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Exodus 2:11

New American Standard Bible (NASB ©1995) [2]
— Now it came about in those days, when Moses had grown up, that he went out to his brethren and looked on their hard labors; and he saw an Egyptian beating a Hebrew, one of his brethren.
King James Version (KJV 1769) [2]
— 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.
English Revised Version (ERV 1885)
— And it came to pass in those days, when Moses was grown up, that he went out unto his brethren, and looked on their burdens: and he saw an Egyptian smiting an Hebrew, one of his brethren.
American Standard Version (ASV 1901) [2]
— And it came to pass in those days, when Moses was grown up, that he went out unto his brethren, and looked on their burdens: and he saw an Egyptian smiting a Hebrew, one of his brethren.
Webster's Revision of the KJB (WEB 1833)
— And it came to pass in those days, when Moses was grown, that he went out to his brethren, and looked on their burdens: and he spied an Egyptian smiting a Hebrew, one of his brethren.
Darby's Translation (DBY 1890)
— And it came to pass in those days, when Moses was grown, that he went out to his brethren and looked on their burdens; and he saw an Egyptian smiting a Hebrew, one of his brethren.
Rotherham's Emphasized Bible (EBR 1902)
— And it came to pass in those days, when Moses grew up, that he went out unto his brethren, and looked on their burdens,—and saw, an Egyptian, smiting a Hebrew—of his brethren.
Young's Literal Translation (YLT 1898)
— And it cometh to pass, in those days, that Moses is grown, and he goeth out unto his brethren, and looketh on their burdens, and seeth a man, an Egyptian, smiting a man, a Hebrew, [one] of his brethren,
Douay-Rheims Challoner Revision (DR 1750)
— In those days, after Moses was grown up, he went out to his brethren: and saw their affliction, and an Egyptian striking one of the Hebrews, his brethren.
Geneva Bible (GNV 1560)
— And in those dayes, when Moses was growen, he went forth vnto his brethren, ? looked on their burdens: also he sawe an Egyptian smiting an Ebrewe one of his brethren.
Original King James Bible (AV 1611) [2]
— And it came to passe in those dayes, when Moses was growen, that he went out vnto his brethren, and looked on their burdens, and he spied an Egyptian smiting an Hebrew, one of his brethren.
Lamsa Bible (1957)
— And it came to pass in those days, when Moses was grown up, that he went out among his brethren, and saw their oppression; and he saw an Egyptian beating a Hebrew, one of his brethren of the children of Israel.
Brenton Greek Septuagint (LXX, Restored Names)
— And it came to pass in that length of time, that Mosheh{gr.Moses} having grown, went out to his brethren the sons of Israel: and having noticed their distress, he sees a Mizraimite{gr.Egyptian} smiting a certain Hebrew of his brethren the children of Israel.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— And it came to pass in those days, when Mosheh was grown, that he went out unto his brethren, and looked on their burdens: and he spied a Mitzri smiting an Ivri, one of his brethren.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
And it came to pass x1961
(1961) Complement
הָיָה
hayah
{haw-yaw'}
A primitive root (compare H1933); to exist, that is, be or become, come to pass (always emphatic, and not a mere copula or auxiliary).
in those x1992
(1992) Complement
הֵם
hem
{haym}
Masculine plural from H1931; they (only used when emphatic).
days, 3117
{3117} Prime
יוֹם
yowm
{yome}
From an unused root meaning to be hot; a day (as the warm hours), whether literally (from sunrise to sunset, or from one sunset to the next), or figuratively (a space of time defined by an associated term), (often used adverbially).
when Möšè מֹשֶׁה 4872
{4872} Prime
מֹשֶׁה
Mosheh
{mo-sheh'}
From H4871; drawing out (of the water), that is, rescued; Mosheh, the Israelitish lawgiver.
was grown, 1431
{1431} Prime
גָּדַל
gadal
{gaw-dal'}
A primitive root; properly to twist (compare H1434), that is, to be (causatively make) large (in various senses, as in body, mind, estate or honor, also in pride).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
that he went out 3318
{3318} Prime
יָצָא
yatsa'
{yaw-tsaw'}
A primitive root; to go (causatively bring) out, in a great variety of applications, literally and figuratively, direct and proximate.
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
unto x413
(0413) Complement
אֵל
'el
{ale}
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
his brethren, 251
{0251} Prime
אָח
'ach
{awkh}
A primitive word; a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance (like H0001)).
and looked 7200
{7200} Prime
רָאָה
ra'ah
{raw-aw'}
A primitive root; to see, literally or figuratively (in numerous applications, direct and implied, transitively, intransitively and causatively).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
on their burdens: 5450
{5450} Prime
סְבָלָה
c@balah
{seb-aw-law'}
From H5447; porterage.
and he spied 7200
{7200} Prime
רָאָה
ra'ah
{raw-aw'}
A primitive root; to see, literally or figuratively (in numerous applications, direct and implied, transitively, intransitively and causatively).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
a Mixrî מִצרִי 4713
{4713} Prime
מִצְרִי
Mitsriy
{mits-ree'}
From H4714; a Mitsrite, or inhabitant of Mitsrajim.
376
{0376} Prime
אִישׁ
'iysh
{eesh}
Contracted for H0582 (or perhaps rather from an unused root meaning to be extant); a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation.).
smiting 5221
{5221} Prime
נָכָה
nakah
{naw-kaw'}
A primitive root; to strike (lightly or severely, literally or figuratively).
z8688
<8688> Grammar
Stem - Hiphil (See H8818)
Mood - Participle (See H8813)
Count - 857
an `Ivrî עִברִי, 5680
{5680} Prime
עִבְרִי
`Ibriy
{ib-ree'}
Patronymic from H5677; an Eberite (that is, Hebrew) or descendant of Eber.
x376
(0376) Complement
אִישׁ
'iysh
{eesh}
Contracted for H0582 (or perhaps rather from an unused root meaning to be extant); a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation.).
one of his brethren. 251
{0251} Prime
אָח
'ach
{awkh}
A primitive word; a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance (like H0001)).
x4480
(4480) Complement
מִן
min
{min}
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
Jamieson-Fausset-Brown Commentary

Exodus 2:11

_ _ Exodus 2:11-25. His sympathy with the Hebrews.

_ _ in those days, when Moses was grown — not in age and stature only, but in power as well as in renown for accomplishments and military prowess (Acts 7:22). There is a gap here in the sacred history which, however, is supplied by the inspired commentary of Paul, who has fully detailed the reasons as well as extent of the change that took place in his worldly condition; and whether, as some say, his royal mother had proposed to make him coregent and successor to the crown, or some other circumstances, led to a declaration of his mind, he determined to renounce the palace and identify himself with the suffering people of God (Hebrews 11:24-29). The descent of some great sovereigns, like Diocletian and Charles V, from a throne into private life, is nothing to the sacrifice which Moses made through the power of faith.

_ _ he went out unto his brethren — to make a full and systematic inspection of their condition in the various parts of the country where they were dispersed (Acts 7:23), and he adopted this proceeding in pursuance of the patriotic purpose that the faith, which is of the operation of God, was even then forming in his heart.

_ _ he spied an Egyptian smiting an Hebrew — one of the taskmasters scourging a Hebrew slave without any just cause (Acts 7:24), and in so cruel a manner, that he seems to have died under the barbarous treatment — for the conditions of the sacred story imply such a fatal issue. The sight was new and strange to him, and though pre-eminent for meekness (Numbers 12:3), he was fired with indignation.

Matthew Henry's Commentary

Exodus 2:11-15

_ _ Moses had now passed the first forty years of his life in the court of Pharaoh, preparing himself for business; and now it was time for him to enter upon action, and,

_ _ I. He boldly owns and espouses the cause of God's people: When Moses was grown he went out unto his brethren, and looked on their burdens, Exodus 2:11. The best exposition of these words we have from an inspired pen, Hebrews 11:24-26, where we are told that by this he expressed, 1. His holy contempt of the honours and pleasures of the Egyptian court; he refused to be called the son of Pharaoh's daughter, for he went out. The temptation was indeed very strong. He had a fair opportunity (as we say) to make his fortune, and to have been serviceable to Israel too, with his interest at court. He was obliged, in gratitude as well as interest, to Pharaoh's daughter, and yet he obtained a glorious victory by faith over his temptation. He reckoned it much more his honour and advantage to be a son of Abraham than to be the son of Pharaoh's daughter. 2. His tender concern for his poor brethren in bondage, with whom (though he might easily have avoided it) he chose to suffer affliction; he looked on their burdens as one that not only pitied them, but was resolved to venture with them, and, if occasion were, to venture for them.

_ _ II. He gives a specimen of the great things he was afterwards to do for God and his Israel in two little instances, related particularly by Stephen (Acts 7:23, etc.) with design to show how their fathers had always resisted the Holy Ghost (v. 51), even in Moses himself, when he first appeared as their deliverer, wilfully shutting their eyes against this day-break of their enlargement. He found himself, no doubt, under a divine direction and impulse in what he did, and that he was in an extraordinary manner called of God to do it. Now observe,

_ _ 1. Moses was afterwards to be employed in plaguing the Egyptians for the wrongs they had done to God's Israel; and, as a specimen of that, he killed the Egyptian who smote the Hebrew (Exodus 2:11, Exodus 2:12); probably it was one of the Egyptian taskmasters, whom he found abusing his Hebrew slave, a relation (as some think) of Moses, a man of the same tribe. It was by special warrant from Heaven (which makes not a precedent in ordinary cases) that Moses slew the Egyptian, and rescued his oppressed brother. The Jew's tradition is that he did not slay him with any weapon, but, as Peter slew Ananias and Sapphira, with the word of his mouth. His hiding him in the sand signified that hereafter Pharaoh and all his Egyptians should, under the control of the rod of Moses, be buried in the sand of the Red Sea. His taking care to execute this justice privately, when no man saw, was a piece of needful prudence and caution, it being but an assay; and perhaps his faith was as yet weak, and what he did was with some hesitation. Those who come to be of great faith, yet began with a little, and at first spoke tremblingly.

_ _ 2. Moses was afterwards to be employed in governing Israel, and as a specimen of this, we have him here trying to end a controversy between two Hebrews, in which he is forced (as he did afterwards for forty years) to suffer their manners. Observe here,

_ _ (1.) The unhappy quarrel which Moses observed between two Hebrews, Exodus 2:13. It does not appear what was the occasion; but, whatever it was, it was certainly very unseasonable for Hebrews to strive with one another when they were all oppressed and ruled with rigour by the Egyptians. Had they not beating enough from the Egyptians, but they must beat one another? Note, [1.] Even sufferings in common do not always unite God's professing people to one another, so much as one might reasonably expect. [2.] When God raises up instruments of salvation for the church they will find enough to do, not only with oppressing Egyptians, to restrain them, but with quarrelsome Israelites, to reconcile them.

_ _ (2.) The way he took of dealing with them; he marked him that caused the division, that did the wrong, and mildly reasoned with him: Wherefore smitest thou thy fellow? The injurious Egyptian was killed, the injurious Hebrew was only reprimanded; for what the former did was from a rooted malice, what the latter did we may suppose was only upon a sudden provocation. The wise God makes, and, according to his example, all wise governors make, a difference between one offender and another, according to the several qualities of the same offence. Moses endeavoured to make them friends, a good office; thus we find Christ often reproving his disciples' strifes (Luke 9:46, etc.; Luke 22:24, etc.), for he was a prophet like unto Moses, a healing prophet, a peacemaker, who visited his brethren with a design to slay all enmities. The reproof Moses gave on this occasion may still be of use, Wherefore smitest thou thy fellow? Note, Smiting our fellows is bad in any, especially in Hebrews, smiting with tongue or hand, either in a way of persecution or in a way of strife and contention. Consider the person thou smitest; it is thy fellow, thy fellow-creature, thy fellow-christian, it is thy fellow-servant, thy fellow-sufferer. Consider the cause, Wherefore smitest? Perhaps it is for no cause at all, or no just cause, or none worth speaking of.

_ _ (3.) The ill success of his attempt (v. 14): He said, Who made thee a prince? He that did the wrong thus quarrelled with Moses; the injured party, it should seem, was inclinable enough to peace, but the wrong-doer was thus touchy. Note, It is a sign of guilt to be impatient of reproof; and it is often easier to persuade the injured to bear the trouble of taking wrong than the injurious to bear the conviction of having done wrong. 1 Corinthians 6:7, 1 Corinthians 6:8. It was a very wise and mild reproof which Moses gave to this quarrelsome Hebrew, but he could not bear it, he kicked against the pricks (Acts 9:5), and crossed questions with his reprover. [1.] He challenges his authority: Who made thee a prince? A man needs no great authority for the giving of a friendly reproof, it is an act of kindness; yet this man needs will interpret it an act of dominion, and represents his reprover as imperious and assuming. Thus when people dislike good discourse, or a seasonable admonition, they will call it preaching, as if a man could not speak a work for God and against sin but he took too much upon him. Yet Moses was indeed a prince and a judge, and knew it, and thought the Hebrews would have understood it, and struck in with him; but they stood in their own light, and thrust him away, Acts 7:25, Acts 7:27. [2.] He upbraids him with what he had done in killing the Egyptian: Intendest thou to kill me? See what base constructions malice puts upon the best words and actions. Moses, for reproving him is immediately charged with a design to kill him. An attempt upon his sin was interpreted an attempt upon his life; and his having killed the Egyptian was thought sufficient to justify the suspicion; as if Moses made no difference between an Egyptian and a Hebrew. If Moses, to right an injured Hebrew, had put his life in his hand, and slain an Egyptian, he ought therefore to have submitted to him, not only as a friend to the Hebrews, but as a friend that had more than ordinary power and zeal. But he throws that in his teeth as a crime which was bravely done, and was intended as a specimen of the promised deliverance; if the Hebrews had taken the hint, and come in to Moses as their head and captain, it is probable that they would have been delivered now; but, despising their deliverer, their deliverance was justly deferred, and their bondage prolonged forty years, as afterwards their despising Canaan kept them out of it forty years more. I would, and you would not. Note, Men know not what they do, nor what enemies they are to their own interest, when they resist and despise faithful reproofs and reprovers. When the Hebrews strove with Moses, God sent him away into Midian, and they never heard of him for forty years; thus the things that belonged to their peace were hidden from their eyes, because they knew not the day of their visitation. As to Moses, we may look on it as a great damp and discouragement to him. He was now choosing to suffer affliction with the people of God, and embracing the reproach of Christ; and now, at his first setting out, to meet with this affliction and reproach from them was a very sore trial of his resolution. He might have said, “If this be the spirit of the Hebrews, I will go to court again, and be the son of Pharaoh's daughter.” Note, First, We must take heed of being prejudiced against the ways and people of God by the follies and peevishness of some particular persons that profess religion. Secondly, It is no new thing for the church's best friends to meet with a great deal of opposition and discouragement in their healing, saving attempts, even from their own mother's children; Christ himself was set at nought by the builders, and is still rejected by those he would save.

_ _ (4.) The flight of Moses to Midian, in consequence. The affront given him thus far proved a kindness to him; it gave him to understand that his killing the Egyptian was discovered, and so he had time to make his escape, otherwise the wrath of Pharaoh might have surprised him and taken him off. Note, God can overrule even the strife of tongues, so as, one way or other, to bring good to his people out of it. Information was brought to Pharaoh (and it is well if it was not brought by the Hebrew himself whom Moses reproved) of his killing the Egyptian; warrants are presently out for the apprehending of Moses, which obliged him to shift for his own safety, by flying into the land of Midian, Exodus 2:15. [1.] Moses did this out of a prudent care of his own life. If this be his forsaking of Egypt which the apostle refers to as done by faith (Hebrews 11:27), it teaches us that when we are at any time in trouble and danger for doing our duty the grace of faith will be of good use to us in taking proper methods for our own preservation. Yet there it is said, He feared not the wrath of the king; here it is said he feared, Exodus 2:14. He did not fear with a fear of diffidence and amazement, which weakens and has torment, but with a fear of diligence, which quickened him to take that way which Providence opened to him for his own preservation. [2.] God ordered it for wise and holy ends. Things were not yet ripe for Israel's deliverance: the measure of Egypt's iniquity was not yet full; the Hebrews were not sufficiently humbled, nor were they yet increased to such a multitude as God designed; Moses is to be further fitted for the service, and therefore is directed to withdraw for the present, till the time to favour Israel, even the set time, should come. God guided Moses to Midian because the Midianites were of the seed of Abraham, and retained the worship of the true God among them, so that he might have not only a safe but a comfortable settlement among them. And through this country he was afterwards to lead Israel, with which (that he might do it the better) he now had opportunity of making himself acquainted. Hither he came, and sat down by a well, tired and thoughtful, at a loss, and waiting to see which way Providence would direct him. It was a great change with him, since he was but the other day at ease in Pharaoh's court: thus God tried his faith, and it was found to praise and honour.

John Wesley's Explanatory Notes

Exodus 2:11

When Moses was grown he went out unto his brethren, and looked on their burdens — He looked on their burdens as one that not only pitied them, but was resolved to venture with them, and for them.

Geneva Bible Translation Notes

Exodus 2:11

And it came to pass in those days, when Moses was (d) grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting an Hebrew, one of his brethren.

(d) That is, was forty years old; (Acts 7:23).

Cross-Reference Topical ResearchStrong's Concordance
am 2473, bc 1531

Moses:

Acts 7:22-24 And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds. ... And seeing one [of them] suffer wrong, he defended [him], and avenged him that was oppressed, and smote the Egyptian:
Hebrews 11:24-26 By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; ... Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward.

burdens:

Exodus 1:11 Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses.
Exodus 3:7 And the LORD said, I have surely seen the affliction of my people which [are] in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;
Exodus 5:9 Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words.
Exodus 5:14 And the officers of the children of Israel, which Pharaoh's taskmasters had set over them, were beaten, [and] demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and to day, as heretofore?
Isaiah 58:6 [Is] not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?
Matthew 11:28 Come unto me, all [ye] that labour and are heavy laden, and I will give you rest.
Luke 4:18 The Spirit of the Lord [is] upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,
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Chain-Reference Bible SearchCross References with Concordance

Ex 1:11; 3:7; 5:9, 14. Is 58:6. Mt 11:28. Lk 4:18. Ac 7:22. He 11:24.

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