2 The woman conceived and bore a son. When she saw that he was a fine child, she hid him three months.
3 When she could no longer hide him, she took a papyrus basket for him, and coated it with tar and with pitch. She put the child in it, and laid it in the reeds by the river’s bank.
4 His sister stood far off, to see what would be done to him.
5 Pharaoh’s daughter came down to bathe at the river. Her maidens walked along by the riverside. She saw the basket among the reeds, and sent her servant to get it.
6 She opened it, and saw the child, and behold, the baby cried. She had compassion on him, and said, “This is one of the Hebrews’ children.”
7 Then his sister said to Pharaoh’s daughter, “Should I go and call a nurse for you from the Hebrew women, that she may nurse the child for you?”
8 Pharaoh’s daughter said to her, “Go.” The young woman went and called the child’s mother.
9 Pharaoh’s daughter said to her, “Take this child away, and nurse him for me, and I will give you your wages.” The woman took the child, and nursed him.
10 The child grew, and she brought him to Pharaoh’s daughter, and he became her son. She named him Moses, and said, “Because I drew him out of the water.”
11 In those days, when Moses had grown up, he went out to his brothers and saw their burdens. He saw an Egyptian striking a Hebrew, one of his brothers.
12 He looked this way and that way, and when he saw that there was no one, he killed the Egyptian, and hid him in the sand.
13 He went out the second day, and behold, two men of the Hebrews were fighting with each other. He said to him who did the wrong, “Why do you strike your fellow?”
14 He said, “Who made you a prince and a judge over us? Do you plan to kill me, as you killed the Egyptian?” Moses was afraid, and said, “Surely this thing is known.”
15 Now when Pharaoh heard this thing, he sought to kill Moses. But Moses fled from the face of Pharaoh, and lived in the land of Midian, and he sat down by a well.
16 Now the priest of Midian had seven daughters. They came and drew water, and filled the troughs to water their father’s flock.
17 The shepherds came and drove them away; but Moses stood up and helped them, and watered their flock.
18 When they came to Reuel, their father, he said, “How is it that you have returned so early today?”
19 They said, “An Egyptian delivered us out of the hand of the shepherds, and moreover he drew water for us, and watered the flock.”
20 He said to his daughters, “Where is he? Why is it that you have left the man? Call him, that he may eat bread.”
21 Moses was content to dwell with the man. He gave Moses Zipporah, his daughter.
22 She bore a son, and he named him Gershom, for he said, “I have lived as a foreigner in a foreign land.”
23 In the course of those many days, the king of Egypt died, and the children of Israel sighed because of the bondage, and they cried, and their cry came up to God because of the bondage.
24 God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob.
25 God saw the children of Israel, and God understood.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 2:5–9Thermuthis was the king's daughter. She was now diverting herself by the banks of the river; and seeing a cradle borne along by the current, she sent some that could swim, and bid them bring the cradle to her. … Thermuthis bid them bring her a woman that might afford her breast to the child; yet would not the child admit of her breast, but turned away from it, and did the like to many other women. Now Miriam was by when this happened, … and she said, "It is in vain that thou, O queen, callest for these women for the nourishing of the child, who are no way of kin to it; but still, if thou wilt order one of the Hebrew women to be brought, perhaps it may admit the breast of one of its own nation." … she came back and brought the mother, who was known to nobody there. And now the child gladly admitted the breast, and seemed to stick close to it; and so it was, that, at the queen's desire, the nursing of the child was entirely intrusted to the mother.
Thermuthis was the king's daughter. She was now diverting herself by the banks of the river; and seeing a cradle borne along by the current, she sent some that could swim, and bid them bring the cradle to her. … Thermuthis bid them bring her a woman that might afford her breast to the child; yet would not the child admit of her breast, but turned away from it, and did the like to many other women. Now Miriam was by when this happened, … and she said, "It is in vain that thou, O queen, callest for these women for the nourishing of the child, who are no way of kin to it; but still, if thou wilt order one of the Hebrew women to be brought, perhaps it may admit the breast of one of its own nation." … she came back and brought the mother, who was known to nobody there. And now the child gladly admitted the breast, and seemed to stick close to it; and so it was, that, at the queen's desire, the nursing of the child was entirely intrusted to the mother.
Josephus, Antiquities of the Jews, Antiquities 2.9.5; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 2:16–21For that country having but little water, the shepherds used to seize on the wells before others came, lest their flocks should want water, and lest it should be spent by others before they came. There were now come, therefore, to this well seven sisters that were virgins, the daughters of Raguel, a priest, and one thought worthy by the people of the country of great honor. … but when the shepherds came upon the maidens, and drove them away, that they might have the command of the water themselves, Moses, thinking it would be a terrible reproach upon him if he overlooked the young women under unjust oppression, and should suffer the violence of the men to prevail over the right of the maidens, he drove away the men, who had a mind to more than their share, and afforded a proper assistance to the women … So he made him his son, and gave him one of his daughters in marriage; and appointed him to be the guardian and superintendent over his cattle
For that country having but little water, the shepherds used to seize on the wells before others came, lest their flocks should want water, and lest it should be spent by others before they came. There were now come, therefore, to this well seven sisters that were virgins, the daughters of Raguel, a priest, and one thought worthy by the people of the country of great honor. … but when the shepherds came upon the maidens, and drove them away, that they might have the command of the water themselves, Moses, thinking it would be a terrible reproach upon him if he overlooked the young women under unjust oppression, and should suffer the violence of the men to prevail over the right of the maidens, he drove away the men, who had a mind to more than their share, and afforded a proper assistance to the women … So he made him his son, and gave him one of his daughters in marriage; and appointed him to be the guardian and superintendent over his cattle
Josephus, Antiquities of the Jews, Antiquities 2.11.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 2:11–15AND HE SAW THEIR BURDENS — he set his eyes and mind to share in their distress. (Exodus Rabbah 1:27) … AN EGYPTIAN MAN — This was one of the taskmasters appointed over the Israelite officers and he used to rouse them from their beds at cock-crow that they might proceed to their work (Exodus Rabbah 1:28 and Leviticus Rabbah 32:4). … AND HE SAW THAT THERE WAS NO MAN destined to issue from him, who would become an adherent of Israel’s religion (Exodus Rabbah 1:29; cf. Targum Jonathan on Exodus 2:12) … WILT THOU SPEAK IN ORDER TO SLAY ME — From this we may learn that he had killed him by the mere utterance of the “Shem Hamephorash” (Midrash Tanchuma, Shemot 10; Exodus Rabbah 1:30). … AND MOSES FEARED — Explain it in its literal sense: he was afraid of Pharaoh. … AND HE SOUGHT TO SLAY MOSES — He handed him over to the executioner to slay him, but the sword proved powerless against him.
AND HE SAW THEIR BURDENS — he set his eyes and mind to share in their distress. (Exodus Rabbah 1:27) … AN EGYPTIAN MAN — This was one of the taskmasters appointed over the Israelite officers and he used to rouse them from their beds at cock-crow that they might proceed to their work (Exodus Rabbah 1:28 and Leviticus Rabbah 32:4). … AND HE SAW THAT THERE WAS NO MAN destined to issue from him, who would become an adherent of Israel’s religion (Exodus Rabbah 1:29; cf. Targum Jonathan on Exodus 2:12) … WILT THOU SPEAK IN ORDER TO SLAY ME — From this we may learn that he had killed him by the mere utterance of the “Shem Hamephorash” (Midrash Tanchuma, Shemot 10; Exodus Rabbah 1:30). … AND MOSES FEARED — Explain it in its literal sense: he was afraid of Pharaoh. … AND HE SOUGHT TO SLAY MOSES — He handed him over to the executioner to slay him, but the sword proved powerless against him.
Rashi, Commentary on the Torah, on 2:11–15; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Exodus 2:2–4I confess, indeed, that whilst it is difficult in such perplexities to come to a right conclusion, so also our conclusions are apt to be variously judged; still I affirm that the timidity of the parents of Moses, by which they were induced to forget their duty, cannot advisedly be excused. … The reply of those who assert that there was no better course in their desperate circumstances than to repose on the providence of God, has something in it, but is not complete. It is the chief consolation of believers to cast their cares on the bosom of God; provided that, in the meantime, they perform their own duties, overpass not the bounds of their vocation, and turn not away from the path set before them; but it is a perversion to make the providence of God an excuse for negligence and sloth. … Nevertheless, we must not judge either the father or mother as if they had lived in quiet times; for it is easy to conceive with what bitter grief they compassed the death of their child; nay, to speak more correctly, we can scarcely conceive what terrible agonies they suffered.
I confess, indeed, that whilst it is difficult in such perplexities to come to a right conclusion, so also our conclusions are apt to be variously judged; still I affirm that the timidity of the parents of Moses, by which they were induced to forget their duty, cannot advisedly be excused. … The reply of those who assert that there was no better course in their desperate circumstances than to repose on the providence of God, has something in it, but is not complete. It is the chief consolation of believers to cast their cares on the bosom of God; provided that, in the meantime, they perform their own duties, overpass not the bounds of their vocation, and turn not away from the path set before them; but it is a perversion to make the providence of God an excuse for negligence and sloth. … Nevertheless, we must not judge either the father or mother as if they had lived in quiet times; for it is easy to conceive with what bitter grief they compassed the death of their child; nay, to speak more correctly, we can scarcely conceive what terrible agonies they suffered.
John Calvin, Commentaries, on 2:1–4; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Exodus 2:11–12But although he was inspired by the Holy Spirit with special courage for the performance of this act, still it was accompanied with an infirmity, which shews that he did not undertake without hesitation what he yet, knew to be his vocation. For Stephen (Acts 7:25) bears witness that Moses was not impelled by a rash zeal to stay the Egyptian, but because he knew that he was divinely appointed to be the avenger and deliverer of his nation. … In the first place, then, let us conclude that Moses did not rashly have recourse to the sword, but that he was armed by God's command, and, conscious of his legitimate vocation, rightly and judiciously assumed that character which God assigned to him. Thence it follows, that private persons would act improperly, and would be by no means countenanced by his example, if they sought to repress wrong by force and arms. Thus far we should imitate Moses in rendering aid to the suffering and oppressed, as far as our means go … but we must leave it to the judges, who are invested with public authority, to draw the sword of vengeance.
But although he was inspired by the Holy Spirit with special courage for the performance of this act, still it was accompanied with an infirmity, which shews that he did not undertake without hesitation what he yet, knew to be his vocation. For Stephen (Acts 7:25) bears witness that Moses was not impelled by a rash zeal to stay the Egyptian, but because he knew that he was divinely appointed to be the avenger and deliverer of his nation. … In the first place, then, let us conclude that Moses did not rashly have recourse to the sword, but that he was armed by God's command, and, conscious of his legitimate vocation, rightly and judiciously assumed that character which God assigned to him. Thence it follows, that private persons would act improperly, and would be by no means countenanced by his example, if they sought to repress wrong by force and arms. Thus far we should imitate Moses in rendering aid to the suffering and oppressed, as far as our means go … but we must leave it to the judges, who are invested with public authority, to draw the sword of vengeance.
John Calvin, Commentaries, on 2:12; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Exodus 2:2–4It is said (Heb 11:23) 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. … 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 … 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.
It is said (Heb 11:23) 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. … 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 … 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.
Matthew Henry, Commentary on the Whole Bible, on 2:1–4; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Exodus 2:11–15What 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 … and deep sympathy with them in their oppression and sufferings … 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. … For he acted with evident deliberation. … 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" … who was striving with his brother and doing him an injury: "Who made thee a ruler and judge over us" (Exo 2:14)? and so far he was right.
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 … and deep sympathy with them in their oppression and sufferings … 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. … For he acted with evident deliberation. … 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" … who was striving with his brother and doing him an injury: "Who made thee a ruler and judge over us" (Exo 2:14)? and so far he was right.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 2:11–15; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Exodus 2:23–25The cruel oppression of the Israelites in Egypt continued without intermission or amelioration. … 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 Deu 26:7. … "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. … Luther has paraphrased it correctly: "He accepted them."
The cruel oppression of the Israelites in Egypt continued without intermission or amelioration. … 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 Deu 26:7. … "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. … Luther has paraphrased it correctly: "He accepted them."
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 2:23–25; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Exodus 2
Exodus 2:2–25, World English Bible
Exodus 2 in the Bible · Told in the Story: Chapter 1, Slaves in Egypt
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 2:5–9Thermuthis was the king's daughter. She was now diverting herself by the banks of the river; and seeing a cradle borne along by the current, she sent some that could swim, and bid them bring the cradle to her. … Thermuthis bid them bring her a woman that might afford her breast to the child; yet would not the child admit of her breast, but turned away from it, and did the like to many other women. Now Miriam was by when this happened, … and she said, "It is in vain that thou, O queen, callest for these women for the nourishing of the child, who are no way of kin to it; but still, if thou wilt order one of the Hebrew women to be brought, perhaps it may admit the breast of one of its own nation." … she came back and brought the mother, who was known to nobody there. And now the child gladly admitted the breast, and seemed to stick close to it; and so it was, that, at the queen's desire, the nursing of the child was entirely intrusted to the mother.
Josephus, Antiquities of the Jews, Antiquities 2.9.5; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 2:16–21For that country having but little water, the shepherds used to seize on the wells before others came, lest their flocks should want water, and lest it should be spent by others before they came. There were now come, therefore, to this well seven sisters that were virgins, the daughters of Raguel, a priest, and one thought worthy by the people of the country of great honor. … but when the shepherds came upon the maidens, and drove them away, that they might have the command of the water themselves, Moses, thinking it would be a terrible reproach upon him if he overlooked the young women under unjust oppression, and should suffer the violence of the men to prevail over the right of the maidens, he drove away the men, who had a mind to more than their share, and afforded a proper assistance to the women … So he made him his son, and gave him one of his daughters in marriage; and appointed him to be the guardian and superintendent over his cattle
Josephus, Antiquities of the Jews, Antiquities 2.11.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 2:11–15AND HE SAW THEIR BURDENS — he set his eyes and mind to share in their distress. (Exodus Rabbah 1:27) … AN EGYPTIAN MAN — This was one of the taskmasters appointed over the Israelite officers and he used to rouse them from their beds at cock-crow that they might proceed to their work (Exodus Rabbah 1:28 and Leviticus Rabbah 32:4). … AND HE SAW THAT THERE WAS NO MAN destined to issue from him, who would become an adherent of Israel’s religion (Exodus Rabbah 1:29; cf. Targum Jonathan on Exodus 2:12) … WILT THOU SPEAK IN ORDER TO SLAY ME — From this we may learn that he had killed him by the mere utterance of the “Shem Hamephorash” (Midrash Tanchuma, Shemot 10; Exodus Rabbah 1:30). … AND MOSES FEARED — Explain it in its literal sense: he was afraid of Pharaoh. … AND HE SOUGHT TO SLAY MOSES — He handed him over to the executioner to slay him, but the sword proved powerless against him.
Rashi, Commentary on the Torah, on 2:11–15; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Exodus 2:2–4I confess, indeed, that whilst it is difficult in such perplexities to come to a right conclusion, so also our conclusions are apt to be variously judged; still I affirm that the timidity of the parents of Moses, by which they were induced to forget their duty, cannot advisedly be excused. … The reply of those who assert that there was no better course in their desperate circumstances than to repose on the providence of God, has something in it, but is not complete. It is the chief consolation of believers to cast their cares on the bosom of God; provided that, in the meantime, they perform their own duties, overpass not the bounds of their vocation, and turn not away from the path set before them; but it is a perversion to make the providence of God an excuse for negligence and sloth. … Nevertheless, we must not judge either the father or mother as if they had lived in quiet times; for it is easy to conceive with what bitter grief they compassed the death of their child; nay, to speak more correctly, we can scarcely conceive what terrible agonies they suffered.
John Calvin, Commentaries, on 2:1–4; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Exodus 2:11–12But although he was inspired by the Holy Spirit with special courage for the performance of this act, still it was accompanied with an infirmity, which shews that he did not undertake without hesitation what he yet, knew to be his vocation. For Stephen (Acts 7:25) bears witness that Moses was not impelled by a rash zeal to stay the Egyptian, but because he knew that he was divinely appointed to be the avenger and deliverer of his nation. … In the first place, then, let us conclude that Moses did not rashly have recourse to the sword, but that he was armed by God's command, and, conscious of his legitimate vocation, rightly and judiciously assumed that character which God assigned to him. Thence it follows, that private persons would act improperly, and would be by no means countenanced by his example, if they sought to repress wrong by force and arms. Thus far we should imitate Moses in rendering aid to the suffering and oppressed, as far as our means go … but we must leave it to the judges, who are invested with public authority, to draw the sword of vengeance.
John Calvin, Commentaries, on 2:12; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Exodus 2:2–4It is said (Heb 11:23) 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. … 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 … 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.
Matthew Henry, Commentary on the Whole Bible, on 2:1–4; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Exodus 2:11–15What 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 … and deep sympathy with them in their oppression and sufferings … 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. … For he acted with evident deliberation. … 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" … who was striving with his brother and doing him an injury: "Who made thee a ruler and judge over us" (Exo 2:14)? and so far he was right.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 2:11–15; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Exodus 2:23–25The cruel oppression of the Israelites in Egypt continued without intermission or amelioration. … 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 Deu 26:7. … "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. … Luther has paraphrased it correctly: "He accepted them."
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 2:23–25; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.