Exodus 2
A focused desk for reading, commentary, cross-references, original language notes, and your own observations.
Exodus 2
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.
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.
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.
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.
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.
Chapter Context
Exodus 2 is a narrative with legal sections chapter in the Old Testament that explores themes of discipleship, creation, judgment. Written during the Egyptian bondage and wilderness wandering (c. 1446-1406 BCE), this chapter should be understood within its historical context: Egypt was the dominant superpower with a complex polytheistic religion and a god-king pharaoh.
The chapter can be divided into several sections:
- Verses 1-5: Introduction and setting the context
- Verses 6-12: Development of key themes
- Verses 13-20: Central message and teachings
- Verses 21-25: Conclusion and application
This chapter is significant because it offers practical wisdom for godly living in a fallen world. When studying this passage, it's important to consider both its immediate context within Exodus and its broader place in the scriptural canon.
Verse Study
Exodus 2:1
1 And there went a man of the house of Levi, and took to wife a daughter of Levi.
Analysis
And there went a man of the house of Levi, and took to wife a daughter of Levi (וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי, vayyelekh ish mibbeit Levi)—Moses' birth begins with deliberate understatement: "a man of Levi" and "a daughter of Levi," unnamed until later (6:20: Amram and Jochebed). This anonymity focuses attention on God's providential action rather than human greatness. House of Levi is significant: from the tribe set apart for priestly service comes the mediator of the old covenant. The verb went (הָלַךְ, halakh) suggests purposeful action, though the text understates the drama—these parents will act in faith to save their child (Hebrews 11:23).
Historical Context
Exodus 6:20 and Numbers 26:59 identify Amram and Jochebed as Moses' parents. Jochebed was Amram's aunt (Leviticus 18:12 later forbids such unions), showing this occurred before Sinai's law. Marrying within the tribe of Levi preserved tribal purity during a period of intense assimilation pressure in Egypt.
Reflection
- How does the initial anonymity of Moses' parents emphasize God's sovereign choice over human pedigree?
- What does Levitical lineage for Moses suggest about his future role as mediator between God and Israel?
Cross-References
- Parallel theme: Numbers 26:59
Exodus 2:2
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.
Analysis
And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months (וַתֵּרֶא אֹתוֹ כִּי־טוֹב הוּא, vatere oto ki-tov hu, "she saw him that he was good")—The phrase echoes Genesis 1's creation refrain "God saw that it was good" (טוֹב, tov). Goodly means more than physical beauty—it suggests divine favor, purpose, potential. Acts 7:20 calls Moses "exceeding fair" (ἀστεῖος τῷ θεῷ, "beautiful to God"). Hebrews 11:23 explains: "By faith Moses' parents... hid him three months... they were not afraid of the king's commandment." Three months was as long as an infant could be hidden; necessity forced the ark plan (v. 3).
Historical Context
In a culture where infant mortality was high and Pharaoh's genocide decree created constant fear, seeing a child as "good" and worth risking death to preserve shows remarkable faith. The three-month period allowed bonding and revealed Moses' unusual vitality—perhaps he was quiet, strong, or simply seemed marked by providence.
Reflection
- How does recognizing God's calling and purpose in a child shape parental decisions in the face of hostile culture?
- What does Jochebed's three-month hiding of Moses teach about faith that acts wisely within limits while trusting God beyond them?
Cross-References
- Parallel theme: Acts 7:20, Hebrews 11:23
Exodus 2:3
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.
Analysis
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 (וַתִּקַּח־לוֹ תֵּבַת גֹּמֶא, vatiqach-lo tevat gome)—Ark (תֵּבָה, tevah) is the same word used only for Noah's ark (Genesis 6-9), deliberately evoking salvation through water by God's providence. Bulrushes (גֹּמֶא, gome, papyrus reeds) and waterproofing (חֵמָר וָזֶפֶת, chemar vazafet, "pitch and bitumen") show careful preparation. Jochebed doesn't abandon Moses—she strategically places him where Pharaoh's daughter bathes (v. 5), a calculated act of faith. The flags (סוּף, suf, reeds) will later name the Red Sea (yam suf), linking Moses' salvation to Israel's deliverance.
Historical Context
Papyrus reeds (Cyperus papyrus) grew abundantly in the Nile Delta. Egyptian nobility bathed in secluded river spots with attendants. Jochebed's plan relied on Egyptian custom and maternal compassion—principles transcending culture. The ark's construction shows resourcefulness and courage under genocide's threat.
Reflection
- How does the "ark" imagery connect Moses' salvation to Noah's and anticipate Israel's Red Sea deliverance?
- What does Jochebed's strategic faith—acting wisely while trusting God for results—teach about balancing human responsibility and divine providence?
Cross-References
- Parallel theme: Exodus 1:22, Genesis 6:14, 11:3, Isaiah 18:2, Matthew 2:13, 2:16
Exodus 2:4
4 And his sister stood afar off, to wit what would be done to him.
Analysis
And his sister stood afar off, to wit what would be done to him (וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק, vattetatsav achoto merachok)—His sister (later identified as Miriam, 15:20) positions herself to observe and act. Stood (יָצַב, yatsav) suggests watchful readiness, not passive waiting. Afar off (מֵרָחֹק, merachok) indicates strategic distance—close enough to intervene, far enough to appear inconspicuous. To wit (לְדֵעָה, lede'ah, "to know") shows intentional intelligence-gathering. Miriam's courage and quick thinking (v. 7-8) will prove crucial to God's plan. This brief verse reveals character: the sister who guards Moses in infancy will lead worship after his greatest triumph (15:20-21).
Historical Context
Young girls were less threatening to Egyptian authorities and could move more freely than adults. Miriam's presence suggests family planning—someone must be ready to retrieve the ark or intervene if needed. Her later role as prophetess (15:20, Micah 6:4) begins with this childhood courage.
Reflection
- How does Miriam's watchful positioning teach about being ready to act when God provides opportunities?
- In what situations has God called you to be present and observant, trusting He will show you when and how to intervene?
Cross-References
- Parallel theme: Exodus 15:20, Numbers 26:59, Micah 6:4
Exodus 2:5
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.
Analysis
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 (וַתֵּרֶד בַּת־פַּרְעֹה לִרְחֹץ עַל־הַיְאֹר, vatred bat-Par'oh lirchots al-haye'or)—God's providence orchestrates perfect timing: Pharaoh's daughter discovers the ark. Rabbinic tradition names her Bithiah ("daughter of Yah"), suggesting later conversion. Came down (יָרַד, yarad) to the river places her at the point of Moses' salvation. The irony is thick: Pharaoh weaponized the Nile for genocide (1:22); his daughter uses it for mercy. She sent her maid (אֲמָתָהּ, amatah, "her female servant") to fetch the ark—curiosity or compassion compels the action.
Historical Context
Egyptian royal women had significant autonomy and wealth. Bathing rituals included servants and perfumes. Archaeological evidence shows the eastern Delta (Goshen area) was accessible to royal family members who had estates there. Pharaoh's daughter's status meant she could defy her father's decree with relative impunity.
Reflection
- How does God's use of Pharaoh's daughter demonstrate His sovereignty over even the households of His enemies?
- In what ways can you be God's instrument of mercy in systems designed for harm?
Cross-References
- Parallel theme: Exodus 7:15, 8:20, Psalms 9:9, 12:5, 46:1, Acts 7:21
Exodus 2:6
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.
Analysis
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 (וַתַּחְמֹל עָלָיו, vatachmol alav, "she had compassion")—The baby's crying provokes compassion (חָמַל, chamal, "pity/mercy"). God uses natural human tenderness to save His chosen deliverer. This is one of the Hebrews' children—she knows the genocide decree; her recognition creates moral crisis. Will she obey her father's law or act on conscience? The text's simplicity heightens the drama: a moment's decision determines Moses' fate and Israel's future. Her compassion foreshadows God's greater compassion for Israel (2:24-25, 3:7-9).
Historical Context
Egyptian sources occasionally show royal clemency toward conquered peoples' children. That Pharaoh's daughter immediately recognizes a Hebrew child suggests physical or cultural markers (circumcision, swaddling, the ark's style). Her willingness to defy the decree indicates either strong character or confidence in her royal immunity.
Reflection
- How does the princess's compassion despite knowing the child's identity challenge you to act mercifully regardless of tribal or political divisions?
- What does this moment teach about God's use of human emotion (even in pagans) to accomplish His redemptive purposes?
Cross-References
- Parallel theme: 1 Kings 8:50, Nehemiah 1:11, Psalms 106:46, Proverbs 21:1, Acts 7:21, 1 Peter 3:8
Exodus 2:7
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?
Analysis
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? (הַאֵלֵךְ וְקָרָאתִי לָךְ אִשָּׁה מֵינֶקֶת, ha'elekh vekarati lakh ishah meineqet)—Miriam's boldness and presence of mind are remarkable. She seizes the moment, offering a practical solution that will reunite Moses with his mother. A nurse of the Hebrew women is brilliant strategy: Hebrew women are available and willing (unlike Egyptian women who might refuse), and it allows the child to be nursed by his own mother while in royal protection. God uses Miriam's quick thinking to perfect His plan. This is faith in action—seeing God's providential opening and stepping through it.
Historical Context
Wet nurses were common in the ancient world, especially in royal households. Egyptian art depicts nurses caring for noble children. That Pharaoh's daughter accepts a Hebrew nurse suggests pragmatic need outweighed prejudice—or perhaps God inclined her heart. Nursing typically lasted 2-3 years (cf. 2 Samuel 4:4), giving Jochebed time to instill Hebrew identity.
Reflection
- How does Miriam's readiness to act when opportunity appears challenge you to be alert for God's providential moments?
- What does this scene teach about God's ability to use our natural skills and quick thinking within His sovereign plans?
Cross-References
- Parallel theme: Exodus 2:4, Numbers 12:1, 26:59
Exodus 2:8
8 And Pharaoh's daughter said to her, Go. And the maid went and called the child's mother.
Analysis
And Pharaoh's daughter said to her, Go. And the maid went and called the child's mother (וַתֵּלֶךְ הָעַלְמָה וַתִּקְרָא אֶת־אֵם הַיָּלֶד, vatelekh ha'almah vatiqra et-em hayaled)—The simple command Go (לֵכִי, lekhi) sets in motion the restoration. The maid (הָעַלְמָה, ha'almah, "the young woman/girl") is Miriam. The text's restraint conceals dramatic irony: called the child's mother (אֵם הַיָּלֶד, em hayaled) reunites them under royal protection and pay (v. 9). What Satan meant for death (Nile), God turns to deliverance. What Pharaoh decreed for destruction, God transforms into provision. The narrative quietly celebrates God's reversal of human evil.
Historical Context
This transaction would have been legally binding—Jochebed becomes Moses' official wet nurse under royal contract. The irony: she's paid to nurse her own son while protected by the very regime trying to kill him. This arrangement allowed Moses to receive Hebrew cultural and religious formation during crucial early years.
Reflection
- How does God's complete reversal—from death sentence to royal protection—encourage you when circumstances seem hopelessly stacked against you?
- What does Moses' early years with his Hebrew family teach about the importance of foundational spiritual formation?
Cross-References
- Parallel theme: Exodus 6:20, Psalms 27:10, Ezekiel 16:8
Exodus 2:9
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.
Analysis
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 (הֵילִיכִי אֶת־הַיֶּלֶד הַזֶּה וְהֵינִקִהוּ לִי, heilikhi et-hayeled hazeh vehinikhu li)—Take this child away grants permission and protection. Nurse it for me makes Moses legally the princess's property while physically in his mother's care. I will give thee thy wages (שָׂכָר, sakhar) means Jochebed is paid to raise her own son—God's abundant provision beyond mere preservation. The repetition "the woman took the child and nursed it" concludes the transaction. Jochebed's faith receives full reward: her son lives, she raises him with payment, and he'll be positioned to deliver Israel. Every detail serves God's purpose.
Historical Context
Wet nursing contracts typically specified duration and compensation. Royal wages would have been generous, elevating Moses' family's standard of living. The 2-3 year nursing period gave Jochebed time to teach Moses his Hebrew identity, prepare him for the transition to palace life, and instill faith in YHWH—formation that endured despite Egyptian education (Hebrews 11:24-26).
Reflection
- How does God's provision of wages for Jochebed's faithful service illustrate that He rewards those who trust Him?
- What does Moses' dual formation (Hebrew mother, Egyptian education) teach about preparing believers to function in hostile cultures?
Exodus 2:10
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.
Analysis
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 (וַתִּקְרָא שְׁמוֹ מֹשֶׁה וַתֹּאמֶר כִּי מִן־הַמַּיִם מְשִׁיתִהוּ, vatiqra shemo Mosheh vatomer ki min-hamayim meshitihu)—Moses (מֹשֶׁה, Mosheh) derives from Hebrew drew out (מָשָׁה, mashah). The princess unwittingly prophesies: Moses drawn from water will draw Israel through the sea (14:21-22). The Egyptian etymology (ms, "born of," as in Ra-meses) also fits, but the Hebrew wordplay is intentional. He became her son—Moses received royal education (Acts 7:22) and privilege, positioning him to eventually confront Pharaoh. God redeemed Moses from death waters to become His instrument of national redemption.
Historical Context
Adoption into Egyptian royalty gave Moses access to scribal training, military education, administrative experience, and court politics—skills essential for leading Israel and writing Torah. Acts 7:22 says he "was mighty in words and in deeds." The name "Moses" bridged both worlds—Egyptian in sound, Hebrew in meaning—embodying his dual heritage and future mediatorial role.
Reflection
- How does Moses' name prophesy his future role as deliverer, and what does this teach about God's sovereign planning?
- In what ways has God positioned you in unexpected places to prepare you for future service?
Cross-References
- References Moses: Hebrews 11:24
- Parallel theme: Genesis 4:25, 16:11, 48:5, 1 Samuel 1:20, Matthew 1:21, Galatians 4:5
Exodus 2:11
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.
Analysis
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 (וַיִּגְדַּל מֹשֶׁה וַיֵּצֵא אֶל־אֶחָיו וַיַּרְא בְּסִבְלֹתָם, vayigdal Mosheh vayetse el-echav vayar besivlotam)—Grown (גָּדַל, gadal, likely 40 years old per Acts 7:23) marks Moses' transition from prince to deliverer. Went out unto his brethren—Moses identifies with the oppressed, not oppressors (Hebrews 11:24-26). Looked on their burdens (וַיַּרְא בְּסִבְלֹתָם) echoes God's later "I have surely seen" (3:7). Spied an Egyptian smiting an Hebrew—the verb "smiting" (נָכָה, nakah) describes violent beating. Moses' intervention (v. 12) shows zeal for justice but premature, self-dependent action.
Historical Context
Stephen's sermon (Acts 7:23-25) explains Moses' intention: "he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not." Moses' royal status made this inspection possible but also isolated him from his people's trust. His 40 years in Egypt prepared him culturally; his next 40 years in Midian would prepare him spiritually.
Reflection
- How does Moses' choice to identify with his oppressed brethren challenge you to align with the suffering rather than the powerful?
- What does Moses' premature action teach about the difference between godly zeal and self-directed impatience?
Cross-References
- References Egypt: Exodus 3:7
- Parallel theme: Exodus 1:11, Isaiah 58:6, Matthew 11:28, Luke 4:18
Exodus 2:12
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.
Analysis
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 (וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ וַיַּךְ אֶת־הַמִּצְרִי, vayifen koh vakhoh vayar ki ein ish vayakh et-haMitsri)—Looked this way and that way shows furtive guilt, contrasting with the confidence he'll have at the burning bush (3:3). Saw that there was no man—Moses trusted in secrecy rather than God. Slew the Egyptian (וַיַּךְ, vayakh, same verb as "smiting" in v. 11) makes Moses a killer, even if in defense of the innocent. Hid him in the sand—attempted cover-up fails (v. 14). This moral failure humbles Moses, preparing him for Midian's wilderness schooling. God will use even this sin to drive Moses to the place of encounter (3:1).
Historical Context
Killing an Egyptian, even an abusive overseer, would be capital treason for Moses. Discovery meant death or exile (v. 15). The hiding of evidence in sand echoes Cain's attempt to conceal Abel's blood (Genesis 4:10)—sin cannot remain hidden from God. This incident marks Moses' break from Egyptian privilege and beginning of 40 years as fugitive shepherd.
Reflection
- How does Moses' self-reliant attempt at deliverance contrast with God's later empowerment at the burning bush?
- What does this moral failure teach about God's ability to work through imperfect servants and even use their mistakes for His purposes?
Exodus 2:13
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?
Analysis
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? (וַיֵּצֵא בַּיּוֹם הַשֵּׁנִי וְהִנֵּה שְׁנֵי־אֲנָשִׁים עִבְרִים נִצִּים, vayetse bayom hasheni vehineh shenei-anashim Ivrim nitsim)—The second day marks continued involvement despite yesterday's violence. Two men of the Hebrews strove together (נִצִּים, nitsim, "quarreling/fighting")—now the conflict is internal, Hebrew against Hebrew. Moses attempts to mediate: Wherefore smitest thou thy fellow? (לָמָּה תַכֶּה רֵעֶךָ, lamah takkeh re'ekha). The irony: Moses who killed yesterday now preaches peace. The aggressor's response (v. 14) reveals Moses' secret is known, showing the impossibility of hiding sin and Moses' rejection by his own people.
Historical Context
Internal conflict among the oppressed is common under tyranny—suffering doesn't automatically produce solidarity. That Hebrews knew of Moses' killing indicates either witnesses or rapid spread of information. Moses' failed attempt to mediate previews his future successful mediation between God and Israel (32:11-14, 30-32).
Reflection
- How does the Hebrews' internal strife illustrate that oppression doesn't automatically create unity or righteousness?
- What does Moses' rejected mediation teach about preparation needed before God can use someone as deliverer?
Exodus 2:14
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.
Analysis
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 (וַיֹּאמֶר מִי שָׂמְךָ לְאִישׁ־שַׂר וְשֹׁפֵט עָלֵינוּ, vayomer mi samkha le'ish-sar veshofet aleinu)—The Hebrew's challenge cuts deep: Who made thee a prince and a judge? Moses has no delegated authority, only self-appointed intervention. Stephen later cites this rejection (Acts 7:27-28, 35), showing Israel's pattern of rejecting God's deliverers until He validates them. Intendest thou to kill me, as thou killedst the Egyptian?—the secret is out. Moses feared (וַיִּירָא, vayira)—now Moses fears man rather than acting courageously. Surely this thing is known—discovery brings consequences (v. 15).
Historical Context
The question "Who made thee a prince and judge?" anticipates Moses' later divine commission (3:10-12). What Moses attempted through human zeal, God would accomplish through supernatural calling. The 40-year gap between this rejection and Moses' return (Acts 7:30) represents God's patient preparation of His chosen deliverer.
Reflection
- How does the Hebrew's challenge expose the difference between self-appointed mission and divine calling?
- When has your premature attempt to serve God resulted in rejection, and how did God use that to prepare you for later effectiveness?
Cross-References
- Judgment: Genesis 19:9, Proverbs 19:12, Luke 12:14, Acts 7:35
- References Moses: Numbers 16:3
- Parallel theme: Genesis 13:8, Numbers 16:13, Matthew 21:23, Luke 19:14
Exodus 2:15
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.
Analysis
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 (וַיִּשְׁמַע פַּרְעֹה אֶת־הַדָּבָר הַזֶּה וַיְבַקֵּשׁ לַהֲרֹג אֶת־מֹשֶׁה וַיִּבְרַח מֹשֶׁה מִפְּנֵי פַרְעֹה, vayishma Par'oh et-hadavar hazeh vayevakesh laharog et-Mosheh vayivrach Mosheh mipnei Far'oh)—Pharaoh's death sentence forces Moses' exodus from Egypt. Moses fled (וַיִּבְרַח, vayivrach)—the prince becomes fugitive. Midian (מִדְיָן), descended from Abraham and Keturah (Genesis 25:2), occupied northwest Arabia east of the Gulf of Aqaba. He sat down by a well—wells in Scripture are meeting places where God providentially arranges encounters (Genesis 24:11, 29:2, John 4:6). This scene sets up Moses meeting his wife and father-in-law, who will shape his next 40 years.
Historical Context
Midian's location beyond Egyptian jurisdiction provided asylum. The journey from Egypt to Midian (likely 200+ miles) was arduous through Sinai wilderness. Moses' sitting by a well echoes Abraham's servant finding Rebekah (Genesis 24) and Jacob meeting Rachel (Genesis 29)—betrothal type-scenes where God orchestrates covenant marriages.
Reflection
- How does Moses' flight from Egypt paradoxically position him for God's call at the burning bush?
- In what ways has God used forced transitions or exiles in your life to prepare you for future calling?
Cross-References
- References Moses: Exodus 4:19, Acts 7:29
- Parallel theme: Genesis 24:11, 25:4, 29:2, Proverbs 22:3, Matthew 10:23, John 4:6
Exodus 2:16
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.
Analysis
Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father's flock (וּלְכֹהֵן מִדְיָן שֶׁבַע בָּנוֹת, ulkhohen Midyan sheva banot)—The priest of Midian is Reuel/Jethro (v. 18, 3:1), keeper of Midianite religious traditions possibly preserving Abrahamic monotheism (Genesis 25:2). Seven daughters (שֶׁבַע, sheva, number of completion) draw water for their father's flock. The scene depicts pastoral life Moses will live for 40 years, learning wilderness survival, shepherd skills, and patience—all essential for leading Israel. The daughters' vulnerability (v. 17) sets up Moses' intervention, showing his character despite his failures.
Historical Context
Shepherding was common in semi-nomadic Midianite culture. That a priest's daughters shepherd flocks indicates either economic necessity or cultural norms (like Rachel in Genesis 29:9). Wells were communal resources often contested (Genesis 21:25, 26:20-21). Jethro's later advice to Moses (18:13-27) shows his wisdom influenced Israel's governance structure.
Reflection
- How does Moses' 40 years of obscurity as a shepherd prepare him for leading God's flock through the wilderness?
- What does Jethro's role teach about God's truth preserved even among non-Israelites descended from Abraham?
Word Studies
- Priest: כֹּהֵן (Kohen) H3548 - Priest
Cross-References
- Parallel theme: Exodus 3:1, Genesis 24:11, 41:45, 1 Samuel 9:11
Exodus 2:17
17 And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock.
Analysis
And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock (וַיָּבֹאוּ הָרֹעִים וַיְגָרְשׁוּם וַיָּקָם מֹשֶׁה וַיּוֹשִׁעָן, vayavo'u haro'im vaygareshum vayakom Mosheh vayoshi'an)—Shepherds... drove them away—bullies exploiting the vulnerable, a pattern Moses consistently opposes (cf. v. 12). Moses stood up (וַיָּקָם, vayakom, "arose/stood") implies decisive action. Helped them (וַיּוֹשִׁעָן, vayoshi'an)—significantly, this is from the root ישׁע (yasha, "save/deliver"), the same root as "salvation" and "Jesus/Yeshua." Moses' character shows through: defender of the oppressed, rescuer of the helpless. God is shaping His deliverer through these wilderness experiences.
Historical Context
Water rights disputes were serious in arid regions, often leading to violence (Genesis 21:25). Male shepherds typically had priority over women at wells. Moses' intervention against multiple shepherds shows courage and physical strength developed in Egypt. This episode demonstrates Moses' character to Jethro, leading to marriage and adoption into Midian.
Reflection
- How does Moses' pattern of defending the oppressed (Hebrew, v. 12; Hebrew, v. 13; Midianite women, v. 17) reveal consistent godly character despite his flaws?
- In what situations is God calling you to 'stand up' and deliver the vulnerable from oppression?
Cross-References
- Parallel theme: Exodus 2:12, Genesis 21:25, 29:10
Exodus 2:18
18 And when they came to Reuel their father, he said, How is it that ye are come so soon to day?
Analysis
And when they came to Reuel their father, he said, How is it that ye are come so soon to day? (וַתָּבֹאנָה אֶל־רְעוּאֵל אֲבִיהֶן וַיֹּאמֶר מַדּוּעַ מִהַרְתֶּן בֹּא הַיּוֹם, vatavo'nah el-Re'u'el avihen vayomer madu'a miharten bo hayom)—Reuel (רְעוּאֵל, "friend of God") is also called Jethro (3:1, 18:1) and Hobab (Numbers 10:29), possibly showing title/name combinations or clan leadership. The father's question—How is it that ye are come so soon to day?—reveals the daughters typically faced delays due to harassment (v. 17). The unusual speed prompts inquiry, leading to Moses' introduction to the family. God's providence: what seems a chance encounter is orchestrated divine appointment.
Historical Context
Multiple names for Jethro/Reuel reflect ancient Near Eastern practices where individuals had personal names, titles, and patronyms. As "priest of Midian" he may have maintained Abrahamic faith traditions. His later counsel to Moses (Exodus 18) shows wisdom and reverence for YHWH, suggesting theological continuity from Abraham through Midian.
Reflection
- How does Reuel's question reveal God's providence in seemingly random events and encounters?
- What does Moses' integration into Jethro's family teach about God preparing deliverers through unexpected relationships and experiences?
Cross-References
- Parallel theme: Exodus 3:1, 4:18, Numbers 10:29
Exodus 2:19
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.
Analysis
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 (וַתֹּאמַרְנָה אִישׁ מִצְרִי הִצִּילָנוּ מִיַּד הָרֹעִים, vatomarnah ish Mitsri hitsilanu miyad haro'im)—The daughters call Moses an Egyptian (אִישׁ מִצְרִי) based on appearance, dress, or speech. Moses appears to be what he fled from—identity in transition. Delivered us (הִצִּילָנוּ, hitsilanu, from נָצַל, natsal, "rescue/snatch away") again uses salvation language. Drew water enough (וְגַם־דָּלֹה דָלָה לָנוּ) shows Moses didn't just fight off shepherds but completed the work, serving practically. This act of service and deliverance foreshadows Moses' calling—misidentified rescuer who draws water (salvation imagery) for God's flock.
Historical Context
Moses' Egyptian appearance resulted from 40 years of palace life—clothing, grooming, accent, bearing. This misidentification shows cultural assimilation's depth and perhaps Moses' own identity confusion. His Hebrew heritage remained, but outward markers were Egyptian. The 40-year Midian sojourn would further transform his identity before God's commission at age 80.
Reflection
- How does Moses' misidentification as Egyptian reflect the complexity of cultural identity and God's shaping of our character through multiple contexts?
- What does Moses' servant-hearted drawing of water teach about leadership combining courage with practical service?
Cross-References
- References Egypt: Genesis 50:11
- Parallel theme: Genesis 29:10
Exodus 2:20
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.
Analysis
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 (וַיֹּאמֶר אֶל־בְּנֹתָיו וְאַיּוֹ לָמָּה זֶּה עֲזַבְתֶּן אֶת־הָאִישׁ קִרְאֶן לוֹ וְיֹאכַל לָחֶם, vayomer el-benotav ve'ayo lamah zeh azavten et-ha'ish kir'en lo veyokhal lachem)—Reuel's rebuke—why is it that ye have left the man?—shows proper hospitality (Genesis 18:1-8, Hebrews 13:2). Call him, that he may eat bread (קִרְאֶן לוֹ וְיֹאכַל לָחֶם) extends covenant hospitality: breaking bread creates social bond and obligation. This invitation becomes Moses' entry into Midianite life and Jethro's family. God uses hospitality as a means of providential provision and relationship formation. Moses, the fugitive with no prospects, finds refuge, family, and 40 years of preparation.
Historical Context
Ancient Near Eastern hospitality customs required sheltering strangers, especially those who rendered service. Eating together established relationship and mutual protection. Reuel's invitation suggests recognition of Moses' nobility or character despite refugee status. This hospitality tradition would later be codified in Torah (Leviticus 19:33-34, Deuteronomy 10:18-19).
Reflection
- How does Reuel's hospitality demonstrate the biblical value of welcoming strangers and showing gratitude?
- In what ways might God be calling you to extend hospitality that could provide refuge and purpose for someone in transition?
Cross-References
- Parallel theme: Genesis 18:5, 31:54, 43:25, Job 31:32, 42:11, 1 Timothy 5:10
Exodus 2:21
21 And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter.
Analysis
And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter (וַיּוֹאֶל מֹשֶׁה לָשֶׁבֶת אֶת־הָאִישׁ וַיִּתֵּן אֶת־צִפֹּרָה בִתּוֹ לְמֹשֶׁה, vayo'el Mosheh lashevet et-ha'ish vayiten et-Tsiporah vito leMosheh)—Was content (וַיּוֹאֶל, vayo'el, "agreed/was willing") suggests Moses found peace in Midian after Egypt's turmoil. Gave Moses Zipporah his daughter (צִפֹּרָה, Tsiporah, "bird") establishes marriage covenant. Zipporah will play crucial roles: saving Moses' life (4:24-26), being sent away and reunited (18:2-6), and bearing Moses' sons. Marriage into Jethro's priestly family connected Moses to Midianite traditions and wilderness wisdom. These 40 years transform Moses from impulsive prince to humble shepherd ready for God's call.
Historical Context
Marriage sealed social bonds and alliances in patriarchal culture. Moses' marriage to Jethro's daughter made him family, giving him status, protection, and occupation (shepherd). Zipporah's Midianite heritage later creates tension (Numbers 12:1) but also brings Jethro's wisdom into Israel's formation (Exodus 18). The 40-year period mirrors Moses' first 40 years in Egypt, preparing for the final 40 years leading Israel.
Reflection
- How do you see God using seasons of 'dwelling contentedly' in unexpected places to prepare you for future callings?
- What does Moses' marriage to Zipporah teach about God's providence working through cross-cultural relationships?
Cross-References
- References Moses: Exodus 2:10
- Parallel theme: 1 Timothy 6:6, Hebrews 11:25, 13:5, James 1:10
Exodus 2:22
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.
Analysis
And she bare him a son, and he called his name Gershom: for he said, I have been a stranger in a strange land (וַתֵּלֶד בֵּן וַיִּקְרָא אֶת־שְׁמוֹ גֵּרְשֹׁם כִּי אָמַר גֵּר הָיִיתִי בְּאֶרֶץ נָכְרִיָּה, vateled ben vayikra et-shemo Gereshom ki amar ger hayiti be'erets nokhriyah)—Gershom (גֵּרְשֹׁם, from גֵּר, ger, "stranger/sojourner") memorializes Moses' exile and alienation. Stranger in a strange land (גֵּר הָיִיתִי בְּאֶרֶץ נָכְרִיָּה) reflects Moses' identity crisis: Hebrew by birth, Egyptian by upbringing, now Midianite by marriage, yet belonging fully nowhere. This lifelong sense of exile prepared Moses to lead Israel—a nation of sojourners (Genesis 15:13, Leviticus 25:23, Hebrews 11:13-16). Gershom's name is testimony to humble dependence rather than triumphant confidence.
Historical Context
The motif of exile and sojourning runs throughout Moses' life and Israel's history. Abraham was called to be a sojourner (Genesis 12:1); Israel would sojourn in Egypt, wilderness, and ultimately long for the eternal homeland. Moses' personal exile equipped him with empathy for displaced people and trust in God rather than earthly security.
Reflection
- How does Moses' naming of Gershom reflect his embrace of exile as identity, and how does this prepare him to lead a nation of sojourners?
- In what ways does your experience of being a 'stranger' or outsider shape your dependence on God and sympathy for others?
Cross-References
- Parallel theme: Exodus 22:21, 1 Chronicles 16:20, 29:15, Psalms 39:12, 119:19, Acts 7:29
Exodus 2:23
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.
Analysis
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 (וַיְהִי בַיָּמִים הָרַבִּים הָהֵם וַיָּמָת מֶלֶךְ מִצְרַיִם וַיֵּאָנְחוּ בְנֵי־יִשְׂרָאֵל מִן־הָעֲבֹדָה וַיִּזְעָקוּ, vayehi vayamim harabim hahem vayamat melekh Mitsrayim vaye'anechu venei-Yisra'el min-ha'avodah vayiz'aku)—In process of time (בַיָּמִים הָרַבִּים, "in many days") covers decades. Pharaoh's death doesn't end oppression. Sighed... cried—two Hebrew verbs (אָנַח, anach, groaning; זָעַק, za'ak, crying out) intensify their desperation. Their cry came up unto God (וַתַּעַל שַׁוְעָתָם אֶל־הָאֱלֹהִים, vata'al shav'atam el-ha'Elohim)—God hears covenant prayers. This verse transitions from Moses' story to God's response, setting up the burning bush encounter.
Historical Context
If Moses was 80 at the call (Acts 7:30) and 40 at exile (Acts 7:23), this covers ~40 years. The pharaoh who sought Moses' life died (4:19), but oppression continued under his successor. Israel's cry echoes earlier cries (Genesis 4:10, 18:20-21) that moved God to action. The narrative emphasizes that deliverance comes not from human timing but divine response to covenant people's prayers.
Reflection
- How does Israel's cry after decades of silence encourage you when God seems to delay His response to suffering?
- What does this verse teach about prayer as the catalyst that moves God to fulfill His covenant promises?
Word Studies
- God: אֱלֹהִים (Elohim) H430 - God (plural of majesty)
Cross-References
- References God: Psalms 18:6
- References Egypt: Exodus 4:19, Nehemiah 9:9, Isaiah 19:20
- Parallel theme: Genesis 4:10, 16:11, Deuteronomy 24:15, Psalms 12:5, Acts 7:30, James 5:4
Exodus 2:24
24 And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob.
Analysis
And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob (וַיִּשְׁמַע אֱלֹהִים אֶת־נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת־בְּרִיתוֹ אֶת־אַבְרָהָם אֶת־יִצְחָק וְאֶת־יַעֲקֹב, vayishma Elohim et-na'akatam vayizkhor Elohim et-berito et-Avraham et-Yitschak ve'et-Ya'akov)—Four emphatic verbs with "God" (אֱלֹהִים, Elohim) as subject: heard, remembered, looked (v. 25), knew (v. 25). Remembered his covenant doesn't imply God forgot—Hebrew זָכַר (zakhar, "remember") means "act in accordance with." God moves to fulfill covenant promises made centuries earlier (Genesis 15:13-14, 17:7-8). The threefold invocation—Abraham, Isaac, and Jacob—emphasizes covenant continuity across generations. Redemption begins with God's faithfulness, not human merit.
Historical Context
The Abrahamic covenant (Genesis 12, 15, 17) promised land, descendants, and blessing. Genesis 15:13-14 specifically foretold Egyptian bondage and subsequent deliverance. God's "remembering" at this moment fulfills His prophetic word given 400+ years prior. This theme of divine faithfulness to covenant will pervade Exodus and all subsequent redemptive history.
Reflection
- How does God's 'remembering' His covenant after centuries encourage your faith when promises seem delayed?
- What does the invocation of Abraham, Isaac, and Jacob teach about God's faithfulness spanning generations and outlasting human lifespans?
Word Studies
- Covenant: בְּרִית (Berit) H1285 - Covenant, treaty
Cross-References
- Covenant: Exodus 6:5, Genesis 17:7, Psalms 105:42, 106:45
- References God: Genesis 26:24
- References Abraham: Genesis 26:3
- Parallel theme: Psalms 22:5, 22:24, 102:20, 138:3
Exodus 2:25
25 And God looked upon the children of Israel, and God had respect unto them.
Analysis
And God looked upon the children of Israel, and God had respect unto them (וַיַּרְא אֱלֹהִים אֶת־בְּנֵי יִשְׂרָאֵל וַיֵּדַע אֱלֹהִים, vayar Elohim et-benei Yisra'el vayeda Elohim)—God looked (רָאָה, ra'ah) with attentive, compassionate regard, not mere observation. Had respect unto them (וַיֵּדַע, vayeda, lit. "and God knew") conveys intimate, covenant knowledge—not information but relationship (cf. Genesis 4:1, Amos 3:2). Some translations render this "God took notice" or "God knew [their condition]." This concludes chapter 2's movement from Moses' preparation to God's initiative. The stage is set for chapter 3's burning bush—God will now act to deliver His people through the man He's been preparing for 80 years.
Historical Context
Chapter 2 spans approximately 80 years from Moses' birth to the eve of his call. The chapter's structure shows God's hidden providence: preserving Moses through infancy, preparing him through Egyptian education, humbling him through exile, settling him through marriage, and positioning him through shepherding near Horeb (3:1). Every detail serves God's redemptive purpose.
Reflection
- How does God's 'looking upon' and 'knowing' Israel encourage you that He sees your suffering and will act in His perfect timing?
- What does this chapter's emphasis on God's initiative (hearing, remembering, looking, knowing) teach about the source and nature of redemption?
Cross-References
- References God: Psalms 1:6
- References Israel: Exodus 4:31
- Parallel theme: 1 Samuel 1:11, 2 Samuel 16:12, Job 33:27, Psalms 55:22, Matthew 7:23, Luke 1:25