Exodus 18:2 — Word Study
WLCוַיִּקַּ֗ח יִתְרוֹ֙ חֹתֵ֣ן מֹשֶׁ֔ה אֶת־ צִפֹּרָ֖ה אֵ֣שֶׁת מֹשֶׁ֑ה אַחַ֖ר שִׁלּוּחֶֽיהָ׃
BSAAfterʼachar MosesMôsheh [the Israelite leader] had sent backshillûwach [away, divorced] his wifeʼishshâh ZipporahTsippôrâh [bird, daughter of Jethro] [his]Môsheh father-in-lawchâthan [relative by marriage] JethroYithrôw [priest in Midian] had received herlâqach▸ [taken, welcomed, as a parting gift, after her divorce]
| Greek | English | Parsing |
|---|---|---|
| וַיִּקַּ֗ח | and he had taken | Verb, Qal, sequential imperfect third person masculine singular |
| יִתְרוֹ֙ | Jethro | Noun proper masculine |
| חֹתֵ֣ן | [the] father-in-law of | Verb, Qal, participle (active) masculine singular common |
| מֹשֶׁ֔ה | Moses | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| צִפֹּרָ֖ה | Zipporah | Noun proper feminine |
| אֵ֣שֶׁת | [the] wife of | Noun common, feminine singular construct |
| מֹשֶׁ֑ה | Moses | Noun proper masculine |
| אַחַ֖ר | after | Prep |
| שִׁלּוּחֶֽיהָ׃ | dismissal her | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | After Moses had sent back his wife Zipporah, his father-in-law Jethro had received her, |
| KJV | Then Jethro, Moses’ father in law, took Zipporah, Moses’ wife, after he had sent her back, |
| ASV | And Jethro, Moses’ father-in-law, took Zipporah, Moses’ wife, after he had sent her away, |
| YLT | and Jethro, father-in-law of Moses, taketh Zipporah, wife of Moses, besides her parents, |
| WEB | Jethro, Moses’ father-in-law, received Zipporah, Moses’ wife, after he had sent her away, |
| BBE | And Jethro, Moses' father-in-law, took Zipporah, Moses' wife, after he had sent her away, |
Where they part company is on the translation of וַיִּקַּח — see How Translations Differ.
One main clause followed by a subject and an object, creating a clear narrative flow.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָקַח
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Exodus 18:2
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Moses and His Familygenerated
Exodus 18:2 describes the moment when Moses' father-in-law Jethro received his wife Zipporah after Moses had sent her away. This event occurs after Jethro hears about God's actions on behalf of the Israelites, as mentioned in the preceding verse. The context highlights the familial relationships and the significance of Jethro's role as a priest and father-in-law to Moses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 2:21 | Moses agreed to stay with the man, and he gave his daughter Zipporah to Moses in marriage. |
| 2 | Exodus 4:25–26 | But Zipporah took a flint knife, cut off her son’s foreskin, and touched it to Moses’ feet. “Surely you are a bridegroom of blood to me,” she said. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — וַיִּקַּח, vai.yi.Kachgenerated
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses various actions, such as receiving or capturing. In this verse, it specifically refers to Jethro taking Zipporah back after her dismissal from Moses.
The verb is in the sequential imperfect form, indicating that this action was completed in the narrative. The usage here suggests a welcoming or receiving, emphasizing Jethro's role in the family dynamic.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb וַיִּקַּח, and he took, governs the whole verse, with a noun phrase for the subject (Jethro) and a noun phrase for the object (Zipporah). The structure reflects a straightforward narrative style, typical of Hebrew prose.
The order of the words emphasizes the action of taking, placing Jethro's action at the forefront of the sentence, which highlights his role in the family.
Septuagint Backgroundgenerated
The Septuagint translates וַיִּקַּח as ἔλαβεν (*elaben*), which means 'he took.' This choice aligns closely with the Hebrew meaning but may also imply a more formal reception of Zipporah.
The translation indicates a similar understanding of the event, maintaining the sense of Jethro's welcoming action.
In plain words — the whole versegenerated
Exodus 18:2 tells us that after Moses sent back his wife Zipporah, his father-in-law Jethro received her. This verse highlights the familial relationships and the actions taken by Moses and Jethro during this time.
Frequently Asked Questionsgenerated
Moses sent Zipporah back for reasons not fully detailed in the text, but it is understood that it was a parting due to the circumstances surrounding the Exodus.
Jethro receiving Zipporah signifies the continuation of family ties and support, especially in the context of the challenges faced by Moses and the Israelites.
Jethro was Moses' father-in-law, a priest of Midian, and played a significant role in advising Moses on leadership matters.
Zipporah's name means 'bird' in Hebrew, reflecting her identity as Moses' wife and daughter of Jethro.
Reflection Questionsgenerated
- What can we learn about family relationships from Moses and Jethro's interactions?
- How does the act of sending away a spouse reflect on the challenges faced by Moses?
- In what ways do familial ties provide support during difficult times?
- How can we apply the lessons from Jethro's welcoming nature in our own relationships?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Exodus 18:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen Jethro, Moses's father-in-law, took Zipporah, Moses's wife,.... When he had heard of the above things, he determined to pay Moses a visit, and congratulate him on that account; and he took his
Read John Gill on Exodus 18 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen Jethro, the priest of Midian, Moses' father in law, heard of all that God had done for Moses, and for Israel his people, and that the LORD had brought Israel out of Egypt; Jethro ... came ...
Read Robert Jamieson on Exodus 18 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFrom the way to Egypt, upon the occasion mentioned ,25, and because he found by experience that she was likely to hinder him from, or discourage him in, the discharge of his great and dangerous office, and to give an ill example to the Israelites.
Read Matthew Poole on Exodus 18 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 18:2 Then Jethro, Moses’ father in law, took Zipporah, Moses’ wife, after he had sent her back,Ver. 2. After he had sent her back.] Because she was troublesome with her peevishness, and a hindrance to the good work in hand. Sulla felix fuisset ni uxorem duxisset; Adrianus ni imperitasset; Moses, both.
Read John Trapp on Exodus 18 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) He does not simply judge—i.e., decide the particular question brought before him; but he takes the opportunity to educate and instruct the people in delivering his judgments—he “makes them know the statutes of God and His laws”—he expounds principles and teaches morality. Both reasons were clearly of great weight, and constituted strong arguments in favour of his practice.
Read Charles John Ellicott on Exodus 18 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. After he had sent her back] Why Zipporah and her two sons returned to Midian, is not certainly known. From the transaction recorded Exodus 4:20; Exodus 4:24, it seems as if she had been alarmed at the danger to which the life of one of her sons had been exposed, and fearing worse evils, left her husband and returned to her father. It is however possible that Moses, foreseeing the troubles to which his wife and children were likely to be exposed had he taken them down to Egypt, sent them back to his father-in-law till it should please God to deliver his people. Jethro, now finding that God had delivered them, and totally discomfited the Egyptians, their enemies, thought it proper to…
Read AdamClarke on Exodus 18 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. After he had sent her back — See notes on Exodus 4:24-26. The discrepancies which some interpreters find between this account and Moses’s return into Egypt narrated in Exodus 4:18-26, are creations of their own fancy.
Read Daniel Denison Whedon on Exodus 18 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
After Moses had sent back his wife Zipporah, his father-in-law Jethro had received her,
Jethro, Moses’ father-in-law, received Zipporah, Moses’ wife, after he had sent her away,
After Moses had sent back his wife Zipporah, his father-in-law Jethro had received her,
Jethro, Moses’ father-in-law, took Moses’ wife Zipporah after he had sent her back,
Tyndale line
Then Jethro, Moses’ father in law, took Zipporah, Moses’ wife, after he had sent her back,
And Jethro, Moses’ father-in-law, took Zipporah, Moses’ wife, after he had sent her away,
And Jethro, Moses’ father in law, took Zipporah, Moses’ wife, after he had sent her away,
Then Jethro, Moses's father-in-law, took Zipporah Moses's wife, after he had sent her back,
Then Iethro the father in lawe of Moses, tooke Zipporah Moses wife, (after he had sent her away)
Strictly literal
And Jethro, Moses' father-in-law, took Zipporah, Moses' wife, after he had sent her back,
and Jethro, father-in-law of Moses, taketh Zipporah, wife of Moses, besides her parents,
and Jethro, father-in-law of Moses, takes Zipporah, wife of Moses, after her parting,
Then took Jithro, the father-in-law of Moses, Zipporah, the wife of Moses, after he had sent her back,
Jethro, Moses' father-in-law, took Zipporah, Moses' wife, after he had sent her home,
From the Latin
He took Sephora the wife of Moses whom he had sent back:
Simplified
When Moses had sent home his wife Zipporah, his father-in-law Jethro had welcomed her,
And Jethro, Moses' father-in-law, took Zipporah, Moses' wife, after he had sent her away,
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text agrees with the Septuagint in most of the wording, while the Samaritan Pentateuch differs slightly in the choice of words for Zipporah and the act of sending her away. The Dead Sea Scrolls show partial restorations but align closely with the Masoretic Text overall.
וַיִּקַּ֗ח יִתְרוֹ֙ חֹתֵ֣ן מֹשֶׁ֔ה אֶת־ צִפֹּרָ֖ה אֵ֣שֶׁת מֹשֶׁ֑ה אַחַ֖ר שִׁלּוּחֶֽיהָ׃
8 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ויקח יתרו חתן משׁה את צפורה אשׁת משׁה אחר שׁלחיה
2 words differ from the Masoretic Text: צפורה (Zipporah), שׁלחיה (act of sending)
ויקח יתרו חתן משה את [צפרה] [אשת] [משה] [אחר] [שלוחי׳ה]
2 words on the leather — 3 partly restored, 5 supplied entire by an editor.
ויקח [יתרו] [חתן] [משה] את צפורה אשת [משה] אחרי שלוחי׳ה
2 words on the leather — 4 partly restored, 4 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Exodus 18:2
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
יִתְרוֹ (Yithrow) refers to Jethro, the father-in-law of Moses, and is derived from a root meaning 'his excellence.' He is first mentioned in Exodus 2:18 and is also known as Reuel in Numbers 10:29. The name can imply 'his abundance' and is associated with the family of Moses, including his wife Zipporah.
יִתְרוֹ n.pr.m. father of Moses’ wife
base
H3503 יִתְרוֹ father of Moses’ wife
3503 Yithrow yith-ro'
from 3499 with pron. suffix; his excellence; Jethro, Moses'
father-in-law:--Jethro. Compare 3500.
see HEBREW for 03499
see HEBREW for 03500
יִתְרוֹ (yit.ro) — Jethro.
A man living at the time of Egypt and Wilderness, first mentioned at Exo.2.18;
father of: Zipporah (H6855) and Hobab (H2246); also called Reuel (KJV: Raguel) at Num.10.29;
§ Jethro = "his abundance"
father-in-law of Moses; also 'Jether'
N-proper — Noun proper masculineHNpm
jeth'-ro, je'-thro (yithro, "excellence," Ex 3:1; 4:18 b; 18:1-12 (in 4:18a, probably a textual error, yether, "Iether," the King James Version margin, the Revised Version margin); Septuagint always Iothor): The priest of Midian and father-in-law (chothen) of Moses.
1. His Relation to Reuel and Hobab:
It is not easy to determine the relation of Jethro to Reuel and Hobab. If we identify Jethro with Reuel as in Ex 2:18; 3:1 (and in Ant, III, iii; V, ii, 3), we must connect "Moses' father-in-law" in Nu 10:29 immediately with "Reuel" (the King James Version "Raguel"), and make Hobab the brother-in-law of Moses. But while it is possible that chothen may be used in the wider sense of a wife's relative, it is nowhere translated…
Jethro
His excellence, or gain, a prince or priest of Midian, who succeeded his father Reuel. Moses spent forty years after his exile from the Egyptian court as keeper of Jethro’s flocks. While the Israelites were encamped at Sinai, and soon after their victory over Amalek, Jethro came to meet Moses, bringing with him Zipporah and her two sons. They met at the “mount of God,” and “Moses told him all that the Lord had done unto Pharaoh” (Ex. 18:8). On the following day Jethro, observing the multiplicity of the duties devolving on Moses, advised him to appoint subordinate judges, rulers of thousands, of hundreds, of fifties, and of tens, to decide smaller matters, leaving only the weightier matters to be referred to Moses, to be laid before the Lord. This advice Moses adopted (Ex. 18). He was also called Hobab (q.v.), which was probably…
(his excellence) was priest or prince of Midian. Moses married his daughter Zipporah. (B.C. 1530.) On account if his local knowledge he was entreated to remain with the Israelites throughout their journey to Canaan. (Numbers 10:31,33) (He is called RAGUEL, OR REUEL, REUEL in (Exodus 2:18) And RAGUEL, OR REUEL in (Numbers 10:29), The same word int he original for both). Reuel is probably his proper name, and Jethro his official title.--ED.)
"Moses’ father-in-law," a shepherd-prince or priest of Midian, Ex 3:1 4:18 18:1-27. When the Hebrews were at mount Sinai, he visited Moses, gave him some wise counsel as to the government of the tribes, and then returned to his own people. See HOBAB and RAGUEL. Jethro was a worshipper of God, Ex 18:10,11, and some infer that he was a descendant of Abraham, through Midian, Ge 25:2.
The Hebrew word חֹתֵן (*chathan*) refers to a father-in-law or mother-in-law, as well as a son-in-law or a daughter's husband. It is derived from a root meaning to give a daughter away in marriage, indicating a connection formed through marriage. The verb form חתן (*chatan*) specifically means to become a son-in-law or to make oneself a daughter's husband.
חֹתֵן n.verb.
m. wife's father
f. wife's mother
base
חתן vb. denom. only Hithp. make oneself a daughter's husband
base
H2859a חֹתֵן n. verb. . m. wife's father
. f. wife's mother
H2859b חתן vb. denom. only Hithp. make oneself a daughter's husband
2859 chathan khaw-than'
a primitive root; to give (a daughter) away in marriage;
hence (generally) to contract affinity by marriage:--join in
affinity, father in law, make marriages, mother in law, son in
law.
חֹתֵן (cho.ten) — relative.
a son-in-law, a daughter's husband, wife's father, wife's mother, father-in-law, mother-in- law
חָתַן (cha.tan) — be related.
1) to become a son-in-law, make oneself a daughter's husband
1a) (Qal) wife's father, wife's mother, father-in-law, mother-in- law (participle)
1b) (Hithpael) to make oneself a daughter's husband
V-Qal — Verb · Qal · participle (active) masculine singular commonHVqrmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מֹשֶׁה (Mosheh) refers to Moses, the prominent Hebrew leader, prophet, and lawgiver. The name is derived from the root meaning 'drawing out,' indicating his rescue from water. He is a key figure in the Old Testament, first mentioned in Exodus 2:10, and is known for leading the Israelites during the Exodus.
מֹשֶׁה 767 n.pr.m. Moses, the great Hebrew leader, prophet and lawgiver
base
H4872 מֹשֶׁה Moses, the great Hebrew leader, prophet and lawgiver
4872 Mosheh mo-sheh'
from 4871; drawing out (of the water), i.e. rescued; Mosheh,
the Israelite lawgiver:--Moses.
see HEBREW for 04871
מֹשֶׁה (mo.sheh) — Moses.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.2.10;
son of: Amram (H6019) and Jochebed (H3115);
brother of: Aaron (H0175) and Miriam (H4813); married to Zipporah (H6855);
father of: Gershom (H1647) and Eliezer (H0461H); also called Manasseh at Jdg.18.30(?)
§ Moses = "drawn"
the prophet and lawgiver, leader of the exodus
N-proper — Noun proper masculineHNpm
mo'-zez, mo'-ziz (mosheh; Egyptian mes, "drawn out," "born"; Septuagint Mouse(s)). The great Hebrew national hero, leader, author, law-giver and prophet.
I. LIFE
1. Son of Levi
2. Foundling Prince
3. Friend of the People
4. Refuge in Midian
5. Leader of Israel
II. WORK AND CHARACTER
1. The Author
2. The Lawgiver
3. The Prophet
LITERATURE
The traditional view of the Jewish church and of the Christian church, that Moses was a person and that the narrative with which his life-story is interwoven is real history, is in the main sustained by commentators and critics of all classes.
It is needless to mention the old writers among whom these questions were hardly under discussion. Among the advocates of the current radical criticism may be mentioned Stade and Renan, who minimize the historicity of the Bible narrative at this point. Renan thinks the narrative "may be very probable." Ewald, Wellhausen…
Moses
Drawn (or Egypt. mesu, “son;” hence Rameses, royal son). On the invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went down into Egypt. This immigration took place probably about 350 years before the birth of Moses. Some centuries before Joseph, Egypt had been conquered by a pastoral Semitic race from Asia, the Hyksos, who brought into cruel subjection the native Egyptians, who were an African race. Jacob and his retinue were accustomed to a shepherd’s life, and on their arrival in Egypt were received with favour by the king, who assigned them the “best of the land”, the land of Goshen, to dwell in. The Hyksos or “shepherd” king who thus showed favour to Joseph and his family was in all probability the Pharaoh Apopi (or Apopis).
(Heb. Mosheh , "drawn," i.e. from the water; in the Coptic it means "saved from the water"), the legislator of the Jewish people, and in a certain sense the founder of the Jewish religion. The immediate pedigree of Moses is as follows: Levi was the father of: Gershon -- Kohath -- Merari Kohath was the father of: Amram = Jochebed Amram = Jochebed was the father of: Hur = Miriam -- Aaron = Elisheba -- Moses = Zipporah Aaron = Elisheba was the father of: Nadab -- Abihu -- Eleazar -- Ithamar Eleazar was the father of: Phineas Moses = Zipporah was the father of: Gershom -- Eliezer Gershom was the father of: Jonathan The history of Moses naturally divides itself into three periods of 40 years each. Moses was born at Goshen, In Egypt, B.C. 1571. The story of his birth is thoroughly Egyptian in its scene. His mother made extraordinary efforts for his preservation from the general destruction of…
The name of the illustrious prophet and legislator of the Hebrews, who led them from Egypt to the Promised Land. Having been originally imposed by a native Egyptian princess, the word is no doubt Egyptian in its origin, and Josephus gives its true derivation—from the two Egyptian words, MO, water, and USE, saved. With this accords the Septuagint form, MOUSES. The Hebrews by a slight change accommodated it to their own language, as they did also in the case of some other foreign words; calling it MOSHIE, from the verb MASHA, to draw. See Ex 2:10. Moses was born about 15.71 B. C., the son of Amram and Jochebed, of the tribe of Levi, and the younger brother of Miriam and Aaron. His history is too extensive to permit insertion here, and in general too well known to need it. It is enough simply to remark, that it is divided into three…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
צִפֹּרָה (Tsipporah) refers to the wife of Moses and is derived from a word meaning 'bird.' She is identified as the daughter of Jethro and the mother of Gershom and Eliezer. The entries consistently highlight her familial connections and her significance in the biblical narrative, first mentioned in Exodus 2:21.
צִפֹּרָה n.pr.f. wife of Moses (bird)
base
H6855 צִפֹּרָה wife of Moses (bird)
6855 Tsipporah tsip-po-raw'
feminine of 6833; bird; Tsipporah, Moses' wife:--Zipporah.
see HEBREW for 06833
צִפֹּרָה (tsip.po.rah) — Zipporah.
A woman living at the time of Egypt and Wilderness, first mentioned at Exo.2.21;
daughter of: Jethro (H3503);
sister of: Eliasaph (H0460) and Hobab (H2246); married to Moses (H4872);
mother of: Gershom (H1647) and Eliezer (H0461H)
§ Zipporah = "bird"
daughter of Reuel or Jethro, wife of Moses, and mother of Gershom and Eliezer
N-proper — Noun proper feminineHNpf
zi-po'-ra, zip'-o-ra (tsipporah; Sepphora): The Midianite wife of Moses, daughter of Jethro, also called Hobab, and probably grand-daughter of Reuel, a priest of Midian at the time Moses fled from Egypt, later succeeded at his death by Jethro, or Hobab (Ex 2:21,22; 4:25,26; 18:2-6).
Whether or not Zipporah was the "Cushite woman" (Nu 12:1) is a much-mooted question. There is little ground for anything more than speculation on the subject. The use of the words, "Cushite woman" in the mouth of Aaron and Miriam may have been merely a description of Zipporah and intended to be opprobrious, or they may have been ethnic in character and intended to denote another woman whom Moses had married, as suggested by Ewald (Gesch. des Volkes Israel, II, 252). The former view seems the more…
Zipporah
A female bird. Reuel’s daughter, who became the wife of Moses (Ex. 2:21). In consequence of the event recorded in Ex. 4:24-26, she and her two sons, Gershom and Eliezer, when so far on the way with Moses toward Egypt, were sent back by him to her own kinsfolk, the Midianites, with whom they sojourned till Moses afterwards joined them (18:2-6).
Daughter of Jethro, wife of Moses, and mother of Eliezer and Gershom. When Moses fled from Egypt into Midian, and there stood up in defense of the daughters of Jethro, priest or prince of Midian, against shepherds who would have hindered them form watering their flocks, Jethro took him into his house, and gave him his daughter Zipporah in marriage, Ex 2:15-22; 4:25; 18:2-4.
beauty; trumpet; mourning
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מֹשֶׁה (Mosheh) refers to Moses, the prominent Hebrew leader, prophet, and lawgiver. The name is derived from the root meaning 'drawing out,' indicating his rescue from water. He is a key figure in the Old Testament, first mentioned in Exodus 2:10, and is known for leading the Israelites during the Exodus.
מֹשֶׁה 767 n.pr.m. Moses, the great Hebrew leader, prophet and lawgiver
base
H4872 מֹשֶׁה Moses, the great Hebrew leader, prophet and lawgiver
4872 Mosheh mo-sheh'
from 4871; drawing out (of the water), i.e. rescued; Mosheh,
the Israelite lawgiver:--Moses.
see HEBREW for 04871
מֹשֶׁה (mo.sheh) — Moses.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.2.10;
son of: Amram (H6019) and Jochebed (H3115);
brother of: Aaron (H0175) and Miriam (H4813); married to Zipporah (H6855);
father of: Gershom (H1647) and Eliezer (H0461H); also called Manasseh at Jdg.18.30(?)
§ Moses = "drawn"
the prophet and lawgiver, leader of the exodus
N-proper — Noun proper masculineHNpm
mo'-zez, mo'-ziz (mosheh; Egyptian mes, "drawn out," "born"; Septuagint Mouse(s)). The great Hebrew national hero, leader, author, law-giver and prophet.
I. LIFE
1. Son of Levi
2. Foundling Prince
3. Friend of the People
4. Refuge in Midian
5. Leader of Israel
II. WORK AND CHARACTER
1. The Author
2. The Lawgiver
3. The Prophet
LITERATURE
The traditional view of the Jewish church and of the Christian church, that Moses was a person and that the narrative with which his life-story is interwoven is real history, is in the main sustained by commentators and critics of all classes.
It is needless to mention the old writers among whom these questions were hardly under discussion. Among the advocates of the current radical criticism may be mentioned Stade and Renan, who minimize the historicity of the Bible narrative at this point. Renan thinks the narrative "may be very probable." Ewald, Wellhausen…
Moses
Drawn (or Egypt. mesu, “son;” hence Rameses, royal son). On the invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went down into Egypt. This immigration took place probably about 350 years before the birth of Moses. Some centuries before Joseph, Egypt had been conquered by a pastoral Semitic race from Asia, the Hyksos, who brought into cruel subjection the native Egyptians, who were an African race. Jacob and his retinue were accustomed to a shepherd’s life, and on their arrival in Egypt were received with favour by the king, who assigned them the “best of the land”, the land of Goshen, to dwell in. The Hyksos or “shepherd” king who thus showed favour to Joseph and his family was in all probability the Pharaoh Apopi (or Apopis).
(Heb. Mosheh , "drawn," i.e. from the water; in the Coptic it means "saved from the water"), the legislator of the Jewish people, and in a certain sense the founder of the Jewish religion. The immediate pedigree of Moses is as follows: Levi was the father of: Gershon -- Kohath -- Merari Kohath was the father of: Amram = Jochebed Amram = Jochebed was the father of: Hur = Miriam -- Aaron = Elisheba -- Moses = Zipporah Aaron = Elisheba was the father of: Nadab -- Abihu -- Eleazar -- Ithamar Eleazar was the father of: Phineas Moses = Zipporah was the father of: Gershom -- Eliezer Gershom was the father of: Jonathan The history of Moses naturally divides itself into three periods of 40 years each. Moses was born at Goshen, In Egypt, B.C. 1571. The story of his birth is thoroughly Egyptian in its scene. His mother made extraordinary efforts for his preservation from the general destruction of…
The name of the illustrious prophet and legislator of the Hebrews, who led them from Egypt to the Promised Land. Having been originally imposed by a native Egyptian princess, the word is no doubt Egyptian in its origin, and Josephus gives its true derivation—from the two Egyptian words, MO, water, and USE, saved. With this accords the Septuagint form, MOUSES. The Hebrews by a slight change accommodated it to their own language, as they did also in the case of some other foreign words; calling it MOSHIE, from the verb MASHA, to draw. See Ex 2:10. Moses was born about 15.71 B. C., the son of Amram and Jochebed, of the tribe of Levi, and the younger brother of Miriam and Aaron. His history is too extensive to permit insertion here, and in general too well known to need it. It is enough simply to remark, that it is divided into three…
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Prep — PrepHAcmsc
שִׁלּוּחִים (shilluwach) refers to sending away or a parting gift, often associated with divorce or a dower. The term is used in the plural form and encompasses meanings related to dismissal and presents given upon parting. It is derived from the root word for sending away.
שִׁלּוּחִים n.[m.]pl. sending away, parting gift
base
H7964 שִׁלּוּחִים sending away, parting gift
7964 shilluwach shil-loo'-akh
or shilluach {shil-loo'-akh}; from 7971; (only in plural) a
dismissal, i.e. (of a wife) divorce (especially the document);
also (of a daughter) dower:--presents, have sent back.
see HEBREW for 07971
שִׁלּוּחִים (shil.lu.ach) — parting gift.
1) sending away, parting gift
1a) sending away
1b) parting gift
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs