Pharroph Orders the Baby Boys to Be Drowned Exodus 1

1. The Birth and Call of Moses (Exodus ane-4)

by Dr. Ralph F. Wilson
Audio (25:28)

James J. Tissot, "Pharaoh Notes the Importance of the Jewish People" (1896-1900), watercolor, Jewish Museum, New York.  The pyramids in the background aren't authentic, however, since the largest were at Giza, far south of Pi-Rameses. Larger image.

The Book of Exodus begins with a recital of the names of the patriarchs, the sons of Jacob, who had gone to Arab republic of egypt centuries before when Joseph had been at the acme of power as second to Pharaoh over all Egypt. Just at present things had inverse.

A. Introduction (Exodus 1:1-22)

The Pharaoh Who Knew Non Joseph (Exodus ane:half-dozen-10)

The family that had emigrated with 70 members (1:5) had at present become a multitude.

"The Israelites were fruitful and multiplied profoundly and became exceedingly numerous, so that the country was filled with them." (Exodus 1:7)

I run into two ongoing themes in this chapter:

1. Increase and
2. Oppression

The text uses the phrase "multiplied profoundly" (NIV), "were prolific" (NRSV), "increased abundantly" (KJV). The Hebrew word is interesting -- shāraṣ, "teem, swarm,"ⁱ the same word used to depict the swarm of frogs that overtook Egypt in the second plague (Exodus 8:iii). The Israelites were everywhere in Goshen!

This increment caused fright among the Egyptian leaders. Since the Israelites hadn't been assimilated and didn't consider themselves as Egyptians, Pharaoh feared that such a big group could pose an internal security threat in time of war. Poesy 12 uses the discussion "dread."² If Egypt were attacked by an enemy at their front end, the Israelites might employ the opportunity to (1) fight against the Egyptian army from behind and then (two) escape from the state.

The Pharaoh, who reigned centuries after Joseph'southward time, ended that a new policy towards the Israelites was required. He would "bargain shrewdly" (NIV, NRSV) or "bargain wisely" (KJV) with them strictly in the Egyptians'cocky-interest.³

Instead of allowing them relative freedom as subsistence farmers, their freedoms would be curtailed. Pharaoh began a policy of systematic oppression and forced labor.

Oppressing the Israelites (Exodus i:eleven-14)

The oppression or affliction^iv escalated as the threat the Israelites posed became more than credible, equally verse fourteen tells us.

1. Construction projects with forced labor under slave masters.^v Their labor built the empire'southward storage or supply depot cities⁶ at Pithom and Rameses.
2. Brick⁷ making, described in Exodus five:7. These bricks, which built the buildings, were made of the clay forth the Nile mixed with straw and stubble to add strength, and so joined to other bricks with mortar.⁸
3. Field labor.

None of this was voluntary or paid labor. Information technology was the ancient institution of tribute or corvee that involved service for a superior ability -- a feudal lord, a rex, or a foreign ruler.⁹ It left precious little fourth dimension to till their own fields and eke out a living for their families. Life was exceedingly biting (i:14).

This was not a balmy oppression. This was a full-out subjugation of a people into slavery. In verse 14b, it says, "In all their hard labor the Egyptians used them ruthlessly."^x Harshness, severity was the rule of the solar day.

Killing the Male Babies (Exodus 1:15-23)

Harsh oppression may have kept the Israelites nether better control to prevent a rebellion, but their numbers kept increasing. To stop this, Pharaoh ordered the midwives to kill the male babies. When this didn't work, he decreed that all boy babies be exposed as infants and left to die.

B. Infancy (Exodus 2:ane-10)

The Birth of Moses (Exodus 2:1-4)

In poetry 1 we learn that Moses is a descendant of Levi, one of the 12 sons of Jacob. Exodus 6:xx gives Moses' and Aaron'due south parents every bit Amram and Jochebed, who is his father's younger sister. The weight of Pharaoh's edict is heavy upon this couple. Jochebed sees Moses as all mothers encounter their sons -- "a fine kid"!¹²

She can't expose him, but neither can she keep him. So she weaves a handbasket¹³ for him from the reeds,^xiv so waterproofs information technology with tar^xv and pitch and then that it won't leak. She obeys the letter of the law, but sends her daughter Miriam to lookout man over the floating handbasket, deliberately placed among the reeds¹⁶ forth the Nile where i of Pharaoh'southward daughters was known to breast-stroke.¹⁷

Moses Is Adopted by Pharaoh's Daughter (Exodus 2:5-x)

So God bundled for Moses to be raised in his earliest years in his mother's and father's home. This manner he got a clear idea who he was -- that he was a Hebrew, a descendent of Abraham, Isaac, and Jacob.

If the Pharaoh at the time is Rameses II (and we can't be certain) so this daughter is one of sixty daughters. She may have lived in one of his numerous hunting lodges scattered over the delta area.¹⁸ Harrison sees her as the adolescent offspring of one of the pharaohs by a concubine or some lesser paramour, and non one of the chief princesses of full royal blood.¹⁹ If so, Moses didn't necessarily grow up in the regal palace as a majestic prince, but he certainly benefited from his status as an adopted purple. In Acts we read:

"When he was placed outside, Pharaoh's daughter took him and brought him up equally her own son. Moses was educated^twenty in all the wisdom of the Egyptians and was powerful in speech communication and action." (Acts seven:21-22)

C. Moses the Activist (Exodus two:xi-22)

Moses Commits Murder (Exodus 2:xi-15a)

Moses is now near twoscore (Acts seven:23) and seems to have adopted the arrogance of a fellow member of the ruling form. The next incident tells united states a lot about his graphic symbol.

"One day, after Moses had grown upwards, he went out to where his own people were and watched them at their hard labor. He saw an Egyptian beating a Hebrew, 1 of his ain people. Glancing this way and that and seeing no one, he killed the Egyptian and hid him in the sand." (Exodus ii:11-12)

Moses, of grade, wasn't seen by most equally a Hebrew, but a prince of Pharaoh's family. He has a predictable reaction when he sees his countrymen being abused. "Beating" (NIV, NRSV), "smiting" (KJV) in verse 11 is the same Hebrew word as "killed" (NIV, NRSV), "slew" (KJV) in verse 12 -- nākâ, "smite, strike, hit, vanquish, slay, kill. "It can vary from a single stroke, to a beating, to mean fifty-fifty "strike expressionless."²¹

Moses'  response is interesting. He doesn't seek legal justice in Pharaoh's court. Rather, "glancing this way and that," provides his ain rough but illegal justice. This suggests several things nigh Moses:

1. He identifies himself as a Hebrew.
2. He has a stiff sense of bones justice.
3. He is willing to take charge of a state of affairs, a man of activeness. On this occasion he is decisive, perhaps to the betoken of being rash. But he is non a timid human.
4. He is physically strong.
5. He seems to have no sense nonetheless of acting for God.

But he is not seen every bit a leader or even having authority past his ain people. Here'southward the take-accuse leader asserting himself over again, just his authorisation isn't recognized. I would guess that he was well-known among the Hebrews equally "one of our people made skilful," but his intervention in this quarrel doesn't seem to exist appreciated. He may be a prince in Arab republic of egypt, just that doesn't win him real respect among his own people. They question Moses' right to be either a ruler²² or judge²³ over them.

Leadership Is Influence

Pause here for a moment. Moses is a member of the ruling grade, but not a ruler. Why? He has neither office nor influence amidst those he seeks to lead. We often error holding a leadership position or office as "leadership." You can impose your will if y'all hold an office, perhaps, simply is that leading?

John C. Maxwell, in his classic 21 Irrefutable Laws of Leadership, asserts that leadership is influence, pure and simple.²⁴ Many a pastor has come to a church expecting to be the congregation's leader, only to find that the existent leaders, the people who call the shots, are a couple of the old-time members who everyone in the congregation turns to -- fifty-fifty if they no longer take whatsoever official leadership part.

Moses is influential later because he has encountered God and is able to speak with an authority and miracles that are recognized past his peers.

Is leadership a office of a person'due south personal charisma or tin information technology be learned? There are people who are "natural leaders,"  of course, who comport themselves as leaders and whose leadership is accepted past those around them, fifty-fifty if they're new to a situation. But notice that Moses was non ane of these. He emerged equally a leader as he was transformed by God. You can larn to be a leader -- and if y'all're already a "natural leader,"  you can become a improve leader.

At this betoken, still, Moses is clearly not a "natural leader." He has no response to his countrymen'due south challenge, "Who are y'all?" Moreover, he is suddenly frightened -- frightened enough to run²⁵ for his life. Dearest friends, in that location is a time for everything nether heaven. Jesus and his apostles knew when it was time for a strategic retreat also.²⁶

You may take fled from situations in your life. But don't recollect that this is the end of you every bit a leader. God has a way of retooling and equipping his leaders for future tasks. God hasn't given up on you!

This and subsequent discussion questions allow yous to interact with the concepts presented in the lesson. There are oft no "right answers," since some questions are thought or awarding questions. But sometimes the "answer" volition exist found in my notes that precede the question. The questions are non "graded," but may shared in an online forum with others who are taking this study. If you oasis't registered for the Forum still, do so now using these instructions. Read the Instructions for the Forum. So post your answer to the Forum page in the URL following the question.

Q1. (Exodus ii:11-15a) What exercise nosotros learn well-nigh Moses'  motivations, grapheme, and leadership power from the incident of him killing the cruel Egyptian taskmaster? What positive things practise yous run across in his character? What negative things practise yous discern?
http://www.joyfulheart.com/forums/index.php?showtopic=1034

Moses Flees to Midian and Delivers Jethro's Daughters (Exodus two:xv-17)

Where is Midian? Probably eastward of the Gulf of Aqaba or in the eastern Sinai peninsula.²⁷

Moses stops by a well -- doubtless near a settlement, and a great place for this wanderer to run into people. As he is there, shepherds -- young, beautiful shepherd girls -- are watering their male parent's flock. The shepherds would lower down into the well a pot or jar, let it fill, then pull it up and pour the h2o into troughs where the sheep could potable. Now Moses watches while some male person shepherds push their manner in and threaten²⁸ the girls who got there first.

"Some shepherds came along and collection them away, but Moses got up and came to their rescue and watered their flock." (Exodus 2:17)

Moses has just gotten in trouble trying to run into justice washed in Arab republic of egypt. Now he takes it upon himself to fight off these bullies. This may mean that Moses is physically strong, but more probable it means that he is merely assertive. It's likely that these male person shepherds are young -- older children or teenagers -- and not very confident in the face of a grown homo, an Egyptian, threatening them with his staff.

Moses not only "came to their rescue," ²⁹ but finished watering the girls' flock himself -- a menial task you lot would not wait a grown human to perform in this culture!

Middle Eastern Hospitality (Exodus 2:18-22)

Now we meet a homo who volition be linked to Moses' future success -- Jethro, here called Reuel. The girls' male parent asks them why they didn't invite the man into their home. In our culture, it would be very wrong for girls to invite a strange man dwelling house. But in the Middle East, strangers are treated well -- especially strangers who assistance in time of danger. To neglect to offer hospitality is a grievous social breach. The father rebukes his daughters.

And then they run back to the well to fetch the stranger and bring him dwelling. The male parent and so extends the invitation and finally offers his daughter to Moses in marriage.³⁰

The father is identified every bit a "priest of Midian" (Exodus two:16), a designation marking him as a person of condition with a strongly religious role in the hierarchy of Midianite guild.³¹ Moses'  begetter-in-police is identified past several names in the Bible,³² just for the near part in Exodus, he is known by the name Jethro.

D. The Call of Moses (Exodus 2:23-4:17)

God Hears His People'southward Cry (Exodus 2:23-25)

Moses' life can be roughly divided into three periods, each about twoscore years.³³ Here's i way to draw his life:

1.      Prince of Egypt	Proud in man's knowledge and status	40 yrs
2.      Shepherd in Midian	Humbled and molded by God	forty yrs
iii.      Leader	Obedient servant	40 yrs

By the time the third stage of Moses' life begins, he is about eighty years of age. He has been a apprehensive shepherd for half his life, far away from the hustle and hurry of Egyptian guild and culture. For the most part, his life has been quiet, lonely, out in the desert pastures, except when he is dwelling house in his family'southward tent.

And so far, the narrator has offered an introduction to Moses' grapheme. But now the real story of the Exodus begins.

"²³ During that long catamenia, the king of Egypt died. The Israelites groaned in their slavery and cried out, and their weep for aid considering of their slavery went up to God. ²⁴ God heard their groaning and he remembered his covenant with Abraham, with Isaac and with Jacob. ²⁵ So God looked on the Israelites and was concerned about them." (Exodus 2:23-25)

Notice three things from these verses:

1. God'southward pity.³⁴ The Exodus isn't about Moses at all. It is about God'south compassion and program. God is the master player in the story. Moses is merely his servant -- a great servant, but still only a servant.
2. God's faithfulness. God has made promises to Abraham and his descendants called covenants. He is faithful to keep his promises!
3. Sustained prayer. The deliverance took identify through anguished prayer³⁵ to God. God hears our prayers and answers them. All meaning revivals accept taken place as a result of consequent, urgent prayer before God for help. Don't give up, even if it seems like God isn't answering immediately!

The Burning Bush (Exodus three:1-five)

Now God begins his plan in answer to the prayers of the Israelites. He appears to Moses. Wide-ranging shepherds had probably seen shrub fires lit by lightning strikes. But this bush wasn't consumed.³⁶ Moses came closer to come across if he could detect an explanation for this phenomenon.

Eugene Pluchart (French painter, 1809-1880), "God Appears to Moses in Burning Bush" (1848), St. Isaac of Dalmatia Cathedral, St. Petersburg. Larger image.

The narrator tells usa that this was "the angel of the LORD," who appears elsewhere in the Pentateuch. Often the "angel of the LORD" is referred to earlier in the passage, while after in same the passage the person speaking is identified as the LORD (Yahweh) himself.³⁷ The angel "appears"³⁸ here in the flame itself, not as a person. Elsewhere, God appears every bit a "consuming fire," ³⁹ and his "glory" equally a brightness that cannot be looked at with the naked eye. The tongues of burn down (flames) that appeared over the believers on the Day of Pentecost typify the presence of God in his Holy Spirit.

God attracts Moses' attention with the flames. Now he calls to him, with his vocalism coming from the burning bush. God calls^xl Moses by name, and Moses answers. Then God informs him of the holiness⁴¹ of the place and instructs him to act appropriately past taking off his sandals.⁴²

God'due south Promise (Exodus 3:6-nine)

"⁷ The LORD said, 'I have indeed seen the misery of my people in Egypt. I have heard them crying out because of their slave drivers, and I am concerned about their suffering. ^viii So I have come up downward to rescue them from the hand of the Egyptians and to bring them up out of that land into a practiced and spacious land, a state flowing with milk and love....'" (Exodus 3:7-eight)

God'southward message to Moses out of the called-for bush-league is four-fold:

1. Seeing. I accept seen my people's misery and oppression.
2. Hearing. I have heard their cries and prayers.
3. Rescuing. I will rescue them.⁴³
4. Giving. I will bring them into a land that I volition requite them.

This is a wonderful promise, the fulfillment of the covenant that God had spoken to Abraham and the patriarchs hundreds of years previously.⁴⁴

Moses' Call (Exodus 3:x-12)

"And then now, go. I am sending you to Pharaoh to bring my people the Israelites out of Egypt." (Exodus 3:10)

Afterwards stating the hope, God explains that he is appointing⁴⁵ Moses to achieve this promise. When God appoints y'all and gives yous a mission, you don't question -- you lot go!

Just Moses questions God: "Who am I, that I should get...?"This statement and others in Moses' running dispute with God in Exodus three-iv signal a profound humility. Later, the Scripture explains,

"Now Moses was a very humble⁴⁶ man, more humble than anyone else on the face up of the globe." (Numbers 12:iii)

Moses had experienced a kind of brokenness. As a prince of Egypt he operated with a sense of entitlement and airs because of both his place in the ruling class of society and his superior educational activity. But 40 years before he had fled from Arab republic of egypt every bit a common criminal. Now he was a lowly shepherd at age fourscore, watching flocks that were not even his ain. "Who am I?" asks Moses.

Simply his question too betrays a lack of faith. He assumes that he must carry out this task past himself. Naught could exist further from the truth. God says to him, "I will be with you" (Exodus 3:12a). This profound hope from God has encouraged God'south people throughout the ages.⁴⁷ If we tin believe that God is with u.s.a., on the basis of that faith, we tin do anything God asks of the states. Nothing will be impossible to us!

God Reveals Himself as Yahweh (Exodus three:13-15)

"¹³ Moses said to God, 'Suppose I go to the Israelites and say to them, "The God of your fathers has sent me to you," and they ask me, "What is his proper noun?" And then what shall I tell them?' ¹⁴ God said to Moses, 'I AM WHO I AM. This is what you are to say to the Israelites: "I AM has sent me to you."'" (Exodus 3:13-14)

Moses asks for God's name and is given a new revelation of God equally the Great I Am, "I AM WHO I AM." This idea of I who is ever present and eternally real seems to be the etymological basis of God's revealed name Yahweh, from the Hebrew verb meaning "to be." We see echoes of information technology in the New Attestation, likewise.

"Jesus Christ is the same yesterday and today and forever." (Hebrews 13:8)

"'I am the Alpha and the Omega,'' says the Lord God, 'who is, and who was, and who is to come, the Omnipotent.'" (Revelation 1:viii)

I discuss the name Yahweh in detail in another study in this serial.⁴⁸

Directions and Signs (Exodus iii:xvi-22; 4:1-nine)

Now God gives Moses specific instructions: "Go, get together the elders of Israel and say to them...." (Exodus 3:16). He gives Moses the message to give to them and to Pharaoh, besides every bit promises of deliverance and a new country. But Moses still protests:

"What if they do not believe me or listen to me and say, 'The LORD did not appear to you'?" (Exodus 4:ane)

The Lord shows him how his staff can turn into a snake. When put into his cloak, his hand becomes leprous, and is so restored. Turning water into blood is a third sign.

Send Someone Else (Exodus 4:10-17)

Now Moses complains virtually lack of eloquence.⁴⁹ God'south respond: I will help you lot. Consider God's amazing promise:

"I will exist with your mouth, and teach you lot what you are to say." (Exodus 4:12)

God promises to take intendance of Moses' inadequacies in public speaking. Even more important, he promises to autobus⁵⁰ him on what to say -- help with both delivery and content! And still, Moses tries to wriggle out of the telephone call.

Always since God had called him, Moses had come up with a series of excuses and "what ifs," plus some other fear revealed in verse 19:

1. Who am I? (three:xi-12)
2. What if they ask your Name? (3:thirteen-fifteen)
3. What if they don't believe me? (iv:ane-9)
4. Merely I'grand not eloquent (4:10-12)
5. People will impale me (iv:nineteen)

Each of these God has answered. But now, after God has peeled back each of his excuses, Moses comes to the underlying reason: he just doesn't want to practice it! God responds with anger!⁵¹

"^xiii Just Moses said, 'O Lord, please send someone else to do information technology.'¹⁴ Then the LORD's acrimony burned against Moses...." (Exodus 4:thirteen-14a)

In spite of his anger, God provides a second way to convince Moses to take the consignment -- his brother Aaron. As I ponder Moses' chutzpah in resisting God, I am amazed at God's grace in spite of his anger. God is non rigid. He is willing to work with u.s.a. and find ways to fill in for our weaknesses, so that he can use our strengths.

E. Moses Obeys God (Exodus 4:eighteen-31)

Convinced and rebuked, Moses makes plans to returns to Arab republic of egypt. On the long trip back, the Lord explains what will happen. Pharaoh will not give in right away, God says, simply don't be agape, this is role of a programme. God tells him alee of time so Moses won't exist equally discouraged when the deliverance drags on and on.

The Circumcision of Moses' Son Gershom (Exodus iv:24-26)

An incident occurs on Moses trip back to Egypt that is hard to understand.

"²⁴ At a lodging place on the way, the LORD met [Moses] and was well-nigh to kill him. ²⁵ Simply Zipporah took a flintstone pocketknife, cut off her son's foreskin and touched [Moses'] feet with it. 'Surely you are a benedict of blood to me,' she said. ²⁶ So the LORD let him lonely. (At that fourth dimension she said 'benedict of blood,' referring to circumcision.)" (Exodus 4:24-26)

At that place are dozens of theories about the meaning of the passage. What makes the near sense to me is that Moses had neglected circumcision (of Gershom and perhaps of himself), in accordance with the ancient rite revealed to Abraham as a sign of the Covenant (Genesis 17:nine-fourteen), and this neglect arouses God's anger.  At any rate, God stops him while they are at an overnight desert camp. Zipporah intervenes, takes a flintstone knife, circumcises Gershom, and then apparently touches Moses' genitals with information technology. "Anxiety" (regel) here is likely a euphemism for male genitalia, every bit in Isaiah 7:twenty (with reference to pubic hair) and in Judges 3:24 and 1 Samuel 24:three (with reference to relieving oneself).⁵²After this rite has been performed, God backs off from his threat to Moses.

Of form, this doesn't answer all our questions. Why does Zipporah touch on Moses' genitals with Gershom's foreskin? It's possible that Moses himself hasn't been circumcised equally a baby, or fully circumcised equally an adult. Egyptian circumcision, performed on adults, was only a partial circumcision. Perhaps Gershom's circumcision is existence vicariously transferred to Moses past touching his penis.⁵³And what do Zipporah's words mean: "Bridegroom of blood"? Scholars have speculated that in Midian civilisation, circumcision was performed at puberty as a premarital rite, and that Zipporah's words repeat this.⁵⁴Simply information technology is merely speculation. We don't actually know.

The point seems to be that only those who accept been circumcised will escape God's judgment -- peculiarly God'southward judgment upon the Egyptians in Arab republic of egypt (Exodus 12:44-49; Joshua five:5). When Zipporah'due south rite has been completed, God allows Moses and his family to continue to Egypt.

Fortunately this obscure result isn't important to the principal story of Moses' character and ministry building.

Moses Returns to Egypt (Exodus 4:18-31)

As Moses is returning to Egypt, God calls Aaron as well. They come across at Mt. Horeb, "the mount of God," where Moses lets Aaron know what his office will be as divine spokesman. When they arrive in Arab republic of egypt, they get together to the leaders of God's people, the elders. Aaron knows these men, merely information technology is likely that Moses does not. Moses is terrified, but does what he is told.

James J. Tissot, "Moses and Aaron Speak to the People" (1896-1900), watercolor, Jewish Museum, New York.  Larger image.

Notice that before the elders, Moses doesn't betoken to himself, simply to the Lord. His message is that God has heard the Israelites' prayers and has compassion on them. The result is religion and thankfulness on the role of the elders, evidenced by worship. The elders' worship is described by two words, qādad, "bow downwardly," ⁵² and the Eshtafel stem of ḥāwâ, "prostrate oneself, worship,"⁵³ demonstrating their deep submission to Yahweh who had loved them and heard their prayers.

God has washed what Moses had doubted could happen -- that people would really believe him and take him seriously. I tin almost hear God'due south thoughts echoed past his Son centuries later on:

"You of little faith, why are y'all so agape?" (Matthew viii:26)
"You of piddling religion, why did you lot uncertainty?" (Matthew 14:31)

Moses has taken the get-go steps and learned some of import lessons. But what God will inquire him to do in days to come builds on this earlier reluctant obedience. Moses doesn't brainstorm every bit a human being of cracking faith, but gradually God builds faith within him, and as he operates in that faith, he becomes a leader whom God tin can use.

Prayer

Father, nosotros take felt uncertainty and fright, but like Moses. Forgive u.s. for our unbelief. Forgive u.s. for existence so slow to obey. Build your faith in us, so that you can use u.s. to do mighty things that are part of your program for usa. With confidence in your faithful work in the states, we pray in Jesus' name. Amen.

References

Abbreviations

one. Shāraṣ, BDB 1056.

ii. "Dread" (NIV, NRSV), "be grieved" (KJV) is qûṣ, "feel a loathing, abhorrence, sickening dread" (BDB 880), "feel a disgust for," here "experience a horror of." (Holladay, pp. 316-317).

3. Hākam, "be wise, act wise(ly)." "The essential idea of ḥākam represents a style of thinking and mental attitude concerning life's experiences; including matters of general interest and basic morality. These concerns relate to prudence in secular affairs, skills in the arts, moral sensitivity, and experience in the ways of the Lord" (Louis Goldberg, TWOT #647).

4. "Oppressed" (NIV, NRSV), "afflicted" (KJV) in 1:xi is ʿānâ, with the primary meaning of "to force," or "to try to force submission," and "to punish or inflict pain upon." Here, "afflict, oppress, humble" (Leonard J. Coppes, TWOT #1652).

v. "Slave masters" (NIV), "taskmasters" (KJV) is mas, body of forced laborers, task-workers, labor-band or gang," here, of chief of mas, "gang-overseers" (BDB 586, 2a).

vi. "Shop cities" (NIV), "treasure cities" (KJV), "supply cities" (NRSV) translates "city" (ʿîr) plus miskenôt, "storage house, mag," designating a identify of service, particularly storage cities (1 Kings ix:xix; 2 Chronicles sixteen:four; 17:12) (R.D. Patterson, miskenôt, TWOT #1494a).

7. "Brick" is lebēnâ, "brick, tile," from the whiteness of dirt or the light colour of sun-baked bricks. (BDB 526).

8. "Mortar" is ḥōmer, "Cement, mortar, clay." This substantive was too a term for the reddish clay of that surface area, specially Palestine (Gerhard Van Granigen, TWOT #683d).

9. G. Lloyd Carr, mas, TWOT #1218.

10. "Ruthlessly" (NIV, cf. NRSV), "with rigor" (KJV) in verses 13 and fourteen is perek, "harshness, severity" (BDB 827).

12. "Fine" (NIV, NRSV), "goodly" (KJV) is ṭôb, which refers to "proficient" or "goodness" in its broadest senses." It can mean, "good, pleasant, beautiful, delightful, glad, blithesome, precious, correct, righteous," or information technology could mean "happy" (Andrew Bowling, TWOT #793a).

13. "Basket" (NIV, NRSV), "ark" (KJV) is tēbâ, "ark," properly, "chest, box." Information technology is the same word used for Noah's ark.

fourteen. "Papyrus" (NIV, NRSV), "bulrushes" (KJV) is gōmeʾ, "blitz, reed, papyrus" (BDB 167).

15. "Tar" (NIV), "bitumen" (NRSV), "slime" (KJV) is ḥēmār, "bitumen, asphalt" (BDB 330).

16. "Reeds" (NIV, NRSV), "flags" (KJV) is sûp, "reeds, rushes" (BDB 693).

17. Scholars have fatigued attention to the fact that a similar story was told centuries after about the Assyrian ruler Sargon. Whether it draws upon the Moses story, we don't know. The Fable of Sargon, a much-afterwards neo-Assyrian text from the seventh century BC. Sargon was an Akkadian emperor (reigned c. 2270 to 2215 BC) who conquered the Sumerian city-states.

18. Cole, Exodus, p. 58; Harrison (Intro, p. 575) cites R.A. Caminos, Literary Fragments in the Hieratic Script (1956), pp. 19ff.

19. Harrison, Intro, p. 575.

twenty. Harrison observes, "Children of the harîm [harem], especially male princes, were oft educated under the supervision of the harîm overseer, and at a rather later date the princes were educated by the priestly degree in reading and writing, the transcription of classical texts, ceremonious administration, and in certain physical accomplishments" (Harrison, Intro, p. 575, citing F.50. Griffiths and P.E. Newberry, El Bersheh (1894), 2, p. 40).

21. Marvin R. Wilson, nākâ, TWOT #1364.

22. "Ruler" is śar, from the verb śārar, "rule, reign, act as a prince, govern." The noun can refer to leaders and chieftains, military commanders, besides as various ranks of government officials, nobles, and courtiers (Gary G. Cohen, śārar, TWOT #2295a).

23. "Estimate" is the verb shāpaṭ, "to approximate, govern." It's the most common word for governing in the Quondam Testament, and the term for the series "judges" who ruled as leaders in Israel betwixt Joshua and Saul (Robert D. Culver, shāpaṭ, TWOT #2443).

24. John C. Maxwell, The 21 Irrefutable Laws of Leadership (Thomas Nelson, 1998, revised 2007).

25. "Fled" is bāraḥ, "to go or pass through, and to flee or hurry." It occurs mostly in narratives, referring to flight from an enemy (Earl S. Kalland, TWOT #248).

26. Luke 4:30; John 8:59; 10:39; Acts viii:1; 12:17; 14:6; etc.

27. George E. Mendenhall, "Midian," ABD 4:815-818; T.5. Brisco, "Midian," TDNT three:349-351.

28. "Drive away" is gārash, which can mean variously, "cast upwards, drive out/abroad, divorce, expel, put away, thrust out, trouble" (TWOT #388).

29. "Came to the rescue" (NIV), "came to the defense" (NRSV), "helped" (KJV) is the verb yāshaʿ, in the Hiphil stem, "relieve, deliver, give victory, help." The noun grade of this give-and-take is yeshûʿâ, "salvation," from which the names Joshua and Jesus are derived. Moses is the girls' savior. This prefigures Yahweh'due south salvation that Moses brings to the whole people of Israel at the Ruby Body of water (Exodus 14:13).

30. Information technology's likely that Moses came with no bride toll, like Jacob when he wanted to marry Rachel, Laban'south daughter (Genesis 29:14-30). So Moses, similar his ancestor Jacob, is afterwards employed by Jethro as a far-ranging shepherd, taking this father-in-law'southward flock far afield to find pasture (Exodus 3:i).

31. Hughes, "Jethro," DOTP, p. 467.

32. Reuel (reʿûʾēl, "friend of God"; Exodus 2:eighteen); Jethro (yitrô, "his excellence"; Exodus 3:one; 4:18; 18:1-12); Hobab (ḥōbāb, "cherished," Judges 4:11). In Numbers x:29, Hobab is said to be the son of Raguel the Midianite. West.F. Albright saw Reuel every bit a clan proper name and Jethro as his proper name, with Numbers ten:29-32 explained by a misvocalization of the Hebrew text, which should have been ḥōtēn, "son-in-law" referring to Moses (W.F. Albright, "Jethro, Hobab, and Ruel," CBQ 25 (1963) 1-11, cited by P.Eastward. Hughes, "Jethro," DOTP, pp. 467-469).

33. Exodus vii:7; Acts 7:23-24, 29-30, 36; Numbers 32:13; Deuteronomy 34:7. Xl years may be a literal number (Deuteronomy 2:14), but often it is used equally a round number used for a relatively long period of time, specifically, the traditional number of years in a generation (Judges three:11; 5:31; 8:28; i Samuel 4:18; etc.). In the Exodus, 40 years is the flow of time that it took for ane generation to dice out and to exist replaced past a new one. A sense of abyss or maturity is attached to the number. A man was considered to reach full adulthood at 40 (Joshua 14:7; ii Samuel 2:10). Run into Bruce C. Birch, "Number," TDNT 3:558.

34. "Was concerned" (NIV), "took detect" (NRSV), "had respect unto" (KJV), is the very common verb yādaʿ, "to know." Hither it is used in the sense of "about intimate acquaintance with" (Paul R. Gilchrist, TWOT #848).

35. "Groaned" (NIV, NRSV), "sighed" (KJV) is ʾānaḥ, "sigh, groan, gasp" from mental or physical distress" (Charles 50. Feinberg, TWOT #127). "Cried" is zāʿaq, "to cry for help in time of distress... In the Qal stem [as here], the word is used almost exclusively in reference to a weep from a disturbed heart, in need of some kind of help. The weep is non in summons of another, but an expression of the need felt. Most frequently, the cry is directed to God" (Judges 6:half dozen-7; Leon J. Wood, TWOT #570).

36. "Burn up" (NIV, NRSV), "eat" (KJV) is ʾākal, "to eat, consume, devour, fire up" (Jack B. Scott, TWOT #85).

37. Genesis 16:7-13 (revealed to Hagar); 22:xv-xvi (to Abraham on Mt. Moriah); Numbers 22:22-35 (to Balaam); Judges 6:11-22 (to Gideon); Judges 13:iii-21 (to Sampson'due south parents); as well as to Elijah, Elisha, etc.

38. "Appeared" is the mutual verb rāʾâ, "see, look at." Here in the Niphal stem, information technology carries the passive thought, "to be seen or to reveal oneself" (Robert D. Culver, TWOT #2095).

39. Exodus 24:17;  Deuteronomy 4:24, 36; Hebrews 12:18, 29.

40. "Called" is qārāʾ, "call, phone call out." "The root qrʾ denotes primarily the enunciation of a specific vocable or message. In the case of the latter usage it is customarily addressed to a specific recipient and is intended to elicit a specific response (hence, it may be translated 'proclaim, invite')" (Leonard J. Coppes, TWOT #2063).

41. "Holy" is qōdesh, "apartness, holiness, sacredness, hallowed, holy." "The noun qōdesh connotes the concept of "holiness," i.e. the essential nature of that which belongs to the sphere of the sacred and which is thus distinct from the common or profane" (Thomas E. McComiskey, TWOT #1990a).

42. Naʿal is the generic Hebrew give-and-take for footwear, either a shoe or a sandal. David G. Howard, Jr., "Shoe, Sandal," ISBE 4:491-492. Holy places in the Old Attestation are seen in the tabernacle precincts where priests are obliged to take off their regular habiliment and wear priestly garments that take been consecrated to God (Exodus 28-29). Patently, the priests went almost their duties barefoot. When Joshua meets "the commander of the LORD's army" exterior of Jericho, he, likewise, is told, "Take off your sandals, for the place where you lot are standing is holy" (Joshua 5:fifteen). Jacob was awed by his vision of angels ascending to and from heaven, senses the holiness of the identify, and said, "How crawly is this place! This is none other than the firm of God ... the gate of sky" (Genesis 28:16-17).

43. "Rescue" (NIV), "deliver" (NRSV, KJV) is nāṣal, "deliver, rescue, save." An Standard arabic cognate verb indicates that the basic pregnant is one of "drawing out or pulling out" (Milton C. Fisher, TWOT #1404).

44. Genesis xiii:14-18; 15:xiv; 50:24; etc.

45. "Sending/send" in verse x is shālaḥ, which is often used where God is sending people on an official mission as his envoys or representatives (for case, Isaiah half dozen:8; Jeremiah 1:7; etc.). (Hermann J. Austel, TWOT #2394). The corresponding Greek word in the New Testament is apostellō, from which we get our discussion "apostle," which means, "1 who is sent."

46. "Humble" (NIV, NRSV), "meek" (KJV) is ʿânâv, from ʿānâ, "afflict, oppress, humble," with the chief meaning "to force" or "to try to force submission." The adjective "stresses the moral and spiritual status of the godly as the goal of affliction implying that this state is joined with a suffering life rather than with i of worldly happiness and abundance" (Leonard J. Coppes, TWOT #1652a).

47. Exodus four:12, 15; Genesis 31:three; Deuteronomy 31:23; Joshua i:5; Isaiah 41:10; 43:ii; Matthew 28:twenty; Romans eight:31; Hebrews 13:5.

49. Dābār, "oral communication, word." The phrase is literally, "I accept never been a man of words" (NASB, margin).

50. Yârâʾ, "teach" (Hiphil). A related word tôrâ or Torah is "education."

51. "Burned" (NIV), "was kindled" (NRSV, KJV) is ḥārâ. "This discussion is related to a rare Aramaic root meaning 'to cause fire to burn down,' and to an Arabic root significant 'burning awareness,' in the pharynx, etc." In Hebrew, ḥārâ is always used in conjunction with anger and with related words is found 139 times in the Old Testament (Leon J. Wood, TWOT #736).

52. William White, regel, TWOT #2113a. See Durham, Exodus, p. 58.

53. Durham, Exodus, p. 58, citing J.Chiliad. Sasson, "Circumcision in the Ancient Well-nigh East," Journal of Biblical Literature [1966] 473-474. So also Paul R. Williamson, "Circumcision," DOTP, p. 124.

54. Durham, Exodus, p. 58. Durham speculates that Zipporah circumcises not Moses, "who would take been temporarily incapacitated by the surgery" (Genesis 34:18-31), but Gershom, and then vicariously transfers the effect of the rite to Moses.

55. "This root refers to the bowing of one's head accompanying and emphasizing obeisance" (Leonard J. Coppes, qādad, TWOT #1985).

56. This word is cognate with the Ugaritic ḥwy "to bow down" and originally meant to prostrate oneself on the ground (Nehemiah 8:six; Edwin Yamauchi, ḥāwâ, TWOT #619).

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