Genesis 13:8

13:8 Abram said to Lot, “Let there be no quarreling between me and you, and between my herdsmen and your herdsmen, for we are close relatives. ¹ 

Genesis 24:27

24:27 saying “Praised be the Lord, the God of my master Abraham, who has not abandoned his faithful love ²  for my master! The Lord has led me ³  to the house ⁴  of my master’s relatives!” ⁵ 

Exodus 2:11

The Presumption of the Deliverer

2:11 ⁶ In those days, ⁷  when ⁸  Moses had grown up, he went out to his people ⁹  and observed ¹⁰  their hard labor, and he saw an Egyptian man attacking ¹¹  a Hebrew man, one of his own people. ¹² 

Exodus 2:13

2:13 When he went out ¹³  the next day, ¹⁴  there were ¹⁵  two Hebrew men fighting. So he said to the one who was in the wrong, ¹⁶  “Why are you attacking ¹⁷  your fellow Hebrew?” ¹⁸ 

[13:8]  ¹ tn Heb “men, brothers [are] we.” Here “brothers” describes the closeness of the relationship, but could be misunderstood if taken literally, since Abram was Lot’s uncle.

[24:27]  ² tn Heb “his faithfulness and his commitment.”

[24:27]  ³ tn Heb “As for me – in the way the Lord led me.”

[24:27]  ⁴ tn Here “house” is an adverbial accusative of termination.

[24:27]  ⁵ tn Heb “brothers.”

[2:11]  ⁶ sn Chapter 1 described how Israel was flourishing in spite of the bondage. Chapter 2 first told how God providentially provided the deliverer, but now when this deliverer attempted to deliver one of his people, it turned out badly, and he had to flee for his life. This section makes an interesting study in the presumption of the leader, what Christian expositors would rightly describe as trying to do God’s work by the flesh. The section has two parts to it: the flight from Egypt over the failed attempt to deliver (vv. 11-15), and Moses’ introduction to life as the deliverer in Midian (vv. 16-22).

[2:11]  ⁷ sn The expression “those days” refers to the days of bondage.

[2:11]  ⁸ tn The preterite with the vav (ו) consecutive is here subordinated to the next and main idea of the verse. This is the second use of this verb in the chapter. In v. 10 the verb had the sense of “when he began to grow” or “when he got older,” but here it carries the nuance of “when he had grown up.”

[2:11]  ⁹ tn Heb “brothers.” This term does not require them to be literal siblings, or even close family members. It simply refers to fellow Hebrews, people with whom Moses has begun to feel close ties of kinship. They are “brothers” in a broad sense, ultimately fellow members of the covenant community.

[2:11]  ¹⁰ tn The verb רָאָה (ra’a, “to see”) followed by the preposition bet (ב) can indicate looking on something as an overseer, or supervising, or investigating. Here the emphasis is on Moses’ observing their labor with sympathy or grief. It means more than that he simply saw the way his fellow Hebrews were being treated (cf. 2:25).

[2:11]  ¹¹ tn The verb מַכֶּה (makkeh) is the Hiphil participle of the root נָכָה (nakha). It may be translated “strike, smite, beat, attack.” It can be used with the sense of killing (as in the next verse, which says Moses hid the body), but it does not necessarily indicate here that the Egyptian killed the Hebrew.

[2:11]  ¹² tn Heb “brothers.” This kinship term is used as a means of indicating the nature of Moses’ personal concern over the incident, since the appositional clause adds no new information.

[2:13]  ¹³ tn The preterite with the vav consecutive is subordinated to the main idea of the verse.

[2:13]  ¹⁴ tn Heb “the second day” (so KJV, ASV).

[2:13]  ¹⁵ tn The deictic particle is used here to predicate existence, as in “here were” or “there were.” But this use of הִנֵּה (hinneh) indicates also that what he encountered was surprising or sudden – as in “Oh, look!”

[2:13]  ¹⁶ tn The word רָשָׁע (rasha’) is a legal term, meaning the guilty. This guilty man rejects Moses’ intervention for much the same reason Pharaoh will later (5:2) – he does not recognize his authority. Later Pharaoh will use this term to declare himself as in the wrong (9:27) and God in the right.

[2:13]  ¹⁷ tn This is the third use of the verb נָכָה (nakha) in the passage; here it is the Hiphil imperfect. It may be given a progressive imperfect nuance – the attack was going on when Moses tried to intervene.

[2:13]  ¹⁸ sn Heb “your neighbor.” The word רֵעֶךָ (re’ekha) appears again in 33:11 to describe the ease with which God and Moses conversed. The Law will have much to say about how the Israelites were to treat their “neighbors, fellow citizens” (Exod 20:16-17; 21:14, 18, 35; 22:7-11, 14, 26; cf. Luke 10:25-37).