disaster; and probably choosing the place to which the Egyptian princess was accustomed to come for the purpose specified in the note on the following verse.
Albert Barnes: Notes on the Bible - 1834
2:3: The ark was made of the papyrus which was commonly used by the Egyptians for light and swift boats. The species is no longer found in the Nile below Nubia. It is a strong rush, like the bamboo, about the thickness of a finger, three cornered, and attains the height of 10 to 15 feet. It is represented with great accuracy on the most ancient monuments of Egypt.
Slime and pitch - The "slime" is probably the mud, of which bricks were usually made in Egypt, and which in this case was used to bind the stalks of the papyrus into a compact mass, and perhaps also to make the surface smooth for the infant. The pitch or bitumen, commonly used in Egypt, made the small vessel water-tight.
In the flags - This is another species of the papyrus, called tuff, or sufi (an exact equivalent of the Hebrew סוּף sû ph), which was less in size and height than the rush of which the ark was made.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: could not: Exo 1:22; Mat 2:13, Mat 2:16; Act 7:19
an ark: Isa 18:2
bulrushes: Gome, is the papyrus, so famous in all antiquity. It grows on the banks of the Nile, and in marshy grounds; the stalk rises to the height of six or seven cubits above the water, is triangular, and terminates in a crown of small filaments, resembling hair. This reed was of the greatest use to the Egyptians; the pith serving them for food, and the woody part to build vessels with; which vessels frequently appear on various monuments of Egyptian antiquity. That boats were made of this reed is also attested by Pliny and others.
with slime: Gen 6:14, Gen 11:3, Gen 14:10
Geneva 1599
2:3 And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and (b) put the child therein; and she laid [it] in the flags by the river's brink.
(b) Committing him to the providence of God, whom she could not keep from the rage of the tyrant.
John Gill
2:3 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 Jews (a) 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 Kimchi (b), signifies a kind of wood exceeding light, so Gersom and Ben Melech; an Arabic writer (c) 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 Is 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, Heb 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 writers (d) 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.
(a) Targum Jon. & Jarchi in loc. (b) Sepher Shorash. rad. (c) Elmacius apud Hottinger. p. 402. (d) Patricides, p. 25. Elmacinus, p. 46. apud Hottinger. Smegma, c. 8. p. 400.
John Wesley
2:3 And when she could no longer hide him, she put him in an ark of bulrushes - By the river side. God put it into their hearts to do this, to bring about his own purposes: that Moses might by this means be brought into the hands of Pharaoh's daughter, and that by his deliverance, a specimen might be given of the deliverance of God's church.
Robert Jamieson, A. R. Fausset and David Brown
2:3 she took for him an ark of bulrushes--papyrus, a thick, strong, and tough reed.
slime--the mud of the Nile, which, when hardened, is very tenacious.
pitch--mineral tar. Boats of this description are seen daily floating on the surface of the river, with no other caulking than Nile mud (compare Is 18:2), and they are perfectly watertight, unless the coating is forced off by stormy weather.
flags--a general term for sea or river weed. The chest was not, as is often represented, committed to the bosom of the water but laid on the bank, where it would naturally appear to have been drifted by the current and arrested by the reedy thicket. The spot is traditionally said to be the Isle of Rodah, near Old Cairo.
2:42:4: Եւ դիտէր քոյրն նորա ՚ի հեռաստանէ, տեսանել թէ զի՞նչ անցք անցանիցեն ընդ նա։
4 Մանկան քոյրը հեռուից հետեւում էր՝ տեսնելու համար, թէ ինչ կը պատահի նրան:
4 Տղուն քոյրը հեռուն կայնեցաւ, որպէս զի տեսնէ թէ ի՞նչ պիտի պատահի անոր։
Եւ դիտէր քոյրն նորա ի հեռաստանէ` տեսանել թէ զինչ անցք անցանիցեն ընդ նա:

2:4: Եւ դիտէր քոյրն նորա ՚ի հեռաստանէ, տեսանել թէ զի՞նչ անցք անցանիցեն ընդ նա։
4 Մանկան քոյրը հեռուից հետեւում էր՝ տեսնելու համար, թէ ինչ կը պատահի նրան:
4 Տղուն քոյրը հեռուն կայնեցաւ, որպէս զի տեսնէ թէ ի՞նչ պիտի պատահի անոր։
zohrab-1805▾ eastern-1994▾ western am▾
2:44: а сестра его стала вдали наблюдать, что с ним будет.
2:4 καὶ και and; even κατεσκόπευεν κατασκοπεω spy on ἡ ο the ἀδελφὴ αδελφη sister αὐτοῦ αυτος he; him μακρόθεν μακροθεν from far μαθεῖν μανθανω learn τί τις.1 who?; what? τὸ ο the ἀποβησόμενον αποβαινω step off; step away αὐτῷ αυτος he; him
2:4 וַ wa וְ and תֵּתַצַּ֥ב ttēṯaṣṣˌav יצב stand אֲחֹתֹ֖ו ʔᵃḥōṯˌô אָחֹות sister מֵ mē מִן from רָחֹ֑ק rāḥˈōq רָחֹוק remote לְ lᵊ לְ to דֵעָ֕ה ḏēʕˈā ידע know מַה־ mah- מָה what יֵּעָשֶׂ֖ה yyēʕāśˌeh עשׂה make לֹֽו׃ lˈô לְ to
2:4. stante procul sorore eius et considerante eventum reiHis sister standing afar off, and taking notice what would be done.
4. And his sister stood afar off, to know what would be done to him.
2:4. His sister was standing at a distance and was wondering what would happen.
2:4. And his sister stood afar off, to wit what would be done to him.
And his sister stood afar off, to wit what would be done to him:

4: а сестра его стала вдали наблюдать, что с ним будет.
2:4
καὶ και and; even
κατεσκόπευεν κατασκοπεω spy on
ο the
ἀδελφὴ αδελφη sister
αὐτοῦ αυτος he; him
μακρόθεν μακροθεν from far
μαθεῖν μανθανω learn
τί τις.1 who?; what?
τὸ ο the
ἀποβησόμενον αποβαινω step off; step away
αὐτῷ αυτος he; him
2:4
וַ wa וְ and
תֵּתַצַּ֥ב ttēṯaṣṣˌav יצב stand
אֲחֹתֹ֖ו ʔᵃḥōṯˌô אָחֹות sister
מֵ מִן from
רָחֹ֑ק rāḥˈōq רָחֹוק remote
לְ lᵊ לְ to
דֵעָ֕ה ḏēʕˈā ידע know
מַה־ mah- מָה what
יֵּעָשֶׂ֖ה yyēʕāśˌeh עשׂה make
לֹֽו׃ lˈô לְ to
2:4. stante procul sorore eius et considerante eventum rei
His sister standing afar off, and taking notice what would be done.
2:4. His sister was standing at a distance and was wondering what would happen.
2:4. And his sister stood afar off, to wit what would be done to him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Замечание ст. 4, а равно и обдуманность дальнейших действий сестры Моисеевой — Мариам (15:20), свидетельствующих, что она поступает, как заранее наученная, что следует делать, заставляет предполагать, что совпадение места постановки ящика с местом купания дочери фараоновой — явление не случайное. Нет ничего невероятного в том, что мать Моисея, зная, где купается дочь фараона, избрала данное место с целью найти в ней спасительницу своего ребенка.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: Exo 15:20; Num 12:1-15, Num 20:1, Num 26:59; Mic 6:4
John Gill
2:4 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 placed (e), as the word may be rendered, by her parents, or, "she placed herself" (f), 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 2Cor 8:1.
(e) "collocata fuerat", Vatablus. (f) "Stiterat sese", Junius & Tremellius, "stitit sese", Piscator, Drusius.
Robert Jamieson, A. R. Fausset and David Brown
2:4 his sister--Miriam would probably be a girl of ten or twelve years of age at the time.
2:52:5: Եւ իջեալ դուստրն փարաւոնի լուանա՛լ ՚ի գետն. եւ նաժիշտք նորա շրջէին առ գետովն։ Եւ տեսեալ զտապանակն ՚ի խաղի անդ, առաքեաց զնաժիշտ մի առնուլ զնա[505]։ [505] Ոսկան. Առաքեաց զնաժիշտն առնուլ։
5 Այդ ժամանակ էր, որ փարաւոնի դուստրն եկաւ գետում լողանալու, իսկ նրա նաժիշտները քայլում էին գետի ափով: Ծանծաղուտի մէջ զամբիւղ նկատելով՝ նա մի նաժիշտ ուղարկեց, որ վերցնի այն:
5 Երբ Փարաւոնին աղջիկը գետը իջաւ լուացուելու՝ անոր աղախինները գետին եզերքը կը պտըտէին։ Երբ շամբին մէջտեղը տապանակը տեսաւ, իր աղախինը ղրկեց, որ բերաւ զանիկա։
Եւ իջեալ դուստրն փարաւոնի լուանալ ի գետն, եւ նաժիշտք նորա շրջէին առ գետովն. եւ տեսեալ զտապանակն ի խաղի անդ, առաքեաց զնաժիշտ [17]մի առնուլ զնա:

2:5: Եւ իջեալ դուստրն փարաւոնի լուանա՛լ ՚ի գետն. եւ նաժիշտք նորա շրջէին առ գետովն։ Եւ տեսեալ զտապանակն ՚ի խաղի անդ, առաքեաց զնաժիշտ մի առնուլ զնա[505]։
[505] Ոսկան. Առաքեաց զնաժիշտն առնուլ։
5 Այդ ժամանակ էր, որ փարաւոնի դուստրն եկաւ գետում լողանալու, իսկ նրա նաժիշտները քայլում էին գետի ափով: Ծանծաղուտի մէջ զամբիւղ նկատելով՝ նա մի նաժիշտ ուղարկեց, որ վերցնի այն:
5 Երբ Փարաւոնին աղջիկը գետը իջաւ լուացուելու՝ անոր աղախինները գետին եզերքը կը պտըտէին։ Երբ շամբին մէջտեղը տապանակը տեսաւ, իր աղախինը ղրկեց, որ բերաւ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
2:55: И вышла дочь фараонова на реку мыться, а прислужницы ее ходили по берегу реки. Она увидела корзинку среди тростника и послала рабыню свою взять ее.
2:5 κατέβη καταβαινω step down; descend δὲ δε though; while ἡ ο the θυγάτηρ θυγατηρ daughter Φαραω φαραω Pharaō; Farao λούσασθαι λουω bathe ἐπὶ επι in; on τὸν ο the ποταμόν ποταμος river καὶ και and; even αἱ ο the ἅβραι αβρα he; him παρεπορεύοντο παραπορευομαι travel by / around παρὰ παρα from; by τὸν ο the ποταμόν ποταμος river καὶ και and; even ἰδοῦσα οραω view; see τὴν ο the θῖβιν θιβις in τῷ ο the ἕλει ελος send off / away τὴν ο the ἅβραν αβρα eliminate; take up αὐτήν αυτος he; him
2:5 וַ wa וְ and תֵּ֤רֶד ttˈēreḏ ירד descend בַּת־ baṯ- בַּת daughter פַּרְעֹה֙ parʕˌō פַּרְעֹה pharaoh לִ li לְ to רְחֹ֣ץ rᵊḥˈōṣ רחץ wash עַל־ ʕal- עַל upon הַ ha הַ the יְאֹ֔ר yᵊʔˈōr יְאֹר Nile וְ wᵊ וְ and נַעֲרֹתֶ֥יהָ naʕᵃrōṯˌeʸhā נַעֲרָה girl הֹלְכֹ֖ת hōlᵊḵˌōṯ הלך walk עַל־ ʕal- עַל upon יַ֣ד yˈaḏ יָד hand הַ ha הַ the יְאֹ֑ר yᵊʔˈōr יְאֹר Nile וַ wa וְ and תֵּ֤רֶא ttˈēre ראה see אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תֵּבָה֙ ttēvˌā תֵּבָה chest בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst הַ ha הַ the סּ֔וּף ssˈûf סוּף rush וַ wa וְ and תִּשְׁלַ֥ח ttišlˌaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] אֲמָתָ֖הּ ʔᵃmāṯˌāh אָמָה handmaid וַ wa וְ and תִּקָּחֶֽהָ׃ ttiqqāḥˈehā לקח take
2:5. ecce autem descendebat filia Pharaonis ut lavaretur in flumine et puellae eius gradiebantur per crepidinem alvei quae cum vidisset fiscellam in papyrione misit unam e famulis suis et adlatamAnd behold the daughter of Pharao came down to wash herself in the river: and her maids walked by the river's brink. And when she saw the basket in the sedges she sent one of her maids for it: and when it was brought,
5. And the daughter of Pharaoh came down to bathe at the river; and her maidens walked along by the river side; and she saw the ark among the flags, and sent her handmaid to fetch it.
2:5. Then, behold, the daughter of Pharaoh descended to wash in the river. And her maids walked along the edge of the cove. And when she had seen the small basket among the papyruses, she sent one of her servants for it. And when it was brought,
2:5. And the daughter of Pharaoh came down to wash [herself] at the river; and her maidens walked along by the river’s side; and when she saw the ark among the flags, she sent her maid to fetch it.
And the daughter of Pharaoh came down to wash [herself] at the river; and her maidens walked along by the river' s side; and when she saw the ark among the flags, she sent her maid to fetch it:

5: И вышла дочь фараонова на реку мыться, а прислужницы ее ходили по берегу реки. Она увидела корзинку среди тростника и послала рабыню свою взять ее.
2:5
κατέβη καταβαινω step down; descend
δὲ δε though; while
ο the
θυγάτηρ θυγατηρ daughter
Φαραω φαραω Pharaō; Farao
λούσασθαι λουω bathe
ἐπὶ επι in; on
τὸν ο the
ποταμόν ποταμος river
καὶ και and; even
αἱ ο the
ἅβραι αβρα he; him
παρεπορεύοντο παραπορευομαι travel by / around
παρὰ παρα from; by
τὸν ο the
ποταμόν ποταμος river
καὶ και and; even
ἰδοῦσα οραω view; see
τὴν ο the
θῖβιν θιβις in
τῷ ο the
ἕλει ελος send off / away
τὴν ο the
ἅβραν αβρα eliminate; take up
αὐτήν αυτος he; him
2:5
וַ wa וְ and
תֵּ֤רֶד ttˈēreḏ ירד descend
בַּת־ baṯ- בַּת daughter
פַּרְעֹה֙ parʕˌō פַּרְעֹה pharaoh
לִ li לְ to
רְחֹ֣ץ rᵊḥˈōṣ רחץ wash
עַל־ ʕal- עַל upon
הַ ha הַ the
יְאֹ֔ר yᵊʔˈōr יְאֹר Nile
וְ wᵊ וְ and
נַעֲרֹתֶ֥יהָ naʕᵃrōṯˌeʸhā נַעֲרָה girl
הֹלְכֹ֖ת hōlᵊḵˌōṯ הלך walk
עַל־ ʕal- עַל upon
יַ֣ד yˈaḏ יָד hand
הַ ha הַ the
יְאֹ֑ר yᵊʔˈōr יְאֹר Nile
וַ wa וְ and
תֵּ֤רֶא ttˈēre ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
תֵּבָה֙ ttēvˌā תֵּבָה chest
בְּ bᵊ בְּ in
תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst
הַ ha הַ the
סּ֔וּף ssˈûf סוּף rush
וַ wa וְ and
תִּשְׁלַ֥ח ttišlˌaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
אֲמָתָ֖הּ ʔᵃmāṯˌāh אָמָה handmaid
וַ wa וְ and
תִּקָּחֶֽהָ׃ ttiqqāḥˈehā לקח take
2:5. ecce autem descendebat filia Pharaonis ut lavaretur in flumine et puellae eius gradiebantur per crepidinem alvei quae cum vidisset fiscellam in papyrione misit unam e famulis suis et adlatam
And behold the daughter of Pharao came down to wash herself in the river: and her maids walked by the river's brink. And when she saw the basket in the sedges she sent one of her maids for it: and when it was brought,
2:5. Then, behold, the daughter of Pharaoh descended to wash in the river. And her maids walked along the edge of the cove. And when she had seen the small basket among the papyruses, she sent one of her servants for it. And when it was brought,
2:5. And the daughter of Pharaoh came down to wash [herself] at the river; and her maidens walked along by the river’s side; and when she saw the ark among the flags, she sent her maid to fetch it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: Об еврейском происхождении ребенка дочь фараона могла заключить не по обрезанию, так как обрезывались и египтяне, а по его нахождению в воде. Решившись спасти по чувству сострадания еврейское дитя, она, очевидно, не боится наказания за неисполнение царского указа. В этом случае она опирается на то уважение, которым пользовались египетские женщины вообще, тем более представительницы царской фамилии. Царица почиталась в Египте более царя: царицам и даже принцессам воздавались по смерти божеские почести.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5-10: The Deliverance of Moses.B. C. 1571.
5 And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the river's side; and when she saw the ark among the flags, she sent her maid to fetch it. 6 And when she had opened it, she saw the child: and, behold, the babe wept. And she had compassion on him, and said, This is one of the Hebrews' children. 7 Then said his sister to Pharaoh's daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee? 8 And Pharaoh's daughter said to her, Go. And the maid went and called the child's mother. 9 And Pharaoh's daughter said unto her, Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it. 10 And the child grew, and she brought him unto Pharaoh's daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water.
Here is, I. Moses saved from perishing. Come see the place where that great man lay when he was a little child; he lay in a bulrush-basket by the river's side. Had he been left to lie there, he must have perished in a little time with hunger, if he had not been sooner washed into the river or devoured by a crocodile. Had he fallen into any other hands than those he did fall into, either they would not, or durst not, have done otherwise than have thrown him straightway into the river; but Providence brings no less a person thither than Pharaoh's daughter, just at that juncture, guides her to the place where this poor forlorn infant lay, and inclines her heart to pity it, which she dares do when none else durst. Never did poor child cry so seasonably, so happily, as this did: The babe wept, which moved the compassion of the princess, as no doubt his beauty did, v. 5, 6. Note, 1. Those are hard-hearted indeed that have not a tender compassion for helpless infancy. How pathetically does God represent his compassion for the Israelites in general considered in this pitiable state! Ezek. xvi. 5, 6. 2. It is very commendable in persons of quality to take cognizance of the distresses of the meanest, and to be helpful and charitable to them. 3. God's care of us in our infancy ought to be often made mention of by us to his praise. Though we were not thus exposed (that we were not was God's mercy) yet many were the perils we were surrounded with in our infancy, out of which the Lord delivered us, Ps. xxii. 9, 10. 4. God often raises up friends for his people even among their enemies. Pharaoh cruelly seeks Israel's destruction, but his own daughter charitably compassionates a Hebrew child, and not only so, but, beyond her intention, preserves Israel's deliverer. O Lord, how wonderful are thy counsels!
II. Moses well provided with a good nurse, no worse than his own dear mother, v. 7-9. Pharaoh's daughter thinks it convenient that he should have a Hebrew nurse (pity that so fair a child should be suckled by a sable Moor), and the sister of Moses, with art and good management, introduces the mother into the place of a nurse, to the great advantage of the child; for mothers are the best nurses, and those who receive the blessings of the breasts with those of the womb are not just if they give them not to those for whose sake they received them: it was also an unspeakable satisfaction to the mother, who received her son as life from the dead, and now could enjoy him without fear. The transport of her joy, upon this happy turn, we may suppose sufficient to betray her to be the true mother (had there been any suspicion of it) to a less discerning eye than that of Solomon, 1 Kings iii. 27.
III. Moses preferred to be the son of Pharaoh's daughter (v. 10), his parents herein perhaps not only yielding to necessity, having nursed him for her, but too much pleased with the honour thereby done to their son; for the smiles of the world are stronger temptations than its frowns, and more difficult to resist. The tradition of the Jews is that Pharaoh's daughter had no child of her own, and that she was the only child of her father, so that when he was adopted for her son he stood fair for the crown: however it is certain he stood fair for the best preferments of the court in due time, and in the mean time had the advantage of the best education and improvements of the court, with the help of which, having a great genius, he became master of all the lawful learning of the Egyptians, Acts vii. 22. Note, 1. Providence pleases itself sometimes in raising the poor out of the dust, to set them among princes, Ps. cxiii. 7, 8. Many who, by their birth, seem marked for obscurity and poverty, by surprising events of Providence are brought to sit at the upper end of the world, to make men know that the heavens do rule. 2. Those whom God designs for great services he find out ways to qualify and prepare beforehand. Moses, by having his education in a court, is the fitter to be a prince and king in Jeshurun; by having his education in a learned court (for such the Egyptian then was) is the fitter to be an historian; and by having his education in the court of Egypt is the fitter to be employed, in the name of God, as an ambassador to that court.
IV. Moses named. The Jews tell us that his father, at his circumcision, called him Joachim, but Pharaoh's daughter called him Moses, Drawn out of the water, so it signifies in the Egyptian language. The calling of the Jewish lawgiver by an Egyptian name is a happy omen to the Gentile world, and gives hopes of that day when it shall be said, Blessed be Egypt my people, Isa. xix. 25. And his tuition at court was an earnest of the performance of that promise, Isa. xlix. 23, Kings shall be thy nursing fathers, and queens thy nursing mothers.
Adam Clarke: Commentary on the Bible - 1831
2:5: And the daughter of Pharaoh - Josephus calls her Thermuthis, and says that "the ark was borne along by the current, and that she sent one that could swim after it; that she was struck with the figure and uncommon beauty of the child; that she inquired for a nurse, but he having refused the breasts of several, and his sister proposing to bring a Hebrew nurse, his own mother was procured." But all this is in Josephus's manner, as well as the long circumstantial dream that he gives to Amram concerning the future greatness of Moses, which cannot be considered in any other light than that of a fable, and not even a cunningly devised one.
To wash herself at the river - Whether the daughter of Pharaoh went to bathe in the river through motives of pleasure, health, or religion, or whether she bathed at all, the text does not specify. It is merely stated by the sacred writer that she went down to the river to Wash; for the word herself is not in the original. Mr. Harmer, Observat., vol. iii., p. 529, is of opinion that the time referred to above was that in which the Nile begins to rise; and as the dancing girls in Egypt are accustomed now to plunge themselves into the river at its rising, by which act they testify their gratitude for the inestimable blessing of its inundations, so it might have been formerly; and that Pharaoh's daughter was now coming down to the river on a similar account. I see no likelihood in all this. If she washed herself at all, it might have been a religious ablution, and yet extended no farther than to the hands and face; for the word רחץ rachats, to wash, is repeatedly used in the Pentateuch to signify religious ablutions of different kinds. Jonathan in his Targum says that God had smitten all Egypt with ulcers, and that the daughter of Pharaoh came to wash in the river in order to find relief; and that as soon as she touched the ark where Moses was, her ulcers were healed. This is all fable. I believe there was no bathing in the case, but simply what the text states, washing, not of her person, but of her clothes, which was an employment that even kings' daughters did not think beneath them in those primitive times. Homer, Odyss. vi., represents Nausicaa, daughter of Alcinous, king of the Phaeacians, in company with her maidens, employed at the seaside in washing her own clothes and those of her five brothers! While thus employed they find Ulysses just driven ashore after having been shipwrecked, utterly helpless, naked, and destitute of every necessary of life. The whole scene is so perfectly like that before us that they appear to me to be almost parallels. I shall subjoin a few lines. The princess, having piled her clothes on a carriage drawn by several mules, and driven to the place of washing, commences her work, which the poet describes thus: -
Ται δ' απ' απηνης
Εἱματα χερσιν ἑλοντο, και εσφορεον μελαν ὑδωρ.
Στειβον δ' εν βαθροισι θοως, εριδα προφερουσαι.
Αυταρ επει πλυναν τε, καθηραν τε ῥυπα παντα,
Εξειης πετασαν παρα θιν' ἁλος, ᾑχι μαλιστα.
Λαΐγγας ποτι χερσον αποπλυνεσκε θαλασσα.
Odyssey, lib. vi., ver. 90.
"Light'ning the carriage, next they bore in hand
The garments down to the unsullied wave,
And thrust them heap'd into the pools; their task
Despatching brisk, and with an emulous haste.
When all were purified, and neither spot
Could be perceived or blemish more, they spread
The raiment orderly along the beach,
Where dashing tides had cleansed the pebbles most."
Cowper.
When this task was finished we find the Phaeacian princess and her ladies (Κουρη δ' εκ θαλαμοιο - αμφιπολοι αλλαι) employed in amusing themselves upon the beach, till the garments they had washed should be dry and fit to be folded up, that they might reload their carriage and return. In the text of Moses the Egyptian princess, accompanied by her maids, נערתיה naarotheyha, comes down to the river, not to bathe herself, for this is not intimated, but merely to wash, לרחץ lirchots; at the time in which the ark is perceived we may suppose that she and her companions had finished their task, and, like the daughter of Alcinous and her maidens, were amusing themselves walking along by the river's side, as the others did by tossing a ball, σφαιρῃ ται τ' αρ επαιζον, when they as suddenly and as unexpectedly discovered Moses adrift on the flood, as Nausicaa and her companions discovered Ulysses just escaped naked from shipwreck. In both the histories, that of the poet and this of the prophet, both the strangers, the shipwrecked Greek and the almost drowned Hebrew, were rescued by the princesses, nourished and preserved alive! Were it lawful to suppose that Homer had ever seen the Hebrew story, it would be reasonable to conclude that he had made it the basis of the 6th book of the Odyssey.
Albert Barnes: Notes on the Bible - 1834
2:5: The traditions which give a name to the daughter of Pharaoh are merely conjectural. Egyptian princesses held a very high and almost independent position under the ancient and middle empire, with a separate household and numerous officials. This was especially the case with the daughters of the first sovereigns of the 18th Dynasty.
Many facts concur in indicating that the residence of the daughter of Pharaoh and of the family of Moses, was at Zoan, Tanis, now San, the ancient Avaris (Exo 1:8 note), on the Tanitic branch of the river, near the sea, where crocodiles are never found, and which was probably the western boundary of the district occupied by the Israelites. The field of Zoan was always associated by the Hebrews with the marvels which preceded the Exodus. See Psa 78:43.
To wash - It is not customary at present for women of rank to bathe in the river, but it was a common practice in ancient Egypt. The habits of the princess, as well as her character, must have been well known to the mother of Moses, and probably decided her choice of the place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: daughter: Act 7:21
herself: As the word herself is not in the original, Dr. A. Clarke is of opinion that it was for the purpose of washing, not her person, but her clothes, that Pharaoh's daughter came to the river; which was an employment not beneath even king's daughters in those primitive times.
when she: Kg1 17:6; Psa 9:9, Psa 12:5, Psa 46:1, Psa 76:10; Pro 21:1; Jon 1:17, Jon 2:10
John Gill
2:5 And the daughter of Pharaoh came down to wash herself at the river,.... Her name, in Josephus (g), is called Thermuthis, and by Artapanus (h), an Heathen writer, Merrhis, perhaps from Miriam, and frequently by the Jewish writers (i), Bithia, which is the name of a daughter of another Pharaoh, 1Chron 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 testifies (k), 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, says (l), 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 Jews (m) 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: others (n) 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. Eliezer (o), 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.
(g) Antiqu. l. 2. c. 9. sect. 5. (h) Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 432. (i) T. Bab. Megillah, fol. 13. 1. Derech Eretz, fol. 19. 1. Pirke Eliezer, c. 48. Shalshalet Hakabala, fol. 5. 2. (k) Apud Joseph. Contr. Apion, l. 2. sect. 2. (l) Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 433. (m) Chronicon Mosis, fol. 3. 2. Ed. Gaulmin. (n) Targum Jon. in loc. Pirke Eliezer, ut supra. (c.48. fol. 57.2.) (o) Ibid. Vid. T. Bab. Sotah, fol. 12. 1.
John Wesley
2:5 And the daughter of Pharaoh came - Providence brings no less a person than Pharaoh's daughter just at that juncture, guides her to the place where this poor infant lay, inclines her heart to pity it, which she dares do, when none else durst. Never did poor child cry so seasonably, as this did; the babe wept, which moved her compassion, as no doubt his beauty did.
Robert Jamieson, A. R. Fausset and David Brown
2:5 the daughter of Pharaoh came down to wash herself at the river--The occasion is thought to have been a religious solemnity which the royal family opened by bathing in the sacred stream. Peculiar sacredness was attached to those portions of the Nile which flowed near the temples. The water was there fenced off as a protection from the crocodiles; and doubtless the princess had an enclosure reserved for her own use, the road to which seems to have been well known to Jochebed.
walked along--in procession or in file.
she sent her maid--her immediate attendant. The term is different from that rendered "maidens."
2:62:6: Եբաց՝ եւ ետես զմանուկն. եւ լայր մանուկն ՚ի տապանակի անդ։ Խանդաղատեցաւ զնովաւ դուստրն փարաւոնի, եւ ասէ. ՚Ի մանկա՞նց Եբրայեցւոց է դա։
6 Նա բացեց եւ տեսաւ երեխային: Երեխան լաց էր լինում զամբիւղում: Փարաւոնի դուստրը, խղճալով նրան, ասաց. «Եբրայեցիների երեխաներից է դա»:
6 Երբ բացաւ՝ տղան տեսաւ։ Տղան կու լար։ Խղճաց անոր վրայ ու ըսաւ. «Ասիկա Եբրայեցիներու տղաքներէն է»։
Եբաց եւ ետես զմանուկն, եւ լայր մանուկն [18]ի տապանակի անդ``. խանդաղատեցաւ զնովաւ [19]դուստրն փարաւոնի``, եւ ասէ. Ի մանկանց Եբրայեցւոց է դա:

2:6: Եբաց՝ եւ ետես զմանուկն. եւ լայր մանուկն ՚ի տապանակի անդ։ Խանդաղատեցաւ զնովաւ դուստրն փարաւոնի, եւ ասէ. ՚Ի մանկա՞նց Եբրայեցւոց է դա։
6 Նա բացեց եւ տեսաւ երեխային: Երեխան լաց էր լինում զամբիւղում: Փարաւոնի դուստրը, խղճալով նրան, ասաց. «Եբրայեցիների երեխաներից է դա»:
6 Երբ բացաւ՝ տղան տեսաւ։ Տղան կու լար։ Խղճաց անոր վրայ ու ըսաւ. «Ասիկա Եբրայեցիներու տղաքներէն է»։
zohrab-1805▾ eastern-1994▾ western am▾
2:66: Открыла и увидела младенца; и вот, дитя плачет; и сжалилась над ним и сказала: это из Еврейских детей.
2:6 ἀνοίξασα ανοιγω open up δὲ δε though; while ὁρᾷ οραω view; see παιδίον παιδιον toddler; little child κλαῖον κλαιω weep; cry ἐν εν in τῇ ο the θίβει θιβις and; even ἐφείσατο φειδομαι spare; refrain αὐτοῦ αυτος he; him ἡ ο the θυγάτηρ θυγατηρ daughter Φαραω φαραω Pharaō; Farao καὶ και and; even ἔφη φημι express; claim ἀπὸ απο from; away τῶν ο the παιδίων παιδιον toddler; little child τῶν ο the Εβραίων εβραιος Hebrew τοῦτο ουτος this; he
2:6 וַ wa וְ and תִּפְתַּח֙ ttiftˌaḥ פתח open וַ wa וְ and תִּרְאֵ֣הוּ ttirʔˈēhû ראה see אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יֶּ֔לֶד yyˈeleḏ יֶלֶד boy וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold נַ֖עַר nˌaʕar נַעַר boy בֹּכֶ֑ה bōḵˈeh בכה weep וַ wa וְ and תַּחְמֹ֣ל ttaḥmˈōl חמל have compassion עָלָ֔יו ʕālˈāʸw עַל upon וַ wa וְ and תֹּ֕אמֶר ttˈōmer אמר say מִ mi מִן from יַּלְדֵ֥י yyalᵊḏˌê יֶלֶד boy הָֽ hˈā הַ the עִבְרִ֖ים ʕivrˌîm עִבְרִי Hebrew זֶֽה׃ zˈeh זֶה this
2:6. aperiens cernensque in ea parvulum vagientem miserta eius ait de infantibus Hebraeorum estShe opened it, and seeing within it an infant crying, having compassion on it, she said: This is one of the babes of the Hebrews.
6. And she opened it, and saw the child: and, behold, the babe wept. And she had compassion on him, and said, This is one of the Hebrews’ children.
2:6. she opened it; and realizing that within it was a little one crying, she took pity on him, and she said: “This is one of the infants of the Hebrews.”
2:6. And when she had opened [it], she saw the child: and, behold, the babe wept. And she had compassion on him, and said, This [is one] of the Hebrews’ children.
And when she had opened [it], she saw the child: and, behold, the babe wept. And she had compassion on him, and said, This [is one] of the Hebrews' children:

6: Открыла и увидела младенца; и вот, дитя плачет; и сжалилась над ним и сказала: это из Еврейских детей.
2:6
ἀνοίξασα ανοιγω open up
δὲ δε though; while
ὁρᾷ οραω view; see
παιδίον παιδιον toddler; little child
κλαῖον κλαιω weep; cry
ἐν εν in
τῇ ο the
θίβει θιβις and; even
ἐφείσατο φειδομαι spare; refrain
αὐτοῦ αυτος he; him
ο the
θυγάτηρ θυγατηρ daughter
Φαραω φαραω Pharaō; Farao
καὶ και and; even
ἔφη φημι express; claim
ἀπὸ απο from; away
τῶν ο the
παιδίων παιδιον toddler; little child
τῶν ο the
Εβραίων εβραιος Hebrew
τοῦτο ουτος this; he
2:6
וַ wa וְ and
תִּפְתַּח֙ ttiftˌaḥ פתח open
וַ wa וְ and
תִּרְאֵ֣הוּ ttirʔˈēhû ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יֶּ֔לֶד yyˈeleḏ יֶלֶד boy
וְ wᵊ וְ and
הִנֵּה־ hinnē- הִנֵּה behold
נַ֖עַר nˌaʕar נַעַר boy
בֹּכֶ֑ה bōḵˈeh בכה weep
וַ wa וְ and
תַּחְמֹ֣ל ttaḥmˈōl חמל have compassion
עָלָ֔יו ʕālˈāʸw עַל upon
וַ wa וְ and
תֹּ֕אמֶר ttˈōmer אמר say
מִ mi מִן from
יַּלְדֵ֥י yyalᵊḏˌê יֶלֶד boy
הָֽ hˈā הַ the
עִבְרִ֖ים ʕivrˌîm עִבְרִי Hebrew
זֶֽה׃ zˈeh זֶה this
2:6. aperiens cernensque in ea parvulum vagientem miserta eius ait de infantibus Hebraeorum est
She opened it, and seeing within it an infant crying, having compassion on it, she said: This is one of the babes of the Hebrews.
2:6. she opened it; and realizing that within it was a little one crying, she took pity on him, and she said: “This is one of the infants of the Hebrews.”
2:6. And when she had opened [it], she saw the child: and, behold, the babe wept. And she had compassion on him, and said, This [is one] of the Hebrews’ children.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:6: She had compassion on him - The sight of a beautiful babe in distress could not fail to make the impression here mentioned; see Clarke on Exo 2:2 (note). It has already been conjectured that the cruel edict of the Egyptian king did not continue long in force; see Exo 1:22. And it will not appear unreasonable to suppose that the circumstance related here might have brought about its abolition. The daughter of Pharaoh, struck with the distressed state of the Hebrew children from what she had seen in the case of Moses, would probably implore her father to abolish this sanguinary edict.
Albert Barnes: Notes on the Bible - 1834
2:6: She had compassion on him - The Egyptians regarded such tenderness as a condition of acceptance on the day of reckoning. In the presence of the Lord of truth each spirit had to answer, "I have not afflicted any man, I have not made any man weep, I have not withheld milk from the mouths of sucklings" ('Funeral Ritual'). There was special ground for mentioning the feeling, since it led the princess to save and adopt the child in spite of her father's commands.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: she had compassion: Kg1 8:50; Neh 1:11; Psa 106:46; Pro 21:1; Act 7:21; Pe1 3:8
John Gill
2:6 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 says (p), 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 writers (q) say, she knew it by its being circumcised, the Egyptians not yet using circumcision.
(p) Patricides apud Hottinger. p 401. (q) T. Bab. Sotah, fol. 12. 2. Aben Ezra in loc.
Robert Jamieson, A. R. Fausset and David Brown
2:6 when she had opened it, she saw the child--The narrative is picturesque. No tale of romance ever described a plot more skilfully laid or more full of interest in the development. The expedient of the ark, the slime and pitch, the choice of the time and place, the appeal to the sensibilities of the female breast, the stationing of the sister as a watch of the proceedings, her timely suggestion of a nurse, and the engagement of the mother herself--all bespeak a more than ordinary measure of ingenuity as well as intense solicitude on the part of the parents. But the origin of the scheme was most probably owing to a divine suggestion, as its success was due to an overruling Providence, who not only preserved the child's life, but provided for his being trained in the nurture and admonition of the Lord. Hence it is said to have been done by faith (Heb 11:23), either in the general promise of deliverance, or some special revelation made to Amram and Jochebed--and in this view, the pious couple gave a beautiful example of a firm reliance on the word of God, united with an active use of the most suitable means.
2:72:7: Եւ ասէ քոյրն նորա ցդուստրն փարաւոնի. Կամի՞ս զի կոչեցից քեզ կին մի դայեակ ՚ի Հեբրայեցւոց անտի. եւ սնուցանիցէ՛ քեզ զմանուկդ։
7 Մանկան քոյրն ասաց փարաւոնի դստերը. «Ուզո՞ւմ ես, որ եբրայեցիներից մի դայեակ կին կանչեմ, նա թող կերակրի այդ մանկանը»:
7 Այն ատեն տղուն քոյրը ըսաւ Փարաւոնին աղջկան. «Երթամ ու քեզի Եբրայեցիներէն ծիծ տուող կին մը կանչե՞մ, որ տղան սնուցանէ քեզի համար»։
Եւ ասէ քոյրն նորա ցդուստրն փարաւոնի. Կամի՞ս զի կոչեցից քեզ կին մի դայեակ ի Հեբրայեցւոց անտի, եւ սնուցանիցէ քեզ զմանուկդ:

2:7: Եւ ասէ քոյրն նորա ցդուստրն փարաւոնի. Կամի՞ս զի կոչեցից քեզ կին մի դայեակ ՚ի Հեբրայեցւոց անտի. եւ սնուցանիցէ՛ քեզ զմանուկդ։
7 Մանկան քոյրն ասաց փարաւոնի դստերը. «Ուզո՞ւմ ես, որ եբրայեցիներից մի դայեակ կին կանչեմ, նա թող կերակրի այդ մանկանը»:
7 Այն ատեն տղուն քոյրը ըսաւ Փարաւոնին աղջկան. «Երթամ ու քեզի Եբրայեցիներէն ծիծ տուող կին մը կանչե՞մ, որ տղան սնուցանէ քեզի համար»։
zohrab-1805▾ eastern-1994▾ western am▾
2:77: И сказала сестра его дочери фараоновой: не сходить ли мне и не позвать ли к тебе кормилицу из Евреянок, чтоб она вскормила тебе младенца?
2:7 καὶ και and; even εἶπεν επω say; speak ἡ ο the ἀδελφὴ αδελφη sister αὐτοῦ αυτος he; him τῇ ο the θυγατρὶ θυγατηρ daughter Φαραω φαραω Pharaō; Farao θέλεις θελω determine; will καλέσω καλεω call; invite σοι σοι you γυναῖκα γυνη woman; wife τροφεύουσαν τροφευω from; out of τῶν ο the Εβραίων εβραιος Hebrew καὶ και and; even θηλάσει θηλαω you τὸ ο the παιδίον παιδιον toddler; little child
2:7 וַ wa וְ and תֹּ֣אמֶר ttˈōmer אמר say אֲחֹתֹו֮ ʔᵃḥōṯˈô אָחֹות sister אֶל־ ʔel- אֶל to בַּת־ baṯ- בַּת daughter פַּרְעֹה֒ parʕˌō פַּרְעֹה pharaoh הַ ha הֲ [interrogative] אֵלֵ֗ךְ ʔēlˈēḵ הלך walk וְ wᵊ וְ and קָרָ֤אתִי qārˈāṯî קרא call לָךְ֙ lāḵ לְ to אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman מֵינֶ֔קֶת mênˈeqeṯ מֵינֶקֶת nursing woman מִ֖ן mˌin מִן from הָ hā הַ the עִבְרִיֹּ֑ת ʕivriyyˈōṯ עִבְרִי Hebrew וְ wᵊ וְ and תֵינִ֥ק ṯênˌiq ינק suck לָ֖ךְ lˌāḵ לְ to אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יָּֽלֶד׃ yyˈāleḏ יֶלֶד boy
2:7. cui soror pueri vis inquit ut vadam et vocem tibi hebraeam mulierem quae nutrire possit infantulumAnd the child's sister said to her: Shall I go, and call to thee a Hebrew woman, to nurse the babe?
7. Then said his sister to Pharaoh’s daughter, Shall I go and call thee a nurse of the Hebrew women, that she may nurse the child for thee?
2:7. And the sister of the boy said to her: “If you wish, I will go and call to you a Hebrew woman, who will be able nurse the infant.”
2:7. Then said his sister to Pharaoh’s daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee?
Then said his sister to Pharaoh' s daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee:

7: И сказала сестра его дочери фараоновой: не сходить ли мне и не позвать ли к тебе кормилицу из Евреянок, чтоб она вскормила тебе младенца?
2:7
καὶ και and; even
εἶπεν επω say; speak
ο the
ἀδελφὴ αδελφη sister
αὐτοῦ αυτος he; him
τῇ ο the
θυγατρὶ θυγατηρ daughter
Φαραω φαραω Pharaō; Farao
θέλεις θελω determine; will
καλέσω καλεω call; invite
σοι σοι you
γυναῖκα γυνη woman; wife
τροφεύουσαν τροφευω from; out of
τῶν ο the
Εβραίων εβραιος Hebrew
καὶ και and; even
θηλάσει θηλαω you
τὸ ο the
παιδίον παιδιον toddler; little child
2:7
וַ wa וְ and
תֹּ֣אמֶר ttˈōmer אמר say
אֲחֹתֹו֮ ʔᵃḥōṯˈô אָחֹות sister
אֶל־ ʔel- אֶל to
בַּת־ baṯ- בַּת daughter
פַּרְעֹה֒ parʕˌō פַּרְעֹה pharaoh
הַ ha הֲ [interrogative]
אֵלֵ֗ךְ ʔēlˈēḵ הלך walk
וְ wᵊ וְ and
קָרָ֤אתִי qārˈāṯî קרא call
לָךְ֙ lāḵ לְ to
אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman
מֵינֶ֔קֶת mênˈeqeṯ מֵינֶקֶת nursing woman
מִ֖ן mˌin מִן from
הָ הַ the
עִבְרִיֹּ֑ת ʕivriyyˈōṯ עִבְרִי Hebrew
וְ wᵊ וְ and
תֵינִ֥ק ṯênˌiq ינק suck
לָ֖ךְ lˌāḵ לְ to
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יָּֽלֶד׃ yyˈāleḏ יֶלֶד boy
2:7. cui soror pueri vis inquit ut vadam et vocem tibi hebraeam mulierem quae nutrire possit infantulum
And the child's sister said to her: Shall I go, and call to thee a Hebrew woman, to nurse the babe?
2:7. And the sister of the boy said to her: “If you wish, I will go and call to you a Hebrew woman, who will be able nurse the infant.”
2:7. Then said his sister to Pharaoh’s daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-9: Согласие дочери фараоновой взять в кормилицы к спасенному еврейскому младенцу еврейку, а не египтянку, является продолжением ее забот о жизни дитяти. При отвращении египтян к евреям, отвращении, доходившем до того, что египтяне не могли есть с евреями, потому что это мерзость для египтян (Быт 43:32), ничто и никто не мог поручиться дочери фараона, что еврейское дитя останется целым и невредимым в руках кормилицы-египтянки. И наоборот, вручение его еврейке обеспечивало ему жизнь и здоровье.
Adam Clarke: Commentary on the Bible - 1831
2:7: Shall I go and call a nurse - Had not the different circumstances marked here been placed under the superintendence of an especial providence, there is no human probability that they could have had such a happy issue. The parents had done every thing to save their child that piety, affection, and prudence could dictate, and having done so, they left the event to God. By faith, says the apostle, Heb 11:23, Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king's commandment. Because of the king's commandment they were obliged to make use of the most prudent caution to save the child's life; and their faith in God enabled them to risk their own safety, for they were not afraid of the king's commandment - they feared God, and they had no other fear.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: Exo 2:4, Exo 15:20; Num 12:1, Num 26:59
John Gill
2:7 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: Josephus (r) says the same, and it also is in the Talmud (s); 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.
(r) Antiqu. l. 2. c. 9. sect. 5. (s) T. Bab. Sotah, ut supra. (fol. 12.1)
2:82:8: Ասէ դուստրն փարաւոնի. Ե՛րթ։ Գնաց աղջիկն եւ կոչեաց զմայր մանկանն։
8 Փարաւոնի դուստրն ասաց՝ «գնա՛»: Աղջիկը գնաց ու կանչեց մանկան մօրը:
8 Փարաւոնին աղջիկը ըսաւ անոր. «Գնա՛»։ Աղջիկը գնաց ու իր մայրը կանչեց։
Ասէ դուստրն փարաւոնի. Երթ: Գնաց աղջիկն եւ կոչեաց զմայր մանկանն:

2:8: Ասէ դուստրն փարաւոնի. Ե՛րթ։ Գնաց աղջիկն եւ կոչեաց զմայր մանկանն։
8 Փարաւոնի դուստրն ասաց՝ «գնա՛»: Աղջիկը գնաց ու կանչեց մանկան մօրը:
8 Փարաւոնին աղջիկը ըսաւ անոր. «Գնա՛»։ Աղջիկը գնաց ու իր մայրը կանչեց։
zohrab-1805▾ eastern-1994▾ western am▾
2:88: Дочь фараонова сказала ей: сходи. Девица пошла и призвала мать младенца.
2:8 ἡ ο the δὲ δε though; while εἶπεν επω say; speak αὐτῇ αυτος he; him ἡ ο the θυγάτηρ θυγατηρ daughter Φαραω φαραω Pharaō; Farao πορεύου πορευομαι travel; go ἐλθοῦσα ερχομαι come; go δὲ δε though; while ἡ ο the νεᾶνις νεανις call; invite τὴν ο the μητέρα μητηρ mother τοῦ ο the παιδίου παιδιον toddler; little child
2:8 וַ wa וְ and תֹּֽאמֶר־ ttˈōmer- אמר say לָ֥הּ lˌāh לְ to בַּת־ baṯ- בַּת daughter פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh לֵ֑כִי lˈēḵî הלך walk וַ wa וְ and תֵּ֨לֶךְ֙ ttˈēleḵ הלך walk הָֽ hˈā הַ the עַלְמָ֔ה ʕalmˈā עַלְמָה young woman וַ wa וְ and תִּקְרָ֖א ttiqrˌā קרא call אֶת־ ʔeṯ- אֵת [object marker] אֵ֥ם ʔˌēm אֵם mother הַ ha הַ the יָּֽלֶד׃ yyˈāleḏ יֶלֶד boy
2:8. respondit vade perrexit puella et vocavit matrem eiusShe answered: Go. The maid went and called her mother.
8. And Pharaoh’s daughter said to her, Go. And the maid went and called the child’s mother.
2:8. She responded, “Go.” The maid went directly and called her mother.
2:8. And Pharaoh’s daughter said to her, Go. And the maid went and called the child’s mother.
And Pharaoh' s daughter said to her, Go. And the maid went and called the child' s mother:

8: Дочь фараонова сказала ей: сходи. Девица пошла и призвала мать младенца.
2:8
ο the
δὲ δε though; while
εἶπεν επω say; speak
αὐτῇ αυτος he; him
ο the
θυγάτηρ θυγατηρ daughter
Φαραω φαραω Pharaō; Farao
πορεύου πορευομαι travel; go
ἐλθοῦσα ερχομαι come; go
δὲ δε though; while
ο the
νεᾶνις νεανις call; invite
τὴν ο the
μητέρα μητηρ mother
τοῦ ο the
παιδίου παιδιον toddler; little child
2:8
וַ wa וְ and
תֹּֽאמֶר־ ttˈōmer- אמר say
לָ֥הּ lˌāh לְ to
בַּת־ baṯ- בַּת daughter
פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh
לֵ֑כִי lˈēḵî הלך walk
וַ wa וְ and
תֵּ֨לֶךְ֙ ttˈēleḵ הלך walk
הָֽ hˈā הַ the
עַלְמָ֔ה ʕalmˈā עַלְמָה young woman
וַ wa וְ and
תִּקְרָ֖א ttiqrˌā קרא call
אֶת־ ʔeṯ- אֵת [object marker]
אֵ֥ם ʔˌēm אֵם mother
הַ ha הַ the
יָּֽלֶד׃ yyˈāleḏ יֶלֶד boy
2:8. respondit vade perrexit puella et vocavit matrem eius
She answered: Go. The maid went and called her mother.
2:8. She responded, “Go.” The maid went directly and called her mother.
2:8. And Pharaoh’s daughter said to her, Go. And the maid went and called the child’s mother.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: Go: Psa 27:10; Isa 46:3, Isa 46:4; Eze 16:8
mother: Exo 6:20
Geneva 1599
2:8 And Pharaoh's daughter said to her, Go. And the maid went and called the (c) child's mother.
(c) Man's counsel cannot hinder that which God has determined shall come to pass.
John Gill
2:8 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 Ex 2:1.
2:92:9: Եւ ասէ ցնա դուստրն փարաւոնի. Ա՛ռ զմանուկդ, եւ սնո՛ ինձ զդա. եւ ես տաց քեզ զվարձս քո։ Եւ ա՛ռ կինն զմանուկն՝ եւ սնոյց զնա։ Եւ իբրեւ հաստատեցաւ մանուկն, ած զնա առ դուստրն փարաւոնի,
9 Փարաւոնի դուստրը նրան ասաց. «Վերցրո՛ւ այդ մանկանը եւ կերակրի՛ր նրան ինձ համար: Ես կը տամ քո վարձը»: Կինը վերցրեց մանկանը եւ կերակրեց նրան: Երբ մանուկը մեծացաւ, կինը նրան բերեց փարաւոնի դստեր մօտ,
9 Փարաւոնին աղջիկը ըսաւ կնոջ. «Ա՛ռ այս տղան՝ սնուցանէ ինծի համար. ես քու վարձքդ կու տամ»։ Կինը առաւ տղան ու սնուցանեց զանիկա։
Եւ ասէ ցնա դուստրն փարաւոնի. Առ զմանուկդ, եւ սնո ինձ զդա, եւ ես տաց քեզ զվարձս քո: Եւ առ կինն զմանուկն եւ սնոյց զնա:

2:9: Եւ ասէ ցնա դուստրն փարաւոնի. Ա՛ռ զմանուկդ, եւ սնո՛ ինձ զդա. եւ ես տաց քեզ զվարձս քո։ Եւ ա՛ռ կինն զմանուկն՝ եւ սնոյց զնա։ Եւ իբրեւ հաստատեցաւ մանուկն, ած զնա առ դուստրն փարաւոնի,
9 Փարաւոնի դուստրը նրան ասաց. «Վերցրո՛ւ այդ մանկանը եւ կերակրի՛ր նրան ինձ համար: Ես կը տամ քո վարձը»: Կինը վերցրեց մանկանը եւ կերակրեց նրան: Երբ մանուկը մեծացաւ, կինը նրան բերեց փարաւոնի դստեր մօտ,
9 Փարաւոնին աղջիկը ըսաւ կնոջ. «Ա՛ռ այս տղան՝ սնուցանէ ինծի համար. ես քու վարձքդ կու տամ»։ Կինը առաւ տղան ու սնուցանեց զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
2:99: Дочь фараонова сказала ей: возьми младенца сего и вскорми его мне; я дам тебе плату. Женщина взяла младенца и кормила его.
2:9 εἶπεν επω say; speak δὲ δε though; while πρὸς προς to; toward αὐτὴν αυτος he; him ἡ ο the θυγάτηρ θυγατηρ daughter Φαραω φαραω Pharaō; Farao διατήρησόν διατηρεω thoroughly keep; maintain μοι μοι me τὸ ο the παιδίον παιδιον toddler; little child τοῦτο ουτος this; he καὶ και and; even θήλασόν θηλαζω nurse μοι μοι me αὐτό αυτος he; him ἐγὼ εγω I δὲ δε though; while δώσω διδωμι give; deposit σοι σοι you τὸν ο the μισθόν μισθος wages ἔλαβεν λαμβανω take; get δὲ δε though; while ἡ ο the γυνὴ γυνη woman; wife τὸ ο the παιδίον παιδιον toddler; little child καὶ και and; even ἐθήλαζεν θηλαζω nurse αὐτό αυτος he; him
2:9 וַ wa וְ and תֹּ֧אמֶר ttˈōmer אמר say לָ֣הּ lˈāh לְ to בַּת־ baṯ- בַּת daughter פַּרְעֹ֗ה parʕˈō פַּרְעֹה pharaoh הֵילִ֜יכִי hêlˈîḵî הלך walk אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יֶּ֤לֶד yyˈeleḏ יֶלֶד boy הַ ha הַ the זֶּה֙ zzˌeh זֶה this וְ wᵊ וְ and הֵינִקִ֣הוּ hêniqˈihû ינק suck לִ֔י lˈî לְ to וַ wa וְ and אֲנִ֖י ʔᵃnˌî אֲנִי i אֶתֵּ֣ן ʔettˈēn נתן give אֶת־ ʔeṯ- אֵת [object marker] שְׂכָרֵ֑ךְ śᵊḵārˈēḵ שָׂכָר hire וַ wa וְ and תִּקַּ֧ח ttiqqˈaḥ לקח take הָ hā הַ the אִשָּׁ֛ה ʔiššˈā אִשָּׁה woman הַ ha הַ the יֶּ֖לֶד yyˌeleḏ יֶלֶד boy וַ wa וְ and תְּנִיקֵֽהוּ׃ ttᵊnîqˈēhû ינק suck
2:9. ad quam locuta filia Pharaonis accipe ait puerum istum et nutri mihi ego tibi dabo mercedem tuam suscepit mulier et nutrivit puerum adultumque tradidit filiae PharaonisAnd Pharao's daughter said to her: Take this child, and nurse him for me: I will give thee thy wages. The woman took and nursed the child: and when he was grown up, she delivered him to Pharao's daughter.
9. And Pharaoh’s daughter said unto her, Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it.
2:9. And the daughter of Pharaoh said to her: “Take this boy and nurse him for me. I will give you your wages.” The woman took and nursed the boy. And when he was mature, she delivered him to the daughter of Pharaoh.
2:9. And Pharaoh’s daughter said unto her, Take this child away, and nurse it for me, and I will give [thee] thy wages. And the woman took the child, and nursed it.
And Pharaoh' s daughter said unto her, Take this child away, and nurse it for me, and I will give [thee] thy wages. And the woman took the child, and nursed it:

9: Дочь фараонова сказала ей: возьми младенца сего и вскорми его мне; я дам тебе плату. Женщина взяла младенца и кормила его.
2:9
εἶπεν επω say; speak
δὲ δε though; while
πρὸς προς to; toward
αὐτὴν αυτος he; him
ο the
θυγάτηρ θυγατηρ daughter
Φαραω φαραω Pharaō; Farao
διατήρησόν διατηρεω thoroughly keep; maintain
μοι μοι me
τὸ ο the
παιδίον παιδιον toddler; little child
τοῦτο ουτος this; he
καὶ και and; even
θήλασόν θηλαζω nurse
μοι μοι me
αὐτό αυτος he; him
ἐγὼ εγω I
δὲ δε though; while
δώσω διδωμι give; deposit
σοι σοι you
τὸν ο the
μισθόν μισθος wages
ἔλαβεν λαμβανω take; get
δὲ δε though; while
ο the
γυνὴ γυνη woman; wife
τὸ ο the
παιδίον παιδιον toddler; little child
καὶ και and; even
ἐθήλαζεν θηλαζω nurse
αὐτό αυτος he; him
2:9
וַ wa וְ and
תֹּ֧אמֶר ttˈōmer אמר say
לָ֣הּ lˈāh לְ to
בַּת־ baṯ- בַּת daughter
פַּרְעֹ֗ה parʕˈō פַּרְעֹה pharaoh
הֵילִ֜יכִי hêlˈîḵî הלך walk
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יֶּ֤לֶד yyˈeleḏ יֶלֶד boy
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
וְ wᵊ וְ and
הֵינִקִ֣הוּ hêniqˈihû ינק suck
לִ֔י lˈî לְ to
וַ wa וְ and
אֲנִ֖י ʔᵃnˌî אֲנִי i
אֶתֵּ֣ן ʔettˈēn נתן give
אֶת־ ʔeṯ- אֵת [object marker]
שְׂכָרֵ֑ךְ śᵊḵārˈēḵ שָׂכָר hire
וַ wa וְ and
תִּקַּ֧ח ttiqqˈaḥ לקח take
הָ הַ the
אִשָּׁ֛ה ʔiššˈā אִשָּׁה woman
הַ ha הַ the
יֶּ֖לֶד yyˌeleḏ יֶלֶד boy
וַ wa וְ and
תְּנִיקֵֽהוּ׃ ttᵊnîqˈēhû ינק suck
2:9. ad quam locuta filia Pharaonis accipe ait puerum istum et nutri mihi ego tibi dabo mercedem tuam suscepit mulier et nutrivit puerum adultumque tradidit filiae Pharaonis
And Pharao's daughter said to her: Take this child, and nurse him for me: I will give thee thy wages. The woman took and nursed the child: and when he was grown up, she delivered him to Pharao's daughter.
2:9. And the daughter of Pharaoh said to her: “Take this boy and nurse him for me. I will give you your wages.” The woman took and nursed the boy. And when he was mature, she delivered him to the daughter of Pharaoh.
2:9. And Pharaoh’s daughter said unto her, Take this child away, and nurse it for me, and I will give [thee] thy wages. And the woman took the child, and nursed it.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: Take: Jdg 13:8
John Gill
2:9 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 writer (t), Pharaoh's daughter agreed with her for two pieces of silver a day.
(t) Dibre Hayamim; sive Chronicon Mosis, fol. 4. 1.
2:102:10: եւ եղեւ նմա յորդեգիրս։ Եւ անուանեաց զանուն նորա Մովսէ՛ս. ասէ. ՚Ի ջրո՛յ անտի հանի զդա։
10 եւ մանուկը նրան որդեգիր դարձաւ: Նա նրան Մովսէս կոչեց ասելով՝ ջրից եմ հանել նրան:
10 Երբ տղան մեծցաւ, Փարաւոնին աղջիկը բերաւ զանիկա, որը իրեն որդի ըրաւ եւ անոր անունը Մովսէս* դրաւ ու ըսաւ. «Քանզի ջուրէն հանեցի զանիկա»։
Եւ իբրեւ հաստատեցաւ մանուկն, ած զնա առ դուստրն փարաւոնի, եւ եղեւ նմա յորդեգիրս. եւ անուանեաց զանուն նորա [20]Մովսէս. ասէ. Ի ջրոյ անտի հանի զդա:

2:10: եւ եղեւ նմա յորդեգիրս։ Եւ անուանեաց զանուն նորա Մովսէ՛ս. ասէ. ՚Ի ջրո՛յ անտի հանի զդա։
10 եւ մանուկը նրան որդեգիր դարձաւ: Նա նրան Մովսէս կոչեց ասելով՝ ջրից եմ հանել նրան:
10 Երբ տղան մեծցաւ, Փարաւոնին աղջիկը բերաւ զանիկա, որը իրեն որդի ըրաւ եւ անոր անունը Մովսէս* դրաւ ու ըսաւ. «Քանզի ջուրէն հանեցի զանիկա»։
zohrab-1805▾ eastern-1994▾ western am▾
2:1010: И вырос младенец, и она привела его к дочери фараоновой, и он был у нее вместо сына, и нарекла имя ему: Моисей, потому что, говорила она, я из воды вынула его.
2:10 ἁδρυνθέντος αδρυνω though; while τοῦ ο the παιδίου παιδιον toddler; little child εἰσήγαγεν εισαγω lead in; bring in αὐτὸ αυτος he; him πρὸς προς to; toward τὴν ο the θυγατέρα θυγατηρ daughter Φαραω φαραω Pharaō; Farao καὶ και and; even ἐγενήθη γινομαι happen; become αὐτῇ αυτος he; him εἰς εις into; for υἱόν υιος son ἐπωνόμασεν επονομαζω named δὲ δε though; while τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Μωυσῆν μωσευς Mōseus; Mosefs λέγουσα λεγω tell; declare ἐκ εκ from; out of τοῦ ο the ὕδατος υδωρ water αὐτὸν αυτος he; him ἀνειλόμην αναιρεω eliminate; take up
2:10 וַ wa וְ and יִגְדַּ֣ל yiḡdˈal גדל be strong הַ ha הַ the יֶּ֗לֶד yyˈeleḏ יֶלֶד boy וַ wa וְ and תְּבִאֵ֨הוּ֙ ttᵊviʔˈēhû בוא come לְ lᵊ לְ to בַת־ vaṯ- בַּת daughter פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be לָ֖הּ lˌāh לְ to לְ lᵊ לְ to בֵ֑ן vˈēn בֵּן son וַ wa וְ and תִּקְרָ֤א ttiqrˈā קרא call שְׁמֹו֙ šᵊmˌô שֵׁם name מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and תֹּ֕אמֶר ttˈōmer אמר say כִּ֥י kˌî כִּי that מִן־ min- מִן from הַ ha הַ the מַּ֖יִם mmˌayim מַיִם water מְשִׁיתִֽהוּ׃ mᵊšîṯˈihû משׁה draw out
2:10. quem illa adoptavit in locum filii vocavitque nomen eius Mosi dicens quia de aqua tuli eumAnd she adopted him for a son, and called him Moses, saying: Because I took him out of the water.
10. And the child grew, and she brought him unto Pharaoh’s daughter, and he became her son. And she called his name Moses, and said, Because I drew him out of the water.
2:10. And she adopted him in place of a son, and she called his name Moses, saying, “Because I took him from the water.”
2:10. And the child grew, and she brought him unto Pharaoh’s daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water.
And the child grew, and she brought him unto Pharaoh' s daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water:

10: И вырос младенец, и она привела его к дочери фараоновой, и он был у нее вместо сына, и нарекла имя ему: Моисей, потому что, говорила она, я из воды вынула его.
2:10
ἁδρυνθέντος αδρυνω though; while
τοῦ ο the
παιδίου παιδιον toddler; little child
εἰσήγαγεν εισαγω lead in; bring in
αὐτὸ αυτος he; him
πρὸς προς to; toward
τὴν ο the
θυγατέρα θυγατηρ daughter
Φαραω φαραω Pharaō; Farao
καὶ και and; even
ἐγενήθη γινομαι happen; become
αὐτῇ αυτος he; him
εἰς εις into; for
υἱόν υιος son
ἐπωνόμασεν επονομαζω named
δὲ δε though; while
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Μωυσῆν μωσευς Mōseus; Mosefs
λέγουσα λεγω tell; declare
ἐκ εκ from; out of
τοῦ ο the
ὕδατος υδωρ water
αὐτὸν αυτος he; him
ἀνειλόμην αναιρεω eliminate; take up
2:10
וַ wa וְ and
יִגְדַּ֣ל yiḡdˈal גדל be strong
הַ ha הַ the
יֶּ֗לֶד yyˈeleḏ יֶלֶד boy
וַ wa וְ and
תְּבִאֵ֨הוּ֙ ttᵊviʔˈēhû בוא come
לְ lᵊ לְ to
בַת־ vaṯ- בַּת daughter
פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
לָ֖הּ lˌāh לְ to
לְ lᵊ לְ to
בֵ֑ן vˈēn בֵּן son
וַ wa וְ and
תִּקְרָ֤א ttiqrˈā קרא call
שְׁמֹו֙ šᵊmˌô שֵׁם name
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
וַ wa וְ and
תֹּ֕אמֶר ttˈōmer אמר say
כִּ֥י kˌî כִּי that
מִן־ min- מִן from
הַ ha הַ the
מַּ֖יִם mmˌayim מַיִם water
מְשִׁיתִֽהוּ׃ mᵊšîṯˈihû משׁה draw out
2:10. quem illa adoptavit in locum filii vocavitque nomen eius Mosi dicens quia de aqua tuli eum
And she adopted him for a son, and called him Moses, saying: Because I took him out of the water.
2:10. And she adopted him in place of a son, and she called his name Moses, saying, “Because I took him from the water.”
2:10. And the child grew, and she brought him unto Pharaoh’s daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: По окончании кормления материнским молоком, т. е. по истечении трех лет (2: Мак 7:27), младенец приводится к дочери фараона и от нее получает имя Моисей. Наречение имени египтянкой говорит с несомненностью за то, что по своему происхождению и оно должно быть египетским. Таковым считают его уже Филон и Иосиф Флавий, причем, по словам последнего, оно образовано из соединения двух египетских слов: мо — вода и исис — сохраненный, а равно и некоторые древние церковные писатели — Климент Александрийский, Евстафий Антиохийский, к тому же выводу склоняются новейшие экзегеты. По наиболее достоверному объяснению, первая половина имени Моисей соответствует египетскому мо — вода, а вторая, — ushV; или ushuV — дреенеегипетскому глаголу «удша», «удш», значащему спасаться. Поэтому Моудше, Моиси, или с греческим окончанием Моисис, значит «спасен из воды». Производство имени Моисей от еврейского «маша» — извлекать не имеет за себя оснований. Глагол «маша» употребляется только в действительном значении (2: Цар 22:17; Пс 17:17), поэтому причастная форма «моше» означает «извлекающий», «выводящий», но не «извлеченный», каковой смысл имеет имя Моисей.
Adam Clarke: Commentary on the Bible - 1831
2:10: And he became her son - From this time of his being brought home by his nurse his education commenced, and he was learned in all the wisdom of the Egyptians, Act 7:22, who in the knowledge of nature probably exceeded all the nations then on the face of the earth.
And she called his name - משה mosheh, because מן המים min hammayim, out of the waters משיתהו meshithihu, have I drawn him. משה mashah signifies to draw out; and mosheh is the person drawn out; the word is used in the same sense Psa 18:16, and Sa2 22:17. What name he had from his parents we know not; but whatever it might be it was ever after lost in the name given to him by the princess of Egypt. Abul Farajius says that Thermuthis delivered him to the wise men Janees and Jimbrees to be instructed in wisdom.
Albert Barnes: Notes on the Bible - 1834
2:10: He became her son - See the margin reference. His training and education was, humanly speaking, all but indispensable to the efficient accomplishment of his work as the predestined leader and instructor of his countrymen. Moses probably passed the early years of his life in Lower Egypt, where the princess resided. However, there may be substantial grounds for the tradition in Josephus that he was engaged in a campaign against the Ethiopians, thus showing himself, as Stephen says, "mighty in word and deed."
Moses - The Egyptian origin of this word is generally admitted. The name itself is not uncommon in ancient documents. The exact meaning is "son," but the verbal root of the word signifies "produce," "draw forth." The whole sentence in Egyptian would exactly correspond to our King James Version. She called his name Moses, i. e. "son," or "brought forth," because she brought him forth out of the water.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: and he: Gen 48:5; Act 7:21, Act 7:22; Gal 4:5; Heb 11:24; Jo1 3:1
Moses: Drawn out
Because: Gen 4:25, Gen 16:11; Sa1 1:20; Mat 1:21
John Gill
2:10 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 chronologer (u) says, this was two years after his birth; and another says (w), 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 says (x), 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 Artapanus (y), 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 "Mashah", which signifies to draw out, and is only used of drawing out of water, 2Kings 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 Philo (z) and Josephus (a) 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 writers (b) give to Moses many names, which he had from different persons, no less than ten: and Artapanns (c) says, that by the Egyptian priests he was called Hermes or Mercury, and probably was the Hermes of that people; he is called by Orpheus (d) "born in water", because drawn out of it.
(u) Shalshalet Hakabala, fol. 5. 2. (w) Chronicon. ib. Shalshal. ib. (x) De Vita Mosis, c. 1. p. 604, 605. (y) Apud Euseb, Praepar. Evangel. l. 9. c. 27. p. 432. (z) Ut supra. (x)) (a) Ut supra, (Antiqu. l. 2. c. 9.) sect. 6. (b) Vajikra Rabba, sect. 1. fol. 146. 3. Shalshalet Hakabala, fol. 5. 2. Chronicon Mosis, fol. 4. 1. (c) Apud Euseb. ut supra. (praepar. Evangel. l. 9. c. 27. p. 432.) (d) De Deo, v. 23.
John Wesley
2:10 And he became her son - The tradition of the Jews is, that Pharaoh's daughter had no child of her own, and that she was the only child of her father, so that when he was adopted for her son, he stood fair for the crown: however, it is certain he stood fair for the best preferments of the court in due time, and in the mean time had the advantage of the best education, with the help of which, he became master of all the lawful learning of the Egyptians Acts 7:22. Those whom God designs for great services he finds out ways for to qualify them. Moses, by having his education in a court, is the fitter to be a prince, and king in Jeshurun; by having his education in a learned court, (for such the Egyptian then was) is the fitter to be an historian; and by having his education in the court of Egypt, is the fitter to be employed as an ambassador to that court in God's name. The Jews tell us, that his father at his circumcision called him Joachim, but Pharaoh's daughter called him Moses, Drawn out of the water, so it signifies in the Egyptian language, The calling of the Jewish lawgiver by an Egyptian name is a happy omen to the Gentile world, and gives hopes of that day when it should be said, Blessed be Egypt my people, Is 19:25. And his tuition at court was an earnest of the performance of that promise, Is 49:23. Kings shall be thy nursing fathers, and queens thy nursing mothers.
Robert Jamieson, A. R. Fausset and David Brown
2:10 she brought him unto Pharaoh's daughter--Though it must have been nearly as severe a trial for Jochebed to part with him the second time as the first, she was doubtless reconciled to it by her belief in his high destination as the future deliverer of Israel. His age when removed to the palace is not stated; but he was old enough to be well instructed in the principles of the true religion; and those early impressions, deepened by the power of divine grace, were never forgotten or effaced.
he became her son--by adoption, and his high rank afforded him advantages in education, which in the Providence of God were made subservient to far different purposes from what his royal patroness intended.
she called his name Moses--His parents might, as usual, at the time of his circumcision, have given him a name, which is traditionally said to have been Joachim. But the name chosen by the princess, whether of Egyptian or Hebrew origin, is the only one by which he has ever been known to the church; and it is a permanent memorial of the painful incidents of his birth and infancy.
2:112:11: Եւ եղեւ յետ աւուրց բազմաց, իբրեւ եղեւ մե՛ծ Մովսէս, ե՛լ առ եղբարս իւր որդիսն Իսրայէլի, հայեցեալ ՚ի չարչարանս նոցա. ետես այր մի Եգիպտացի, զի հարկանէր զոմն Եբրայեցի յեղբարց իւրոց՝ յորդւոցն Իսրայէլի։
11 Շատ օրեր յետոյ, երբ Մովսէսը մեծացաւ, գնաց իր ազգակիցների՝ իսրայէլացիների մօտ, ականատես եղաւ նրանց չարչարանքներին: Նա նկատեց, որ մի եգիպտացի ծեծում էր իր եբրայեցի եղբայրներից մէկին՝ մի իսրայէլացու:
11 Երբ Մովսէս մեծցաւ, իր եղբայրներուն գնաց ու անոնց ծանր գործերուն նայեցաւ։ Օր մը տեսաւ Եգիպտացի մը, որ իր Եբրայեցի եղբայրներէն մէկը կը ծեծէր։
Եւ եղեւ յետ աւուրց [21]բազմաց, իբրեւ եղեւ մեծ Մովսէս, ել առ եղբարս իւր [22]որդիսն Իսրայելի``, հայեցեալ ի չարչարանս նոցա. ետես այր մի Եգիպտացի, զի հարկանէր զոմն Եբրայեցի յեղբարց իւրոց [23]յորդւոցն Իսրայելի:

2:11: Եւ եղեւ յետ աւուրց բազմաց, իբրեւ եղեւ մե՛ծ Մովսէս, ե՛լ առ եղբարս իւր որդիսն Իսրայէլի, հայեցեալ ՚ի չարչարանս նոցա. ետես այր մի Եգիպտացի, զի հարկանէր զոմն Եբրայեցի յեղբարց իւրոց՝ յորդւոցն Իսրայէլի։
11 Շատ օրեր յետոյ, երբ Մովսէսը մեծացաւ, գնաց իր ազգակիցների՝ իսրայէլացիների մօտ, ականատես եղաւ նրանց չարչարանքներին: Նա նկատեց, որ մի եգիպտացի ծեծում էր իր եբրայեցի եղբայրներից մէկին՝ մի իսրայէլացու:
11 Երբ Մովսէս մեծցաւ, իր եղբայրներուն գնաց ու անոնց ծանր գործերուն նայեցաւ։ Օր մը տեսաւ Եգիպտացի մը, որ իր Եբրայեցի եղբայրներէն մէկը կը ծեծէր։
zohrab-1805▾ eastern-1994▾ western am▾
2:1111: Спустя много времени, когда Моисей вырос, случилось, что он вышел к братьям своим [сынам Израилевым] и увидел тяжкие работы их; и увидел, что Египтянин бьет одного Еврея из братьев его.
2:11 ἐγένετο γινομαι happen; become δὲ δε though; while ἐν εν in ταῖς ο the ἡμέραις ημερα day ταῖς ο the πολλαῖς πολυς much; many ἐκείναις εκεινος that μέγας μεγας great; loud γενόμενος γινομαι happen; become Μωυσῆς μωσευς Mōseus; Mosefs ἐξήλθεν εξερχομαι come out; go out πρὸς προς to; toward τοὺς ο the ἀδελφοὺς αδελφος brother αὐτοῦ αυτος he; him τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel κατανοήσας κατανοεω take note of δὲ δε though; while τὸν ο the πόνον πονος pain αὐτῶν αυτος he; him ὁρᾷ οραω view; see ἄνθρωπον ανθρωπος person; human Αἰγύπτιον αιγυπτιος Egyptian τύπτοντά τυπτω strike; beat τινα τις anyone; someone Εβραῖον εβραιος Hebrew τῶν ο the ἑαυτοῦ εαυτου of himself; his own ἀδελφῶν αδελφος brother τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel
2:11 וַ wa וְ and יְהִ֣י׀ yᵊhˈî היה be בַּ ba בְּ in † הַ the יָּמִ֣ים yyāmˈîm יֹום day הָ hā הַ the הֵ֗ם hˈēm הֵם they וַ wa וְ and יִּגְדַּ֤ל yyiḡdˈal גדל be strong מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses וַ wa וְ and יֵּצֵ֣א yyēṣˈē יצא go out אֶל־ ʔel- אֶל to אֶחָ֔יו ʔeḥˈāʸw אָח brother וַ wa וְ and יַּ֖רְא yyˌar ראה see בְּ bᵊ בְּ in סִבְלֹתָ֑ם sivlōṯˈām סִבְלֹות loads וַ wa וְ and יַּרְא֙ yyar ראה see אִ֣ישׁ ʔˈîš אִישׁ man מִצְרִ֔י miṣrˈî מִצְרִי Egyptian מַכֶּ֥ה makkˌeh נכה strike אִישׁ־ ʔîš- אִישׁ man עִבְרִ֖י ʕivrˌî עִבְרִי Hebrew מֵ mē מִן from אֶחָֽיו׃ ʔeḥˈāʸw אָח brother
2:11. in diebus illis postquam creverat Moses egressus ad fratres suos vidit adflictionem eorum et virum aegyptium percutientem quendam de Hebraeis fratribus suisIn those days, after Moses was grown up, he went out to his brethren: and saw their affliction, and an Egyptian striking one of the Hebrews, his brethren.
11. And it came to pass in those days, when Moses was grown up, that he went out unto his brethren, and looked on their burdens: and he saw an Egyptian smiting an Hebrew, one of his brethren.
2:11. In those days, after Moses had grown up, he went out to his brothers. And he saw their affliction and an Egyptian man striking a certain one of the Hebrews, his brothers.
2:11. And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting an Hebrew, one of his brethren.
And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting an Hebrew, one of his brethren:

11: Спустя много времени, когда Моисей вырос, случилось, что он вышел к братьям своим [сынам Израилевым] и увидел тяжкие работы их; и увидел, что Египтянин бьет одного Еврея из братьев его.
2:11
ἐγένετο γινομαι happen; become
δὲ δε though; while
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
ταῖς ο the
πολλαῖς πολυς much; many
ἐκείναις εκεινος that
μέγας μεγας great; loud
γενόμενος γινομαι happen; become
Μωυσῆς μωσευς Mōseus; Mosefs
ἐξήλθεν εξερχομαι come out; go out
πρὸς προς to; toward
τοὺς ο the
ἀδελφοὺς αδελφος brother
αὐτοῦ αυτος he; him
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
κατανοήσας κατανοεω take note of
δὲ δε though; while
τὸν ο the
πόνον πονος pain
αὐτῶν αυτος he; him
ὁρᾷ οραω view; see
ἄνθρωπον ανθρωπος person; human
Αἰγύπτιον αιγυπτιος Egyptian
τύπτοντά τυπτω strike; beat
τινα τις anyone; someone
Εβραῖον εβραιος Hebrew
τῶν ο the
ἑαυτοῦ εαυτου of himself; his own
ἀδελφῶν αδελφος brother
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
2:11
וַ wa וְ and
יְהִ֣י׀ yᵊhˈî היה be
בַּ ba בְּ in
הַ the
יָּמִ֣ים yyāmˈîm יֹום day
הָ הַ the
הֵ֗ם hˈēm הֵם they
וַ wa וְ and
יִּגְדַּ֤ל yyiḡdˈal גדל be strong
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
וַ wa וְ and
יֵּצֵ֣א yyēṣˈē יצא go out
אֶל־ ʔel- אֶל to
אֶחָ֔יו ʔeḥˈāʸw אָח brother
וַ wa וְ and
יַּ֖רְא yyˌar ראה see
בְּ bᵊ בְּ in
סִבְלֹתָ֑ם sivlōṯˈām סִבְלֹות loads
וַ wa וְ and
יַּרְא֙ yyar ראה see
אִ֣ישׁ ʔˈîš אִישׁ man
מִצְרִ֔י miṣrˈî מִצְרִי Egyptian
מַכֶּ֥ה makkˌeh נכה strike
אִישׁ־ ʔîš- אִישׁ man
עִבְרִ֖י ʕivrˌî עִבְרִי Hebrew
מֵ מִן from
אֶחָֽיו׃ ʔeḥˈāʸw אָח brother
2:11. in diebus illis postquam creverat Moses egressus ad fratres suos vidit adflictionem eorum et virum aegyptium percutientem quendam de Hebraeis fratribus suis
In those days, after Moses was grown up, he went out to his brethren: and saw their affliction, and an Egyptian striking one of the Hebrews, his brethren.
2:11. In those days, after Moses had grown up, he went out to his brothers. And he saw their affliction and an Egyptian man striking a certain one of the Hebrews, his brothers.
2:11. And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting an Hebrew, one of his brethren.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-14: По окончании обучения всей мудрости египетской (Деян 7:22), в возрасте 40: лет (23), Моисей делает попытку облегчить личной силой тяжелое положение своих соотечественников. «Он думал, поймут братья его, что Бог рукою его дарует им спасение; но они не поняли» (Деян 7:24). В лице того еврея, от обид которого он хотел защитить другого своего ближнего, народ не признал Моисея своим начальником и судьей.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11-15: Moses Slays an Egyptian; Rebukes a Contentious Hebrew.B. C. 1533.
11 And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting an Hebrew, one of his brethren. 12 And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian, and hid him in the sand. 13 And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow? 14 And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known. 15 Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well.
Moses had now passed the first forty years of his life in the court of Pharaoh, preparing himself for business; and now it was time for him to enter upon action, and,
I. He boldly owns and espouses the cause of God's people: When Moses was grown he went out unto his brethren, and looked on their burdens, v. 11. The best exposition of these words we have from an inspired pen, Heb. xi. 24-26, where we are told that by this he expressed, 1. His holy contempt of the honours and pleasures of the Egyptian court; he refused to be called the son of Pharaoh's daughter, for he went out. The temptation was indeed very strong. He had a fair opportunity (as we say) to make his fortune, and to have been serviceable to Israel too, with his interest at court. He was obliged, in gratitude as well as interest, to Pharaoh's daughter, and yet he obtained a glorious victory by faith over his temptation. He reckoned it much more his honour and advantage to be a son of Abraham than to be the son of Pharaoh's daughter. 2. His tender concern for his poor brethren in bondage, with whom (though he might easily have avoided it) he chose to suffer affliction; he looked on their burdens as one that not only pitied them, but was resolved to venture with them, and, if occasion were, to venture for them.
II. He gives a specimen of the great things he was afterwards to do for God and his Israel in two little instances, related particularly by Stephen (Acts vii. 23, &c.) with design to show how their fathers had always resisted the Holy Ghost (v. 51), even in Moses himself, when he first appeared as their deliverer, wilfully shutting their eyes against this day-break of their enlargement. He found himself, no doubt, under a divine direction and impulse in what he did, and that he was in an extraordinary manner called of God to do it. Now observe,
1. Moses was afterwards to be employed in plaguing the Egyptians for the wrongs they had done to God's Israel; and, as a specimen of that, he killed the Egyptian who smote the Hebrew (v. 11, 12); probably it was one of the Egyptian taskmasters, whom he found abusing his Hebrew slave, a relation (as some think) of Moses, a man of the same tribe. It was by special warrant from Heaven (which makes not a precedent in ordinary cases) that Moses slew the Egyptian, and rescued his oppressed brother. The Jew's tradition is that he did not slay him with any weapon, but, as Peter slew Ananias and Sapphira, with the word of his mouth. His hiding him in the sand signified that hereafter Pharaoh and all his Egyptians should, under the control of the rod of Moses, be buried in the sand of the Red Sea. His taking care to execute this justice privately, when no man saw, was a piece of needful prudence and caution, it being but an assay; and perhaps his faith was as yet weak, and what he did was with some hesitation. Those who come to be of great faith, yet began with a little, and at first spoke tremblingly.
2. Moses was afterwards to be employed in governing Israel, and as a specimen of this, we have him here trying to end a controversy between two Hebrews, in which he is forced (as he did afterwards for forty years) to suffer their manners. Observe here,
(1.) The unhappy quarrel which Moses observed between two Hebrews, v. 13. It does not appear what was the occasion; but, whatever it was, it was certainly very unseasonable for Hebrews to strive with one another when they were all oppressed and ruled with rigour by the Egyptians. Had they not beating enough from the Egyptians, but they must beat one another? Note, [1.] Even sufferings in common do not always unite God's professing people to one another, so much as one might reasonably expect. [2.] When God raises up instruments of salvation for the church they will find enough to do, not only with oppressing Egyptians, to restrain them, but with quarrelsome Israelites, to reconcile them.
(2.) The way he took of dealing with them; he marked him that caused the division, that did the wrong, and mildly reasoned with him: Wherefore smitest thou thy fellow? The injurious Egyptian was killed, the injurious Hebrew was only reprimanded; for what the former did was from a rooted malice, what the latter did we may suppose was only upon a sudden provocation. The wise God makes, and, according to his example, all wise governors make, a difference between one offender and another, according to the several qualities of the same offence. Moses endeavoured to make them friends, a good office; thus we find Christ often reproving his disciples' strifes (Luke ix. 46, &c.; xxii. 24, &c.), for he was a prophet like unto Moses, a healing prophet, a peacemaker, who visited his brethren with a design to slay all enmities. The reproof Moses gave on this occasion may still be of use, Wherefore smitest thou thy fellow? Note, Smiting our fellows is bad in any, especially in Hebrews, smiting with tongue or hand, either in a way of persecution or in a way of strife and contention. Consider the person thou smitest; it is thy fellow, thy fellow-creature, thy fellow-christian, it is thy fellow-servant, thy fellow-sufferer. Consider the cause, Wherefore smitest? Perhaps it is for no cause at all, or no just cause, or none worth speaking of.
(3.) The ill success of his attempt (v. 14): He said, Who made thee a prince? He that did the wrong thus quarrelled with Moses; the injured party, it should seem, was inclinable enough to peace, but the wrong-doer was thus touchy. Note, It is a sign of guilt to be impatient of reproof; and it is often easier to persuade the injured to bear the trouble of taking wrong than the injurious to bear the conviction of having done wrong. 1 Cor. vi. 7, 8. It was a very wise and mild reproof which Moses gave to this quarrelsome Hebrew, but he could not bear it, he kicked against the pricks (Acts ix. 5), and crossed questions with his reprover. [1.] He challenges his authority: Who made thee a prince? A man needs no great authority for the giving of a friendly reproof, it is an act of kindness; yet this man needs will interpret it an act of dominion, and represents his reprover as imperious and assuming. Thus when people dislike good discourse, or a seasonable admonition, they will call it preaching, as if a man could not speak a work for God and against sin but he took too much upon him. Yet Moses was indeed a prince and a judge, and knew it, and thought the Hebrews would have understood it, and struck in with him; but they stood in their own light, and thrust him away, Acts vii. 25, 27. [2.] He upbraids him with what he had done in killing the Egyptian: Intendest thou to kill me? See what base constructions malice puts upon the best words and actions. Moses, for reproving him is immediately charged with a design to kill him. An attempt upon his sin was interpreted an attempt upon his life; and his having killed the Egyptian was thought sufficient to justify the suspicion; as if Moses made no difference between an Egyptian and a Hebrew. If Moses, to right an injured Hebrew, had put his life in his hand, and slain an Egyptian, he ought therefore to have submitted to him, not only as a friend to the Hebrews, but as a friend that had more than ordinary power and zeal. But he throws that in his teeth as a crime which was bravely done, and was intended as a specimen of the promised deliverance; if the Hebrews had taken the hint, and come in to Moses as their head and captain, it is probable that they would have been delivered now; but, despising their deliverer, their deliverance was justly deferred, and their bondage prolonged forty years, as afterwards their despising Canaan kept them out of it forty years more. I would, and you would not. Note, Men know not what they do, nor what enemies they are to their own interest, when they resist and despise faithful reproofs and reprovers. When the Hebrews strove with Moses, God sent him away into Midian, and they never heard of him for forty years; thus the things that belonged to their peace were hidden from their eyes, because they knew not the day of their visitation. As to Moses, we may look on it as a great damp and discouragement to him. He was now choosing to suffer affliction with the people of God, and embracing the reproach of Christ; and now, at his first setting out, to meet with this affliction and reproach from them was a very sore trial of his resolution. He might have said, "If this be the spirit of the Hebrews, I will go to court again, and be the son of Pharaoh's daughter." Note, First, We must take heed of being prejudiced against the ways and people of God by the follies and peevishness of some particular persons that profess religion. Secondly, It is no new thing for the church's best friends to meet with a great deal of opposition and discouragement in their healing, saving attempts, even from their own mother's children; Christ himself was set at nought by the builders, and is still rejected by those he would save.
(4.) The flight of Moses to Midian, in consequence. The affront given him thus far proved a kindness to him; it gave him to understand that his killing the Egyptian was discovered, and so he had time to make his escape, otherwise the wrath of Pharaoh might have surprised him and taken him off. Note, God can overrule even the strife of tongues, so as, one way or other, to bring good to his people out of it. Information was brought to Pharaoh (and it is well if it was not brought by the Hebrew himself whom Moses reproved) of his killing the Egyptian; warrants are presently out for the apprehending of Moses, which obliged him to shift for his own safety, by flying into the land of Midian, v. 15. [1.] Moses did this out of a prudent care of his own life. If this be his forsaking of Egypt which the apostle refers to as done by faith (Heb. xi. 27), it teaches us that when we are at any time in trouble and danger for doing our duty the grace of faith will be of good use to us in taking proper methods for our own preservation. Yet there it is said, He feared not the wrath of the king; here it is said he feared, v. 14. He did not fear with a fear of diffidence and amazement, which weakens and has torment, but with a fear of diligence, which quickened him to take that way which Providence opened to him for his own preservation. [2.] God ordered it for wise and holy ends. Things were not yet ripe for Israel's deliverance: the measure of Egypt's iniquity was not yet full; the Hebrews were not sufficiently humbled, nor were they yet increased to such a multitude as God designed; Moses is to be further fitted for the service, and therefore is directed to withdraw for the present, till the time to favour Israel, even the set time, should come. God guided Moses to Midian because the Midianites were of the seed of Abraham, and retained the worship of the true God among them, so that he might have not only a safe but a comfortable settlement among them. And through this country he was afterwards to lead Israel, with which (that he might do it the better) he now had opportunity of making himself acquainted. Hither he came, and sat down by a well, tired and thoughtful, at a loss, and waiting to see which way Providence would direct him. It was a great change with him, since he was but the other day at ease in Pharaoh's court: thus God tried his faith, and it was found to praise and honour.
Adam Clarke: Commentary on the Bible - 1831
2:11: When Moses was grown - Being full forty years of age, as St. Stephen says, Act 7:23, it came into his heart to visit his brethren, i.e., he was excited to it by a Divine inspiration; and seeing one of them suffer wrong, by an Egyptian smiting him, probably one of the task-masters, he avenged him and smote - slew, the Egyptian, supposing that God who had given him commission, had given also his brethren to understand that they were to be delivered by his hand; see Act 7:23-25. Probably the Egyptian killed the Hebrew, and therefore on the Noahic precept Moses was justified in killing him; and he was authorized so to do by the commission which he had received from God, as all succeeding events amply prove. Previously to the mission of Moses to deliver the Israelites, Josephus says, "The Ethiopians having made an irruption into Egypt, and subdued a great part of it, a Divine oracle advised them to employ Moses the Hebrew. On this the king of Egypt made him general of the Egyptian forces; with these he attacked the Ethiopians, defeated and drove them back into their own land, and forced them to take refuge in the city of Saba, where he besieged them. Tharbis, daughter of the Ethiopian king, seeing him, fell desperately in love with him, and promised to give up the city to him on condition that he would take her to wife, to which Moses agreed, and the city was put into the hands of the Egyptians." - Jos. Ant. lib. ii., chap. 9. St. Stephen probably alluded to something of this kind when he said Moses was mighty in deeds as well as words.
Albert Barnes: Notes on the Bible - 1834
2:11: Went out unto his brethren - At the end of 40 years. The Egyptian princess had not concealed from him the fact of his belonging to the oppressed race, nor is it likely that she had debarred him from contact with his foster-mother and her family, whether or not she became aware of the true relationship.
An Egyptian - This man was probably one of the overseers of the workmen, natives under the chief superintendent Exo 1:11. They were armed with long heavy scourges, made of a tough pliant wood imported from Syria.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: am 2473, bc 1531
Moses: Act 7:22-24; Heb 11:24-26
burdens: Exo 1:11, Exo 3:7, Exo 5:9, Exo 5:14; Isa 58:6; Mat 11:28; Luk 4:18
Carl Friedrich Keil and Franz Delitzsch
2:11
Flight of Moses from Egypt to Midian. - The education of Moses at the Egyptian court could not extinguish the feeling that he belonged to the people of Israel. Our history does not inform us how this feeling, which was inherited from his parents and nourished in him when an infant by his mother's milk, was fostered still further after he had been handed over to Pharaoh's daughter, and grew into a firm, decided consciousness of will. All that is related is, how this consciousness broke forth at length in the full-grown man, in the slaying of the Egyptian who had injured a Hebrew (Ex 2:11, Ex 2:12), and in the attempt to reconcile two Hebrew men who were quarrelling (Ex 2:13, Ex 2:14). Both of these occurred "in those days," i.e., in the time of the Egyptian oppression, when Moses had become great (יגדּל as in Gen 21:20), i.e., had grown to be a man. According to tradition he was then forty years old (Acts 7:23). What impelled him to this was not "a carnal ambition and longing for action," or a desire to attract the attention of his brethren, but fiery love to his brethren or fellow-countrymen, as is shown in the expression, "One of his brethren" (Ex 2:11), and deep sympathy with them in their oppression and sufferings; whilst, at the same time, they undoubtedly displayed the fire of his impetuous nature, and the ground-work for his future calling. It was from this point of view that Stephen cited these facts (Acts 7:25-26), for the purpose of proving to the Jews of his own age, that they had been from time immemorial "stiff-necked and uncircumcised in heart and ears" (Acts 7:51). And this view is the correct one. Not only did Moses intend to help his brethren when he thus appeared among them, but this forcible interference on behalf of his brethren could and should have aroused the thought in their minds, that God would send them salvation through him. "But they understood not" (Acts 7:25). At the same time Moses thereby declared that he would no longer "be called the son of Pharaoh's daughter; and chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of Egypt" (Heb 11:24-26; see Delitzsch in loc.). And this had its roots in faith (πίστει). But his conduct presents another aspect also, which equally demands consideration. His zeal for the welfare of his brethren urged him forward to present himself as the umpire and judge of his brethren before God had called him to this, and drove him to the crime of murder, which cannot be excused as resulting from a sudden ebullition of wrath.
(Note: The judgment of Augustine is really the true one. Thus, in his c. Faustum Manich. l. 22, c. 70, he says, "I affirm, that the man, though criminal and really the offender, ought not to have been put to death by one who had no legal authority to do so. But minds that are capable of virtues often produce vices also, and show thereby for what virtue they would have been best adapted, if they had but been properly trained. For just as farmers, when they see large herbs, however useless, at once conclude that the land is good for growing corn, so that very impulse of the mind which led Moses to avenge his brother when suffering wrong from a native, without regard to legal forms, was not unfitted to produce the fruits of virtue, but, though hitherto uncultivated, was at least a sign of great fertility." Augustine then compares this deed to that of Peter, when attempting to defend his Lord with a sword (Mt 26:51), and adds, "Both of them broke through the rules of justice, not through any base inhumanity, but through animosity that needed correction: both sinned through their hatred of another's wickedness, and their love, though carnal, in the one case towards a brother, in the other to the Lord. This fault needed pruning or rooting up; but yet so great a heart could be as readily cultivated for bearing virtues, as land for bearing fruit.")
For he acted with evident deliberation. "He looked this way and that way; and when he saw no one, he slew the Egyptian, and hid him in the sand" (Ex 2:12). Through his life at the Egyptian court his own natural inclinations had been formed to rule, and they manifested themselves on this occasion in an ungodly way. This was thrown in his teeth by the man "in the wrong" (הרשׁע, Ex 2:13), who was striving with his brother and doing him an injury: "Who made thee a ruler and judge over us" (Ex 2:14)? and so far he was right. The murder of the Egyptian had also become known; and as soon as Pharaoh heard of it, he sought to kill Moses, who fled into the land of Midian in fear for his life (Ex 2:15). Thus dread of Pharaoh's wrath drove Moses from Egypt into the desert. For all that, it is stated in Heb 11:27, that "by faith (πίστει) Moses forsook Egypt, not fearing the wrath of the king." This faith, however, he manifested not by fleeing - his flight was rather a sign of timidity - but by leaving Egypt; in other words, by renouncing his position in Egypt, where he might possibly have softened down the kings' wrath, and perhaps even have brought help and deliverance to his brethren the Hebrews. By the fact that he did not allow such human hopes to lead him to remain in Egypt, and was not afraid to increase the king's anger by his flight, he manifested faith in the invisible One as though he saw Him, commending not only himself, but his oppressed nation, to the care and protection of God (vid., Delitzsch on Heb 11:27).
The situation of the land of Midian, to which Moses fled, cannot be determined with certainty. The Midianites, who were descended from Abraham through Keturah (Gen 25:2, Gen 25:4), had their principal settlements on the eastern side of the Elanitic Gulf, from which they spread northwards into the fields of Moab (Gen 36:35; Num 22:4, Num 22:7; Num 25:6, Num 25:17; Num 31:1.; Judg 6:1.), and carried on a caravan trade through Canaan to Egypt (Gen 37:28, Gen 37:36; Is 60:6). On the eastern side of the Elanitic Gulf, and five days' journey from Aela, there stood the town of Madian, the ruins of which are mentioned by Edrisi and Abulfeda, who also speak of a well there, from which Moses watered the flocks of his father-in-law Shoeib (i.e., Jethro). But we are precluded from fixing upon this as the home of Jethro by Ex 3:1, where Moses is said to have come to Horeb, when he drove Jethro's sheep behind the desert. The Midianites on the eastern side of the Elanitic Gulf could not possibly have led their flocks as far as Horeb for pasturage. We must assume, therefore, that one branch of the Midianites, to whom Jethro was priest, had crossed the Elanitic Gulf, and settled in the southern half of the peninsula of Sinai (cf. Ex 3:1). There is nothing improbable in such a supposition. There are several branches of the Towara Arabs occupying the southern portion of Arabia, that have sprung from Hedjas in this way; and even in the most modern times considerable intercourse was carried on between the eastern side of the gulf and the peninsula, whilst there was formerly a ferry between Szytta, Madian, and Nekba. - The words "and he sat down (ויּשׁב, i.e., settled) in the land of Midian, and sat down by the well," are hardly to be understood as simply meaning that "when he was dwelling in Midian, he sat down one day by a well" (Baumg.), but that immediately upon his arrival in Midian, where he intended to dwell or stay, he sat down by the well. The definite article before בּאר points to the well as the only one, or the principal well in that district. Knobel refers to "the well at Sherm;" but at Sherm el Moye (i.e., water-bay) or Sherm el Bir (well-bay) there are "several deep wells finished off with stones," which are "evidently the work of an early age, and have cost great labour" (Burckhardt, Syr. p. 854); so that the expression "the well" would be quite unsuitable. Moreover there is but a very weak support for Knobel's attempt to determine the site of Midian, in the identification of the Μαρανῖται or Μαρανεῖς (of Strabo and Artemidorus) with Madyan.
Geneva 1599
2:11 And it came to pass in those days, when Moses was (d) grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting an Hebrew, one of his brethren.
(d) That is, was forty years old; (Acts 7:23).
John Gill
2:11 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 age (e), 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, Heb 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, Lev 24:11, though others say it was Dathan (f).
(e) Shalshalet Hakabala, fol. 5. 2. (f) lbid.
John Wesley
2:11 When Moses was grown he went out unto his brethren, and looked on their burdens - He looked on their burdens as one that not only pitied them, but was resolved to venture with them, and for them.
Robert Jamieson, A. R. Fausset and David Brown
2:11 HIS SYMPATHY WITH THE HEBREWS. (Ex 2:11-25)
in those days, when Moses was grown--not in age and stature only, but in power as well as in renown for accomplishments and military prowess (Acts 7:22). There is a gap here in the sacred history which, however, is supplied by the inspired commentary of Paul, who has fully detailed the reasons as well as extent of the change that took place in his worldly condition; and whether, as some say, his royal mother had proposed to make him coregent and successor to the crown, or some other circumstances, led to a declaration of his mind, he determined to renounce the palace and identify himself with the suffering people of God (Heb 11:24-29). The descent of some great sovereigns, like Diocletian and Charles V, from a throne into private life, is nothing to the sacrifice which Moses made through the power of faith.
he went out unto his brethren--to make a full and systematic inspection of their condition in the various parts of the country where they were dispersed (Acts 7:23), and he adopted this proceeding in pursuance of the patriotic purpose that the faith, which is of the operation of God, was even then forming in his heart.
he spied an Egyptian smiting an Hebrew--one of the taskmasters scourging a Hebrew slave without any just cause (Acts 7:24), and in so cruel a manner, that he seems to have died under the barbarous treatment--for the conditions of the sacred story imply such a fatal issue. The sight was new and strange to him, and though pre-eminent for meekness (Num 12:3), he was fired with indignation.
2:122:12: Հայեցեալ յա՛յս կոյս յայն կոյս՝ ո՛չ զոք տեսանէր. եհա՛ր զԵգիպտացին, եւ ծածկեաց զնա ընդ աւազով։
12 Մովսէսն այս ու այն կողմ նայեց եւ ոչ ոքի չտեսնելով, սպանեց եգիպտացուն եւ նրան թաղեց աւազի տակ:
12 Անդին ասդին նայելով տեսաւ որ մէ՛կը չկայ, մեռցուց Եգիպտացին ու աւազին մէջ թաղեց զանիկա։
Հայեցեալ յայս կոյս յայն կոյս` ոչ զոք տեսանէր, եհար զԵգիպտացին եւ ծածկեաց զնա ընդ աւազով:

2:12: Հայեցեալ յա՛յս կոյս յայն կոյս՝ ո՛չ զոք տեսանէր. եհա՛ր զԵգիպտացին, եւ ծածկեաց զնա ընդ աւազով։
12 Մովսէսն այս ու այն կողմ նայեց եւ ոչ ոքի չտեսնելով, սպանեց եգիպտացուն եւ նրան թաղեց աւազի տակ:
12 Անդին ասդին նայելով տեսաւ որ մէ՛կը չկայ, մեռցուց Եգիպտացին ու աւազին մէջ թաղեց զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
2:1212: Посмотрев туда и сюда и видя, что нет никого, он убил Египтянина и скрыл его в песке.
2:12 περιβλεψάμενος περιβλεπω look around δὲ δε though; while ὧδε ωδε here καὶ και and; even ὧδε ωδε here οὐχ ου not ὁρᾷ οραω view; see οὐδένα ουδεις no one; not one καὶ και and; even πατάξας πατασσω pat; impact τὸν ο the Αἰγύπτιον αιγυπτιος Egyptian ἔκρυψεν κρυπτω hide αὐτὸν αυτος he; him ἐν εν in τῇ ο the ἄμμῳ αμμος sand
2:12 וַ wa וְ and יִּ֤פֶן yyˈifen פנה turn כֹּה֙ kˌō כֹּה thus וָ wā וְ and כֹ֔ה ḵˈō כֹּה thus וַ wa וְ and יַּ֖רְא yyˌar ראה see כִּ֣י kˈî כִּי that אֵ֣ין ʔˈên אַיִן [NEG] אִ֑ישׁ ʔˈîš אִישׁ man וַ wa וְ and יַּךְ֙ yyaḵ נכה strike אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּצְרִ֔י mmiṣrˈî מִצְרִי Egyptian וַֽ wˈa וְ and יִּטְמְנֵ֖הוּ yyiṭmᵊnˌēhû טמן hide בַּ ba בְּ in † הַ the חֹֽול׃ ḥˈôl חֹול sand
2:12. cumque circumspexisset huc atque illuc et nullum adesse vidisset percussum Aegyptium abscondit sabuloAnd when he had looked about this way and that way, and saw no one there, he slew the Egyptian and hid him in the sand.
12. And he looked this way and that way, and when he saw that there was no man, he smote the Egyptian, and hid him in the sand.
2:12. And when he had looked around this way and that, and had seen no one nearby, he struck down the Egyptian and hid him in the sand.
2:12. And he looked this way and that way, and when he saw that [there was] no man, he slew the Egyptian, and hid him in the sand.
And he looked this way and that way, and when he saw that [there was] no man, he slew the Egyptian, and hid him in the sand:

12: Посмотрев туда и сюда и видя, что нет никого, он убил Египтянина и скрыл его в песке.
2:12
περιβλεψάμενος περιβλεπω look around
δὲ δε though; while
ὧδε ωδε here
καὶ και and; even
ὧδε ωδε here
οὐχ ου not
ὁρᾷ οραω view; see
οὐδένα ουδεις no one; not one
καὶ και and; even
πατάξας πατασσω pat; impact
τὸν ο the
Αἰγύπτιον αιγυπτιος Egyptian
ἔκρυψεν κρυπτω hide
αὐτὸν αυτος he; him
ἐν εν in
τῇ ο the
ἄμμῳ αμμος sand
2:12
וַ wa וְ and
יִּ֤פֶן yyˈifen פנה turn
כֹּה֙ kˌō כֹּה thus
וָ וְ and
כֹ֔ה ḵˈō כֹּה thus
וַ wa וְ and
יַּ֖רְא yyˌar ראה see
כִּ֣י kˈî כִּי that
אֵ֣ין ʔˈên אַיִן [NEG]
אִ֑ישׁ ʔˈîš אִישׁ man
וַ wa וְ and
יַּךְ֙ yyaḵ נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּצְרִ֔י mmiṣrˈî מִצְרִי Egyptian
וַֽ wˈa וְ and
יִּטְמְנֵ֖הוּ yyiṭmᵊnˌēhû טמן hide
בַּ ba בְּ in
הַ the
חֹֽול׃ ḥˈôl חֹול sand
2:12. cumque circumspexisset huc atque illuc et nullum adesse vidisset percussum Aegyptium abscondit sabulo
And when he had looked about this way and that way, and saw no one there, he slew the Egyptian and hid him in the sand.
2:12. And when he had looked around this way and that, and had seen no one nearby, he struck down the Egyptian and hid him in the sand.
2:12. And he looked this way and that way, and when he saw that [there was] no man, he slew the Egyptian, and hid him in the sand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:12: The slaying of the Egyptian is not to be justified, or attributed to a divine inspiration, but it is to be judged with reference to the provocation, the impetuosity of Moses' natural character, perhaps also to the habits developed by his training at the court of Pharaoh. The act involved a complete severance from the Egyptians, but, far from expediting, it delayed for many years the deliverance of the Israelites. Forty years of a very different training prepared Moses for the execution of that appointed work.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: he looked: Act 7:24-26
slew: If the Egyptian killed the Hebrew, Moses only acted agreeably to the divine law (Gen 9:6) in thus slaying the Egyptian; nor did he violate the law of Egypt; for, according to Diodorus Siculus (1. 1. 17), "he who saw a man killed, or violently assaulted on the highway, and did not rescue him, if he could, was punished with death." Moses, therefore, in this transaction, acted as a brave and good man; especially as at this time there was little probability of obtaining justice on an Egyptian murderer.
Geneva 1599
2:12 And he looked this way and that way, and when he saw that [there was] no man, he (e) slew the Egyptian, and hid him in the sand.
(e) Being assured that God had appointed him to deliver the Israelites; (Acts 7:25).
John Gill
2:12 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, Demetrius (g), an Heathen writer, treats of in perfect agreement with the sacred Scriptures.
(g) Apud Euseb. Praepar. Evangel. l. 9. c. 19. p. 439.
John Wesley
2:12 He slew the Egyptian - Probably it was one of the Egyptian task - masters, whom he found abusing his Hebrew slave. By special warrant from heaven (which makes not a precedent in ordinary cases) Moses slew the Egyptian, and rescued his oppressed brother. The Jew's tradition is, that he did not slay him with any weapon, but as Peter slew Ananias and Sapphira, with the word of his mouth.
Robert Jamieson, A. R. Fausset and David Brown
2:12 he slew the Egyptian, and hid him in the sand--This act of Moses may seem and indeed by some has been condemned as rash and unjustifiable--in plain terms, a deed of assassination. But we must not judge of his action in such a country and age by the standard of law and the notions of right which prevail in our Christian land; and, besides, not only is it not spoken of as a crime in Scripture or as distressing the perpetrator with remorse, but according to existing customs among nomadic tribes, he was bound to avenge the blood of a brother. The person he slew, however, being a government officer, he had rendered himself amenable to the laws of Egypt, and therefore he endeavored to screen himself from the consequences by concealment of the corpse.
2:132:13: Եւ ելեալ յերկրորդում աւուր, տեսանէր երկուս արս Եբրայեցիս ընդ միմեանս մարտուցեալս. եւ ասէ ցայրն որ զրկէրն. Ընդէ՞ր հարկանես զընկերդ[506]։ [506] Ոմանք. Եւ ասէ ցայն որ զրկ՛՛։
13 Յաջորդ օրը նա տեսաւ իրար հետ կռուող երկու եբրայեցիների եւ անիրաւութիւն անողին ասաց. «Ինչո՞ւ ես ծեծում ընկերոջդ»:
13 Հետեւեալ օրը գնաց եւ ահա երկու Եբրայեցի մարդիկ կը կռուէին իրարու հետ։ Ըսաւ անոր, որ իրաւունք չունէր. «Ինչո՞ւ քու ընկերիդ կը զարնես»։
Եւ ելեալ յերկրորդում աւուր, տեսանէր երկուս արս Եբրայեցիս ընդ միմեանս մարտուցեալս. եւ ասէ ցայրն որ զրկէրն. Ընդէ՞ր հարկանես զընկերդ:

2:13: Եւ ելեալ յերկրորդում աւուր, տեսանէր երկուս արս Եբրայեցիս ընդ միմեանս մարտուցեալս. եւ ասէ ցայրն որ զրկէրն. Ընդէ՞ր հարկանես զընկերդ[506]։
[506] Ոմանք. Եւ ասէ ցայն որ զրկ՛՛։
13 Յաջորդ օրը նա տեսաւ իրար հետ կռուող երկու եբրայեցիների եւ անիրաւութիւն անողին ասաց. «Ինչո՞ւ ես ծեծում ընկերոջդ»:
13 Հետեւեալ օրը գնաց եւ ահա երկու Եբրայեցի մարդիկ կը կռուէին իրարու հետ։ Ըսաւ անոր, որ իրաւունք չունէր. «Ինչո՞ւ քու ընկերիդ կը զարնես»։
zohrab-1805▾ eastern-1994▾ western am▾
2:1313: И вышел он на другой день, и вот, два Еврея ссорятся; и сказал он обижающему: зачем ты бьешь ближнего твоего?
2:13 ἐξελθὼν εξερχομαι come out; go out δὲ δε though; while τῇ ο the ἡμέρᾳ ημερα day τῇ ο the δευτέρᾳ δευτερος second ὁρᾷ οραω view; see δύο δυο two ἄνδρας ανηρ man; husband Εβραίους εβραιος Hebrew διαπληκτιζομένους διαπληκτιζομαι and; even λέγει λεγω tell; declare τῷ ο the ἀδικοῦντι αδικεω injure; unjust to διὰ δια through; because of τί τις.1 who?; what? σὺ συ you τύπτεις τυπτω strike; beat τὸν ο the πλησίον πλησιον near; neighbor
2:13 וַ wa וְ and יֵּצֵא֙ yyēṣˌē יצא go out בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שֵּׁנִ֔י ššēnˈî שֵׁנִי second וְ wᵊ וְ and הִנֵּ֛ה hinnˈē הִנֵּה behold שְׁנֵֽי־ šᵊnˈê- שְׁנַיִם two אֲנָשִׁ֥ים ʔᵃnāšˌîm אִישׁ man עִבְרִ֖ים ʕivrˌîm עִבְרִי Hebrew נִצִּ֑ים niṣṣˈîm נצה decay וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say לָֽ lˈā לְ to † הַ the רָשָׁ֔ע rāšˈāʕ רָשָׁע guilty לָ֥מָּה lˌāmmā לָמָה why תַכֶּ֖ה ṯakkˌeh נכה strike רֵעֶֽךָ׃ rēʕˈeḵā רֵעַ fellow
2:13. et egressus die altero conspexit duos Hebraeos rixantes dixitque ei qui faciebat iniuriam quare percutis proximum tuumAnd going out the next day, he saw two Hebrews quarrelling: and he said to him that did the wrong: Why strikest thou thy neighbour?
13. And he went out the second day, and, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow?
2:13. And going out the next day, he spotted two Hebrews quarrelling violently. And he said to him who was causing the injury, “Why do you strike your neighbor?”
2:13. And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow?
And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow:

13: И вышел он на другой день, и вот, два Еврея ссорятся; и сказал он обижающему: зачем ты бьешь ближнего твоего?
2:13
ἐξελθὼν εξερχομαι come out; go out
δὲ δε though; while
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
δευτέρᾳ δευτερος second
ὁρᾷ οραω view; see
δύο δυο two
ἄνδρας ανηρ man; husband
Εβραίους εβραιος Hebrew
διαπληκτιζομένους διαπληκτιζομαι and; even
λέγει λεγω tell; declare
τῷ ο the
ἀδικοῦντι αδικεω injure; unjust to
διὰ δια through; because of
τί τις.1 who?; what?
σὺ συ you
τύπτεις τυπτω strike; beat
τὸν ο the
πλησίον πλησιον near; neighbor
2:13
וַ wa וְ and
יֵּצֵא֙ yyēṣˌē יצא go out
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
שֵּׁנִ֔י ššēnˈî שֵׁנִי second
וְ wᵊ וְ and
הִנֵּ֛ה hinnˈē הִנֵּה behold
שְׁנֵֽי־ šᵊnˈê- שְׁנַיִם two
אֲנָשִׁ֥ים ʔᵃnāšˌîm אִישׁ man
עִבְרִ֖ים ʕivrˌîm עִבְרִי Hebrew
נִצִּ֑ים niṣṣˈîm נצה decay
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
לָֽ lˈā לְ to
הַ the
רָשָׁ֔ע rāšˈāʕ רָשָׁע guilty
לָ֥מָּה lˌāmmā לָמָה why
תַכֶּ֖ה ṯakkˌeh נכה strike
רֵעֶֽךָ׃ rēʕˈeḵā רֵעַ fellow
2:13. et egressus die altero conspexit duos Hebraeos rixantes dixitque ei qui faciebat iniuriam quare percutis proximum tuum
And going out the next day, he saw two Hebrews quarrelling: and he said to him that did the wrong: Why strikest thou thy neighbour?
2:13. And going out the next day, he spotted two Hebrews quarrelling violently. And he said to him who was causing the injury, “Why do you strike your neighbor?”
2:13. And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:13: Two men of the Hebrews strove together - How strange that in the very place where they were suffering a heavy persecution because they were Hebrews, the very persons themselves who suffered it should be found persecuting each other! It has been often seen that in those times in which the ungodly oppressed the Church of Christ, its own members have been separated from each other by disputes concerning comparatively unessential points of doctrine and discipline, in consequence of which both they and the truth have become an easy prey to those whose desire was to waste the heritage of the Lord. The Targum of Jonathan says that the two persons who strove were Dathan and Abiram.
Albert Barnes: Notes on the Bible - 1834
2:13: Thy fellow - "Thy neighbor." the reproof was that of a legislator who established moral obligations on a recognized principle. Hence, in the following verse, the offender is represented as feeling that the position claimed by Moses was that of a Judge. The act could only have been made known by the Hebrew on whose behalf Moses had committed it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: and he said: Act 7:26; Co1 6:7, Co1 6:8
John Gill
2:13 And when he went out the second day,.... The day following:
behold, two men of the Hebrews strove together; which the Jewish writers (h) 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.
(h) Targum Jon. & Jarchi in loc. Shemoth Rabba, sect. 1. fol. 91. 4. Shalshalet Hakabala, fol. 5. 2. Pirke Eliezer, c. 48.
Robert Jamieson, A. R. Fausset and David Brown
2:13 two men of the Hebrews strove together--His benevolent mediation in this strife, though made in the kindest and mildest manner, was resented, and the taunt of the aggressor showing that Moses' conduct on the preceding day had become generally known, he determined to consult his safety by immediate flight (Heb 11:27). These two incidents prove that neither were the Israelites yet ready to go out of Egypt, nor Moses prepared to be their leader (Jas 1:20). It was by the staff and not the sword--by the meekness, and not the wrath of Moses that God was to accomplish that great work of deliverance. Both he and the people of Israel were for forty years more to be cast into the furnace of affliction, yet it was therein that He had chosen them (Is 48:10).
2:142:14: Եւ նա ասէ. Ո՞ կացոյց զքեզ ※ այր իշխան եւ դատաւոր ՚ի վերայ մեր. եթէ սպանանե՞լ զիս կամիցիս որպէս երէկ սպաներ զԵգիպտացին։ Զահի՛ հարաւ Մովսէս՝ եւ ասէ, թէ. Այնպէս յայտնի՛ եղեւ բանն[507]։ [507] Ոմանք. Զքեզ յայր իշխան... որպէս եւ երէկ սպա՛՛։
14 Սա պատասխանեց. «Ո՞վ է քեզ իշխան ու դատաւոր կարգել մեզ վրայ, թէ՞ ինձ էլ ես ուզում սպանել, ինչպէս որ երէկ սպանեցիր եգիպտացուն»: Մովսէսը վախեցաւ՝ մտածելով, որ եղելութիւնը յայտնի է դարձել:
14 Անիկա ըսաւ. «Ո՞վ քեզ մեր վրայ իշխան ու դատաւոր դրաւ. զի՞ս ալ մեռցնելու միտք ունիս, ինչպէս Եգիպտացին մեռցուցիր»։ Մովսէս վախցաւ ու ըսաւ. «Անշուշտ այս բանը իմացուած է»։
Եւ նա ասէ. Ո՞ կացոյց զքեզ այր իշխան եւ դատաւոր ի վերայ մեր. եթէ սպանանե՞լ զիս կամիցիս որպէս երէկ սպաներ զԵգիպտացին: Զահի հարաւ Մովսէս եւ ասէ թէ. Այնպէս յայտնի եղեւ բանն:

2:14: Եւ նա ասէ. Ո՞ կացոյց զքեզ ※ այր իշխան եւ դատաւոր ՚ի վերայ մեր. եթէ սպանանե՞լ զիս կամիցիս որպէս երէկ սպաներ զԵգիպտացին։ Զահի՛ հարաւ Մովսէս՝ եւ ասէ, թէ. Այնպէս յայտնի՛ եղեւ բանն[507]։
[507] Ոմանք. Զքեզ յայր իշխան... որպէս եւ երէկ սպա՛՛։
14 Սա պատասխանեց. «Ո՞վ է քեզ իշխան ու դատաւոր կարգել մեզ վրայ, թէ՞ ինձ էլ ես ուզում սպանել, ինչպէս որ երէկ սպանեցիր եգիպտացուն»: Մովսէսը վախեցաւ՝ մտածելով, որ եղելութիւնը յայտնի է դարձել:
14 Անիկա ըսաւ. «Ո՞վ քեզ մեր վրայ իշխան ու դատաւոր դրաւ. զի՞ս ալ մեռցնելու միտք ունիս, ինչպէս Եգիպտացին մեռցուցիր»։ Մովսէս վախցաւ ու ըսաւ. «Անշուշտ այս բանը իմացուած է»։
zohrab-1805▾ eastern-1994▾ western am▾
2:1414: А тот сказал: кто поставил тебя начальником и судьею над нами? не думаешь ли убить меня, как убил Египтянина? Моисей испугался и сказал: верно, узнали об этом деле.
2:14 ὁ ο the δὲ δε though; while εἶπεν επω say; speak τίς τις.1 who?; what? σε σε.1 you κατέστησεν καθιστημι establish; appoint ἄρχοντα αρχων ruling; ruler καὶ και and; even δικαστὴν δικαστης justice ἐφ᾿ επι in; on ἡμῶν ημων our μὴ μη not ἀνελεῖν αναιρεω eliminate; take up με με me σὺ συ you θέλεις θελω determine; will ὃν ος who; what τρόπον τροπος manner; by means ἀνεῖλες αναιρεω eliminate; take up ἐχθὲς χθες yesterday τὸν ο the Αἰγύπτιον αιγυπτιος Egyptian ἐφοβήθη φοβεω afraid; fear δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even εἶπεν επω say; speak εἰ ει if; whether οὕτως ουτως so; this way ἐμφανὲς εμφανης apparent; visible γέγονεν γινομαι happen; become τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he
2:14 וַ֠ wa וְ and יֹּאמֶר yyōmˌer אמר say מִ֣י mˈî מִי who שָֽׂמְךָ֞ śˈāmᵊḵˈā שׂים put לְ lᵊ לְ to אִ֨ישׁ ʔˌîš אִישׁ man שַׂ֤ר śˈar שַׂר chief וְ wᵊ וְ and שֹׁפֵט֙ šōfˌēṭ שׁפט judge עָלֵ֔ינוּ ʕālˈênû עַל upon הַ ha הֲ [interrogative] לְ lᵊ לְ to הָרְגֵ֨נִי֙ hārᵊḡˈēnî הרג kill אַתָּ֣ה ʔattˈā אַתָּה you אֹמֵ֔ר ʔōmˈēr אמר say כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָרַ֖גְתָּ hārˌaḡtā הרג kill אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּצְרִ֑י mmiṣrˈî מִצְרִי Egyptian וַ wa וְ and יִּירָ֤א yyîrˈā ירא fear מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses וַ wa וְ and יֹּאמַ֔ר yyōmˈar אמר say אָכֵ֖ן ʔāḵˌēn אָכֵן surely נֹודַ֥ע nôḏˌaʕ ידע know הַ ha הַ the דָּבָֽר׃ ddāvˈār דָּבָר word
2:14. qui respondit quis constituit te principem et iudicem super nos num occidere me tu dicis sicut occidisti Aegyptium timuit Moses et ait quomodo palam factum est verbum istudBut he answered: Who hath appointed thee prince and judge over us? wilt thou kill me, as thou didst yesterday kill the Egyptian? Moses feared, and said: How is this come to be known?
14. And he said, Who made thee a prince and a judge over us? thinkest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely the thing is known.
2:14. But he responded: “Who appointed you as leader and judge over us? Do you want to kill me, just as yesterday you killed the Egyptian?” Moses was afraid, and he said, “How has this word become known?”
2:14. And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known.
And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known:

14: А тот сказал: кто поставил тебя начальником и судьею над нами? не думаешь ли убить меня, как убил Египтянина? Моисей испугался и сказал: верно, узнали об этом деле.
2:14
ο the
δὲ δε though; while
εἶπεν επω say; speak
τίς τις.1 who?; what?
σε σε.1 you
κατέστησεν καθιστημι establish; appoint
ἄρχοντα αρχων ruling; ruler
καὶ και and; even
δικαστὴν δικαστης justice
ἐφ᾿ επι in; on
ἡμῶν ημων our
μὴ μη not
ἀνελεῖν αναιρεω eliminate; take up
με με me
σὺ συ you
θέλεις θελω determine; will
ὃν ος who; what
τρόπον τροπος manner; by means
ἀνεῖλες αναιρεω eliminate; take up
ἐχθὲς χθες yesterday
τὸν ο the
Αἰγύπτιον αιγυπτιος Egyptian
ἐφοβήθη φοβεω afraid; fear
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
εἶπεν επω say; speak
εἰ ει if; whether
οὕτως ουτως so; this way
ἐμφανὲς εμφανης apparent; visible
γέγονεν γινομαι happen; become
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
2:14
וַ֠ wa וְ and
יֹּאמֶר yyōmˌer אמר say
מִ֣י mˈî מִי who
שָֽׂמְךָ֞ śˈāmᵊḵˈā שׂים put
לְ lᵊ לְ to
אִ֨ישׁ ʔˌîš אִישׁ man
שַׂ֤ר śˈar שַׂר chief
וְ wᵊ וְ and
שֹׁפֵט֙ šōfˌēṭ שׁפט judge
עָלֵ֔ינוּ ʕālˈênû עַל upon
הַ ha הֲ [interrogative]
לְ lᵊ לְ to
הָרְגֵ֨נִי֙ hārᵊḡˈēnî הרג kill
אַתָּ֣ה ʔattˈā אַתָּה you
אֹמֵ֔ר ʔōmˈēr אמר say
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הָרַ֖גְתָּ hārˌaḡtā הרג kill
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּצְרִ֑י mmiṣrˈî מִצְרִי Egyptian
וַ wa וְ and
יִּירָ֤א yyîrˈā ירא fear
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
וַ wa וְ and
יֹּאמַ֔ר yyōmˈar אמר say
אָכֵ֖ן ʔāḵˌēn אָכֵן surely
נֹודַ֥ע nôḏˌaʕ ידע know
הַ ha הַ the
דָּבָֽר׃ ddāvˈār דָּבָר word
2:14. qui respondit quis constituit te principem et iudicem super nos num occidere me tu dicis sicut occidisti Aegyptium timuit Moses et ait quomodo palam factum est verbum istud
But he answered: Who hath appointed thee prince and judge over us? wilt thou kill me, as thou didst yesterday kill the Egyptian? Moses feared, and said: How is this come to be known?
2:14. But he responded: “Who appointed you as leader and judge over us? Do you want to kill me, just as yesterday you killed the Egyptian?” Moses was afraid, and he said, “How has this word become known?”
2:14. And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known.
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Adam Clarke: Commentary on the Bible - 1831
2:14: And Moses feared - He saw that the Israelites were not as yet prepared to leave their bondage; and that though God had called him to be their leader, yet his providence had not yet sufficiently opened the way; and had he stayed in Egypt he must have endangered his life. Prudence therefore dictated an escape for the present to the land of Midian.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: Who: Gen 19:9, Gen 37:8-11, Gen 37:19, Gen 37:20; Num 16:3, Num 16:13; Psa 2:2-6; Mat 21:23; Luk 12:14; Luk 19:14, Luk 19:27; Act 7:26-28, Act 7:35
a prince: Heb. a man
a prince: Gen 13:8
Moses: Pro 19:12, Pro 29:25
Geneva 1599
2:14 And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses (f) feared, and said, Surely this thing is known.
(f) Though by his fear he showed his weakness, yet faith covered it; (Heb 11:27).
John Gill
2:14 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, Heb 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.
John Wesley
2:14 He said, Who made thee a prince? - He challengeth his authority; Who made thee a prince? - A man needs no great authority for giving a friendly reproof; it is an act of kindness; yet this man needs will interpret it an act of dominion, and represents his reprover as imperious and assuming. Thus, when people are sick of good discourse, or a seasonable admonition, they will call it preaching, as if a man could not speak a word for God, and against sin, but he took too much upon him. Yet Moses was indeed a prince, and a judge, and knew it, and thought the Hebrews would have understood it; but they stood in their own light, and thrust him away. Acts 7:25, Acts 7:27. Intendest thou to kill me? - See what base constructions malice puts upon the best words and actions. Moses, for reproving him, is presently charged with a design to kill him.
2:152:15: Եւ լուաւ փարաւոն զբանն, եւ խնդրէր սպանանել զՄովսէս։ Եւ փախեաւ Մովսէս յերեսաց փարաւոնի, եւ բնակեաց յերկրին Մադիամու։ Եւ եկեալ յերկրին Մադիամու՝ նստաւ առ ջրհորի միում։
15 Երբ փարաւոնը լսեց այդ դէպքի մասին, պահանջեց, որ սպանեն Մովսէսին: Մովսէսը փախաւ փարաւոնի պատճառով ու բնակուեց Մադիամի երկրում:
15 Երբ Փարաւոն լսեց այս բանը, Մովսէսը մեռցնել ուզեց, բայց Մովսէս Փարաւոնին երեսէն փախաւ ու Մադիամի երկիրը գնաց եւ հորի մը քով նստաւ։
Եւ լուաւ փարաւոն զբանն, եւ խնդրէր սպանանել զՄովսէս: Եւ փախեաւ Մովսէս յերեսաց փարաւոնի, եւ բնակեաց յերկրին Մադիամու.եւ [24]եկեալ յերկրին Մադիամու`` նստաւ առ ջրհորի միում:

2:15: Եւ լուաւ փարաւոն զբանն, եւ խնդրէր սպանանել զՄովսէս։ Եւ փախեաւ Մովսէս յերեսաց փարաւոնի, եւ բնակեաց յերկրին Մադիամու։ Եւ եկեալ յերկրին Մադիամու՝ նստաւ առ ջրհորի միում։
15 Երբ փարաւոնը լսեց այդ դէպքի մասին, պահանջեց, որ սպանեն Մովսէսին: Մովսէսը փախաւ փարաւոնի պատճառով ու բնակուեց Մադիամի երկրում:
15 Երբ Փարաւոն լսեց այս բանը, Մովսէսը մեռցնել ուզեց, բայց Մովսէս Փարաւոնին երեսէն փախաւ ու Մադիամի երկիրը գնաց եւ հորի մը քով նստաւ։
zohrab-1805▾ eastern-1994▾ western am▾
2:1515: И услышал фараон об этом деле и хотел убить Моисея; но Моисей убежал от фараона и остановился в земле Мадиамской, и сел у колодезя.
2:15 ἤκουσεν ακουω hear δὲ δε though; while Φαραω φαραω Pharaō; Farao τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he καὶ και and; even ἐζήτει ζητεω seek; desire ἀνελεῖν αναιρεω eliminate; take up Μωυσῆν μωσευς Mōseus; Mosefs ἀνεχώρησεν αναχωρεω depart; go away δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs ἀπὸ απο from; away προσώπου προσωπον face; ahead of Φαραω φαραω Pharaō; Farao καὶ και and; even ᾤκησεν οικεω dwell ἐν εν in γῇ γη earth; land Μαδιαμ μαδιαν Madian; Mathian ἐλθὼν ερχομαι come; go δὲ δε though; while εἰς εις into; for γῆν γη earth; land Μαδιαμ μαδιαν Madian; Mathian ἐκάθισεν καθιζω sit down; seat ἐπὶ επι in; on τοῦ ο the φρέατος φρεαρ pit
2:15 וַ wa וְ and יִּשְׁמַ֤ע yyišmˈaʕ שׁמע hear פַּרְעֹה֙ parʕˌō פַּרְעֹה pharaoh אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֔ה zzˈeh זֶה this וַ wa וְ and יְבַקֵּ֖שׁ yᵊvaqqˌēš בקשׁ seek לַ la לְ to הֲרֹ֣ג hᵃrˈōḡ הרג kill אֶת־ ʔeṯ- אֵת [object marker] מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and יִּבְרַ֤ח yyivrˈaḥ ברח run away מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face פַרְעֹ֔ה farʕˈō פַּרְעֹה pharaoh וַ wa וְ and יֵּ֥שֶׁב yyˌēšev ישׁב sit בְּ bᵊ בְּ in אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth מִדְיָ֖ן miḏyˌān מִדְיָן Midian וַ wa וְ and יֵּ֥שֶׁב yyˌēšev ישׁב sit עַֽל־ ʕˈal- עַל upon הַ ha הַ the בְּאֵֽר׃ bbᵊʔˈēr בְּאֵר well
2:15. audivitque Pharao sermonem hunc et quaerebat occidere Mosen qui fugiens de conspectu eius moratus est in terra Madian et sedit iuxta puteumAnd Pharao heard of this word, and sought to kill Moses: but he fled from his sight, and abode in the land of Madian, and he sat down by a well.
15. Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well.
2:15. And Pharaoh heard this talk, and he sought to kill Moses. But fleeing from his sight, he stayed in the land of Midian, and he sat down next to a well.
2:15. Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well.
Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well:

15: И услышал фараон об этом деле и хотел убить Моисея; но Моисей убежал от фараона и остановился в земле Мадиамской, и сел у колодезя.
2:15
ἤκουσεν ακουω hear
δὲ δε though; while
Φαραω φαραω Pharaō; Farao
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
καὶ και and; even
ἐζήτει ζητεω seek; desire
ἀνελεῖν αναιρεω eliminate; take up
Μωυσῆν μωσευς Mōseus; Mosefs
ἀνεχώρησεν αναχωρεω depart; go away
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
Φαραω φαραω Pharaō; Farao
καὶ και and; even
ᾤκησεν οικεω dwell
ἐν εν in
γῇ γη earth; land
Μαδιαμ μαδιαν Madian; Mathian
ἐλθὼν ερχομαι come; go
δὲ δε though; while
εἰς εις into; for
γῆν γη earth; land
Μαδιαμ μαδιαν Madian; Mathian
ἐκάθισεν καθιζω sit down; seat
ἐπὶ επι in; on
τοῦ ο the
φρέατος φρεαρ pit
2:15
וַ wa וְ and
יִּשְׁמַ֤ע yyišmˈaʕ שׁמע hear
פַּרְעֹה֙ parʕˌō פַּרְעֹה pharaoh
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
וַ wa וְ and
יְבַקֵּ֖שׁ yᵊvaqqˌēš בקשׁ seek
לַ la לְ to
הֲרֹ֣ג hᵃrˈōḡ הרג kill
אֶת־ ʔeṯ- אֵת [object marker]
מֹשֶׁ֑ה mōšˈeh מֹשֶׁה Moses
וַ wa וְ and
יִּבְרַ֤ח yyivrˈaḥ ברח run away
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
מִ mi מִן from
פְּנֵ֣י ppᵊnˈê פָּנֶה face
פַרְעֹ֔ה farʕˈō פַּרְעֹה pharaoh
וַ wa וְ and
יֵּ֥שֶׁב yyˌēšev ישׁב sit
בְּ bᵊ בְּ in
אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth
מִדְיָ֖ן miḏyˌān מִדְיָן Midian
וַ wa וְ and
יֵּ֥שֶׁב yyˌēšev ישׁב sit
עַֽל־ ʕˈal- עַל upon
הַ ha הַ the
בְּאֵֽר׃ bbᵊʔˈēr בְּאֵר well
2:15. audivitque Pharao sermonem hunc et quaerebat occidere Mosen qui fugiens de conspectu eius moratus est in terra Madian et sedit iuxta puteum
And Pharao heard of this word, and sought to kill Moses: but he fled from his sight, and abode in the land of Madian, and he sat down by a well.
2:15. And Pharaoh heard this talk, and he sought to kill Moses. But fleeing from his sight, he stayed in the land of Midian, and he sat down next to a well.
2:15. Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Земля Мадиамская, в которую удалился Моисей, отличается в Библии от Синайского полуострова, представляется лежащей за его пределами (Исх 18:1–6, 27). Ее положение обычно указывают около Эланитского залива, на восточной его стороне, указанием на что служат развалины находившегося здесь города Модиана, или Мадиама. Населявшие данную местность мадианитяне происходили от Авраама через Хеттуру (Быт 25:1; 1: Пар 1:32). Колодцы, около которых собирались стада со своими пастухами (Быт 29:2: и д.), являлись в пустыне таким местом, в котором всего скорее можно было встретиться с человеком. С этим расчетом и сел Моисей у колодца.
Adam Clarke: Commentary on the Bible - 1831
2:15: Pharaoh - sought to slay Moses. But Moses fled from the face of Pharaoh - How can this be reconciled with Heb 11:27 : By faith he (Moses) forsook Egypt, not fearing the wrath of the king? Very easily. The apostle speaks not of this forsaking of Egypt, but of his and the Israelites' final departure from it, and of the bold and courageous manner in which Moses treated Pharaoh and the Egyptians, disregarding his threatenings and the multitudes of them that pursued after the people whom, in the name and strength of God, he led in the face of their enemies out of Egypt.
Dwelt in the land of Midian - A country generally supposed to have been in Arabia Petraea, on the eastern coast of the Red Sea, not far from Mount Sinai. This place is still called by the Arabs the land of Midian or the land of Jethro. Abul Farajius calls it the land of the Arabs. It is supposed that the Midianites derived their origin from Midian, the fourth son of Abraham by Keturah, thus: - Abraham, Zimran, Jokshan, Medan and Midian, Raguel, Jethro; see Gen 25:1. But Calmet contends that if Jethro had been of the family of Abraham, either by Jokshan, or Midian, Aaron and Miriam could not have reproached Moses with marrying a Cushite, Zipporah, the daughter of Reuel. He thinks therefore that the Midianites were of the progeny of Cush, the son of Ham; see Gen 10:6.
Albert Barnes: Notes on the Bible - 1834
2:15: No Egyptian king would have left; such an offence unpunished. But the position of Moses, as an adopted son of a princess, made it necessary even for a despotic sovereign to take unusual precautions.
The land of Midian - The Midianites occupied an extensive district from the eastern coast of the Red Sea to the borders of Moab.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: fled: Exo 4:19; Gen 28:6, Gen 28:7; Kg1 19:1-3, Kg1 19:13, Kg1 19:14; Pro 22:3; Jer 26:21-23; Mat 10:23; Act 7:29; Heb 11:27
Midian: Gen 25:2, Gen 25:4
sat down: Gen 24:11, Gen 29:2; Joh 4:6
John Gill
2:15 Now when Pharaoh heard this thing, he sought to slay Moses,.... Both for his killing the Egyptian, which by the laws of Egypt (i) 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 Ex 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, Gen 25:2. Jerom (k) 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 Philo (l) says, that Moses went into neighbouring Arabia; and which is confirmed by Artapanus (m) 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, Num 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 Gen 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" (n); but if this was so far from Jethro's house, his daughters had a long way to go with their flock: but some other travellers (o) 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 man (p) 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 geographer (q) 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.
(i) Diodor. Sicul. Bibliothec. l. 1. p. 70. (k) De locis Heb. fol. 93. A. B. (l) De Vita Mosis, l. 1. p. 609. (m) Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 433. (n) See a Journey from Grand Cairo to Mecca, in Ray's Travels, vol. 2. p. 468. (o) Egmont and Heyman's Travels, vol. 2. p. 29. (p) See the Origin of Hieroglyphics, at the end of a Journal from Cairo, to Mount Sinai, p. 55. Ed. 2. (q) Climat. 3. par. 5.
John Wesley
2:15 Moses fled from Pharaoh - God ordered this for wise ends. Things were not yet ripe for Israel's deliverance. The measure of Egypt's iniquity was not yet full; the Hebrews were not sufficiently humbled, nor were they yet increased to such a multitude as God designed: Moses is to be farther fitted for the service, and therefore is directed to withdraw for the present, till the time to favour Israel, even the set time, come. God guided Moses to Midian, because the Midianites were of the seed of Abraham, and retained the worship of the true God; so that he might have not only a safe, but a comfortable settlement among them; and through this country he was afterwards to lead Israel, which, that he might do the better, he now had opportunity of acquainting himself with it. Hither he came, and sat down by a well; tired and thoughtful, waiting to see which way Providence would direct him. It was a great change with him, since he was but the other day at ease in Pharaoh's court.
Robert Jamieson, A. R. Fausset and David Brown
2:15 Moses fled from the face of Pharaoh--His flight took place in the second year of Thothmes I.
dwelt in the land of Midian--situated on the eastern shore of the gulf of the Red Sea and occupied by the posterity of Midian the son of Cush. The territory extended northward to the top of the gulf and westward far across the desert of Sinai. And from their position near the sea, they early combined trading with pastoral pursuits (Gen 37:28). The headquarters of Jethro are supposed to have been where Dahab-Madian now stands; and from Moses coming direct to that place, he may have travelled with a caravan of merchants. But another place is fixed by tradition in Wady Shuweib, or Jethro's valley, on the east of the mountain of Moses.
sat down by a well--(See on Gen 29:3).
2:162:16: Եւ քրմին Մադիանացւոց էին դստերք եւթն, որ արածէին զխաշինս հօրն իւրեանց, եւ եկեալ էին հանել ջուր, մինչեւ լցին զաւազանսն, արբուցանել խաշանց հօրն իւրեանց[508]։ [508] Ոմանք. Մինչ լցին զաւազանն։
16 Մադիամի երկիրը գալով՝ նա նստեց մի ջրհորի մօտ: Մադիանացիների քուրմն ունէր եօթը դուստր, որոնք արածեցնում էին իրենց հօր ոչխարները: Նրանք եկել էին ջուր հանելու եւ լցնելու աւազանները, որպէսզի ջրեն իրենց հօր ոչխարները:
16 Մադիամի քուրմը եօթը աղջիկ ունէր։ Անոնք եկան եւ ջուր քաշեցին ու իրենց հօրը հօտին խմցնելու համար աւազանները լեցուցին։
Եւ քրմին Մադիանացւոց էին դստերք եւթն, [25]որ արածէին զխաշինս հօր իւրեանց,`` եկեալ էին հանել ջուր, մինչեւ լցին զաւազանսն` արբուցանել խաշանց հօրն իւրեանց:

2:16: Եւ քրմին Մադիանացւոց էին դստերք եւթն, որ արածէին զխաշինս հօրն իւրեանց, եւ եկեալ էին հանել ջուր, մինչեւ լցին զաւազանսն, արբուցանել խաշանց հօրն իւրեանց[508]։
[508] Ոմանք. Մինչ լցին զաւազանն։
16 Մադիամի երկիրը գալով՝ նա նստեց մի ջրհորի մօտ: Մադիանացիների քուրմն ունէր եօթը դուստր, որոնք արածեցնում էին իրենց հօր ոչխարները: Նրանք եկել էին ջուր հանելու եւ լցնելու աւազանները, որպէսզի ջրեն իրենց հօր ոչխարները:
16 Մադիամի քուրմը եօթը աղջիկ ունէր։ Անոնք եկան եւ ջուր քաշեցին ու իրենց հօրը հօտին խմցնելու համար աւազանները լեցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
2:1616: У священника Мадиамского [было] семь дочерей. Они пришли, начерпали [воды] и наполнили корыта, чтобы напоить овец отца своего.
2:16 τῷ ο the δὲ δε though; while ἱερεῖ ιερευς priest Μαδιαμ μαδιαν Madian; Mathian ἦσαν ειμι be ἑπτὰ επτα seven θυγατέρες θυγατηρ daughter ποιμαίνουσαι ποιμαινω shepherd τὰ ο the πρόβατα προβατον sheep τοῦ ο the πατρὸς πατηρ father αὐτῶν αυτος he; him Ιοθορ ιοθορ happen by; come by / to / along δὲ δε though; while ἤντλουν αντλεω draw out ἕως εως till; until ἔπλησαν πληθω fill; fulfill τὰς ο the δεξαμενὰς δεξαμενη give a drink; water τὰ ο the πρόβατα προβατον sheep τοῦ ο the πατρὸς πατηρ father αὐτῶν αυτος he; him Ιοθορ ιοθορ Iothor
2:16 וּ û וְ and לְ lᵊ לְ to כֹהֵ֥ן ḵōhˌēn כֹּהֵן priest מִדְיָ֖ן miḏyˌān מִדְיָן Midian שֶׁ֣בַע šˈevaʕ שֶׁבַע seven בָּנֹ֑ות bānˈôṯ בַּת daughter וַ wa וְ and תָּבֹ֣אנָה ttāvˈōnā בוא come וַ wa וְ and תִּדְלֶ֗נָה ttiḏlˈenā דלה draw water וַ wa וְ and תְּמַלֶּ֨אנָה֙ ttᵊmallˈenā מלא be full אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the רְהָטִ֔ים rᵊhāṭˈîm רַהַט trough לְ lᵊ לְ to הַשְׁקֹ֖ות hašqˌôṯ שׁקה give drink צֹ֥אן ṣˌōn צֹאן cattle אֲבִיהֶֽן׃ ʔᵃvîhˈen אָב father
2:16. erant sacerdoti Madian septem filiae quae venerunt ad hauriendas aquas et impletis canalibus adaquare cupiebant greges patris suiAnd the priest of Madian had seven daughters, who came to draw water: and when the troughs were filled, desired to water their father's flocks.
16. Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father’s flock.
2:16. Now there was a priest of Midian with seven daughters, who came to draw water. And having filled the troughs, they desired to water their father’s flocks.
2:16. Now the priest of Midian had seven daughters: and they came and drew [water], and filled the troughs to water their father’s flock.
Now the priest of Midian had seven daughters: and they came and drew [water], and filled the troughs to water their father' s flock:

16: У священника Мадиамского [было] семь дочерей. Они пришли, начерпали [воды] и наполнили корыта, чтобы напоить овец отца своего.
2:16
τῷ ο the
δὲ δε though; while
ἱερεῖ ιερευς priest
Μαδιαμ μαδιαν Madian; Mathian
ἦσαν ειμι be
ἑπτὰ επτα seven
θυγατέρες θυγατηρ daughter
ποιμαίνουσαι ποιμαινω shepherd
τὰ ο the
πρόβατα προβατον sheep
τοῦ ο the
πατρὸς πατηρ father
αὐτῶν αυτος he; him
Ιοθορ ιοθορ happen by; come by / to / along
δὲ δε though; while
ἤντλουν αντλεω draw out
ἕως εως till; until
ἔπλησαν πληθω fill; fulfill
τὰς ο the
δεξαμενὰς δεξαμενη give a drink; water
τὰ ο the
πρόβατα προβατον sheep
τοῦ ο the
πατρὸς πατηρ father
αὐτῶν αυτος he; him
Ιοθορ ιοθορ Iothor
2:16
וּ û וְ and
לְ lᵊ לְ to
כֹהֵ֥ן ḵōhˌēn כֹּהֵן priest
מִדְיָ֖ן miḏyˌān מִדְיָן Midian
שֶׁ֣בַע šˈevaʕ שֶׁבַע seven
בָּנֹ֑ות bānˈôṯ בַּת daughter
וַ wa וְ and
תָּבֹ֣אנָה ttāvˈōnā בוא come
וַ wa וְ and
תִּדְלֶ֗נָה ttiḏlˈenā דלה draw water
וַ wa וְ and
תְּמַלֶּ֨אנָה֙ ttᵊmallˈenā מלא be full
אֶת־ ʔeṯ- אֵת [object marker]
הָ֣ hˈā הַ the
רְהָטִ֔ים rᵊhāṭˈîm רַהַט trough
לְ lᵊ לְ to
הַשְׁקֹ֖ות hašqˌôṯ שׁקה give drink
צֹ֥אן ṣˌōn צֹאן cattle
אֲבִיהֶֽן׃ ʔᵃvîhˈen אָב father
2:16. erant sacerdoti Madian septem filiae quae venerunt ad hauriendas aquas et impletis canalibus adaquare cupiebant greges patris sui
And the priest of Madian had seven daughters, who came to draw water: and when the troughs were filled, desired to water their father's flocks.
2:16. Now there was a priest of Midian with seven daughters, who came to draw water. And having filled the troughs, they desired to water their father’s flocks.
2:16. Now the priest of Midian had seven daughters: and they came and drew [water], and filled the troughs to water their father’s flock.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-22: 40-летнее пребывание (Деян 7:23, 30) Моисея у мадиамского священника, носившего двойное имя Рагуила-Иофора (ст. 18; 3:1), служило для него, по мнению святых Отцов, напр., Григория Нисского, временем просветления и очищения. Показателем такого состояния является, между прочим имя его второго сына — Елиезер: «Бог отца моего был мне помощником и избавил меня от руки фараона». Предшествующие жизненные опыты убедили Моисея в том, что не в своих силах и мудрости, а единственно в Боге отцов своих он должен искать себе помощи. Подобное настроение как нельзя более соответствовало его будущему положению в роли вождя народа еврейского.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16-22: The Marriage of Moses.B. C. 1533.
16 Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father's flock. 17 And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock. 18 And when they came to Reuel their father, he said, How is it that ye are come so soon to day? 19 And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew water enough for us, and watered the flock. 20 And he said unto his daughters, And where is he? why is it that ye have left the man? call him, that he may eat bread. 21 And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter. 22 And she bare him a son, and he called his name Gershom: for he said, I have been a stranger in a strange land.
Moses here gains a settlement in Midian, just as his father Jacob had gained one in Syria, Gen. xxix. 2, &c. And both these instances should encourage us to trust Providence, and to follow it. Events that seem inconsiderable, and purely accidental, after wards appear to have been designed by the wisdom of God for very good purposes, and of great consequence to his people. A casual transient occurrence has sometimes occasioned the greatest and happiest turns of a man's life. Observe,
I. Concerning the seven daughters of Reuel the priest or prince of Midian. 1. They were humble, and very industrious, according as the employment of the country was: they drew water for their father's flock, v. 16. If their father was a prince, it teaches us that even those who are honourably born, and are of quality and distinction in their country, should yet apply themselves to some useful business, and what their hand finds to do do it with all their might. Idleness can be no one's honour. If their father was a priest, it teaches us that ministers' children should, in a special manner, be examples of humility and industry. 2. They were modest, and would not ask this strange Egyptian to come home with them (though handsome and a great courtier), till their father sent for him. Modesty is the ornament of woman.
II. Concerning Moses. He was taken for an Egyptian (v. 19); and strangers must be content to be the subjects of mistake; but it is observable, 1. How ready he was to help Reuel's daughters to water their flocks. Though bred in learning and at court, yet he knew how to turn his hand to such an office as this when there was occasion; nor had he learned of the Egyptians to despise shepherds. Note, Those that have had a liberal education yet should not be strangers to servile work, because they know not what necessity Providence may put them in of working for themselves, or what opportunity Providence may give them of being serviceable to others. These young women, it seems, met with some opposition in their employment, more than they and their servants could conquer; the shepherds of some neighbouring prince, as some think, or some idle fellows that called themselves shepherds, drove away their flocks; but Moses, though melancholy and in distress, stood up and helped them, not only to get clear of the shepherds, but, when that was done, to water the flocks. This he did, not only in complaisance to the daughters of Reuel (though that also did very well become him), but because, wherever he was, as occasion offered itself, (1.) He loved to be doing justice, and appearing in the defence of such as he saw injured, which every man ought to do as far as it is in the power of his hand to do it. (2.) He loved to be doing good. Wherever the Providence of God casts us we should desire and endeavour to be useful; and, when we cannot do the good we would, we must be ready to do the good we can. And he that is faithful in a little shall be entrusted with more. 2. How well he was paid for his serviceableness. When the young women acquainted their father with the kindnesses they had received from this stranger, he sent to invite him to his house, and made much of him, v. 20. Thus God will recompense the kindnesses which are at any time shown to his children; they shall in no wise lose their reward. Moses soon recommended himself to the esteem and good affection of this prince of Midian, who took him into his house, and, in process of time, married one of his daughters to him (v. 21), by whom he had a son, whom he called Gershom, a stranger there (v. 22), that if ever God should give him a home of his own he might keep in remembrance the land in which he had been a stranger. Now this settlement of Moses in Midian was designed by Providence, (1.) To shelter him for the present. God will find hiding-places for his people in the day of their distress; nay, he will himself be to them a little sanctuary, and will secure them, either under heaven or in heaven. But, (2.) It was also designed to prepare him for the great services he was further designed for. His manner of life in Midian, where he kept the flock of his father-in-law (having none of his own to keep), would be of use to him, [1.] To inure him to hardship and poverty, that he might learn how to want as well as how to abound. Those whom God intends to exalt he first humbles. [2.] To inure him to contemplation and devotion. Egypt accomplished him as a scholar, a gentleman, a statesman, a soldier, all which accomplishments would be afterwards of use to him; but yet he lacked one thing, in which the court of Egypt could not befriend him. He that was to do all by divine revelation must know, by a long experience, what it was to live a life of communion with God; and in this he would be greatly furthered by the solitude and retirement of a shepherd's life in Midian. By the former he was prepared to rule in Jeshurun, but by the latter he was prepared to converse with God in Mount Horeb, near which mount he had spent much of his time. Those that know what it is to be alone with God in holy exercises are acquainted with better delights than ever Moses tasted in the court of Pharaoh.
Adam Clarke: Commentary on the Bible - 1831
2:16: The priest of Midian - Or prince, or both; for the original כהן cohen has both meanings. See it explained at large at Gen 15:18 (note). The transaction here very nearly resembles that mentioned Genesis 29 (note) concerning Jacob and Rachel.
Albert Barnes: Notes on the Bible - 1834
2:16: The Priest of Midian - Reuel Exo 2:18. His name, and the detailed notices in Exo. 18, prove that he was a priest of the one true God who was known to the patriarchs especially under the name El. The great bulk of his tribe, certainly those who lived farther north and more closely in contact with the Hamites of Canaan, were already plunged in idolatry. The conduct of the shepherds Exo 2:17 may indicate that his person and office were lightly regarded by the idolatrous tribes in his immediate neighborhood.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: the priest: or, prince, Exo 3:1; Gen 14:18, Gen 41:45 *marg.
they came: Gen 24:11, Gen 24:14-20, Gen 29:6-10; Sa1 9:11
Carl Friedrich Keil and Franz Delitzsch
2:16
Here Moses secured for himself a hospitable reception from a priest of Midian, and a home at his house, by doing as Jacob had formerly done (Gen 29:10), viz., helping his daughters to water their father's sheep, and protecting them against the other shepherds. - On the form יושׁען for יושׁען vid., Gen 19:19; and for the masculine suffixes to יגרשׁוּם and צאנם, Gen 31:9. תּדלנה for תּדלינה, as in Job 5:12, cf. Ewald, 198a. - The flock of this priest consisted of nothing but צאן, i.e., sheep and goats (vid., Ex 3:1). Even now there are no oxen reared upon the peninsula of Sinai, as there is not sufficient pasturage or water to be found. For the same reason there are no horses kept there, but only camels and asses (cf. Seetzen, R. iii. 100; Wellsted, R. in Arab. ii. p. 66). In Ex 2:18 the priest is called Reguel, in Ex 3:1 Jethro. This title, "the priest of Midian," shows that he was the spiritual head of the branch of the Midianites located there, but hardly that he was the prince or temporal head as well, like Melchizedek, as the Targumists have indicated by רבא, and as Artapanus and the poet Ezekiel distinctly affirm. The other shepherds would hardly have treated the daughters of the Emir in the manner described in Ex 2:17. The name רעוּאל (Reguel, friend of God) indicates that this priest served the old Semitic God El (אל). This Reguel, who gave his daughter Zipporah to Moses, was unquestionably the same person as Jethro (יתרו) the חתן of Moses and priest of Midian (Ex 3:1). Now, as Reguel's son Chobab is called Moses' חתן in Num 10:29 (cf. Judg 4:11), the Targumists and others supposed Reguel to be the grandfather of Zipporah, in which case אב would mean the grandfather in Ex 2:18, and בּת the granddaughter in Ex 2:21. This hypothesis would undoubtedly be admissible, if it were probable on other grounds. But as a comparison of Num 10:29 with Ex 18 does not necessarily prove that Chobab and Jethro were the same persons, whilst Ex 18:27 seems to lead to the very opposite conclusion, and התן, like the Greek γαμβρός, may be used for both father-in-law and brother-in-law, it would probably be more correct to regard Chobab as Moses' brother-in-law, Reguel as the proper name of his father-in-law, and Jethro, for which Jether (praestantia) is substituted in Ex 4:18, as either a title, or the surname which showed the rank of Reguel in his tribe, like the Arabic Imam, i.e., praepositus, spec. sacrorum antistes. Ranke's opinion, that Jethro and Chobab were both of them sons of Reguel and brothers-in-law of Moses, is obviously untenable, if only on the ground that according to the analogy of Num 10:29 the epithet "son of Reguel" would not be omitted in Ex 3:1.
John Gill
2:16 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 Artapanus (r), an Heathen writer, expressly calls him 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 Gen 29:9.
(r) Ut supra, (Apud Euseb. Praepar. Evangel. l. 9. c. 27.) p. 434.
Robert Jamieson, A. R. Fausset and David Brown
2:16 the priest of Midian--or, "prince of Midian." As the officers were usually conjoined, he was the ruler also of the people called Cushites or Ethiopians, and like many other chiefs of pastoral people in that early age, he still retained the faith and worship of the true God.
seven daughters--were shepherdesses to whom Moses was favorably introduced by an act of courtesy and courage in protecting them from the rude shepherds of some neighboring tribe at a well. He afterwards formed a close and permanent alliance with this family by marrying one of the daughters, Zipporah, "a little bird," called a Cushite or Ethiopian (Num 12:1), and whom Moses doubtless obtained in the manner of Jacob by service [see Ex 3:1]. He had by her two sons, whose names were, according to common practice, commemorative of incidents in the family history [Ex 18:3-4].
2:172:17: Եւ եկեալ ա՛յլ հովիւք՝ մերժեցին զնոսա ՚ի բաց։ Յարուցեալ Մովսէս թափեաց զնոսա. եւ եհան նոցա ջուր, եւ արբոյց զխաշինս նոցա։
17 Բայց եկան ուրիշ հովիւներ եւ աղջիկներին հեռու քշեցին: Մովսէսը ոտքի ելաւ եւ պաշտպանեց նրանց, ջուր հանեց ու ջրեց նրանց ոչխարները:
17 Հովիւներ եկան ու վռնտեցին զանոնք. Մովսէս ելաւ ու օգնեց աղջիկներուն եւ անոնց հօտին ջուր խմցուց։
Եւ եկեալ [26]այլ հովիւք մերժեցին զնոսա ի բաց: Յարուցեալ Մովսէս թափեաց զնոսա, եւ [27]եհան նոցա ջուր եւ`` արբոյց զխաշինս նոցա:

2:17: Եւ եկեալ ա՛յլ հովիւք՝ մերժեցին զնոսա ՚ի բաց։ Յարուցեալ Մովսէս թափեաց զնոսա. եւ եհան նոցա ջուր, եւ արբոյց զխաշինս նոցա։
17 Բայց եկան ուրիշ հովիւներ եւ աղջիկներին հեռու քշեցին: Մովսէսը ոտքի ելաւ եւ պաշտպանեց նրանց, ջուր հանեց ու ջրեց նրանց ոչխարները:
17 Հովիւներ եկան ու վռնտեցին զանոնք. Մովսէս ելաւ ու օգնեց աղջիկներուն եւ անոնց հօտին ջուր խմցուց։
zohrab-1805▾ eastern-1994▾ western am▾
2:1717: И пришли пастухи и отогнали их. Тогда встал Моисей и защитил их, и напоил овец их.
2:17 παραγενόμενοι παραγινομαι happen by; come by / to / along δὲ δε though; while οἱ ο the ποιμένες ποιμην shepherd ἐξέβαλον εκβαλλω expel; cast out αὐτάς αυτος he; him ἀναστὰς ανιστημι stand up; resurrect δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs ἐρρύσατο ρυομαι rescue αὐτὰς αυτος he; him καὶ και and; even ἤντλησεν αντλεω draw out αὐταῖς αυτος he; him καὶ και and; even ἐπότισεν ποτιζω give a drink; water τὰ ο the πρόβατα προβατον sheep αὐτῶν αυτος he; him
2:17 וַ wa וְ and יָּבֹ֥אוּ yyāvˌōʔû בוא come הָ hā הַ the רֹעִ֖ים rōʕˌîm רעה pasture וַ wa וְ and יְגָרְשׁ֑וּם yᵊḡoršˈûm גרשׁ drive out וַ wa וְ and יָּ֤קָם yyˈāqom קום arise מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses וַ wa וְ and יֹּ֣ושִׁעָ֔ן yyˈôšiʕˈān ישׁע help וַ wa וְ and יַּ֖שְׁקְ yyˌašq שׁקה give drink אֶת־ ʔeṯ- אֵת [object marker] צֹאנָֽם׃ ṣōnˈām צֹאן cattle
2:17. supervenere pastores et eiecerunt eas surrexitque Moses et defensis puellis adaquavit oves earumAnd the shepherds came and drove them away: and Moses arose, and defending the maids, watered their sheep.
17. And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock.
2:17. The shepherds overcame them and drove them away. And Moses rose up, and defending the girls, he watered their sheep.
2:17. And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock.
And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock:

17: И пришли пастухи и отогнали их. Тогда встал Моисей и защитил их, и напоил овец их.
2:17
παραγενόμενοι παραγινομαι happen by; come by / to / along
δὲ δε though; while
οἱ ο the
ποιμένες ποιμην shepherd
ἐξέβαλον εκβαλλω expel; cast out
αὐτάς αυτος he; him
ἀναστὰς ανιστημι stand up; resurrect
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
ἐρρύσατο ρυομαι rescue
αὐτὰς αυτος he; him
καὶ και and; even
ἤντλησεν αντλεω draw out
αὐταῖς αυτος he; him
καὶ και and; even
ἐπότισεν ποτιζω give a drink; water
τὰ ο the
πρόβατα προβατον sheep
αὐτῶν αυτος he; him
2:17
וַ wa וְ and
יָּבֹ֥אוּ yyāvˌōʔû בוא come
הָ הַ the
רֹעִ֖ים rōʕˌîm רעה pasture
וַ wa וְ and
יְגָרְשׁ֑וּם yᵊḡoršˈûm גרשׁ drive out
וַ wa וְ and
יָּ֤קָם yyˈāqom קום arise
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
וַ wa וְ and
יֹּ֣ושִׁעָ֔ן yyˈôšiʕˈān ישׁע help
וַ wa וְ and
יַּ֖שְׁקְ yyˌašq שׁקה give drink
אֶת־ ʔeṯ- אֵת [object marker]
צֹאנָֽם׃ ṣōnˈām צֹאן cattle
2:17. supervenere pastores et eiecerunt eas surrexitque Moses et defensis puellis adaquavit oves earum
And the shepherds came and drove them away: and Moses arose, and defending the maids, watered their sheep.
2:17. The shepherds overcame them and drove them away. And Moses rose up, and defending the girls, he watered their sheep.
2:17. And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock.
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Adam Clarke: Commentary on the Bible - 1831
2:17: The shepherds - drove them - The verb יגרשים yegareshum, being in the masculine gender, seems to imply that the shepherds drove away the flocks of Reuel's daughters, and not the daughters themselves. The fact seems to be, that, as the daughters of Reuel filled the troughs and brought their flocks to drink, the shepherds drove those away, and, profiting by the young women's labor, watered their own cattle. Moses resisted this insolence, and assisted them to water their flocks, in consequence of which they were enabled to return much sooner than they were wont to do, Exo 2:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: shepherds: Gen 21:25, Gen 26:15-22
watered: Exo 2:12; Gen 29:10
John Gill
2:17 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.
John Wesley
2:17 Stood up and helped them - This be did, because wherever he was, as occasion offered itself, he loved to be doing justice, and appearing in the defence of such as he saw injured. He loved to be doing good: wherever the Providence of God call us, we should desire and endeavour to be useful; and when we cannot do the good we would, we must be ready to do the good we can.
2:182:18: Եւ եկին առ Հռագուէլ հայրն իւրեանց։ Եւ նա ասէ ցնոսա. Զի՞ է զի յարեւու եկիք այսօր[509]։ [509] Ոմանք. Զի՜ է, յարեւի եկիք այսօր։
18 Աղջիկներն եկան իրենց հօր՝ Հռագուէլի մօտ: Սա նրանց հարցրեց. «Ինչո՞ւ այսօր օրը ցերեկով վերադարձաք»:
18 Երբ աղջիկները իրենց հօրը Ռագուէլին գացին, հայրը ըսաւ. «Ի՞նչ պատճառով այսօր շուտ եկաք»։
Եւ եկին առ Հռագուէլ հայրն իւրեանց եւ նա ասէ ցնոսա. Զի՞ է զի յարեւու եկիք այսօր:

2:18: Եւ եկին առ Հռագուէլ հայրն իւրեանց։ Եւ նա ասէ ցնոսա. Զի՞ է զի յարեւու եկիք այսօր[509]։
[509] Ոմանք. Զի՜ է, յարեւի եկիք այսօր։
18 Աղջիկներն եկան իրենց հօր՝ Հռագուէլի մօտ: Սա նրանց հարցրեց. «Ինչո՞ւ այսօր օրը ցերեկով վերադարձաք»:
18 Երբ աղջիկները իրենց հօրը Ռագուէլին գացին, հայրը ըսաւ. «Ի՞նչ պատճառով այսօր շուտ եկաք»։
zohrab-1805▾ eastern-1994▾ western am▾
2:1818: И пришли они к Рагуилу, отцу своему, и он сказал: что вы так скоро пришли сегодня?
2:18 παρεγένοντο παραγινομαι happen by; come by / to / along δὲ δε though; while πρὸς προς to; toward Ραγουηλ ραγουηλ the πατέρα πατηρ father αὐτῶν αυτος he; him ὁ ο the δὲ δε though; while εἶπεν επω say; speak αὐταῖς αυτος he; him τί τις.1 who?; what? ὅτι οτι since; that ἐταχύνατε ταχυνω the παραγενέσθαι παραγινομαι happen by; come by / to / along σήμερον σημερον today; present
2:18 וַ wa וְ and תָּבֹ֕אנָה ttāvˈōnā בוא come אֶל־ ʔel- אֶל to רְעוּאֵ֖ל rᵊʕûʔˌēl רְעוּאֵל Reuel אֲבִיהֶ֑ן ʔᵃvîhˈen אָב father וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say מַדּ֛וּעַ maddˈûₐʕ מַדּוּעַ why מִהַרְתֶּ֥ן mihartˌen מהר hasten בֹּ֖א bˌō בוא come הַ ha הַ the יֹּֽום׃ yyˈôm יֹום day
2:18. quae cum revertissent ad Raguhel patrem suum dixit ad eas cur velocius venistis solitoAnd when they returned to Raguel their father, he said to them: Why are ye come sooner than usual?
18. And when they came to Reuel their father, he said, How is it that ye are come so soon today?
2:18. And when they had returned to their father, Reuel, he said to them, “Why have you arrived sooner than usual?”
2:18. And when they came to Reuel their father, he said, How [is it that] ye are come so soon to day?
And when they came to Reuel their father, he said, How [is it that] ye are come so soon to day:

18: И пришли они к Рагуилу, отцу своему, и он сказал: что вы так скоро пришли сегодня?
2:18
παρεγένοντο παραγινομαι happen by; come by / to / along
δὲ δε though; while
πρὸς προς to; toward
Ραγουηλ ραγουηλ the
πατέρα πατηρ father
αὐτῶν αυτος he; him
ο the
δὲ δε though; while
εἶπεν επω say; speak
αὐταῖς αυτος he; him
τί τις.1 who?; what?
ὅτι οτι since; that
ἐταχύνατε ταχυνω the
παραγενέσθαι παραγινομαι happen by; come by / to / along
σήμερον σημερον today; present
2:18
וַ wa וְ and
תָּבֹ֕אנָה ttāvˈōnā בוא come
אֶל־ ʔel- אֶל to
רְעוּאֵ֖ל rᵊʕûʔˌēl רְעוּאֵל Reuel
אֲבִיהֶ֑ן ʔᵃvîhˈen אָב father
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
מַדּ֛וּעַ maddˈûₐʕ מַדּוּעַ why
מִהַרְתֶּ֥ן mihartˌen מהר hasten
בֹּ֖א bˌō בוא come
הַ ha הַ the
יֹּֽום׃ yyˈôm יֹום day
2:18. quae cum revertissent ad Raguhel patrem suum dixit ad eas cur velocius venistis solito
And when they returned to Raguel their father, he said to them: Why are ye come sooner than usual?
2:18. And when they had returned to their father, Reuel, he said to them, “Why have you arrived sooner than usual?”
2:18. And when they came to Reuel their father, he said, How [is it that] ye are come so soon to day?
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Adam Clarke: Commentary on the Bible - 1831
2:18: Reuel, their father - In Num 10:29 this person is called Raguel, but the Hebrew is the same in both places. The reason of this difference is that the ע ain in רעואל is sometimes used merely as vowel, sometimes as g, ng, and gn, and this is occasioned by the difficulty of the sound, which scarcely any European organs can enunciate. As pronounced by the Arabs it strongly resembles the first effort made by the throat in gargling, or as Meninski says, Est vox vituli matrem vocantis, "It is like the sound made by a calf in seeking its dam." Raguel is the worst method of pronouncing it; Re-u-el, the first syllable strongly accented, is nearer to the true sound. A proper uniformity in pronouncing the same word wherever it may occur, either in the Old or New Testament, is greatly to be desired. The person in question appears to have several names. Here he is called Reuel; in Num 10:29, Raguel; in Exo 3:1, Jethor; in Jdg 4:11, Hobab; and in Jdg 1:16 he is called קיני Keyni, which in Exodus 4 we translate Kenite. Some suppose that Re-u-el was father to Hobab, who was also called Jethro. This is the most likely; see Clarke's note on Exo 3:1.
Albert Barnes: Notes on the Bible - 1834
2:18: Reuel - Or, as in Num 10:29, "Raguel." The name means "friend of God." It appears to have been not uncommon among Hebrews and Edomites; e. g. Gen 36:4, Gen 36:10. If Reuel be identified with Jethro, a point open to grave objection (see Exo 3:1), then Reuel was his proper name, and Jether or Jethro, which means "excellency," was his official designation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: Exo 3:1, Exo 4:18, Exo 18:1-12, Jethro, or, Jether, Num 19:20, Raguel
John Gill
2:18 And when they came to Reuel their father,.... Or Ragouel, as the Septuagint; and so Artapanus (s) 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 Num 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.
(s) Ut supra. (Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 434.)
John Wesley
2:18 Reul or Raguel (see Num 10:29,) seems to have been their grandfather and father of Hobab or Jethro, their immediate father.
2:192:19: Եւ նոքա ասեն. Այր մի Եգիպտացի փրկեաց զմեզ ՚ի հովուաց անտի. եւ եհան ջուր եւ արբոյց խաշանց մերոց։
19 Նրանք պատասխանեցին. «Մի եգիպտացի տղամարդ մեզ փրկեց այդ հովիւների ձեռքից, ջուր հանեց ու ջրեց մեր ոչխարները»:
19 Անոնք ըսին. «Եգիպտացի մը մեզ հովիւներուն ձեռքէն ազատեց ու մեզի ալ շատ ջուր քաշեց ու հօտին խմցուց»։
Եւ նոքա ասեն. Այր մի Եգիպտացի փրկեաց զմեզ ի հովուաց անտի, եւ եհան ջուր եւ արբոյց խաշանց մերոց:

2:19: Եւ նոքա ասեն. Այր մի Եգիպտացի փրկեաց զմեզ ՚ի հովուաց անտի. եւ եհան ջուր եւ արբոյց խաշանց մերոց։
19 Նրանք պատասխանեցին. «Մի եգիպտացի տղամարդ մեզ փրկեց այդ հովիւների ձեռքից, ջուր հանեց ու ջրեց մեր ոչխարները»:
19 Անոնք ըսին. «Եգիպտացի մը մեզ հովիւներուն ձեռքէն ազատեց ու մեզի ալ շատ ջուր քաշեց ու հօտին խմցուց»։
zohrab-1805▾ eastern-1994▾ western am▾
2:1919: Они сказали: какой-то Египтянин защитил нас от пастухов, и даже начерпал нам воды и напоил овец.
2:19 αἱ ο the δὲ δε though; while εἶπαν επω say; speak ἄνθρωπος ανθρωπος person; human Αἰγύπτιος αιγυπτιος Egyptian ἐρρύσατο ρυομαι rescue ἡμᾶς ημας us ἀπὸ απο from; away τῶν ο the ποιμένων ποιμην shepherd καὶ και and; even ἤντλησεν αντλεω draw out ἡμῖν ημιν us καὶ και and; even ἐπότισεν ποτιζω give a drink; water τὰ ο the πρόβατα προβατον sheep ἡμῶν ημων our
2:19 וַ wa וְ and תֹּאמַ֕רְןָ ttōmˈarnā אמר say אִ֣ישׁ ʔˈîš אִישׁ man מִצְרִ֔י miṣrˈî מִצְרִי Egyptian הִצִּילָ֖נוּ hiṣṣîlˌānû נצל deliver מִ mi מִן from יַּ֣ד yyˈaḏ יָד hand הָ hā הַ the רֹעִ֑ים rōʕˈîm רעה pasture וְ wᵊ וְ and גַם־ ḡam- גַּם even דָּלֹ֤ה dālˈō דלה draw water דָלָה֙ ḏālˌā דלה draw water לָ֔נוּ lˈānû לְ to וַ wa וְ and יַּ֖שְׁקְ yyˌašq שׁקה give drink אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the צֹּֽאן׃ ṣṣˈōn צֹאן cattle
2:19. responderunt vir aegyptius liberavit nos de manu pastorum insuper et hausit aquam nobiscum potumque dedit ovibusThey answered: A man of Egypt delivered us from the hands of the shepherds: and he drew water also with us, and gave the sheep to drink.
19. And they said, An Egyptian delivered us out of the hand of the shepherds, and moreover he drew water for us, and watered the flock.
2:19. They responded: “A man of Egypt freed us from the hands of the shepherds. Moreover, he also drew water with us and gave the sheep to drink.”
2:19. And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew [water] enough for us, and watered the flock.
And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew [water] enough for us, and watered the flock:

19: Они сказали: какой-то Египтянин защитил нас от пастухов, и даже начерпал нам воды и напоил овец.
2:19
αἱ ο the
δὲ δε though; while
εἶπαν επω say; speak
ἄνθρωπος ανθρωπος person; human
Αἰγύπτιος αιγυπτιος Egyptian
ἐρρύσατο ρυομαι rescue
ἡμᾶς ημας us
ἀπὸ απο from; away
τῶν ο the
ποιμένων ποιμην shepherd
καὶ και and; even
ἤντλησεν αντλεω draw out
ἡμῖν ημιν us
καὶ και and; even
ἐπότισεν ποτιζω give a drink; water
τὰ ο the
πρόβατα προβατον sheep
ἡμῶν ημων our
2:19
וַ wa וְ and
תֹּאמַ֕רְןָ ttōmˈarnā אמר say
אִ֣ישׁ ʔˈîš אִישׁ man
מִצְרִ֔י miṣrˈî מִצְרִי Egyptian
הִצִּילָ֖נוּ hiṣṣîlˌānû נצל deliver
מִ mi מִן from
יַּ֣ד yyˈaḏ יָד hand
הָ הַ the
רֹעִ֑ים rōʕˈîm רעה pasture
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
דָּלֹ֤ה dālˈō דלה draw water
דָלָה֙ ḏālˌā דלה draw water
לָ֔נוּ lˈānû לְ to
וַ wa וְ and
יַּ֖שְׁקְ yyˌašq שׁקה give drink
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
צֹּֽאן׃ ṣṣˈōn צֹאן cattle
2:19. responderunt vir aegyptius liberavit nos de manu pastorum insuper et hausit aquam nobiscum potumque dedit ovibus
They answered: A man of Egypt delivered us from the hands of the shepherds: and he drew water also with us, and gave the sheep to drink.
2:19. They responded: “A man of Egypt freed us from the hands of the shepherds. Moreover, he also drew water with us and gave the sheep to drink.”
2:19. And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew [water] enough for us, and watered the flock.
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Albert Barnes: Notes on the Bible - 1834
2:19: An Egyptian - They judged from his costume, or language.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: an Egyptian: Gen 50:11
and also: Gen 29:10
John Gill
2:19 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" (t); 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.
(t) "hauriendo bausit", Pagninus, Montanus, Piscator.
2:202:20: Եւ նա ասէ ցդստերսն իւր. Եւ ո՜ւր է, ընդէ՞ր թողէք զայրն. արդ՝ կոչիցէ՛ք զնա՝ զի կերիցէ հաց[510]։ [510] Այլք. Արդ կոչեցէ՛ք զնա։
20 Հայրը հարցրեց իր դուստրերին. «Իսկ ո՞ւր է նա, ինչո՞ւ թողեցիք այդ մարդուն: Արդ, կանչեցէ՛ք նրան, որ հաց ուտի»:
20 Ան ալ ըսաւ իր աղջիկներուն. «Ո՞ւր է անիկա. ինչո՞ւ այն մարդը այդպէս թողուցիք. կանչեցէ՛ք զանիկա, որպէս զի հաց ուտէ»։
Եւ նա ասէ ցդստերսն իւր. Եւ ո՞ւր է, ընդէ՞ր թողէք զայրն. արդ կոչեցէք զնա զի կերիցէ հաց:

2:20: Եւ նա ասէ ցդստերսն իւր. Եւ ո՜ւր է, ընդէ՞ր թողէք զայրն. արդ՝ կոչիցէ՛ք զնա՝ զի կերիցէ հաց[510]։
[510] Այլք. Արդ կոչեցէ՛ք զնա։
20 Հայրը հարցրեց իր դուստրերին. «Իսկ ո՞ւր է նա, ինչո՞ւ թողեցիք այդ մարդուն: Արդ, կանչեցէ՛ք նրան, որ հաց ուտի»:
20 Ան ալ ըսաւ իր աղջիկներուն. «Ո՞ւր է անիկա. ինչո՞ւ այն մարդը այդպէս թողուցիք. կանչեցէ՛ք զանիկա, որպէս զի հաց ուտէ»։
zohrab-1805▾ eastern-1994▾ western am▾
2:2020: Он сказал дочерям своим: где же он? зачем вы его оставили? позовите его, и пусть он ест хлеб.
2:20 ὁ ο the δὲ δε though; while εἶπεν επω say; speak ταῖς ο the θυγατράσιν θυγατηρ daughter αὐτοῦ αυτος he; him καὶ και and; even ποῦ που.1 where? ἐστι ειμι be καὶ και and; even ἵνα ινα so; that τί τις.1 who?; what? οὕτως ουτως so; this way καταλελοίπατε καταλειπω leave behind; remain τὸν ο the ἄνθρωπον ανθρωπος person; human καλέσατε καλεω call; invite οὖν ουν then αὐτόν αυτος he; him ὅπως οπως that way; how φάγῃ φαγω swallow; eat ἄρτον αρτος bread; loaves
2:20 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say אֶל־ ʔel- אֶל to בְּנֹתָ֖יו bᵊnōṯˌāʸw בַּת daughter וְ wᵊ וְ and אַיֹּ֑ו ʔayyˈô אֵי where לָ֤מָּה lˈāmmā לָמָה why זֶּה֙ zzˌeh זֶה this עֲזַבְתֶּ֣ן ʕᵃzavtˈen עזב leave אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אִ֔ישׁ ʔˈîš אִישׁ man קִרְאֶ֥ן qirʔˌen קרא call לֹ֖ו lˌô לְ to וְ wᵊ וְ and יֹ֥אכַל yˌōḵal אכל eat לָֽחֶם׃ lˈāḥem לֶחֶם bread
2:20. at ille ubi est inquit quare dimisistis hominem vocate eum ut comedat panemBut he said: Where is he? why have you let the man go? call him that he may eat bread.
20. And he said unto his daughters, And where is he? why is it that ye have left the man? call him, that he may eat bread.
2:20. But he said: “Where is he? Why have you dismissed the man? Call him, so that he may eat bread.”
2:20. And he said unto his daughters, And where [is] he? why [is] it [that] ye have left the man? call him, that he may eat bread.
And he said unto his daughters, And where [is] he? why [is] it [that] ye have left the man? call him, that he may eat bread:

20: Он сказал дочерям своим: где же он? зачем вы его оставили? позовите его, и пусть он ест хлеб.
2:20
ο the
δὲ δε though; while
εἶπεν επω say; speak
ταῖς ο the
θυγατράσιν θυγατηρ daughter
αὐτοῦ αυτος he; him
καὶ και and; even
ποῦ που.1 where?
ἐστι ειμι be
καὶ και and; even
ἵνα ινα so; that
τί τις.1 who?; what?
οὕτως ουτως so; this way
καταλελοίπατε καταλειπω leave behind; remain
τὸν ο the
ἄνθρωπον ανθρωπος person; human
καλέσατε καλεω call; invite
οὖν ουν then
αὐτόν αυτος he; him
ὅπως οπως that way; how
φάγῃ φαγω swallow; eat
ἄρτον αρτος bread; loaves
2:20
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
אֶל־ ʔel- אֶל to
בְּנֹתָ֖יו bᵊnōṯˌāʸw בַּת daughter
וְ wᵊ וְ and
אַיֹּ֑ו ʔayyˈô אֵי where
לָ֤מָּה lˈāmmā לָמָה why
זֶּה֙ zzˌeh זֶה this
עֲזַבְתֶּ֣ן ʕᵃzavtˈen עזב leave
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אִ֔ישׁ ʔˈîš אִישׁ man
קִרְאֶ֥ן qirʔˌen קרא call
לֹ֖ו lˌô לְ to
וְ wᵊ וְ and
יֹ֥אכַל yˌōḵal אכל eat
לָֽחֶם׃ lˈāḥem לֶחֶם bread
2:20. at ille ubi est inquit quare dimisistis hominem vocate eum ut comedat panem
But he said: Where is he? why have you let the man go? call him that he may eat bread.
2:20. But he said: “Where is he? Why have you dismissed the man? Call him, so that he may eat bread.”
2:20. And he said unto his daughters, And where [is] he? why [is] it [that] ye have left the man? call him, that he may eat bread.
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Adam Clarke: Commentary on the Bible - 1831
2:20: That he may eat bread - That he may be entertained, and receive refreshment to proceed on his journey. Bread, among the Hebrews, was used to signify all kinds of food commonly used for the support of man's life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: call him: Gen 24:31-33, Gen 18:5, Gen 19:2, Gen 19:3, Gen 29:13, Gen 31:54, Gen 43:25; Job 31:32, Job 42:11; Ti1 5:10; Heb 13:2
Geneva 1599
2:20 And he said unto his daughters, And where [is] he? why [is] it [that] ye have left the man? (g) call him, that he may eat bread.
(g) In which he demonstrated a thankful mind, which would reward the good done to his.
John Gill
2:20 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.
2:212:21: Եւ բնակեցաւ Մովսէս առ առնն, եւ ետ զՍեպփովրա դուստր իւր Մովսիսի կնութեան։
21 Եւ Մովսէսը բնակուեց այդ մարդու մօտ, եւ սա իր դուստր Սեփորային Մովսէսին կնութեան տուեց:
21 Մովսէս հաճեցաւ այն մարդուն հետ բնակիլ ու անիկա իր Սեպփօրա աղջիկը Մովսէսին կնութեան տուաւ։
Եւ բնակեցաւ Մովսէս առ առնն, եւ ետ զՍեպփովրա դուստր իւր Մովսիսի կնութեան:

2:21: Եւ բնակեցաւ Մովսէս առ առնն, եւ ետ զՍեպփովրա դուստր իւր Մովսիսի կնութեան։
21 Եւ Մովսէսը բնակուեց այդ մարդու մօտ, եւ սա իր դուստր Սեփորային Մովսէսին կնութեան տուեց:
21 Մովսէս հաճեցաւ այն մարդուն հետ բնակիլ ու անիկա իր Սեպփօրա աղջիկը Մովսէսին կնութեան տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
2:2121: Моисею понравилось жить у сего человека; и он выдал за Моисея дочь свою Сепфору.
2:21 κατῳκίσθη κατοικιζω settle δὲ δε though; while Μωυσῆς μωσευς Mōseus; Mosefs παρὰ παρα from; by τῷ ο the ἀνθρώπῳ ανθρωπος person; human καὶ και and; even ἐξέδοτο εκδιδωμι give out Σεπφωραν σεπφωρα the θυγατέρα θυγατηρ daughter αὐτοῦ αυτος he; him Μωυσῇ μωσευς Mōseus; Mosefs γυναῖκα γυνη woman; wife
2:21 וַ wa וְ and יֹּ֥ואֶל yyˌôʔel יאל begin מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses לָ lā לְ to שֶׁ֣בֶת šˈeveṯ ישׁב sit אֶת־ ʔeṯ- אֵת together with הָ hā הַ the אִ֑ישׁ ʔˈîš אִישׁ man וַ wa וְ and יִּתֵּ֛ן yyittˈēn נתן give אֶת־ ʔeṯ- אֵת [object marker] צִפֹּרָ֥ה ṣippōrˌā צִפֹּרָה Zipporah בִתֹּ֖ו vittˌô בַּת daughter לְ lᵊ לְ to מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses
2:21. iuravit ergo Moses quod habitaret cum eo accepitque Sefforam filiam eiusAnd Moses swore that he would dwell with him. And he took Sephora his daughter to wife:
21. And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter.
2:21. Therefore, Moses swore that he would live with him. And he accepted his daughter Zipporah as a wife.
2:21. And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter.
And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter:

21: Моисею понравилось жить у сего человека; и он выдал за Моисея дочь свою Сепфору.
2:21
κατῳκίσθη κατοικιζω settle
δὲ δε though; while
Μωυσῆς μωσευς Mōseus; Mosefs
παρὰ παρα from; by
τῷ ο the
ἀνθρώπῳ ανθρωπος person; human
καὶ και and; even
ἐξέδοτο εκδιδωμι give out
Σεπφωραν σεπφωρα the
θυγατέρα θυγατηρ daughter
αὐτοῦ αυτος he; him
Μωυσῇ μωσευς Mōseus; Mosefs
γυναῖκα γυνη woman; wife
2:21
וַ wa וְ and
יֹּ֥ואֶל yyˌôʔel יאל begin
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
לָ לְ to
שֶׁ֣בֶת šˈeveṯ ישׁב sit
אֶת־ ʔeṯ- אֵת together with
הָ הַ the
אִ֑ישׁ ʔˈîš אִישׁ man
וַ wa וְ and
יִּתֵּ֛ן yyittˈēn נתן give
אֶת־ ʔeṯ- אֵת [object marker]
צִפֹּרָ֥ה ṣippōrˌā צִפֹּרָה Zipporah
בִתֹּ֖ו vittˌô בַּת daughter
לְ lᵊ לְ to
מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses
2:21. iuravit ergo Moses quod habitaret cum eo accepitque Sefforam filiam eius
And Moses swore that he would dwell with him. And he took Sephora his daughter to wife:
2:21. Therefore, Moses swore that he would live with him. And he accepted his daughter Zipporah as a wife.
2:21. And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:21: Zipporah his daughter - Abul Farajius calls her "Saphura the black, daughter of Rewel the Midianite, the son of Dedan, the son of Abraham by his wife Keturah." The Targum calls her the granddaughter of Reuel. It appears that Moses obtained Zipporah something in the same way that Jacob obtained Rachel; namely, for the performance of certain Services, probably keeping of sheep: see Exo 3:1.
Albert Barnes: Notes on the Bible - 1834
2:21: Moses tells us nothing of what he may have learned from his father-in-law, but he must have found in him a man conversant with the traditions of the family of Abraham; nor is there any improbability in the supposition that, as hereditary priest, Reuel may have possessed written documents concerning their common ancestors.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:21: content: Exo 2:10; Gen 31:38-40; Phi 4:11, Phi 4:12; Ti1 6:6; Heb 11:25, Heb 13:5; Jam 1:10
Zipporah: Exo 4:20-25, Exo 18:2-6; Num 12:1
Carl Friedrich Keil and Franz Delitzsch
2:21
Moses' Life in Midian. - As Reguel gave a hospitable welcome to Moses, in consequence of his daughters' report of the assistance that he had given them in watering their sheep; it pleased Moses (ויּואל) to dwell with him. The primary meaning of הואיל is voluit (vid., Ges. thes.). קראן for קראנה: like שׁמען in Gen 4:23. - Although Moses received Reguel's daughter Zipporah as his wife, probably after a lengthened stay, his life in Midian was still a banishment and a school of bitter humiliation. He gave expression to this feeling at the birth of his first son in the name which he gave it, viz., Gershom (גּרשׁם, i.e., banishment, from גּרשׁ to drive or thrust away); "for," he said, interpreting the name according to the sound, "I have been a stranger (גּר) in a strange land." In a strange land he was obliged to live, far away from his brethren in Egypt, and far from his fathers' land of promise; and in this strange land the longing for home seems to have been still further increased by his wife Zipporah, who, to judge from Ex 4:24., neither understood nor cared for the feelings of his heart. By this he was urged on to perfect and unconditional submission to the will of his God. To this feeling of submission and confidence he gave expression at the birth of his second son, by calling him Eliezer (אליעזר God is help); for he said, "The God of my father (Abraham or the three patriarchs, cf. Ex 3:6) is my help, and has delivered me from the sword of Pharaoh" (Ex 18:4). The birth of this son is not mentioned in the Hebrew text, but his name is given in Ex 18:4, with this explanation.
(Note: In the Vulgate the account of his birth and name is interpolated here, and so also in some of the later codices of the lxx. But in the oldest and best of the Greek codices it is wanting here, so that there is no ground for the supposition that it has fallen out of the Hebrew text.)
In the names of his two sons, Moses expressed all that had affected his mind in the land of Midian. The pride and self-will with which he had offered himself in Egypt as the deliverer and judge of his oppressed brethren, had been broken down by the feeling of exile. This feeling, however, had not passed into despair, but had been purified and raised into firm confidence in the God of his fathers, who had shown himself as his helper by delivering him from the sword of Pharaoh. In this state of mind, not only did "his attachment to his people, and his longing to rejoin them, instead of cooling, grow stronger and stronger" (Kurtz), but the hope of the fulfilment of the promise given to the fathers was revived within him, and ripened into the firm confidence of faith.
John Gill
2:21 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 Philo (u) and Josephus (w) 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, Ex 4:22. The author of the Life of Moses says (x), 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 Artapanus (y) an Heathen historian; and also by Demetrius (z), and expressly calls her Sapphora, who he says was a daughter of Jother or Jethro; and likewise by Ezekiel the tragedian (a).
(u) De Vita Mosis, l. 1. p. 611. (w) Antiqu. l. 2. c. 11. sect. 2. (x) Chronicon Mosis, fol. 9. 1. (y) Apud Euseb. Evangel. Praepar. l. 9. c. 27. p. 434. (z) Ib. c. 29. p. 439. (a) lb. c. 28.
2:222:22: Յղացաւ կինն՝ եւ ծնաւ որդի. եւ անուանեաց զանուն նորա Մովսէս՝ Գերսամ. ասէ՝ զի պանդո՛ւխտ եմ ես յօտար երկրի։
22 Կինը յղիացաւ ու ծնեց որդի, որին Մովսէսը Գերսամ անուանեց ասելով՝ ես պանդուխտ եմ օտար երկրում:
22 Եւ կինը որդի մը ծնաւ եւ անիկա անոր անունը Գերսամ* դրաւ. քանզի ըսաւ. «Պանդուխտ եղայ օտար երկրին մէջ»։
Յղացաւ կինն եւ ծնաւ որդի, եւ անուանեաց զանուն նորա Մովսէս` Գերսամ. ասէ. Զի պանդուխտ եմ ես յօտար երկրի:

2:22: Յղացաւ կինն՝ եւ ծնաւ որդի. եւ անուանեաց զանուն նորա Մովսէս՝ Գերսամ. ասէ՝ զի պանդո՛ւխտ եմ ես յօտար երկրի։
22 Կինը յղիացաւ ու ծնեց որդի, որին Մովսէսը Գերսամ անուանեց ասելով՝ ես պանդուխտ եմ օտար երկրում:
22 Եւ կինը որդի մը ծնաւ եւ անիկա անոր անունը Գերսամ* դրաւ. քանզի ըսաւ. «Պանդուխտ եղայ օտար երկրին մէջ»։
zohrab-1805▾ eastern-1994▾ western am▾
2:2222: Она родила сына, и [Моисей] нарек ему имя: Гирсам, потому что, говорил он, я стал пришельцем в чужой земле.
2:22 ἐν εν in γαστρὶ γαστηρ stomach; pregnant δὲ δε though; while λαβοῦσα λαμβανω take; get ἡ ο the γυνὴ γυνη woman; wife ἔτεκεν τικτω give birth; produce υἱόν υιος son καὶ και and; even ἐπωνόμασεν επονομαζω named Μωυσῆς μωσευς Mōseus; Mosefs τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Γηρσαμ γηρσαμ tell; declare ὅτι οτι since; that πάροικός παροικος resident; foreigner εἰμι ειμι be ἐν εν in γῇ γη earth; land ἀλλοτρίᾳ αλλοτριος another's; stranger
2:22 וַ wa וְ and תֵּ֣לֶד ttˈēleḏ ילד bear בֵּ֔ן bˈēn בֵּן son וַ wa וְ and יִּקְרָ֥א yyiqrˌā קרא call אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֖ו šᵊmˌô שֵׁם name גֵּרְשֹׁ֑ם gērᵊšˈōm גֵּרְשֹׁם Gershom כִּ֣י kˈî כִּי that אָמַ֔ר ʔāmˈar אמר say גֵּ֣ר gˈēr גֵּר sojourner הָיִ֔יתִי hāyˈîṯî היה be בְּ bᵊ בְּ in אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth נָכְרִיָּֽה׃ פ noḵriyyˈā . f נָכְרִי foreign
2:22. quae peperit filium quem vocavit Gersam dicens advena fui in terra alienaAnd she bore him a son, whom he called Gersam, saying: I have been a stranger in a foreign country. And she bore another, whom he called Eliezer, saying: For the God of my father, my helper, hath delivered me out of the hand of Pharao.
22. And she bare a son, and he called his name Gershom: for he said, I have been a sojourner in a strange land.
2:22. And she bore a son to him, whom he called Gershom, saying, “I have been a newcomer in a foreign land.” In truth, she bore another, whom he called Eliezer, saying, “For the God of my father, my helper, has rescued me from the hand of Pharaoh.”
2:22. And she bare [him] a son, and he called his name Gershom: for he said, I have been a stranger in a strange land.
And she bare [him] a son, and he called his name Gershom: for he said, I have been a stranger in a strange land:

22: Она родила сына, и [Моисей] нарек ему имя: Гирсам, потому что, говорил он, я стал пришельцем в чужой земле.
2:22
ἐν εν in
γαστρὶ γαστηρ stomach; pregnant
δὲ δε though; while
λαβοῦσα λαμβανω take; get
ο the
γυνὴ γυνη woman; wife
ἔτεκεν τικτω give birth; produce
υἱόν υιος son
καὶ και and; even
ἐπωνόμασεν επονομαζω named
Μωυσῆς μωσευς Mōseus; Mosefs
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Γηρσαμ γηρσαμ tell; declare
ὅτι οτι since; that
πάροικός παροικος resident; foreigner
εἰμι ειμι be
ἐν εν in
γῇ γη earth; land
ἀλλοτρίᾳ αλλοτριος another's; stranger
2:22
וַ wa וְ and
תֵּ֣לֶד ttˈēleḏ ילד bear
בֵּ֔ן bˈēn בֵּן son
וַ wa וְ and
יִּקְרָ֥א yyiqrˌā קרא call
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמֹ֖ו šᵊmˌô שֵׁם name
גֵּרְשֹׁ֑ם gērᵊšˈōm גֵּרְשֹׁם Gershom
כִּ֣י kˈî כִּי that
אָמַ֔ר ʔāmˈar אמר say
גֵּ֣ר gˈēr גֵּר sojourner
הָיִ֔יתִי hāyˈîṯî היה be
בְּ bᵊ בְּ in
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
נָכְרִיָּֽה׃ פ noḵriyyˈā . f נָכְרִי foreign
2:22. quae peperit filium quem vocavit Gersam dicens advena fui in terra aliena
And she bore him a son, whom he called Gersam, saying: I have been a stranger in a foreign country. And she bore another, whom he called Eliezer, saying: For the God of my father, my helper, hath delivered me out of the hand of Pharao.
2:22. And she bore a son to him, whom he called Gershom, saying, “I have been a newcomer in a foreign land.” In truth, she bore another, whom he called Eliezer, saying, “For the God of my father, my helper, has rescued me from the hand of Pharaoh.”
2:22. And she bare [him] a son, and he called his name Gershom: for he said, I have been a stranger in a strange land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:22: Called his name Gershom - Literally, a stranger; the reason of which Moses immediately adds, for I have been an Alien in a strange land.
The Vulgate, the Septuagint, as it stands in the Complutensian Polyglot, and in several MSS., the Syriac, the Coptic, and the Arabic, add the following words to this verse: And the name of the second he called Eliezer, for the God of my father has been my help, and delivered me from the hand of Pharaoh. These words are found in Exo 18:4, but they are certainly necessary here, for it is very likely that these two sons were born within a short space of each other; for in Exo 4:20, it is said, Moses took his wife and his Sons, by which it is plain that he had both Gershom and Eliezer at that time. Houbigant introduces this addition in his Latin version, and contends that this is its most proper place. Notwithstanding the authority of the above versions, the clause is found in no copy, printed or MS., of the Hebrew text.
Albert Barnes: Notes on the Bible - 1834
2:22: Gershom - The first syllable "Ger" is common to Hebrew and Egyptian, and means "sojourner." The second syllable "Shom" answers exactly to the Coptic "Shemmo," which means "a foreign or strange land."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:22: Gershom: i. e. a stranger here, Ch1 23:14-17
for he said: Exo 2:10, Exo 18:3, Exo 22:21; Ch1 16:20, Ch1 29:15; Psa 39:12, Psa 119:19; Act 7:29; Heb 11:13, Heb 11:14
John Gill
2:22 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.
John Wesley
2:22 Gershom - That is, A stranger there. Now this settlement of Moses in Midian was designed by Providence. To shelter him for the present; God will find hiding places for his people in the day of their distress. It was also designed to prepare him for the services he was farther designed to. His manner of life in Midian, where he kept the flock of his father - in - law would be of use to him, to inure him to hardship and poverty; and to inure him to contemplation and devotion. Egypt accomplished him for a scholar, a gentleman, a statesman, a soldier, all which accomplishments would be afterwards of use to him; but yet lacketh he one thing, in which the court of Egypt could not befriend him. He that was to do all by divine revelation must know, what it was to live a life of communion with God, and in this he would be greatly furthered by the retirement of a shepherd's life in Midian. By the former he was prepared to rule in Jeshurun, but by the latter he was prepared to converse with God in mount Horeb. Those that know what it is to be alone with God, are acquainted with better delights than ever Moses tasted in the court of Pharaoh.
2:232:23: Եւ յետ աւուրց բազմաց մեռաւ թագաւորն Եգիպտացւոց. եւ տառապէին որդիքն Իսրայէլի ՚ի գործոյ անտի, եւ աղաղակէին ՚ի վեր։ Եւ ել աղաղակ նոցա առաջի Աստուծոյ ՚ի գործոյ անտի[511]։ [511] Ոմանք. Եւ աղաղակեցին ՚ի վեր։ Ոսկան. Առաջի Տեառն...։
23 Շատ օրեր անց մեռաւ եգիպտացիների թագաւորը: Իսրայէլացիները, որոնք տանջւում էին տաժանակիր աշխատանքի մէջ, աղաղակ բարձրացրին. նրանց աղաղակը հասաւ Աստծուն: Եւ Աստուած լսեց նրանց հեծութիւնը,
23 Շատ օրեր ետքը Եգիպտոսի թագաւորը մեռաւ։ Իսրայէլի որդիները ծառայութեան պատճառով հառաչեցին ու աղաղակեցին։ Ծառայութեան համար անոնք աղաղակեցին Աստուծոյ։
Եւ յետ աւուրց բազմաց մեռաւ թագաւորն Եգիպտացւոց. եւ տառապէին որդիքն Իսրայելի ի գործոյ անտի, եւ աղաղակէին ի վեր. եւ ել աղաղակ նոցա առաջի Աստուծոյ ի գործոյ անտի:

2:23: Եւ յետ աւուրց բազմաց մեռաւ թագաւորն Եգիպտացւոց. եւ տառապէին որդիքն Իսրայէլի ՚ի գործոյ անտի, եւ աղաղակէին ՚ի վեր։ Եւ ել աղաղակ նոցա առաջի Աստուծոյ ՚ի գործոյ անտի[511]։
[511] Ոմանք. Եւ աղաղակեցին ՚ի վեր։ Ոսկան. Առաջի Տեառն...։
23 Շատ օրեր անց մեռաւ եգիպտացիների թագաւորը: Իսրայէլացիները, որոնք տանջւում էին տաժանակիր աշխատանքի մէջ, աղաղակ բարձրացրին. նրանց աղաղակը հասաւ Աստծուն: Եւ Աստուած լսեց նրանց հեծութիւնը,
23 Շատ օրեր ետքը Եգիպտոսի թագաւորը մեռաւ։ Իսրայէլի որդիները ծառայութեան պատճառով հառաչեցին ու աղաղակեցին։ Ծառայութեան համար անոնք աղաղակեցին Աստուծոյ։
zohrab-1805▾ eastern-1994▾ western am▾
2:2323: Спустя долгое время, умер царь Египетский. И стенали сыны Израилевы от работы и вопияли, и вопль их от работы восшел к Богу.
2:23 μετὰ μετα with; amid δὲ δε though; while τὰς ο the ἡμέρας ημερα day τὰς ο the πολλὰς πολυς much; many ἐκείνας εκεινος that ἐτελεύτησεν τελευταω meet an end ὁ ο the βασιλεὺς βασιλευς monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even κατεστέναξαν καταστεναζω the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ἀπὸ απο from; away τῶν ο the ἔργων εργον work καὶ και and; even ἀνεβόησαν αναβοαω scream out καὶ και and; even ἀνέβη αναβαινω step up; ascend ἡ ο the βοὴ βοη scream αὐτῶν αυτος he; him πρὸς προς to; toward τὸν ο the θεὸν θεος God ἀπὸ απο from; away τῶν ο the ἔργων εργον work
2:23 וַ wa וְ and יְהִי֩ yᵊhˌî היה be בַ va בְּ in † הַ the יָּמִ֨ים yyāmˌîm יֹום day הָֽ hˈā הַ the רַבִּ֜ים rabbˈîm רַב much הָ hā הַ the הֵ֗ם hˈēm הֵם they וַ wa וְ and יָּ֨מָת֙ yyˈāmoṯ מות die מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt וַ wa וְ and יֵּאָנְח֧וּ yyēʔonḥˈû אנח gasp בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel מִן־ min- מִן from הָ hā הַ the עֲבֹדָ֖ה ʕᵃvōḏˌā עֲבֹדָה work וַ wa וְ and יִּזְעָ֑קוּ yyizʕˈāqû זעק cry וַ wa וְ and תַּ֧עַל ttˈaʕal עלה ascend שַׁוְעָתָ֛ם šawʕāṯˈām שַׁוְעָה cry אֶל־ ʔel- אֶל to הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) מִן־ min- מִן from הָ hā הַ the עֲבֹדָֽה׃ ʕᵃvōḏˈā עֲבֹדָה work
2:23. post multum temporis mortuus est rex Aegypti et ingemescentes filii Israhel propter opera vociferati sunt ascenditque clamor eorum ad Deum ab operibusNow after a long time the king of Egypt died: and the children of Israel groaning, cried out because of the works: and their cry went up unto God from the works.
23. And it came to pass in the course of those many days, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage.
2:23. In truth, after a long time, the king of Egypt was dead. And the sons of Israel, groaning, cried out because of the works. And their cry ascended to God from the works.
2:23. And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage.
And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage:

23: Спустя долгое время, умер царь Египетский. И стенали сыны Израилевы от работы и вопияли, и вопль их от работы восшел к Богу.
2:23
μετὰ μετα with; amid
δὲ δε though; while
τὰς ο the
ἡμέρας ημερα day
τὰς ο the
πολλὰς πολυς much; many
ἐκείνας εκεινος that
ἐτελεύτησεν τελευταω meet an end
ο the
βασιλεὺς βασιλευς monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
κατεστέναξαν καταστεναζω the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
ἀπὸ απο from; away
τῶν ο the
ἔργων εργον work
καὶ και and; even
ἀνεβόησαν αναβοαω scream out
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
ο the
βοὴ βοη scream
αὐτῶν αυτος he; him
πρὸς προς to; toward
τὸν ο the
θεὸν θεος God
ἀπὸ απο from; away
τῶν ο the
ἔργων εργον work
2:23
וַ wa וְ and
יְהִי֩ yᵊhˌî היה be
בַ va בְּ in
הַ the
יָּמִ֨ים yyāmˌîm יֹום day
הָֽ hˈā הַ the
רַבִּ֜ים rabbˈîm רַב much
הָ הַ the
הֵ֗ם hˈēm הֵם they
וַ wa וְ and
יָּ֨מָת֙ yyˈāmoṯ מות die
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
וַ wa וְ and
יֵּאָנְח֧וּ yyēʔonḥˈû אנח gasp
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מִן־ min- מִן from
הָ הַ the
עֲבֹדָ֖ה ʕᵃvōḏˌā עֲבֹדָה work
וַ wa וְ and
יִּזְעָ֑קוּ yyizʕˈāqû זעק cry
וַ wa וְ and
תַּ֧עַל ttˈaʕal עלה ascend
שַׁוְעָתָ֛ם šawʕāṯˈām שַׁוְעָה cry
אֶל־ ʔel- אֶל to
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
מִן־ min- מִן from
הָ הַ the
עֲבֹדָֽה׃ ʕᵃvōḏˈā עֲבֹדָה work
2:23. post multum temporis mortuus est rex Aegypti et ingemescentes filii Israhel propter opera vociferati sunt ascenditque clamor eorum ad Deum ab operibus
Now after a long time the king of Egypt died: and the children of Israel groaning, cried out because of the works: and their cry went up unto God from the works.
2:23. In truth, after a long time, the king of Egypt was dead. And the sons of Israel, groaning, cried out because of the works. And their cry ascended to God from the works.
2:23. And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
23: Cry of the Oppressed Israelites.B. C. 1491.
23 And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage. 24 And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob. 25 And God looked upon the children of Israel, and God had respect unto them.
Here is, 1. The continuance of the Israelites' bondage in Egypt, v. 23. Probably the murdering of their infants did not continue; this part of their affliction attended only the period immediately connected with the birth of Moses, and served to signalize it. The Egyptians now were content with their increase, finding that Egypt was enriched by their labour; so that they might have them for slaves, they cared not how many they were. On this therefore they were intent, to keep them all at work, and make the best hand they could of their labour. When one Pharaoh died, another rose up in his place that was governed by the same maxims, and was as cruel to Israel as his predecessors. If there was sometimes a little relaxation, yet it presently revived again with as much rigour as ever; and probably, as the more Israel were oppressed the more they multiplied, so the more they multiplied the more they were oppressed. Note, Sometimes God suffers the rod of the wicked to lie very long and very heavily on the lot of the righteous. If Moses, in Midian, at any time began to think how much better his condition might have been had he staid among the courtiers, he must of himself think this also, how much worse it would have been if he had had his lot with brethren: it was a great degradation to him to be keeping sheep in Midian, but better so than making brick in Egypt. The consideration of our brethren's afflictions would help to reconcile us to our own. 2. The preface to their deliverance at last. (1.) They cried, v. 23. Now, at last, they began to think of God under their troubles, and to return to him from the idols they had served, Ezek. xx. 8. Hitherto they had fretted at the instruments of their trouble, but God was not in all their thoughts. Thus hypocrites in heart heap up wrath; they cry not when he binds them, Job xxxvi. 13. But before God unbound them he put it into their hearts to cry unto him, as it is explained, Num. xx. 16. Note, It is a good sign that God is coming towards us with deliverance when he inclines and enables us to cry to him for it. (2.) God heard, v. 24, 25. The name of God is here emphatically prefixed to four different expressions of a kind intention towards them. [1.] God heard their groaning; that is, he made it to appear that he took notice of their complaints. The groans of the oppressed cry aloud in the ears of the righteous God, to whom vengeance belongs, especially the groans of God's spiritual Israel; he knows the burdens they groan under and the blessings they groan after, and that the blessed Spirit, by these groanings, makes intercession in them. [2.] God remembered his covenant, which he seemed to have forgotten, but of which he is ever mindful. This God had an eye to, and not to any merit of theirs, in what he did for them. See Lev. xxvi. 42. (3.) God looked upon the children of Israel. Moses looked upon them and pitied them (v. 11); but now God looked upon them and helped them. (4.) God had a respect unto them, a favourable respect to them as his own. The frequent repetition of the name of God here intimates that now we are to expect something great, Opus Deo dignum--A work worthy of God. His eyes, which run to and fro through the earth, are now fixed upon Israel, to show himself strong, to show himself a God in their behalf.
Adam Clarke: Commentary on the Bible - 1831
2:23: In process of time - the king of Egypt died - According to St. Stephen, (Act 7:30, compared with Exo 7:7), the death of the Egyptian king happened about forty years after the escape of Moses to Midian. The words ויהי בימים הרבים ההם vayehi baiyamim harabbim hahem, which we translate And it came to pass in process of time, signify, And it was in many days from these that the king, etc. It has already been remarked that Archbishop Usher supposes this king to have been Ramesses Miamun, who was succeeded by his son Amenophis, who was drowned in the Red Sea when pursuing the Israelites, but Abul Farajius says it was Amunfathis, (Amenophis), he who made the cruel edict against the Hebrew children. Some suppose that Moses wrote the book of Job during the time he sojourned in Midian, and also the book of Genesis. See the preface to the book of Job, where this subject is considered.
Sighed by reason of the bondage - For the nature of their bondage, see Clarke's note on Exo 1:14.
Albert Barnes: Notes on the Bible - 1834
2:23: In process of time - Nearly forty years Act 7:30. This verse marks the beginning of another section. We now enter at once upon the history of the Exodus.
Their cry came up unto God - This statement, taken in connection with the two following verses, proves that the Israelites retained their faith in the God of their Fathers. The divine name, "God," אלהים 'ĕ lohı̂ ym, is chosen because it was that which the Israelites must have used in their cry for help, that under which the covenant had been ratified with the Patriarchs (compare Jam 5:4).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:23: am cir, 2504, bc cir, 1500
in process: Exo 7:7; Act 7:30
the king: Exo 4:19; Mat 2:19, Mat 2:20; Act 12:23, Act 12:24
sighed: Gen 16:11; Num 20:16; Deu 26:6, Deu 26:7; Psa 12:5
cry: Exo 3:7-9, Exo 22:22-27; Gen 4:10, Gen 18:20, Gen 18:21; Deu 24:15; Jdg 10:11, Jdg 10:12; Neh 9:9; Psa 18:6, Psa 81:6, Psa 81:7, Psa 107:19, Psa 107:20; Isa 5:7, Isa 19:20; Jam 5:4
Carl Friedrich Keil and Franz Delitzsch
2:23
Ex 2:23-25 form the introduction to the next chapter. The cruel oppression of the Israelites in Egypt continued without intermission or amelioration. "In those many days the king of Egypt died, and the children of Israel sighed by reason of the service" (i.e., their hard slave labour). The "many days" are the years of oppression, or the time between the birth of Moses and the birth of his children in Midian. The king of Egypt who died, was in any case the king mentioned in Ex 2:15; but whether he was one and the same with the "new king" (Ex 1:8), or a successor of his, cannot be decided. If the former were the case, we should have to assume, with Baumgarten, that the death of the king took place not very long after Moses' flight, seeing that he was an old man at the time of Moses' birth, and had a grown-up daughter. But the greater part of the "many days" would then fall in his successor's reign, which is obviously opposed to the meaning of the words, "It came to pass in those many days, that the king of Egypt died." For this reason the other supposition, that the king mentioned here is a successor of the one mentioned in Ex 1:8, has far greater probability. At the same time, all that can be determined from a comparison of Ex 7:7 is, that the Egyptian oppression lasted more than 80 years. This allusion to the complaints of the Israelites, in connection with the notice of the king's death, seems to imply that they hoped for some amelioration of their lot from the change of government; and that when they were disappointed, and groaned the more bitterly in consequence, they cried to God for help and deliverance. This is evident from the remark, "Their cry came up unto God," and is stated distinctly in Deut 26:7.
Ex 2:24-25
"God heard their crying, and remembered His covenant with the fathers: "and God saw the children of Israel, and God noticed them." "This seeing and noticing had regard to the innermost nature of Israel, namely, as the chosen seed of Abraham" (Baumgarten). God's notice has all the energy of love and pity. Lyra has aptly explained ויּדע thus: "ad modum cognoscentis se habuit, ostendendo dilectionem circa eos;" and Luther has paraphrased it correctly: "He accepted them."
Geneva 1599
2:23 And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they (h) cried, and their cry came up unto God by reason of the bondage.
(h) God humbles his by afflictions, that they should cry to him, and receive the fruit of his promise.
John Gill
2:23 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 Usher (b), 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 Gen 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.
(b) Annal Vet. Test. p. 19. A. M. 2494.
John Wesley
2:23 The king of Egypt died - And after him, one or two more of his sons or successors. And the children of Israel sighed by reason of bondage - Probably the murdering of their infants did not continue, that part of their affliction only attended the birth of Moses, to signalize that. And now they were content with their increase, finding that Egypt was enriched by their labour; so they might have them for their slaves, they cared not how many they were. On this therefore they were intent, to keep them all at work, and make the best hand they could of their labour. When one Pharaoh died, another rose up in his place, that was as cruel to Israel as his predecessors. And they cried - Now at last they began to think of God under their troubles, and to return to him from the idols they had served, Ezek 20:8. Hitherto they had fretted at the instruments of their trouble, but God was not in all their thoughts. But before God unbound them, he put it into their hearts to cry unto him. It is a sign God is coming towards us with deliverance, when he inclines us to cry to him for it.
Robert Jamieson, A. R. Fausset and David Brown
2:23 the king of Egypt died: and the children of Israel sighed by reason of the bondage--The language seems to imply that the Israelites had experienced a partial relaxation, probably through the influence of Moses' royal patroness; but in the reign of her father's successor the persecution was renewed with increased severity.
2:242:24: Եւ լուաւ Աստուած հեծութեան նոցա։ Եւ յիշեաց Աստուած զուխտ իւր որ ընդ Աբրաամու եւ Սահակայ եւ Յակոբայ[512]։ [512] Ոսկան. եւ լուաւ Տէր..։
24 յիշեց իր ուխտը, որ կապել էր Աբրահամի, Իսահակի ու Յակոբի հետ:
24 Աստուած անոնց հեծեծանքը լսեց ու Աստուած յիշեց իր ուխտը՝ որ Աբրահամին, Իսահակին ու Յակոբին հետ ըրեր էր։
Եւ լուաւ Աստուած հեծութեան նոցա, եւ յիշեաց Աստուած զուխտ իւր որ ընդ Աբրահամու եւ Իսահակայ եւ Յակոբայ:

2:24: Եւ լուաւ Աստուած հեծութեան նոցա։ Եւ յիշեաց Աստուած զուխտ իւր որ ընդ Աբրաամու եւ Սահակայ եւ Յակոբայ[512]։
[512] Ոսկան. եւ լուաւ Տէր..։
24 յիշեց իր ուխտը, որ կապել էր Աբրահամի, Իսահակի ու Յակոբի հետ:
24 Աստուած անոնց հեծեծանքը լսեց ու Աստուած յիշեց իր ուխտը՝ որ Աբրահամին, Իսահակին ու Յակոբին հետ ըրեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
2:2424: И услышал Бог стенание их, и вспомнил Бог завет Свой с Авраамом, Исааком и Иаковом.
2:24 καὶ και and; even εἰσήκουσεν εισακουω heed; listen to ὁ ο the θεὸς θεος God τὸν ο the στεναγμὸν στεναγμος groaning αὐτῶν αυτος he; him καὶ και and; even ἐμνήσθη μναομαι remember; mindful ὁ ο the θεὸς θεος God τῆς ο the διαθήκης διαθηκη covenant αὐτοῦ αυτος he; him τῆς ο the πρὸς προς to; toward Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even Ισαακ ισαακ Isaak καὶ και and; even Ιακωβ ιακωβ Iakōb; Iakov
2:24 וַ wa וְ and יִּשְׁמַ֥ע yyišmˌaʕ שׁמע hear אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] נַאֲקָתָ֑ם naʔᵃqāṯˈām נְאָקָה groaning וַ wa וְ and יִּזְכֹּ֤ר yyizkˈōr זכר remember אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתֹ֔ו bᵊrîṯˈô בְּרִית covenant אֶת־ ʔeṯ- אֵת together with אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham אֶת־ ʔeṯ- אֵת together with יִצְחָ֥ק yiṣḥˌāq יִצְחָק Isaac וְ wᵊ וְ and אֶֽת־ ʔˈeṯ- אֵת together with יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
2:24. et audivit gemitum eorum ac recordatus foederis quod pepigerat cum Abraham et Isaac et IacobAnd he heard their groaning, and remembered the covenant which he made with Abraham, Isaac, and Jacob.
24. And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob.
2:24. And he heard their groaning, and he also remembered the covenant which he formed with Abraham, Isaac, and Jacob.
2:24. And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob.
And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob:

24: И услышал Бог стенание их, и вспомнил Бог завет Свой с Авраамом, Исааком и Иаковом.
2:24
καὶ και and; even
εἰσήκουσεν εισακουω heed; listen to
ο the
θεὸς θεος God
τὸν ο the
στεναγμὸν στεναγμος groaning
αὐτῶν αυτος he; him
καὶ και and; even
ἐμνήσθη μναομαι remember; mindful
ο the
θεὸς θεος God
τῆς ο the
διαθήκης διαθηκη covenant
αὐτοῦ αυτος he; him
τῆς ο the
πρὸς προς to; toward
Αβρααμ αβρααμ Abraam; Avraam
καὶ και and; even
Ισαακ ισαακ Isaak
καὶ και and; even
Ιακωβ ιακωβ Iakōb; Iakov
2:24
וַ wa וְ and
יִּשְׁמַ֥ע yyišmˌaʕ שׁמע hear
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
נַאֲקָתָ֑ם naʔᵃqāṯˈām נְאָקָה groaning
וַ wa וְ and
יִּזְכֹּ֤ר yyizkˈōr זכר remember
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
בְּרִיתֹ֔ו bᵊrîṯˈô בְּרִית covenant
אֶת־ ʔeṯ- אֵת together with
אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham
אֶת־ ʔeṯ- אֵת together with
יִצְחָ֥ק yiṣḥˌāq יִצְחָק Isaac
וְ wᵊ וְ and
אֶֽת־ ʔˈeṯ- אֵת together with
יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
2:24. et audivit gemitum eorum ac recordatus foederis quod pepigerat cum Abraham et Isaac et Iacob
And he heard their groaning, and remembered the covenant which he made with Abraham, Isaac, and Jacob.
2:24. And he heard their groaning, and he also remembered the covenant which he formed with Abraham, Isaac, and Jacob.
2:24. And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob.
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Adam Clarke: Commentary on the Bible - 1831
2:24: God remembered his covenant - God's covenant is God's engagement; he had promised to Abraham, to Isaac, and to Jacob, to give their posterity a land flowing with milk and honey, etc. They are now under the most oppressive bondage, and this was the most proper time for God to show them his mercy and power in fulfilling his promise. This is all that is meant by God's remembering his covenant, for it was now that he began to give it its effect.
Albert Barnes: Notes on the Bible - 1834
2:24: Remembered - This means that God was moved by their prayers to give effect to the covenant, of which an essential condition was the faith and contrition involved in the act of supplication. The whole history of Israel is foreshadowed in these words: God heard, remembered, looked upon, and knew them. It evidently indicates the beginning of a crisis marked by a personal intervention of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:24: God heard: Exo 6:5; Jdg 2:18; Neh 9:27, Neh 9:28; Psa 22:5, Psa 22:24, Psa 79:11, Psa 102:20, Psa 138:3
remembered: Gen 15:14-18, Gen 17:7, Gen 18:18, Gen 26:3, Gen 26:24, Gen 28:12-14, Gen 32:28, Gen 46:2-4; Neh 9:8, Neh 9:9; Psa 105:6-13, Psa 105:42, Psa 106:45; Luk 1:72, Luk 1:73
John Gill
2:24 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.
John Wesley
2:24 And God heard their groaning - That is, he made it to appear that he took notice of their complaints. The groans of the oppressed cry loud in the ears of the righteous God, to whom vengeance belongs; especially the groans of God's children, the burdens they groan under, and the blessings they groan after. And God remembered his covenant - Which he seemed to have forgotten, but really is ever mindful of. This God had an eye to, and not to any merit of theirs in what he did for them. And God looked upon the children of Israel - Moses looked upon them and pitied them, but now God looked upon them and helped them. And God had respect unto them - A favourable respect to them as his own. The frequent repetition of the name of God intimates, that now we are to expect something great. His eyes which run to and fro through the earth, are now fixed on Israel, to shew himself strong, to shew himself a God in their behalf.
2:252:25: Եւ հայեցաւ Աստուած յորդիսն Իսրայէլի. եւ ծանուցա՛ւ նոցա[513]։[513] Ոսկան. Եւ հայեցաւ Տէր։
25 Աստուած իր հայեացքն ուղղեց իսրայէլացիներին: Նա յայտնուեց նրանց:
25 Աստուած նայեցաւ Իսրայէլի որդիներուն վրայ, գիտցաւ անոնց վիճակը։
Եւ հայեցաւ Աստուած յորդիսն Իսրայելի, եւ [28]ծանուցաւ նոցա:

2:25: Եւ հայեցաւ Աստուած յորդիսն Իսրայէլի. եւ ծանուցա՛ւ նոցա[513]։
[513] Ոսկան. Եւ հայեցաւ Տէր։
25 Աստուած իր հայեացքն ուղղեց իսրայէլացիներին: Նա յայտնուեց նրանց:
25 Աստուած նայեցաւ Իսրայէլի որդիներուն վրայ, գիտցաւ անոնց վիճակը։
zohrab-1805▾ eastern-1994▾ western am▾
2:2525: И увидел Бог сынов Израилевых, и призрел их Бог.
2:25 καὶ και and; even ἐπεῖδεν επειδον look on; have regard ὁ ο the θεὸς θεος God τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐγνώσθη γινωσκω know αὐτοῖς αυτος he; him
2:25 וַ wa וְ and יַּ֥רְא yyˌar ראה see אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יֵּ֖דַע yyˌēḏaʕ ידע know אֱלֹהִֽים׃ ס ʔᵉlōhˈîm . s אֱלֹהִים god(s)
2:25. respexit filios Israhel et cognovit eosAnd the Lord looked upon the children of Israel, and he knew them.
25. And God saw the children of Israel, and God took knowledge .
2:25. And the Lord looked with favor on the sons of Israel, and he knew them.
2:25. And God looked upon the children of Israel, and God had respect unto [them].
And God looked upon the children of Israel, and God had respect unto:

25: И увидел Бог сынов Израилевых, и призрел их Бог.
2:25
καὶ και and; even
ἐπεῖδεν επειδον look on; have regard
ο the
θεὸς θεος God
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐγνώσθη γινωσκω know
αὐτοῖς αυτος he; him
2:25
וַ wa וְ and
יַּ֥רְא yyˌar ראה see
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יֵּ֖דַע yyˌēḏaʕ ידע know
אֱלֹהִֽים׃ ס ʔᵉlōhˈîm . s אֱלֹהִים god(s)
2:25. respexit filios Israhel et cognovit eos
And the Lord looked upon the children of Israel, and he knew them.
2:25. And the Lord looked with favor on the sons of Israel, and he knew them.
2:25. And God looked upon the children of Israel, and God had respect unto [them].
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Adam Clarke: Commentary on the Bible - 1831
2:25: And God had respect unto them - וידע אלהים vaiyeda Elohim, God knew them, i.e., he approved of them, and therefore it is said that their cry came up before God, and he heard their groaning. The word ידע yada, to know, in the Hebrew Bible, as well as γινωσκω in the Greek Testament, is frequently used in the sense of approving; and because God knew - had respect for and approved of, them, therefore he was determined to deliver them. For אלהים Elohim, God, in the last clause of this verse, Houbigant reads אליהם aleyhem, Upon Them, which is countenanced by the Vulgate, Septuagint, Chaldee, Coptic, and Arabic, and appears to have been the original reading. The difference in the original consists in the interchange of two letters, the י yod and ה he. Our translators insert unto them, in order to make up that sense which this various reading gives without trouble.
The farther we proceed in the sacred writings, the more the history both of the grace and providence of God opens to our view. He ever cares for his creatures, and is mindful of his promise. The very means made use of to destroy his work are, in his hands, the instruments of its accomplishment. Pharaoh orders the male children of the Hebrews to be thrown into the river; Moses, who was thus exposed, is found by his own daughter, brought up as her own son, and from his Egyptian education becomes much better qualified for the great work to which God had called him; and his being obliged to leave Egypt was undoubtedly a powerful means to wean his heart from a land in which he had at his command all the advantages and luxuries of life. His sojourning also in a strange land, where he was obliged to earn his bread by a very painful employment, fitted him for the perilous journey he was obliged to take in the wilderness, and enabled him to bear the better the privations to which he was in consequence exposed.
The bondage of the Israelites was also wisely permitted, that they might with less reluctance leave a country where they had suffered the greatest oppression and indignities. Had they not suffered severely previously to their departure, there is much reason to believe that no inducements could have been sufficient to have prevailed on them to leave it. And yet their leaving it was of infinite consequence, in the order both of grace and providence, as it was indispensably necessary that they should be a people separated from all the rest of the world, that they might see the promises of God fulfilled under their own eyes, and thus have the fullest persuasion that their law was Divine, their prophets inspired by the Most High, and that the Messiah came according to the prophecies before delivered concerning him.
From the example of Pharaoh's daughter, (see Clarke's note Exo 2:5), and the seven daughters of Jethro, (Exo 2:16), we learn that in the days of primitive simplicity, and in this respect the best days, the children, particularly the daughters of persons in the highest ranks in life, were employed in the most laborious offices. Kings' daughters performed the office of the laundress to their own families; and the daughters of princes tended and watered the flocks. We have seen similar instances in the case of Rebekah and Rachel; and we cannot be too pointed in calling the attention of modern delicate females, who are not only above serving their own parents and family, but even their own selves: the consequence of which is, they have neither vigor nor health; their growth, for want of healthy exercise, is generally cramped; their natural powers are prematurely developed, and their whole course is rather an apology for living, than a state of effective life. Many of these live not out half their days, and their offspring, when they have any, is more feeble than themselves; so that the race of man where such preposterous conduct is followed (and where is it not followed?) is in a state of gradual deterioration. Parents who wish to fulfill the intention of God and nature, will doubtless see it their duty to bring up their children on a different plan. A worse than the present can scarcely be found out.
Afflictions, under the direction of God's providence and the influence of his grace, are often the means of leading men to pray to and acknowledge God, who in the time of their prosperity hardened their necks from his fear. When the Israelites were sorely oppressed, they began to pray. If the cry of oppression had not been among them, probably the cry for mercy had not been heard. Though afflictions, considered in themselves, can neither atone for sin nor improve the moral state of the soul, yet God often uses them as means to bring sinners to himself, and to quicken those who, having already escaped the pollutions of the world, were falling again under the influence of an earthly mind. Of many millions besides David it may truly be said, Before they were afflicted they went astray.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:25: looked: Exo 4:31; Sa1 1:11; Sa2 16:12; Job 33:27; Luk 1:25
God: For elohim, God, Houbigant reads aleyhem, unto them; which is countenanced by the LXX, Vulgate, Chaldee, Coptic, and Arabic, and appears to have been the original reading.
had respect: Heb. knew, Exo 1:8, Exo 3:7, Exo 3:8; Psa 1:6, Psa 55:22; Mat 7:23
Geneva 1599
2:25 And God looked upon the children of Israel, and God had (i) respect unto [them].
(i) He judges their causes or acknowledged them as his own.
John Gill
2:25 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" (b) 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 Ex 3:7.
(b) "et eognovit", Pagninus, Montanus, Junius & Tremellius, Piscator.