Exegetical and Hermeneutical Commentary of Exodus 2:2
And the woman conceived, and bore a son: and when she saw him that he [was a] goodly [child], she hid him three months.
2. conceived, &c.] The expression (after ‘took,’ v. 1) suggests that, as in other similar cases (Hos 1:3; Gen 4:1; Gen 4:17; Gen 38:2 f.), Moses was his parents’ firstborn. A considerably older sister, presumably Miriam, appears, however, already in v. 4; and at least in P Aaron is represented as older than Moses by three years. It has hence been supposed that Aaron and Miriam were children of Amram by a former marriage: and it is noticed, as favouring this supposition, that Miriam is somewhat pointedly spoken of as Aaron’s sister (Exo 15:20); and that Miriam and Aaron join together against Moses (Num 12:1). If this supposition be not adopted, it must be concluded that the narrator expressed himself inexactly.
goodly ] Heb. good, i.e. comely (cf. Gen 6:2): LXX. (so Heb 11:23; and . , Act 7:20). Moses’ mother could not bring herself to part with such a fine infant; so she kept it with her as long as she could. In Heb 11:23, however, the beauty of the child is interpreted as a sign of the Divine favour resting upon him, and an omen that God had some great future in store for him, so that by ‘faith’ in this, his parents, heedless of the consequences of disobeying Pharaoh’s edict, hid him for three months.
Fuente: The Cambridge Bible for Schools and Colleges
Bare a son – Not her firstborn; Aaron and Miriam were older than Moses. The object of the writer is simply to narrate the events which led to the Exodus, and he mentions nothing that had no direct bearing upon his purpose.
A goodly child – See the marginal references. Probably Jochebed did not call in a midwife Exo 1:15, and she was of course cautious not to show herself to Egyptians. The hiding of the child is spoken of as an act of faith in Heb 11:23. It was done in the belief that God would watch over the child.
Fuente: Albert Barnes’ Notes on the Bible
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, , Seeing him to be beautiful, which St. Stephen interprets, , 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
2. the woman . . . bare a son,&c.Some extraordinary appearance of remarkable comeliness ledhis parents to augur his future greatness. Beauty was regarded by theancients as a mark of the divine favor.
hid him three monthsTheparents were a pious couple, and the measures they took were promptednot only by parental attachment, but by a strong faith in theblessing of God prospering their endeavors to save the infant.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the woman conceived, and bare a son,…. Which was not her first child, nor indeed her first son, for she had both Aaron and Miriam before this: this son, which was Moses, was born, as the Jews say t, in the thirty seventh year after the death of Levi, A. M. 2365, (or, as others, 2368,) on a Wednesday, the seventh of the month Adar, in the third hour of the day: some say it was on the twenty fourth of Nisan; but, according to Bishop Usher u, he was born forty one years after the death of Levi, A. M. 2433, and in the year before Christ 1571,
and when she saw him that he was a goodly child; exceeding fair and beautiful, as Stephen expresses it, Ac 7:20, the Jews say w his form was like an angel of God, and Trogus x, an Heathen writer, says his beautiful form recommended him: this engaged the affections of his parents to him, and who, from hence, might promise themselves that he would be a very eminent and useful person, could his life be preserved:
she hid him three months; in her bedchamber, some Jewish writers say y; others z, in a house under ground, that is, in the cellar; however, it was in his father’s house, Ac 7:20.
t Shatshalet Hakabala, fol. 5. 2. Tzemach David, par. 1. fol. 7. 1. u Annal. Vet. Test. p. 18. w Pirke Eliezer, c. 48. fol. 57. 2. x Justin e Trogo, l. 36. c. 2. y Chronicon Mosis, fol. 3. 2. z Pirke Eliezer, ut supra. (c.48. fol. 57.2)
Fuente: John Gill’s Exposition of the Entire Bible
2. And when she saw that he was a goodly child. There is no doubt but that God had adorned him with this beauty, in order the more to influence his parents to preserve him; as it sometimes happens that, when God sees his people slow in the performance of their duty, he spurs on their inactivity by allurements; although it appears from the testimony of the Apostle, that this was not their only motive to have pity on him, but that it was the prop, as it were, of their weak faith; for he tells us (Heb 11:23) that “by faith Moses was hid three months of his parents.” If any object that faith and regard for beauty are things not only very different but almost contrary to each other, I reply, that by the wonderful compassion of God, it comes to pass that the very impediment which might darken faith becomes its assistant, though it ought indeed to rest upon the promises alone. Therefore, if faith had shone purely and brightly in their hearts, they would have cared nothing for his beauty; on the other hand, unless the promise had had its power, nay, unless it had occupied the first place, there was no such efficacy in the goodliness of his appearance as would have led them willingly to hazard their lives. We conclude, then, that, since they had good hopes of the deliverance promised to them, their courage was increased by the additional motive of his beauty, and that they were so attracted to pity, that all obstacles were overcome. Thus does God ordinarily work, leading his people in their darkness like the blind, when they are wavering through ignorance and weakness of heart. In fine, the love which his beauty awakened was so far from being a part of faith, that it deservedly detracts from its praise; but God, who, in his wonderful wisdom, makes all things to work for the good of his chosen ones, sustained and strengthened their tottering faith by this support.
Fuente: Calvin’s Complete Commentary
(2) When she saw him that he was a goodly child.St. Stephen says, that Moses was comely before God (Act. 7:20). Trogus Pompeius spoke of him as recommended by the beauty of his personal appearance (ap. Justin, Hist. Philipp. xxvi. 2). His infantine goodliness intensified the desire of his mother to save his life, but must not be re garded as the main cause of her anxiety.
She hid him three months.As long as she could hope to conceal him effectually. It must be remembered that Egyptians were mixed up with Israelites in Goshen, and that each Hebrew household would be subjected to espionage from the time of the issue of the edict.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. She saw he was a goodly child Literally, he was beautiful: “beautiful before God,” says Stephen . Act 7:20, in margin . Every child is beautiful to the mother’s eye; but the spiritually-minded Jochebed, whose very name declared “JAH, her glory,” saw His beauty behind the child’s sweet face, and knew by faith that He who had given her such a treasure could guard it for her, even from Pharaoh .
She hid him “By faith” she hid the child, and “was not afraid . ” Heb 11:23. She used all means, yet trusted; she had full trust, yet used all means. It is the old paradox of the divine-human life.
Fuente: Whedon’s Commentary on the Old and New Testaments
The First Five Words – Attitude Towards God ( Exo 20:2-12 ).
The basic principle behind these first commandments is a simple one. It is that Yahweh is supreme, and that to try to depict Him in any heavenly or earthly form would be to debase Him and misrepresent Him, because He is over, above and beyond all such representation, indeed such misrepresentation could only be seen as blasphemy. These requirements reveal Him as the active and powerful living God Who is over all, invisible and unlimited in any way and beyond representation. This latter fact is late emphasised by the mercy seat on the Ark where Yahweh will be seen as sometimes invisibly present.
Thus we may see the covenant as demonstrating:
1). That God is the Redeemer and Deliverer from the bondage of Egypt, thereby proving His superiority to what the nations saw as the mighty gods of Egypt (Exo 20:2).
2). That God is not of this universe. There is no representation in heaven and earth that can depict Him (Exo 20:4).
3). That He has deep concern (jealousy) that men should recognise His uniqueness (Exo 20:5).
4). That He is the moral Judge of the world, calling all into account (Exo 20:5-6).
5). That His Name, revealing His nature, is to be treated with the utmost reverence because of Who He is (Exo 20:7).
6). That He is the Creator of Heaven and earth and all that is in them (Exo 20:11).
We will now consider the covenant in more depth.
Exo 20:2
“I am Yahweh your God, who brought you out of the land of Egypt, out of the house of bondmen.”
This is possibly to be seen as the first ‘word’. It is a typical overlord’s opening to a suzerainty covenant. It reveals His might, power and total sovereignty in all situations and represents to Israel why they owe Him submission. Egypt was the powerhouse among the nations. But this reveals that Yahweh had done His will there and that none had been able to stop Him. It is a declaration of supremacy.
Here Yahweh declares His name, ‘I am Yahweh Eloheyca (your God)’, followed by what He has done for His people. He has mightily delivered them from Egypt. He has set them free from slavery, and they therefore owe Him submission. It is a covenant declaration, and inherent within the covenant is that none could withstand Him and that He will continue to protect them.
“The house of bondmen.” The house of Jacob had been in bondage. They were thus a house of bondmen. So we may translate ‘from bondage.’ Or it may be referring to Egypt as ‘the slave-house’.
Exo 20:3
“You shall have no other gods before me.”
This may alternatively be seen as the first ‘word’ or it may possibly be seen as the initial part of the second ‘word’ depending on whether we see Exo 20:2 as the first ‘word’. (They are called ‘the words of the covenant, the ten words’ – Exo 34:28 – and there is good reason for including Exo 20:2 among the ‘words’ as it is the crux of the covenant). Total loyalty to Yahweh as their overlord is demanded. All other concepts of the divine must be excluded. Thus Yahweh is to be all, and totally exclusive. This is then expanded on in Exo 20:4.
“Before me.” Literally ‘before my face’. They live and walk before the face of Yahweh, and their lives and worship must be totally exclusive to Him. All other thoughts of the divine must be excluded for they are His people. The whole camp and people must be exclusively Yahwist without a trace of any other ‘divinity’.
Exo 20:4-6
“You shall not make for yourself a graven image, nor the likeness of any form that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down yourself to them nor serve them. For I Yahweh your God am a jealous God, visiting the iniquity of the fathers on the children, on the third and on the fourth generation of those who hate me. And showing mercy to thousands of those who love me and keep my commandments.”
The forbidding of graven images of any kind in relation to God was unique and startling. But it established once and for all the uniqueness and otherness of God. The point was that He was not to be seen as earthly in any way, but as connected with the heaven of heavens. Nor was he limited in any way. For no form either earthly or heavenly could remotely depict Him. He was above and beyond having a ‘form’ of any kind (see Deu 4:15). The nations had made their gods mere supermen or superbeasts, tied to their own spheres, some earthly some heavenly, as men were to theirs. But God was God. He was over all and beyond all. Once He was depicted in any earthly form He would be degraded, He would become available to misrepresentation and the manipulation and control of men who became His keepers. He would have to be carried around on beast of burden or a cart! (Compare Isa 46:1-2). And this commandment applies as much today as it ever did. No physical likenesses whatsoever are allowed, for such likenesses diminish Him and misrepresent Him.
“You shall not make for yourself –.” Anything man makes for himself cannot be anything but earthly. It is made on earth with earthly material. And he makes it for his own benefit and becomes dependent on it.
“Any form that is in heaven above.” The ‘hosts of heaven’, including sun, moon and stars and sky gods are in mind here (compare Deu 4:19). God must not be linked with the skies. It was commonplace for great gods to be represented by heavenly bodies, which gave them a certain distinction. But it was not to be so with Yahweh. He was to be seen as over and above all heavenly things, which were all under His direct control (Gen 1:14-18).
“In the earth beneath.” Any representation of man, beast or bird as representing God was forbidden. He was not to be seen as a nature God..
“In the water under the earth.” Fish gods, or water mammals, or reptiles such as the crocodile, were all seen as gods. But all were seen as inferior to Yahweh, nor could they even vaguely represent Him. ‘Under the earth’ that is, below the surface.
“You shall not bow down yourself to them —-.” To bow before an earthly image is forbidden, under whatever pretext. It is to become subservient to what is creaturely and, whatever the theory, leads to debasement (compare Rom 1:18-32). We bow only to the invisible God.
“I Yahweh your God am a jealous God.” This is the application to Yahweh of human language because we have none better, but as always when human language is used of God it must be heavily qualified. The idea behind jealousy is of exclusiveness and a desire to alone be the object of desire. But God excludes others because there are no others, not because He cannot bear rivals. He is jealous for the purity of the ideas of men and will not allow anything that could jeopardise those ideas. He is ‘jealous’ because He alone is of sufficient worth to be worthy of worship. And He will thus not allow any pretenders.
“Visiting the iniquities of the fathers on the children —.” This is a fact not a threat. It is a warning that men realise that what they do, and what they believe, not only affects them but their children and their children’s children. And yet because God is over all, and behind all, and beyond all, it is His doing. For nothing happens without Him being aware, even if He is not directly responsible. He is the righteous Judge of all. So the idea is not that God takes it out on the innocent, but that they are not innocent because of the influence of their ancestor. However there is a proviso – ‘of them that hate me.’ If a man turn back to God He will not visit iniquity on him. He will show him mercy.
“Showing mercy to thousands of those who love me and keep my commandments.” There is not only the negative side but the positive side. God is good and delights in mercy. Those whose hearts are fixed on Him and who love Him and do what He demands will enjoy the fullness of His mercy. In a similar way overlords promised benefits for those who faithfully served them and punishment on those who did not.
Notice that love comes before obedience. God does not want a servile obedience but a loving response to His goodness which results in glad obedience.
“To thousands.” Possibly ‘to whole clans’ (root – ‘eleph’). This contrasts with the family effect of the iniquities of the fathers and demonstrates that God’s mercies outweigh His punishments.
That later Israel partly ignored, or more probably argued their way round these words, comes out in Jdg 8:27; Jdg 17:4 on; Jdg 18:14 on. But it is significant that while large quantities of statues of the Canaanite mother goddess are found in later Israelite houses (which demonstrates they were syncretistic) statues of Yahweh are not found in abundance, if at all.
Exo 20:7
“You shall not take the name of Yahweh your God in vain. For Yahweh will not hold him guiltless who takes His name in vain.”
This is the third ‘word’. It is a warning that Yahweh is so holy, so ‘wholly other’, that to use His name lightly is sin of the highest order, for His name represents Himself. Just as to break through the bounds onto Sinai was to court instant death because of the holiness and ‘otherness’ of God, so to trespass on and misuse His name is the same. This injunction again is designed to bring out the unique holiness of God.
Whenever God’s name is used it must be used with the utmost seriousness and never lightly, for to bring His name into anything is to render the situation itself holy. In the end the Jews forbade the use of the name altogether, for they rightly recognised men’s propensities. But the same applies to the terms ‘God’ or Heaven’ or ‘The Blessed’, when they have become a ‘name’, as much as to ‘Yahweh’. This was what the Jews partly overlooked
To genuinely swear on oath in a serious situation is not to take His name in vain if the genuine intention is to speak as in the sight of God, for it honours God, recognising that the judge stands as God’s representative. But to do it lightly, whether in public or in private situations, is to take His name in vain, especially if the aim is simply to convince a person of the truth of a statement. It is this that Jesus objected to (Mat 5:33-37). And to call in the name of God except in the most serious situations is also to use it in vain. God is not to be called in lightly, for He is the above and beyond, the ‘wholly other’.
“Yahweh will not hold him guiltless.” A way of stressing the gravity of the offence. On this point above all others a man can be sure he will be found guilty. (The use of Yahweh without Eloheyca may indicate that this is an added comment made by Moses when recording the covenant).
Exo 20:8-11
“Remember the sabbath day to keep it holy. Six days you will labour and do all your work but the seventh day is a sabbath to Yahweh your God. In it you shall not do any work, neither you, nor your son, nor your daughter, your manservant nor your maidservant, nor your cattle, nor your stranger who is within your gates. For in six days Yahweh made heaven and earth, the sea and all that is in them, and did no work on the seventh day. For this reason Yahweh has blessed the seventh day and sanctified it.”
This is the fourth word. It has been suggested that Exo 20:11 (in the third person) may be a comment later added by Moses, for different words are used in Deu 5:15. But because in such an important covenant we would expect to find reference to God as Creator of heaven and earth, as well as Deliverer, substantiating His credentials, it is far more likely that it was an essential part of the covenant. It calls on His people to ‘remember’, that is, remember by observing it, the sabbath day. To keep it as a special day, a ‘holy’ day, one set apart for God’s purposes and on which to recognise that to do a mundane thing is to dishonour God. See especially Isa 58:13-14 which adequately interprets its purpose.
Primary among its principles is the principle of not working. This is to apply to all, male or female, master or servant, ass or alien. There are to be no exceptions. In a day when some were expected to work excessively the boon that the sabbath day was to them cannot be appreciated. Everyone had to have time for themselves and for God. General work in looking after flocks and herds would be permissible (not to milk them would cause great distress), but probably only so far as to ensure their welfare.
“Sabbath.” A day of ceasing from activity as Yahweh ceased from activity on the seventh day. It is a day ‘unto Yahweh your God’. On this day the curse of toil could be put aside. Thus sabbaths can be days for feasting (the preparation being done on the previous day) and worship. In this context the emphasis is on the seventh day Sabbath, but there were other ‘holy days’, other ‘sabbaths’ connected with feasts, not all so restrictive.
“You shall not do any work.” This includes ploughing and reaping (Exo 34:21), pressing wine and carrying goods (Neh 13:15), bearing burdens (Jer 17:21); carrying on trade (Amo 8:5); holding markets (Neh 13:15; collecting manna (Exo 16:26); gathering wood (Num 15:32); and kindling fire for the purpose of boiling or baking (Exo 35:3). But on the first day of unleavened bread, for example, it was permitted to buy food for the feast, and therefore to trade in such goods (Joh 13:29).
“Within your gates.” Reference is made in Exodus to gates of the tabernacle (Exo 27:16 and often) and the gate of the camp (Exo 32:26), and many gates in the camp (Exo 32:27). Thus it basically refers to an entrance way, whether into the camp or possibly into a large multi-occupied tent, as well as to the gates of cities. We may see ‘within your gates’ as meaning, ‘within your purview where you have jurisdiction’.
Notice that the cattle too had a right to rest. One noticeable thing about God’s Law was the concern that it showed for animals. In Gen 8:1 God was concerned for the cattle in the ark. In Gen 9:9-11 God’s covenant included the fowl, and the cattle, and every beast of the earth. In Jonah part of the reason why Nineveh was spared was because of its much cattle (Jon 4:11). The ox should not be muzzled when treading the corn (Deu 25:4). Other laws were laid down protecting the rights of animals and birds (e.g. 22:30; 23:5; Deu 22:6), although it was recognised that they were to be available for food. This was unique in the ancient world where animals were little regarded except for their monetary value.
The stranger within their jurisdiction is mentioned last for he is not a member of the covenant community. But he must observe the Sabbath.
“For this reason Yahweh blessed the seventh day and sanctified it.” See Gen 2:3. But it should be noted that there is no reference in Gen 2:1-3 to the observance of a sabbath, or indeed to a sabbath at all, although the root of ‘sabbath’ does possibly come from the same root as ‘rested’. So the principle here is that just as Yahweh in His revelation concerning creation originally blessed the seventh day after six days of work because it was the day on which He ceased creation, so this is good reason for now seeing the seventh day in a series, possibly determined from the time when the Manna was first given (Exo 16:5), as holy and blessed, following the divine pattern. And its blessing is found in freedom from toil. It would ever in the future be a reminder that they had been freed from toil as bondmen in Egypt, and symbolic of the time in the future when the curse would be removed.
As we have seen the first known instance of observing the Sabbath is found in Exo 16:23-30 where there is indication that it is a new observance to commemorate the first giving of the Manna, and almost certainly it could not be observed while slaves in Egypt. Here that observance is now made a part of the covenant between Yahweh and His people and linked with Gen 2:3.
In view of the fact that Deu 5:15 adds different words from Exo 20:11 to the commandment some have seen these words as a comment added by Moses in both cases (note the lack of Eloheyca (‘your God’) after Yahweh which is the normal pattern in this covenant). It is argued that he would hardly alter the divine word given at Sinai in such a way, for the divine word was written in stone. But we must remember that his purpose in Deuteronomy was to stress the importance of concern for low level servants. On those grounds therefore he probably felt that the fact of God as Creator, something well known to all Israel, did not need to be emphasised.
We should note further that in Deu 5:15 Moses states that the reason why Yahweh commanded them to keep the Sabbath day was not because of the seventh day of creation but because of God’s deliverance from Egypt. Then too there had been a cessation of work. This would tie in with its being commenced at the time of the first giving of the Manna. But for such a solemn covenant to have no reference to God as Creator would really be inconceivable.
Exo 20:12
‘Honour your father and your mother, that your days may be long on the land which Yahweh your God gives you.”
The idea of the honouring (among other things by obedience) of parents, although strong everywhere, was especially strong in patriarchal tribes. The whole basis of their society was founded on it. Without it the system would falter. To refuse to honour father and mother was to refuse to honour the tribe or to honour God. That is probably why this commandment is placed among the first group of five dealing with a man’s relationship to Yahweh. The father and mother stood in the place of God. Compare here Lev 19:3-4 where fearing mother and father, observing the Sabbath, and not turning to idols or making molten gods are on a par with each other as things which will make them holy as Yahweh their God is holy. They were special evidence that they were unique and set apart as His.
The reward for such filial obedience would be a long life in the God-given land that was yet to be theirs, for filial obedience would result in obedience to God’s commandments. Some see this as meaning that if Israel as a whole honour their parents then their occupation of the land will also be long. But it certainly includes long life for individuals (compare Deu 6:2; Deu 22:7; and 1Ki 3:14 where we find a good old age referred to as a special blessing from God), and the one basically includes the other. Honouring of parents contributes to length of days, and length of days is a sign of God’s blessing.
Fuente: Commentary Series on the Bible by Peter Pett
Exo 2:2. A goodly child Fair to GOD, , as St. Stephen calls him, Act 7:20. And prophane authors agree with the sacred writers with respect to the peculiar beauty of this infant. The Jews have a thousand childish stories on this occasion. The famous Huet conjectures, that the fable of the birth of Adonis arose from this history. It is not to be supposed that the beauty of the child was the sole cause of his mother’s tenderness to him; or that, had it been less, she would have destroyed him: his beauty, no doubt, increased her maternal affection, which might incite her the more to preserve him so long, and then to make use of a method which afforded a possibility of his preservation. The author of the epistle to the Hebrews leads us to consider it as an act of faith in the parents of Moses, who, not improbably, had some idea that this infant would be the deliverer of their nation. See Heb 11:23.
Fuente: Commentary on the Holy Bible by Thomas Coke
I would have the Reader remark concerning the fairness of Moses: that though Moses had this outward attraction to recommend him: yet of Jesus, the Son of God, it is said, he had no form nor comeliness; and when we should see him, there was no beauty that we should desire him. Isa 53:2 . The law appears at first to every carnal man as Moses did, lovely. The Gospel to all such hath nothing like its Divine Author to recommend it. But when we see spiritually and not bodily, it is the law that looks alarming and the gospel most lovely. Act 7:20 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 2:2 And the woman conceived, and bare a son: and when she saw him that he [was a] goodly [child], she hid him three months.
Ver. 2. A goodly child. ] “Fair to God” a Act 7:20 See the note there. Art thou fair? be not like an Egyptian temple, where some beast is worshipped. Art thou foul? let thy soul be like a rich pearl in a rude shell.
a A Y .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
a son. Moses was the seventh from Abraham, Abraham the seventh from Heber, Enoch the seventh from Adam. Miriam already born (Exo 2:4, Num 26:59). Also Aaron (Exo 7:7).
goodly. Hebrew. tov. Septuagint and Act 7:20, Heb 11:23. asteios to Theo, “beautiful to God” = divinely fair.
hid him. This was “by faith” (Heb 11:23). Therefore she must have “heard. “from God (Rom 10:17 and Heb 11:7), or it would have been through affection or fancy. All the steps taken (verses: Exo 2:2-4)were the result of believing what she had heard from God.
Fuente: Companion Bible Notes, Appendices and Graphics
son
Moses, type of Christ the Deliverer Isa 61:1; Luk 4:18; 2Co 1:10; 1Th 1:10.
(1) A divinely chosen deliverer Exo 3:7-10; Act 7:25; Joh 3:16.
(2) Rejected by Israel he turns to the Gentiles Exo 2:11-15; Act 7:25; Act 18:5; Act 18:6; Act 28:17-28.
(3) During his rejection he gains a Gentile bride Exo 2:16-21; Mat 12:14-21; 2Co 11:2; Eph 5:30-32.
(4) Afterward he again appears as Israel’s deliverer, and is accepted Exo 4:29-31; Rom 11:14-26; Act 15:14-17.
(5) Officially, Moses typifies Christ as Prophet Act 3:22; Act 3:23. Advocate; Exo 32:31-35; 1Jn 2:1; 1Jn 2:2 Intercessor; Exo 17:1-6; Heb 7:25 and Leader, or King; Deu 33:4; Deu 33:5; Isa 55:4; Heb 2:10 while, in relation to the house of God, he is in contrast with Christ. Moses was faithful as a servant over another’s house; Christ as a Son over His own house Heb 3:5; Heb 3:6.
Fuente: Scofield Reference Bible Notes
am 2433, bc 1571
she saw: Psa 112:5, Act 7:20, Heb 11:23
Reciprocal: Exo 6:20 – Amram Num 26:59 – General Jos 2:6 – hid them Mat 2:13 – for Act 7:21 – when
Fuente: The Treasury of Scripture Knowledge
Exo 2:2. Bare a son It seems just at the time of his birth that cruel law was made for the murder of all the male children of the Hebrews, and many no doubt perished by the execution of it. Mosess parents had Miriam and Aaron, both elder than he, born to them before that edict came out. Probably his mother had little joy of her being with child of him, now this edict was in force. Yet this child proves the glory of his fathers house. Observe the beauty of Providence: just when Pharaohs cruelty rose to this height, the deliverer was born. When she saw that he was a goodly child Fair to God, (Act 7:20,) or very fair. Profane authors, Josephus and Justin, agree with the sacred writers in praising the peculiar beauty of this child. She hid him three months In some private apartment of their own house, though probably with the hazard of their lives had he been discovered. Not that she would have done otherwise had he not been so beautiful. But the circumstance of his beauty strengthened her natural affection, and made her more concerned for his preservation. It is said, (Heb 11:23,) that his parents hid him by faith. It has been thought by some, that they had a special revelation that the deliverer should spring from their loins. Be this as it may, they believed the general promise of Israels preservation, and in that faith hid their child.