Exegetical and Hermeneutical Commentary of Exodus 2:18
And when they came to Reuel their father, he said, How [is it that] ye are come so soon today?
18. Reuel ] Heb. , the ‘friend’ or ‘companion of God’ (Sayce, EHH. p. 163 ‘Shepherd of God’: but why should the name be Assyrian?). (AV. Raguel, where the g comes from the LXX., and is one of the many instances of being expressed in that version by g, as Gaza, Gomorrah, Gotholiah, &c.: see the writer’s Notes on Samuel, on 1Sa 16:20.) The name occurs also in Edom (Gen 36:4; Gen 36:10) and Israel (1Ch 9:8). Here it occasions a difficulty. In Exo 3:1, Exo 4:18, and ch. 18, Moses’ father-in-law is called Jethro 1 [102] ; in Num 10:29, Jdg 4:11 (RVm.) he is called Hobab (RV. ‘brother-in-law,’ cf. Exo 1:16, is a doubtful rend., adopted entirely from harmonistic motives): here, if Reuel is correct, he would have had a third name. Perhaps, however, the word here is a gloss, due to a misconception of Num 10:29 (so Ryssel in Di. al.): had the name been original, it would naturally have been given in v. 16 (where the ‘priest of Midian’ is first mentioned). Still, it is strange, if a name had to be found, that it was taken from the remote Num 10:29, rather than from Exo 3:1. ‘Tradition,’ says Prof. Sayce ( EHH. p. 163), ‘has handed down more than one name for the high-priest of Midian’; perhaps indeed, as Nielsen ( Die altarab. Mondreligion u. die Mos. Ueberlief., 1904, p. 131) has suggested, the variation is due to the fact that, like many of the Sabaean kings, and some of the Sabaean priests (Mordtmann, Beitrge zur Z. fr Assyr. 1897, p. 75 f.), he had actually two names. There seem also to have been different traditions about his nationality; for Hobab, whether he were really the same as Jethro, or Jethro’s son, though he is a Midianite in NumExo 10:29, is a Kenite in Jdg 4:11 (cf. Exo 1:16).
[102] Or, in Exo 4:18, Jether. The , or, as it might be vocalized, u, is doubtless the mark of the Arab. nomin., as in the numerous Arab. names ( Zaidu, Sa‘du, etc.) of the Sinaitic inscriptions (p. 179) of 2 3d. cent. a.d.: cf. the Arabian Gashm u, Neh 6:6 (called Geshem in Exo 6:1-2). The name Yether (meaning apparently excellence) recurs as that of several Israelites. The corresponding Arab. form Watr (or Witr) occurs also several times in the Sabaean inscriptions of S. Arabia, both as a principal name ( CIS. iv. Nos. 10, 70, 83), and as a cognomen (Nos. 1, 37; cf. pp. 22, 77); and Witru in CIS. 11. ii. 3156 (from Sinai), and RES. No. 53 (from auran); , Waddington, Inscr. Grecques de la Syrie, 2537 h.
drew ] actually drew: the Heb. idiom, by accentuating the fact, ‘expresses the surprise which they had felt at the kindness of his action’ (McNeile).
Fuente: The Cambridge Bible for Schools and Colleges
Reuel – Or, as in Num 10:29, Raguel. The name means friend of God. It appears to have been not uncommon among Hebrews and Edomites; e. g. Gen 36:4, Gen 36:10. If Reuel be identified with Jethro, a point open to grave objection (see Exo 3:1), then Reuel was his proper name, and Jether or Jethro, which means excellency, was his official designation.
Fuente: Albert Barnes’ Notes on the Bible
Verse 18. Reuel, their father] In Nu 10:29 this person is called Raguel, but the Hebrew is the same in both places. The reason of this difference is that the ain in is sometimes used merely as vowel, sometimes as g, ng, and gn, and this is occasioned by the difficulty of the sound, which scarcely any European organs can enunciate. As pronounced by the Arabs it strongly resembles the first effort made by the throat in gargling, or as Meninski says, Est vox vituli matrem vocantis, “It is like the sound made by a calf in seeking its dam.” Raguel is the worst method of pronouncing it; Re-u-el, the first syllable strongly accented, is nearer to the true sound. A proper uniformity in pronouncing the same word wherever it may occur, either in the Old or New Testament, is greatly to be desired. The person in question appears to have several names. Here he is called Reuel; in Nu 10:29, Raguel; in Ex 3:1, Jethor; in Jdg 4:11, Hobab; and in Jdg 1:16 he is called Keyni, which in Exodus 4 we translate Kenite. Some suppose that Re-u-el was father to Hobab, who was also called Jethro. This is the most likely; See Clarke on Ex 3:1.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Their father; either,
1. Strictly, and then he is the same who elsewhere is called Jethro, Exo 3:1; Exo 18 oft times; and, as some think, Hobab, Jdg 4:11. Or,
2. Largely, i.e. their grandfather, for such are oft called fathers, as Gen 31:43; 2Ki 14:3; 16:2; 18:3; so he was the father of Jethro, or Hobab, Num 10:29.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And when they came to Reuel their father,…. Or Ragouel, as the Septuagint; and so Artapanus s calls him. The Targum of Jonathan has it, their father’s father; and so Aben Ezra says he was; and is the sense of others, induced thereto by Nu 10:29, but it does not follow from thence: he said,
how is it that you are come so soon today? it being not only sooner than they were wont to come, but perhaps their business was done in so short a time; that it was marvellous to him that it could be done in it, so quick a dispatch had Moses made, and they through his assistance; and especially it might be more strange, if it was usual, as it seems it was, to be molested by the shepherds.
s Ut supra. (Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 434.)
Fuente: John Gill’s Exposition of the Entire Bible
18. And when they came to Reuel (31) I do not think any blame attaches to the daughters of Bethuel for not offering hospitality to Moses, because young women should be modest, and it would have been an act of too great forwardness to invite an unknown foreigner, without acquainting their father. But God inspires the heart of their father with gratitude, so that he desires him to be sent for. Moses, therefore, is brought from the well, and finds a home in which he may live comfortably, and is treated with kindness on account of his matrimonial alliance. And certainly there was need of some alleviation for his manifold cares and sorrows; since it was a hard trial, which would not only pain him greatly, but would have altogether overwhelmed him in despair unless the holy man had been supported in some way in enduring his forty years’ exile. We may easily conjecture from our own feelings how great must have been the weariness of so tedious a delay, especially when he saw that the flower of his age was past, and that his strength was failing, so that he would be afterwards but little fitted for activity. It was, therefore, difficult for him to be intent on that vocation, which might seem to be obsolete, and abrogated in this period of forty years. These heavy troubles and anxieties are in some degree mitigated, but yet not so completely as to prevent the recurrence of many opposing thoughts. Wherefore God’s grace is more astonishing, which kept him peaceful and calm in the midst of so many cares, so that, in expectation of the unknown time, he should be content with his mean and humble lot, and stand in daily preparation to perform the part of a deliverer. As to the word יאל, (32) yal, the Jews themselves are not agreed: many think that it merely expresses consent; others take it to mean “to swear.” And perhaps Bethuel was unwilling to give his daughter to an unknown guest, unless he bound himself by an oath to live there, as otherwise it might be feared that Moses might take away his wife elsewhere. Thus the marriage-vow was a promise to remain. Thence we see the integrity of that age, that the sanction of an oath, through reverence to the name of God, was so strong, that both were contented with this bond.
(31) In the Latin Geneva editions of 1573 and 1617, this name is printed, through the whole commentary on the chapter, Bethuel; but in the commentary on Num 10:29, Reuel; whilst A V. has Reuel here, and Raguel in Numbers. In Hebrew, the name in both cases is Reuel; but the Hebrew ע having no equivalent in either the Greek, Latin, or English alphabet, its occurrence has occasioned a dissimilar orthography of several proper names in different translations, or sometimes in the same translation, according as the translator happened to substitute for it a or o, or to omit it altogether. The LXX. seems to have been induced by mere similarity of shape to substitute γ for it in the middle of words, where a consonant seemed desirable.
As to the person here spoken of, the relation of each to Moses is designated by the same word חתן; viz., Jethro in Exo 3:1; Hobab in Jud 4:11; and Reuel (probably) in Num 10:29; whilst Zipporah uses the same word, rendered husband in Exo 4:25, 26;. The radical verb, in this case also, is one which does not occur in Hebrew in its primary conjugation, but is found in Arabic, where it signifies to provide a nuptial feast; and hence the noun came to signify any relative by marriage, though most commonly a father-in-law In Num 10:29, and Jud 4:11, Jerome has rendered it simply kinsman. This being premised, it will appear probable that Reuel was the grandfather, Jethro the father, and Hobab the brother, of Zipporah. Hence, after forty years, Reuel is no more spoken of, except to notice descent from him. — W
(32) יואל, A V. , was content C states the question about the meaning of this word nearly as he found it stated in S M. ; who had said, “Radix verbi יאל idem significat quod רצה, voluit, complacuit, consensit. Sunt tamen inter Hebraeos qui etiam אלה et נשבע, id est juravit, exponunt.” They who would interpret it he sware, must suppose יואל to be irregularly formed out of the verb אלה; whilst there is no irregularity of formation assumed by those who accept it as a part of the verb יאל, and consequently translate it consented, or was content — W
Fuente: Calvin’s Complete Commentary
18. Reu-El Friend of God . The name implies that he worshipped the God of Abraham his father. Midian was the son of Abraham by Keturah.
Gen 25:2. On the relationship of Reuel, Jethro, and Hobab, see Concluding Note.
Fuente: Whedon’s Commentary on the Old and New Testaments
Exo 2:18. And when they came to Reuel their father In Num 10:29 our translators have called this person Raguel, though the Hebrew word is the same in both places. In Jdg 1:16 he is called a Kenite; in Jdg 4:11 he is called Hobab; and in the first verse of the next chapter, he is called Jethro: so that either this same person must have had different names, or some of these appellations must have been titles of office and dignity; or choten, ch. Exo 3:1 rendered father-in-law, must signify, as St. Jerome supposes, a kinsman; and indeed the true meaning of the word seems to be, a relation by marriage. In Gen 19:14 it is rendered son-in-law; and therefore, possibly, Jethro, mentioned in the next chapter, as priest of Midian, might be the elder son of Reuel, mentioned in this; and so we should read, Moses kept the flock of Jethro, his brother-in-law, the priest of Midian. Houbigant translates it cognati vel affinis, i.e. kinsman, agreeably to the LXX also, who have it, ; and so it should be rendered, Jdg 1:16.
Fuente: Commentary on the Holy Bible by Thomas Coke
Exo 4:20
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 2:18 And when they came to Reuel their father, he said, How [is it that] ye are come so soon to day?
Ver. 18. To Reuel their father. ] Indeed, their grandfather. Num 10:29 Old men are usually about home, and can do little else but see to things, and advise.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Reuel. Hebrew = friend of God. A true worshipper, Exo 18:12. Same as Raguel, Num 10:29.
Fuente: Companion Bible Notes, Appendices and Graphics
Reuel
Called Raguel. Num 10:29.
Fuente: Scofield Reference Bible Notes
Exo 3:1, Exo 4:18, Exo 18:1-12, Jethro, or, Jether, Num 19:20, Raguel
Reciprocal: Gen 36:4 – Reuel Num 10:29 – General Jdg 4:11 – Hobab Joh 9:12 – Where
Fuente: The Treasury of Scripture Knowledge
Exo 2:18. Reuel Or Raguel (see Num 10:29) is thought by some to have been their grandfather, and father of Hobab or Jethro, their immediate father.