Exo 2:1-8 | Clarke | e4.org | CHAPTER II Amram and Jochebed marry , 1. Moses is born, and is hidden by his mother three months , 2. Is exposed in an ark of bulrushes on the riser Nile, and watched by his sister , 3, 4. He is found by the daughter of Pharaoh, who commits him to the care of his own mother, and has him educated as her own son , 5-9. When grown up, he is brought to Pharaoh's daughter, who receives him as her own child, and calls him Moses, 10. Finding an Egyptian smiting a Hebrew, he kills the Egyptian, and hides him in the sand , 11, 12. Reproves two Hebrews that were contending together, one of whom charges him with killing the Egyptian , 13, 14. Pharaoh, hearing of the death of the Egyptian, sought to slay Moses, who, being alarmed, escapes to the land of Midian , 15. Meets with the seven daughters of Reuel, priest or prince of Midian, who came to water their flocks, and assists them , 16, 17. On their return they inform their father Reuel, who invites Moses to his house , 18-20. Moses dwells with him, and receives Zipporah his daughter to wife , 21. She bears him a son whom he calls Gershom, 22. The children of Israel, grievously oppressed in Egypt, cry for deliverance , 23. God remembers his covenant with Abraham, Isaac, and Jacob, and hears their prayer , 24, 25. NOTES ON CHAP. II Verse 1. There went a man ] Amram , son of Kohath, son of Levi, . A daughter of Levi, Jochebed , sister to Kohath, and consequently both the wife and aunt of her husband Amram, . Such marriages were at this time lawful, though they were afterwards forbidden, . But it is possible that daughter of Levi means no more than a descendant of that family, and that probably Amram and Jochebed were only cousin germans . As a new law was to be given and a new priesthood formed, God chose a religious family out of which the lawgiver and the high priest were both to spring.

‏ Exodus 2:1-8

CHAPTER II

Amram and Jochebed marry, 1.

Moses is born, and is hidden by his mother three months, 2.

Is exposed in an ark of bulrushes on the riser Nile, and watched by his sister, 3, 4.

He is found by the daughter of Pharaoh, who commits him to the care of his own mother, and has him educated as her own son, 5-9.

When grown up, he is brought to Pharaoh's daughter, who receives him as her own child, and calls him Moses, 10.

Finding an Egyptian smiting a Hebrew, he kills the Egyptian, and hides him in the sand, 11, 12.

Reproves two Hebrews that were contending together, one of whom charges him with killing the Egyptian, 13, 14.

Pharaoh, hearing of the death of the Egyptian, sought to slay Moses, who, being alarmed, escapes to the land of Midian, 15.

Meets with the seven daughters of Reuel, priest or prince of Midian, who came to water their flocks, and assists them, 16, 17.

On their return they inform their father Reuel, who invites Moses to his house, 18-20.

Moses dwells with him, and receives Zipporah his daughter to wife, 21.

She bears him a son whom he calls Gershom, 22.

The children of Israel, grievously oppressed in Egypt, cry for deliverance, 23.

God remembers his covenant with Abraham, Isaac, and Jacob, and hears their prayer, 24, 25.

NOTES ON CHAP. II

Verse 1. There went a man] Amram, son of Kohath, son of Levi, Ex 6:16-20. A daughter of Levi, Jochebed, sister to Kohath, and consequently both the wife and aunt of her husband Amram, Ex 6:20; Nu 26:59. Such marriages were at this time lawful, though they were afterwards forbidden, Le 18:12. But it is possible that daughter of Levi means no more than a descendant of that family, and that probably Amram and Jochebed were only cousin germans. As a new law was to be given and a new priesthood formed, God chose a religious family out of which the lawgiver and the high priest were both to spring.

Verse 2. Bare a son] This certainly was not her first child, for Aaron was fourscore and three years old when Moses was but fourscore, see Ex 7:7: and there was a sister, probably Miriam, who was older than either; see below, Ex 2:4, and see Nu 26:59. Miriam and Aaron had no doubt been both born before the decree was passed for the destruction of the Hebrew male children, mentioned in the preceding chapter.

Goodly child] The text simply says ki tob hu, that he was good, which signifies that he was not only a perfect, well-formed child, but that he was very beautiful; hence the Septuagint translate the place, ιδοντεςδεαυτοαστειον, Seeing him to be beautiful, which St. Stephen interprets, ηναστειοςτω θεω, He was comely to God, or divinely beautiful. This very circumstance was wisely ordained by the kind providence of God to be one means of his preservation. Scarcely any thing interests the heart more than the sight of a lovely babe in distress. His beauty would induce even his parents to double their exertions to save him, and was probably the sole motive which led the Egyptian princess to take such particular care of him, and to educate him as her own, which in all likelihood she would not have done had he been only an ordinary child.

Verse 3. An ark of bulrushes] tebath gome, a small boat or basket made of the Egyptian reed called papyrus, so famous in all antiquity. This plant grows on the banks of the Nile, and in marshy grounds; the stalk rises to the height of six or seven cubits above the water, is triangular, and terminates in a crown of small filaments resembling hair, which the ancients used to compare to a thyrsus. This reed was of the greatest use to the inhabitants of Egypt, the pith contained in the stalk serving them for food, and the woody part to build vessels with; which vessels frequently appear on engraved stones and other monuments of Egyptian antiquity. For this purpose they made it up like rushes into bundles, and by tying them together gave their vessels the necessary figure and solidity. "The vessels of bulrushes or papyrus," says Dr. Shaw, "were no other than large fabrics of the same kind with that of Moses, Ex 2:3, which from the late introduction of planks and stronger materials are now laid aside." Thus Pliny, lib. vi., cap. 16, takes notice of the naves papyraceas armamentaque Nili, "ships made of papyrus and the equipments of the Nile:" and lib. xiii., cap. 11, he observes, Ex ipsa quidem papyro navigia texunt: "Of the papyrus itself they construct sailing vessels." Herodotus and Diodorus have recorded the same fact; and among the poets, Lucan, lib. iv., ver. 136: Conseritur bibula Memphitis cymba papyro, "The Memphian or Egyptian boat is constructed from the soaking papyrus." The epithet bibula is particularly remarkable, as corresponding with great exactness to the nature of the plant, and to its Hebrew name gome, which signifies to soak, to drink up. See Parkhurst sub voce.

She laid it in the flags] Not willing to trust it in the stream for fear of a disaster; and probably choosing the place to which the Egyptian princess was accustomed to come for the purpose specified in the note on the following verse.

Verse 5. And the daughter of Pharaoh] Josephus calls her Thermuthis, and says that "the ark was borne along by the current, and that she sent one that could swim after it; that she was struck with the figure and uncommon beauty of the child; that she inquired for a nurse, but he having refused the breasts of several, and his sister proposing to bring a Hebrew nurse, his own mother was procured." But all this is in Josephus's manner, as well as the long circumstantial dream that he gives to Amram concerning the future greatness of Moses, which cannot be considered in any other light than that of a fable, and not even a cunningly devised one.

To wash herself at the river] Whether the daughter of Pharaoh went to bathe in the river through motives of pleasure, health, or religion, or whether she bathed at all, the text does not specify. It is merely stated by the sacred writer that she went down to the river to WASH; for the word herself is not in the original. Mr. Harmer, Observat., vol. iii., p. 529, is of opinion that the time referred to above was that in which the Nile begins to rise; and as the dancing girls in Egypt are accustomed now to plunge themselves into the river at its rising, by which act they testify their gratitude for the inestimable blessing of its inundations, so it might have been formerly; and that Pharaoh's daughter was now coming down to the river on a similar account. I see no likelihood in all this. If she washed herself at all, it might have been a religious ablution, and yet extended no farther than to the hands and face; for the word rachats, to wash, is repeatedly used in the Pentateuch to signify religious ablutions of different kinds. Jonathan in his Targum says that God had smitten all Egypt with ulcers, and that the daughter of Pharaoh came to wash in the river in order to find relief; and that as soon as she touched the ark where Moses was, her ulcers were healed. This is all fable. I believe there was no bathing in the case, but simply what the text states, washing, not of her person, but of her clothes, which was an employment that even kings' daughters did not think beneath them in those primitive times. Homer, Odyss. vi., represents Nausicaa, daughter of Alcinous, king of the Phaeacians, in company with her maidens, employed at the seaside in washing her own clothes and those of her five brothers! While thus employed they find Ulysses just driven ashore after having been shipwrecked, utterly helpless, naked, and destitute of every necessary of life. The whole scene is so perfectly like that before us that they appear to me to be almost parallels. I shall subjoin a few lines. The princess, having piled her clothes on a carriage drawn by several mules, and driven to the place of washing, commences her work, which the poet describes thus:-

ταιδαπαπηνης

ελματαχερσινελοντοκαιεσφορεονμελανυδωρ

στειβονδενβαθροισιθοωςεριδαπροφερουσαι

αυταρεπειπλυναντεκαθηραντερυπαπαντα

εξειηςπετασανπαραθιναλοςηχιμαλιστα

λαιγγαςποτιχερσοναποπλυνεσκεθαλασσα

ODYSS., lib. vi., ver. 90.

"Light'ning the carriage, next they bore in hand

The garments down to the unsullied wave,

And thrust them heap'd into the pools; their task

Despatching brisk, and with an emulous haste.

When all were purified, and neither spot

Could be perceived or blemish more, they spread The raiment orderly along the beach,

Where dashing tides had cleansed the pebbles most."

COWPER.

When this task was finished we find the Phaeacian princess and her ladies (κουρηδεκθαλαμοιοαμφιπολοιαλλαι) employed in amusing themselves upon the beach, till the garments they had washed should be dry and fit to be folded up, that they might reload their carriage and return.

In the text of Moses the Egyptian princess, accompanied by her maids, naarotheyha, comes down to the river, not to bathe herself, for this is not intimated, but merely to wash, lirchots; at the time in which the ark is perceived we may suppose that she and her companions had finished their task, and, like the daughter of Alcinous and her maidens, were amusing themselves walking along by the river's side, as the others did by tossing a ball, σφαιρηταιταρεπαιζον, when they as suddenly and as unexpectedly discovered Moses adrift on the flood, as Nausicaa and her companions discovered Ulysses just escaped naked from shipwreck. In both the histories, that of the poet and this of the prophet, both the strangers, the shipwrecked Greek and the almost drowned Hebrew, were rescued by the princesses, nourished and preserved alive! Were it lawful to suppose that Homer had ever seen the Hebrew story, it would be reasonable to conclude that he had made it the basis of the 6th book of the Odyssey.

Verse 6. She had compassion on him] The sight of a beautiful babe in distress could not fail to make the impression here mentioned; See Clarke on Ex 2:2. It has already been conjectured that the cruel edict of the Egyptian king did not continue long in force; see Ex 1:22. And it will not appear unreasonable to suppose that the circumstance related here might have brought about its abolition. The daughter of Pharaoh, struck with the distressed state of the Hebrew children from what she had seen in the case of Moses, would probably implore her father to abolish this sanguinary edict.

Verse 7. Shall I go and call a nurse] Had not the different circumstances marked here been placed under the superintendence of an especial providence, there is no human probability that they could have had such a happy issue. The parents had done every thing to save their child that piety, affection, and prudence could dictate, and having done so, they left the event to God. By faith, says the apostle, Heb 11:23, Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king's commandment. Because of the king's commandment they were obliged to make use of the most prudent caution to save the child's life; and their faith in God enabled them to risk their own safety, for they were not afraid of the king's commandment-

they feared God, and they had no other fear.