1Now Jethro, the priest of Midian, Moses’ father-in-law, heard of all that God had done for Moses and for Israel His people, how the LORD had brought Israel out of Egypt. 2Jethro, Moses’ father-in-law, took Moses’ wife Zipporah, after he had sent her away, 3and her two sons, of whom one was named Gershom, for Moses said, “I have been a sojourner in a foreign land.” 4The other was named Eliezer, for he said, “The God of my father was my help, and delivered me from the sword of Pharaoh.”

      5Then Jethro, Moses’ father-in-law, came with his sons and his wife to Moses in the wilderness where he was camped, at the mount of God. 6He sent word to Moses, “I, your father-in-law Jethro, am coming to you with your wife and her two sons with her.” 7Then Moses went out to meet his father-in-law, and he bowed down and kissed him; and they asked each other of their welfare and went into the tent. 8Moses told his father-in-law all that the LORD had done to Pharaoh and to the Egyptians for Israel’s sake, all the hardship that had befallen them on the journey, and how the LORD had delivered them. 9Jethro rejoiced over all the goodness which the LORD had done to Israel, in delivering them from the hand of the Egyptians. 10So Jethro said, “Blessed be the LORD who delivered you from the hand of the Egyptians and from the hand of Pharaoh, and who delivered the people from under the hand of the Egyptians. 11“Now I know that the LORD is greater than all the gods; indeed, it was proven when they dealt proudly against the people.” 12Then Jethro, Moses’ father-in-law, took a burnt offering and sacrifices for God, and Aaron came with all the elders of Israel to eat a meal with Moses’ father-in-law before God.

      13It came about the next day that Moses sat to judge the people, and the people stood about Moses from the morning until the evening. 14Now when Moses’ father-in-law saw all that he was doing for the people, he said, “What is this thing that you are doing for the people? Why do you alone sit as judge and all the people stand about you from morning until evening?” 15Moses said to his father-in-law, “Because the people come to me to inquire of God. 16“When they have a dispute, it comes to me, and I judge between a man and his neighbor and make known the statutes of God and His laws.”

Jethro Counsels Moses

      17Moses’ father-in-law said to him, “The thing that you are doing is not good. 18“You will surely wear out, both yourself and these people who are with you, for the task is too heavy for you; you cannot do it alone. 19“Now listen to me: I will give you counsel, and God be with you. You be the people’s representative before God, and you bring the disputes to God, 20then teach them the statutes and the laws, and make known to them the way in which they are to walk and the work they are to do. 21“Furthermore, you shall select out of all the people able men who fear God, men of truth, those who hate dishonest gain; and you shall place these over them as leaders of thousands, of hundreds, of fifties and of tens. 22“Let them judge the people at all times; and let it be that every major dispute they will bring to you, but every minor dispute they themselves will judge. So it will be easier for you, and they will bear the burden with you. 23“If you do this thing and God so commands you, then you will be able to endure, and all these people also will go to their place in peace.”

      24So Moses listened to his father-in-law and did all that he had said. 25Moses chose able men out of all Israel and made them heads over the people, leaders of thousands, of hundreds, of fifties and of tens. 26They judged the people at all times; the difficult dispute they would bring to Moses, but every minor dispute they themselves would judge. 27Then Moses bade his father-in-law farewell, and he went his way into his own land.

Parallel Verses

New American Standard Bible (©1995)
Now Jethro, the priest of Midian, Moses' father-in-law, heard of all that God had done for Moses and for Israel His people, how the LORD had brought Israel out of Egypt.

GOD'S WORD® Translation (©1995)
Moses' father-in-law Jethro, the priest of Midian, heard about everything God had done for Moses and his people Israel and how the LORD had brought Israel out of Egypt.

King James Bible
When 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;

Douay-Rheims Bible
And when Jethro the priest of Madian, the kinsman of Moses, had heard all the things that God had done to Moses, and to Israel his people, and that the Lord had brought forth Israel out of Egypt,

Darby Bible Translation
And Jethro the priest of Midian, Moses' father-in-law, heard of all that God had done to Moses, and to Israel his people; that Jehovah had brought Israel out of Egypt.

English Revised Version
Now Jethro, the priest of Midian, Moses' father in law, heard of all that God had done for Moses, and for Israel his people, how that the LORD had brought Israel out of Egypt.

Webster's Bible Translation
When Jethro the priest of Midian, Moses's 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:

World English Bible
Now Jethro, the priest of Midian, Moses' father-in-law, heard of all that God had done for Moses, and for Israel his people, how that Yahweh had brought Israel out of Egypt.

Young's Literal Translation
And Jethro priest of Midian, father-in-law of Moses, heareth all that God hath done for Moses, and for Israel his people, that Jehovah hath brought out Israel from Egypt,

Cross References

Exodus 2:16 Now the priest of Midian had seven daughters; and they came to draw water and filled the troughs to water their father's flock.

Exodus 2:18 When they came to Reuel their father, he said, "Why have you come back so soon today?"

Exodus 3:1 Now Moses was pasturing the flock of Jethro his father-in-law, the priest of Midian; and he led the flock to the west side of the wilderness and came to Horeb, the mountain of God.

Exodus 6:6 "Say, therefore, to the sons of Israel, 'I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage. I will also redeem you with an outstretched arm and with great judgments.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 18

This chapter is concerning Moses himself, and the affairs of his own family. I. Jethro his father-in-law brings to him his wife and children (v. 1-6). II. Moses entertains his father-in-law with great respect (v. 7), with good discourse (v. 8-11), with a sacrifice and a feast (v. 12). III. Jethro advises him about the management of his business as a judge in Israel, to take inferior judges in to his assistance (v. 13-23), and Moses, after some time, takes his counsel (v. 24-26), and so they part (v. 27).

Verses 1-6

This incident may very well be allowed to have happened as it is placed here, before the giving of the law, and not, as some place it, in connection with what is recorded, Num. 10:11, 29, etc. Sacrifices were offered before; in these mentioned here (v. 12) it is observable that Jethro is said to take them, not Aaron. And as to Jethro's advising Moses to constitute judges under him, though it is intimate (v. 13) that the occasion of his giving that advice was on the morrow, yet it does not follow but that Moses's settlement of that affair might be some time after, when the law was given, as it is placed, Deu. 1:9. It is plain that Jethro himself would not have him make this alteration in the government till he had received instructions from God about it (v. 23), which he did not till some time after. Jethro comes,

I. To congratulate the happiness of Israel, and particularly the honour of Moses his son-in-law; and now Jethro thinks himself well paid for all the kindness he had shown to Moses in his distress, and his daughter better matched than he could have expected. Jethro could not but hear what all the country rang of, the glorious appearances of God for his people Israel (v. 1); and he comes to enquire, and inform himself more fully thereof (see Ps. 111:2), and to rejoice with them as one that had a true respect both for them and for their God. Though he, as a Midianite, was not to share with them in the promised land, yet he shared with them in the joy of their deliverance. We may thus make the comforts of others our own, by taking pleasure, as God does, in the prosperity of the righteous.

II. To bring Moses's wife and children to him. It seems, he had sent them back, probably from the inn where his wife's aversion to the circumcision of her son had like to have cost him his life (ch. 4:25); fearing lest they should prove a further hindrance, he sent them home to his father-in-law. He foresaw what discouragements he was likely to meet with in the court of Pharaoh, and therefore would not take any with him in his own family. He was of that tribe that said to his father, I have not known him, when service was to be done for God, Deu. 33:9. Thus Christ's disciples, when they were to go upon an expedition not much unlike that of Moses, were to forsake wife and children, Mt. 19:29. But though there might be reason for the separation that was between Moses and his wife for a time, yet they must come together again, as soon as ever they could with any convenience. It is the law of the relation. You husbands, dwell with your wives, 1 Pt. 3:7. Jethro, we may suppose, was glad of his daughter's company, and fond of her children, yet he would not keep her from her husband, nor them from their father, v. 5, 6. Moses must have his family with him, that while he ruled the church of God he might set a good example of prudence in family-government, 1 Tim. 3:5. Moses had now a great deal both of honour and care put upon him, and it was fit that his wife should be with him to share with him in both. Notice is taken of the significant names of his two sons. 1. The eldest was called Gershom (v. 3), a stranger, Moses designing thereby, not only a memorial of his own condition, but a memorandum to his son of his condition also: for we are all strangers upon earth, as all our fathers were. Moses had a great uncle almost of the same name, Gershon, a stranger; for though he was born in Canaan (Gen. 46:11), yet even there the patriarchs confessed themselves strangers. 2. The other he called Eliezer (v. 4), My God a help, as we translate it; it looks back to his deliverance from Pharaoh, when he made his escape, after the slaying of the Egyptian; but, if this was (as some think) the son that was circumcised at the inn as he was going, I would rather translate it so as to look forward, which the original will bear, The Lord is my help, and will deliver me from the sword of Pharaoh, which he had reason to expect would be drawn against him when he was going to fetch Israel out of bondage. Note, When we are undertaking any difficult service for God and our generation, it is good for us to encourage ourselves in God as our help: he that has delivered does and will deliver.

Calvin's Commentary

1. When 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;

1. Audivit autem Jethro sacerdos Midian, socer Mosis, omnia quae fecerat Jehova Mosi, et Israeli populo suo: nempe quod eduxisset Jehova Israelem ex Aegypto.

2. Then Jethro, Moses' father-in-law, took Zipporah, Moses' wife, after he had sent her back,

2. Tulit ergo Jethro socer Mosis uxorem Mosis, postquam miserat eam,

3. And her two sons; of which the name of the one was Getshorn; for he said, I have been an alien in a strange land:

3. Duos quoque filios ejus: quorum nomen unius erat Gerson: quia dixerat, Peregrinus fui in terra aliena.

4. And the name of the other was Eliezer; for the God of my father, said he, was mine help, and delivered me from the sword of Pharaoh.

4. Nomen vero secundi Eliezer: quia Deus patris mei in auxilium meum, et eripuit me gladio Pharaonis.

5. And Jethro, Moses' father-in-law, came with his sons and his wife unto Moses into the wilderness, where he encamped at the mount of God:

5. Venit itaque Jethro socer Mosis, et filii ejus, et uxor ejus ad Mosen in desertum, ubi castra fixerat prope montem Dei.

6. And he said unto Moses, I thy father-in-law Jethro am come unto thee, and thy wife, and her two sons with her.

6. Et dixit ad Mosen, Ego socer tuus Jethro venio ad te, et uxor tua, et duo filii ejus cum ea.

7. And Moses went out to meet his father-in-law, and did obeisance, and kissed him; and they asked each other of their welfare: and they came into the tent.

7. Egressus autem Moses in occursum soceri sui, incurvavit se atque osculatus est eum: et interrogavit alter alterum de pace, veneruntque in tabernaculum.

8. And Moses told his father-in-law all that the Lord had done unto Pharaoh, and to the Egyptians, for Israel's sake, and all the travail that had come upon them by the way, and how the Lord delivered them.

8. Et narravit Moses socero suo quaecunque fecerat Jehova Pharaoni et AEgyptiis propter Israel, et omnem molestiam quae invenerat eos in itinere, unde liberaverat eos Jehova.

9. And Jethro rejoiced for all the goodness which the Lord had done to Israel, whom he had delivered out of the hand of the Egyptians.

9. Et laetatus est Jethro, super omni beneficentia quam exercuerat Jehova erga Israelem qui liberaverat eum e manu Pharaonis.

10. And Jethro said, Blessed be the Lord, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh; who hath delivered the people from under the hand of the Egyptians.

10. Et ait Jethro, Benedictus Jehova, qui liberavit vos e manu Aegyptiorum, et e manu Pharaonis, qui liberavit populum e subjectione manus Aegyptiorum.

11. Now I know that the Lord is greater than all gods: for in the thing wherein they dealt proudly he was above them.

11. Nunc cognosco quod magnus Jehova prae omnibus diis: quia secundum rationem qua superbe egerunt contra eos.

12. And Jethro, Moses' father-in-law, took a burnt-offering and sacrifices for God: and Aaron came, and all the elders of Israel, to eat bread with Moses' father-in-law before God.

12. Et accepit Jethro socer Mosis holocaustum et sacrificia ad Deum. Venitque Aharon et omnes seniores Israel ad coinedendum panem cum socero Mosis coram Deo.

1. When Jethro, the priest of Midian. This chapter consists of two parts. First of all, the arrival of Jethro in the camp is related, and his congratulation of Moses on account of the prosperity of his enterprise, together with the praise and sacrifice rendered to God. Secondly, his proposed form of government for the people is set forth, in consequence of which judges and rulers were chosen, lest Moses should sink under his heavy task. The greater number of commentators think that Zipporah, having been enraged on account of her son's circumcision, had turned back on their journey, and gone to live with her father; but to me this does not seem probable. For Moses would never have allowed his sons to be deprived of the redemption of which he was the minister; nor would it have been consistent that they should afterwards be appointed priests, of whom God was not the Redeemer. Besides, if he had deposited his wife and children in safety, and had advanced alone to the contest, he would have been deservedly suspected of deceit, or of excessive cowardice. Wherefore I have no doubt but that he underwent, together with his family, that miserable yoke of bondage by which they were long oppressed, and by this proof evidenced his faithfulness, so that greater authority might attend his vocation. The statement, then, in the second verse, "after he had sent her back," I apply to Moses, because he had sent back his wife from the wilderness to visit her father, either having yielded to the desire which was natural to her as a woman, or, induced by his own feelings of piety, he had wished to show respect in this way to an old man nearly connected with him. There is something forced and cold in the words, which some would supply, "after he had sent back gifts." The text runs very well thus, After Moses had sent back his wife, she was brought again by his father-in-law, thus returning and repaying his kindness.

3. And her two sons. It was remarked in its proper place, how distinguished a proof not only of faith, but of magnanimity and firmness Moses had manifested in giving these names to his sons. For we cannot doubt, but that he brought on himself the ill-will of his connections, as if he despised the country of his wife, by calling the one (Gershom) "a strange land;" and the name of his son continually cried out, that though he inhabited Midian, yet was he an alien in his heart, and though sojourning for a time, would afterwards seek another habitation. Whence also we may conjecture that he took them with him into Egypt, rather than banish from him these two pledges of his piety on account of the sudden anger and reproaches of his wife; since by their names he was daily reminded that God's covenant was to be, preferred to all earthly advantages.

5. And Jethro, Moses' father-in-law. It was not so much love for Moses as the fame of the miracles which drew this old man, [195] bowed down with age, from his home into the wilderness; for it will hereafter appear from the context, that he was not induced by ambition; because, after he had offered sacrifice to God, and, in solemn thanksgiving, had testified that he ascribed all the glory to God alone, he returned home again with the same simplicity in which he had come. Moses, too, at the beginning of the chapter, has stated the cause of his coming, for he does not say that he had heard of the arrival of his son-in-law, but how wonderful had been God's goodness and power in delivering Moses and the people. He desired, therefore, to be in some measure a spectator of the things whereof he had heard, and not to neglect, by remaining at home, such illustrious instances of God's bounty. I have already explained why Mount Horeb is distinguished by the name of "the Mount of God." The vision, indeed, which had been already vouchsafed to Moses there, rendered it worthy of this honorable title; but here, as before, there is reference made rather to the promulgation of the Law, whereby God consecrated the mountain to Himself.

7. And Moses went out. In the foregoing verse he had related what happened last, viz., that Jethro said, I am come, and have brought to thee thy wife and children; but this transposition is common in Hebrew. Now, then, he adds, that Moses went to meet him, and to pay him honor; and that they met each other with mutual kindness, and respectively performed the duties of affection. "To ask each other of their peace," [196] is tantamount to inquiring whether things were well and prospering. But the main point is, that Moses told him how gracious God had been to His people; for this was the drift of the whole of his address, that, when he had left his father-in-law, he had not yielded to the impulse of lightness, but had obeyed the call of God, as had afterwards been proved by His extraordinary aids and by heavenly prodigies.

10. And Jethro said, Blessed. Hence it appears that although the worship of God was then everywhere profaned by strange additions, yet Jethro was not so devoted to superstition as not to acknowledge and honor the true God. Nevertheless, the comparison which he subjoins, that "Jehovah is greater than all gods," implies that he was not pure and free from all error. For, although the Prophets often so speak, it is with a different import; for sometimes God is exalted above the angels, that His sole eminence may appear, every heavenly dignity being reduced to its due order; sometimes, too, He is improperly called "Greater," not as if the false gods had any rank, but that the greatness which is falsely and foolishly attributed to them in the world may be brought to naught. But Jethro here imagines, in accordance with the common notion, that a multitude of inferior gods are in subordination to the Most High. Thus, where the pure truth of God does not shine, religion is never uncorrupt and clear, but always has some dregs mixed with it. At the same time, Jethro seems to have made some advance; for in affirming that he now knows the power of God, he implies that he was more rightly informed than before; unless, perhaps, it might be preferred to understand this of the experimental knowledge, which confirms even believers, so that they more willingly submit themselves to God, whom they already knew before. Meanwhile, there is no doubt that by the name of Jehovah he designates the God of Israel; for, although they boasted everywhere that they worshipped the eternal God, yet by asserting the true Deity of the One God, he puts all others beneath Him. At any rate he confesses that, by the history of their deliverance, he was assured of the immense power of God, who had manifested himself in Israel; so as to despise, in comparison with Him, whatever gods were honored elsewhere in the world. The latter clause [197] of verse (11) is unfinished; for it stands thus, "According to the word (or reason) wherein they dealt proudly against them;" thus the principal verb is wanting to express that God repaid the Egyptians the just wages of their cruelty; just as He denounces "judgment without mercy," upon all who proudly and unmercifully mistreat their neighbors, (James 2:13,) according to the declaration of our Lord Jesus Christ, "With what measure ye mete," etc. (Matthew 7:2.) The exposition which some give seems too limited, viz., that the Egyptians, who had drowned the infants in the river, were themselves drowned in the Red Sea. I prefer, then, to extend it to every instance of punishment which they received.

12. And Jethro. Although I do not think that Jethro had previously sacrificed to idols, yet, because he worshipped an unknown God, with but a confused and clouded faith, it appears that this was his first sincere and legitimate sacrifice since the God of Israel had been more clearly known to him. We may gather from hence that it was duly offered, because Moses, and Aaron, and the elders openly professed them. selves his companions, and partook with him; for it is not merely said that they came to eat bread with him, but "before God;" which expression describes a sacred and solemn feast, a part and adjunct of the offering and divine worship. But they never would have willingly polluted themselves with the defilement's of the Gentiles for the sake of gratifying an unholy man. It follows, then, that this was a token of his piety, since they did not hesitate to become partakers with him. We ought, indeed, to have God before our eyes, as often as we partake of his bounty; but we shall hereafter see, that this expression is peculiarly applied to sacrifices, wherein the faithful put themselves in the presence of God. Yet. do I not admit that Jethro slew the victims in right of the priesthood which he exercised in the land of Midian; but because there was more liberty, as will be explained in its place, before the Law was prescribed by God. It is my decided opinion that by the word "bread," the manna is incontestably meant.

Footnotes:

[195] "Ce bon veillard;" this good old man. -- Fr.

[196] So in margin A. V.

[197] S. M. has rendered this clause, In re qua insolenter egerunt contra illos [perierunt]; and in his note he says, "Hoc est, remensus est illis ea mensura qua ipsi mensi fuerunt Israelitis." They drowned the little ones of Israel in the water, and they also perished in the waters. Thus Abraham Sepharadi expounds this passage: -- "Alii sic exponunt; Propterea quod superbe egerunt contra eos, voluit quoque Deus se magnificum ostendere contra AEgyptios." -- W.

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Gershom and Eliezer
'The name of the one [of Moses' sons] was Gershom ... and the name of the other was Eliezer....'--EXODUS xviii. 3, 4. In old times parents often used to give expression to their hopes or their emotions in the names of their children. Very clearly that was the case in Moses' naming of his two sons, who seem to have been the whole of his family. The significance of each name is appended to it in the text. The explanation of the first is, 'For he said, I have been an alien in a strange land'; and that …
Alexander Maclaren—Expositions of Holy Scripture

The Origin and Growth of Law.
MOSES' WORK AS JUDGE AND PROPHET.--Ex. 18; 1-27; 33:5-11. Parallel References. Hist. Bible I, 198-203. Prin. of Politics, Ch. VI. Maine, Ancient Law. Jehovah spake to Moses face to face, as a man speaketh unto his friend--Ex. 33: 11. And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. And they judged the people at all seasons: the hard cases they brought unto Moses, but every small …
Charles Foster Kent—The Making of a Nation

The Development of the Earlier Old Testament Laws
[Sidenote: First the principle, and then the detailed laws] If the canon of the New Testament had remained open as long as did that of the Old, there is little doubt that it also would have contained many laws, legal precedents, and ecclesiastical histories. From the writings of the Church Fathers and the records of the Catholic Church it is possible to conjecture what these in general would have been. The early history of Christianity illustrates the universal fact that the broad principles are …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

That the Ruler Relax not his Care for the Things that are Within in his Occupation among the Things that are Without, nor Neglect to Provide
The ruler should not relax his care for the things that are within in his occupation among the things that are without, nor neglect to provide for the things that are without in his solicitude for the things that are within; lest either, given up to the things that are without, he fall away from his inmost concerns, or, occupied only with the things that are within bestow not on his neighbours outside himself what he owes them. For it is often the case that some, as if forgetting that they have …
Leo the Great—Writings of Leo the Great

The Seven Deacons
In those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration." The early church was made up of many classes of people, of various nationalities. At the time of the outpouring of the Holy Spirit at Pentecost, "there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven." Acts 2:5. Among those of the Hebrew faith who were gathered at Jerusalem were some …
Ellen Gould White—The Acts of the Apostles

Opposition to Messiah Ruinous
Thou shalt break them with a rod of iron; Thou shalt dash them in pieces like a potter's vessel T here is a species of the sublime in writing, which seems peculiar to the Scripture, and of which, properly, no subjects but those of divine revelation are capable, With us, things inconsiderable in themselves are elevated by splendid images, which give them an apparent importance beyond what they can justly claim. Thus the poet, when describing a battle among bees, by a judicious selection of epithets …
John Newton—Messiah Vol. 2

Easter Tuesday
Second Sermon. Same Text. Acts 13, 26-39. THE WORD AND THE RESURRECTION.[1] [Footnote 1: This sermon appeared first in the Church Postil, the Explanation of the Epistle and Gospel Texts from Easter to Advent. Printed by Hans Lufft, Wittenberg, 1559.] 1. This sermon was preached by Paul in the synagogue at Antioch of Pisidia, where were gathered with the Jews some Greek converts. Wherever in a city Jews were to be found, there also were their synagogues in which they taught and preached; and many …
Martin Luther—Epistle Sermons, Vol. II

After the Scripture.
"In the day that God created man, in the likeness of God created He him."--Gen. v. 1. In the preceding pages we have shown that the translation, "in Our image," actually means, "after Our image." To make anything in an image is no language; it is unthinkable, logically untrue. We now proceed to show how it should be translated, and give our reason for it. We begin with citing some passages from the Old Testament in which occurs the preposition "B" which, in Gen. i. 27, stands before image, where …
Abraham Kuyper—The Work of the Holy Spirit

Appendix xii. The Baptism of Proselytes
ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant). …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament