Exodus 2:20
WEB
He said to his daughters, “Where is he? Why is it that you have left the man? Call him, that he may eat bread.”
BSB
“So where is he?” their father asked. “Why did you leave the man behind? Invite him to have something to eat.”
KJV
And he said unto his daughters, And where is he? why is it that ye have left the man? call him, that he may eat bread.
Matthew Henry
Hebrew interlinear
H559
v — say
Derivation: a primitive root;
to say (used with great latitude)
KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, (at the, give) command(-ment), commune, consider, declare, demand, × desire, determine, × expressly, × indeed, × intend, name, × plainly, promise, publish, report, require, say, speak (against, of), × still, × suppose, talk, tell, term, × that is, × think, use (speech), utter, × verily, × yet.
vb — utter
אָמַר 5287 vb. utter, say
Qal
1. Say
2. Say in the heart (= think)
3. Promise
4. Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
H413
prep — near, with, among, to
Derivation: (but only used in the shortened constructive form אֶל ); a primitive particle; properly, denoting motion towards, but occasionally used of a quiescent position, i.e.
near, with or among; often in general, to
KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, × hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in).
prep — motion to
אֶל (nearly always followed by Makkeph), prep. denoting motion to or direction towards (whether physical or mental).
1. of motion to or unto a person or place
2. Where the limit is actually entered, into
3. Of direction towards anything
4. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
5. Unto sometimes acquires from the context the sense of in addition to
6. Metaph. in regard to, concerning, on account of
7. Of rule or standard according to (rare)
8. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
9. Prefixed to other preps. it combines with them the idea of motion or direction to
H1323
n-f — daughter
Derivation: from 1129 (as feminine of 1121);
a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)
KJV: apple (of the eye), branch, company, daughter, × first, × old, owl, town, village.
n.f — daughter
בַּת 587 n.f. daughter
1. daughter, female child
2. young women, women
3. with name of city, land, or people, poet. personif. of that city or inhabitants
4. pl. = villages, after name of city
5. in phrases denoting character, quality, etc.
6. ostrich
7. fig.
8. of vine = branch
9. as n. relat.
H346
adv — where?
Derivation: prolonged from 335;
where?
KJV: where.
interr.adv — where?
אַיֵּה 46 interr.adv. Where?
H4100
i — what?, how?, why?, when?, what!, how!, what, whatever, that which
Derivation: or מַה; or מָ; or מַ; also מֶה; a primitive particle;
properly, interrogative what? (including how? why? when?); but also exclamation, what! (including how!), or indefinitely what (including whatever, and even relatively, that which); often used with prefixes in various adverbial or conjunctive senses
KJV: how (long, oft, (-soever)), (no-) thing, what (end, good, purpose, thing), whereby(-fore, -in, -to, -with), (for) why.
pron.interrog — what?
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
1. interrog. what?
2. Used adverbially
3. Indef. pron.
4. With preps.
H2088
d — this, that
Derivation: a primitive word;
the masculine demonstrative pronoun, this or that
KJV: he, × hence, × here, it(-self), × now, × of him, the one...the other, × than the other, (× out of) the (self) same, such (a one) that, these, this (hath, man), on this side...on that side, × thus, very, which. Compare 2063, 2090, 2097, 2098.
demonstr.pron — this
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
1. standing alone
2. In appos. to subst.
3. More oft. as pred.
4. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
5. In poetry, as a relative pron. (rare)
6. With prefixes (in special senses)
H5800
v — loosen, relinquish, permit
Derivation: a primitive root;
to loosen, i.e. relinquish, permit, etc.
KJV: commit self, fail, forsake, fortify, help, leave (destitute, off), refuse, × surely.
vb — leave
עָזַב 213 vb. leave, forsake, loose
Qal
1. leave, c. acc.
2. leave, abandon, forsake
3. let loose, set free, let go
Niph.
1. be left to
2. be forsaken, of house of God
Pu. (or Qal pass.) be deserted, of city
H853
prt — self, even, namely
Derivation: apparent contracted from 226 in the demonstrative sense of entity;
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
KJV: [as such unrepresented in English].
mark of the accusative
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
H376
n-m — man
Derivation: contracted for 582 (or perhaps rather from an unused root meaning to be extant);
a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)
KJV: also, another, any (man), a certain, champion, consent, each, every (one), fellow, (foot-, husband-) man, (good-, great, mighty) man, he, high (degree), him (that is), husband, man(-kind), none, one, people, person, steward, what (man) soever, whoso(-ever), worthy. Compare 802.
n.m — man
אִישׁ 2166 n.m. man (= vir)
H7121
v — call out to
Derivation: a primitive root (rather identical with 7122 through the idea of accosting a person met);
to call out to (i.e. properly, address by name, but used in a wide variety of applications)
KJV: bewray (self), that are bidden, call (for, forth, self, upon), cry (unto), (be) famous, guest, invite, mention, (give) name, preach, (make) proclaim(-ation), pronounce, publish, read, renowned, say.
vb — call
קָרָא 724 vb. call, proclaim, read
Qal
1.
a. call, cry, utter a loud sound
b. call, cry
2.
a. call unto some one
b. cry for help
3. proclaim
4.
a. read aloud
b. read to oneself
5. summon
6. call = name
Niph.
1. reflex.
2. pass. be called
Pu. be called
H398
v — eat
Derivation: a primitive root;
to eat (literally or figuratively)
KJV: × at all, burn up, consume, devour(-er, up), dine, eat(-er, up), feed (with), food, × freely, × in...wise(-deed, plenty), (lay) meat, × quite.
vb — eat
אָכַל 806 vb. eat
Qal
1. eat, human subject
2. of beasts, birds, etc., eat, devour
3. fig. of fire, devour, consume
4. of sword, devour, slay
5. in genl., devour, consume, destroy
6. fig. of oppression, devour the poor
Niph.
1. be eaten by man
2. be devoured by fire, consumed
3. be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
1. cause to eat, feed with
2. cause to devoure, obj. sword
H3899
n-m — food, bread, grain
Derivation: from 3898; See also 1036
food (for man or beast), especially bread, or grain (for making it)
KJV: (shew-) bread, × eat, food, fruit, loaf, meat, victuals.
n.m — bread
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
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Verses 16–22
Exodus 2:16–22
Moses here gains a settlement in Midian, just as his father Jacob had gained one in Syria, Gen 29:2, etc. And both these instances should encourage us to trust Providence, and to follow it. Events that seem inconsiderable, and purely accidental, afterwards appear to have been designed by the wisdom of God for very good purposes, and of great consequence to his people. A casual transient occurrence has sometimes occasioned the greatest and happiest turns of a man's life. Observe,
I. Concerning the seven daughters of Reuel the priest or prince of Midian. 1. They were humble, and very industrious, according as the employment of the country was: they drew water for their father's flock, Exo 2:16. If their father was a prince, it teaches us that even those who are honourably born, and are of quality and distinction in their country, should yet apply themselves to some useful business, and what their hand finds to do do it with all their might. Idleness can be no one's honour. If their father was a priest, it teaches us that ministers' children should, in a special manner, be examples of humility and industry. 2. They were modest, and would not ask this strange Egyptian to come home with them (though handsome and a great courtier), till their father sent for him. Modesty is the ornament of woman.
II. Concerning Moses. He was taken for an Egyptian (Exo 2:19); and strangers must be content to be the subjects of mistake; but it is observable, 1. How ready he was to help Reuel's daughters to water their flocks. Though bred in learning and at court, yet he knew how to turn his hand to such an office as this when there was occasion; nor had he learned of the Egyptians to despise shepherds. Note, Those that have had a liberal education yet should not be strangers to servile work, because they know not what necessity Providence may put them in of working for themselves, or what opportunity Providence may give them of being serviceable to others. These young women, it seems, met with some opposition in their employment, more than they and their servants could conquer; the shepherds of some neighbouring prince, as some think, or some idle fellows that called themselves shepherds, drove away their flocks; but Moses, though melancholy and in distress, stood up and helped them, not only to get clear of the shepherds, but, when that was done, to water the flocks. This he did, not only in complaisance to the daughters of Reuel (though that also did very well become him), but because, wherever he was, as occasion offered itself, (1.) He loved to be doing justice, and appearing in the defence of such as he saw injured, which every man ought to do as far as it is in the power of his hand to do it. (2.) He loved to be doing good. Wherever the Providence of God casts us we should desire and endeavour to be useful; and, when we cannot do the good we would, we must be ready to do the good we can. And he that is faithful in a little shall be entrusted with more. 2. How well he was paid for his serviceableness. When the young women acquainted their father with the kindnesses they had received from this stranger, he sent to invite him to his house, and made much of him, Exo 2:20. Thus God will recompense the kindnesses which are at any time shown to his children; they shall in no wise lose their reward. Moses soon recommended himself to the esteem and good affection of this prince of Midian, who took him into his house, and, in process of time, married one of his daughters to him (Exo 2:21), by whom he had a son, whom he called Gershom, a stranger there (Exo 2:22), that if ever God should give him a home of his own he might keep in remembrance the land in which he had been a stranger. Now this settlement of Moses in Midian was designed by Providence, (1.) To shelter him for the present. God will find hiding-places for his people in the day of their distress; nay, he will himself be to them a little sanctuary, and will secure them, either under heaven or in heaven. But, (2.) It was also designed to prepare him for the great services he was further designed for. His manner of life in Midian, where he kept the flock of his father-in-law (having none of his own to keep), would be of use to him, [1.] To inure him to hardship and poverty, that he might learn how to want as well as how to abound. Those whom God intends to exalt he first humbles. [2.] To inure him to contemplation and devotion. Egypt accomplished him as a scholar, a gentleman, a statesman, a soldier, all which accomplishments would be afterwards of use to him; but yet he lacked one thing, in which the court of Egypt could not befriend him. He that was to do all by divine revelation must know, by a long experience, what it was to live a life of communion with God; and in this he would be greatly furthered by the solitude and retirement of a shepherd's life in Midian. By the former he was prepared to rule in Jeshurun, but by the latter he was prepared to converse with God in Mount Horeb, near which mount he had spent much of his time. Those that know what it is to be alone with God in holy exercises are acquainted with better delights than ever Moses tasted in the court of Pharaoh.
Cross-references: Gen 29:2 · Exod 2:16 · Exod 2:19 · Exod 2:20 · Exod 2:21 · Exod 2:22