Exodus 2:22

2:22 When she bore ¹  a son, Moses ²  named him Gershom, for he said, “I have become a resident foreigner in a foreign land.” ³ 

Psalms 39:12

39:12 Hear my prayer, O Lord!

Listen to my cry for help!

Do not ignore my sobbing! ⁴ 

For I am dependent on you, like one residing outside his native land;

I am at your mercy, just as all my ancestors were. ⁵ 

Hebrews 11:13

11:13 These all died in faith without receiving the things promised, ⁶  but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners ⁷  on the earth.

Hebrews 11:1

People Commended for Their Faith

11:1 Now faith is being sure of what we hope for, being convinced of what we do not see.

Hebrews 2:11

2:11 For indeed he who makes holy and those being made holy all have the same origin, ⁸  and so ⁹  he is not ashamed to call them brothers and sisters, ¹⁰ 

[2:22]  ¹ tn The preterite with the vav (ו) consecutive is subordinated to the next clause, which reports the naming and its motivation.

[2:22]  ² tn Heb “and he called”; the referent (Moses) has been specified in the translation for clarity.

[2:22]  ³ sn Like the naming of Moses, this naming that incorporates a phonetic wordplay forms the commemorative summary of the account just provided. Moses seems to have settled into a domestic life with his new wife and his father-in-law. But when the first son is born, he named him גֵּרְשֹׁם (gerÿshom). There is little information available about what the name by itself might have meant. If it is linked to the verb “drive away” used earlier (גָרַשׁ, garash), then the final mem (מ) would have to be explained as an enclitic mem. It seems most likely that that verb was used in the narrative to make a secondary wordplay on the name. The primary explanation is the popular etymology supplied by Moses himself. He links the name to the verb גּוּר (gur, “to sojourn, to live as an alien”). He then adds that he was a sojourner (גֵּר, ger, the participle) in a foreign land. The word “foreign” (נָכְרִיּה, nokhriyyah) adds to the idea of his being a resident alien. The final syllable in the name would then be connected to the adverb “there” (שָׁם, sham). Thus, the name is given the significance in the story of “sojourner there” or “alien there.” He no doubt knew that this was not the actual meaning of the name; the name itself had already been introduced into the family of Levi (1 Chr 6:1, 16). He chose the name because its sounds reflected his sentiment at that time. But to what was Moses referring? In view of naming customs among the Semites, he was most likely referring to Midian as the foreign land. If Egypt had been the strange land, and he had now found his place, he would not have given the lad such a name. Personal names reflect the present or recent experiences, or the hope for the future. So this naming is a clear expression by Moses that he knows he is not where he is supposed to be. That this is what he meant is supported in the NT by Stephen (Acts 7:29). So the choice of the name, the explanation of it, and the wordplay before it, all serve to stress the point that Moses had been driven away from his proper place of service.

[39:12]  ⁴ tn Heb “do not be deaf to my tears.”

[39:12]  ⁵ tn Heb “For a resident alien [am] I with you, a sojourner like all my fathers.”

[11:13]  ⁶ tn Grk “the promises,” referring to the things God promised, not to the pledges themselves.

[11:13]  ⁷ tn Or “sojourners.”

[2:11]  ⁸ tn Grk “are all from one.”

[2:11]  ⁹ tn Grk “for which reason.”

[2:11]  ¹⁰ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The context here also indicates both men and women are in view; note especially the collective τὰ παιδία (ta paidia) in v. 14.