About Exodus

Exodus tells the story of Israel's deliverance from Egyptian slavery, the giving of the Law at Sinai, and the establishment of the tabernacle as the center of worship.

Author: MosesWritten: c. 1445-1405 BCReading time: ~3 minVerses: 25
DeliveranceRedemptionCovenantLawWorshipGod's Presence

King James Version

Exodus 2

25 verses with commentary

The Birth of Moses

And there went a man of the house of Levi, and took to wife a daughter of Levi.

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And there went a man of the house of Levi, and took to wife a daughter of Levi (וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי, vayyelekh ish mibbeit Levi)—Moses' birth begins with deliberate understatement: "a man of Levi" and "a daughter of Levi," unnamed until later (6:20: Amram and Jochebed). This anonymity focuses attention on God's providential action rather than human greatness. House of Levi is significant: from the tribe set apart for priestly service comes the mediator of the old covenant. The verb went (הָלַךְ, halakh) suggests purposeful action, though the text understates the drama—these parents will act in faith to save their child (Hebrews 11:23).

And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months.

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And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months (וַתֵּרֶא אֹתוֹ כִּי־טוֹב הוּא, vatere oto ki-tov hu, "she saw him that he was good")—The phrase echoes Genesis 1's creation refrain "God saw that it was good" (טוֹב, tov). Goodly means more than physical beauty—it suggests divine favor, purpose, potential. Acts 7:20 calls Moses "exceeding fair" (ἀστεῖος τῷ θεῷ, "beautiful to God"). Hebrews 11:23 explains: "By faith Moses' parents... hid him three months... they were not afraid of the king's commandment." Three months was as long as an infant could be hidden; necessity forced the ark plan (v. 3).

And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river's brink.

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And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river's brink (וַתִּקַּח־לוֹ תֵּבַת גֹּמֶא, vatiqach-lo tevat gome)—Ark (תֵּבָה, tevah) is the same word used only for Noah's ark (Genesis 6-9), deliberately evoking salvation through water by God's providence. Bulrushes (גֹּמֶא, gome, papyrus reeds) and waterproofing (חֵמָר וָזֶפֶת, chemar vazafet, "pitch and bitumen") show careful preparation. Jochebed doesn't abandon Moses—she strategically places him where Pharaoh's daughter bathes (v. 5), a calculated act of faith. The flags (סוּף, suf, reeds) will later name the Red Sea (yam suf), linking Moses' salvation to Israel's deliverance.

And his sister stood afar off, to wit what would be done to him.

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And his sister stood afar off, to wit what would be done to him (וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק, vattetatsav achoto merachok)—His sister (later identified as Miriam, 15:20) positions herself to observe and act. Stood (יָצַב, yatsav) suggests watchful readiness, not passive waiting. Afar off (מֵרָחֹק, merachok) indicates strategic distance—close enough to intervene, far enough to appear inconspicuous. To wit (לְדֵעָה, lede'ah, "to know") shows intentional intelligence-gathering. Miriam's courage and quick thinking (v. 7-8) will prove crucial to God's plan. This brief verse reveals character: the sister who guards Moses in infancy will lead worship after his greatest triumph (15:20-21).

And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the river's side; and when she saw the ark among the flags, she sent her maid to fetch it.

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And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the river's side; and when she saw the ark among the flags, she sent her maid to fetch it (וַתֵּרֶד בַּת־פַּרְעֹה לִרְחֹץ עַל־הַיְאֹר, vatred bat-Par'oh lirchots al-haye'or)—God's providence orchestrates perfect timing: Pharaoh's daughter discovers the ark. Rabbinic tradition names her Bithiah ("daughter of Yah"), suggesting later conversion. Came down (יָרַד, yarad) to the river places her at the point of Moses' salvation. The irony is thick: Pharaoh weaponized the Nile for genocide (1:22); his daughter uses it for mercy. She sent her maid (אֲמָתָהּ, amatah, "her female servant") to fetch the ark—curiosity or compassion compels the action.

And when she had opened it, she saw the child: and, behold, the babe wept. And she had compassion on him, and said, This is one of the Hebrews' children.

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And when she had opened it, she saw the child: and, behold, the babe wept. And she had compassion on him, and said, This is one of the Hebrews' children (וַתַּחְמֹל עָלָיו, vatachmol alav, "she had compassion")—The baby's crying provokes compassion (חָמַל, chamal, "pity/mercy"). God uses natural human tenderness to save His chosen deliverer. This is one of the Hebrews' children—she knows the genocide decree; her recognition creates moral crisis. Will she obey her father's law or act on conscience? The text's simplicity heightens the drama: a moment's decision determines Moses' fate and Israel's future. Her compassion foreshadows God's greater compassion for Israel (2:24-25, 3:7-9).

Then said his sister to Pharaoh's daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee?

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Then said his sister to Pharaoh's daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee? (הַאֵלֵךְ וְקָרָאתִי לָךְ אִשָּׁה מֵינֶקֶת, ha'elekh vekarati lakh ishah meineqet)—Miriam's boldness and presence of mind are remarkable. She seizes the moment, offering a practical solution that will reunite Moses with his mother. A nurse of the Hebrew women is brilliant strategy: Hebrew women are available and willing (unlike Egyptian women who might refuse), and it allows the child to be nursed by his own mother while in royal protection. God uses Miriam's quick thinking to perfect His plan. This is faith in action—seeing God's providential opening and stepping through it.

And Pharaoh's daughter said to her, Go. And the maid went and called the child's mother.

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And Pharaoh's daughter said to her, Go. And the maid went and called the child's mother (וַתֵּלֶךְ הָעַלְמָה וַתִּקְרָא אֶת־אֵם הַיָּלֶד, vatelekh ha'almah vatiqra et-em hayaled)—The simple command Go (לֵכִי, lekhi) sets in motion the restoration. The maid (הָעַלְמָה, ha'almah, "the young woman/girl") is Miriam. The text's restraint conceals dramatic irony: called the child's mother (אֵם הַיָּלֶד, em hayaled) reunites them under royal protection and pay (v. 9). What Satan meant for death (Nile), God turns to deliverance. What Pharaoh decreed for destruction, God transforms into provision. The narrative quietly celebrates God's reversal of human evil.

And Pharaoh's daughter said unto her, Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it.

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And Pharaoh's daughter said unto her, Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it (הֵילִיכִי אֶת־הַיֶּלֶד הַזֶּה וְהֵינִקִהוּ לִי, heilikhi et-hayeled hazeh vehinikhu li)—Take this child away grants permission and protection. Nurse it for me makes Moses legally the princess's property while physically in his mother's care. I will give thee thy wages (שָׂכָר, sakhar) means Jochebed is paid to raise her own son—God's abundant provision beyond mere preservation. The repetition "the woman took the child and nursed it" concludes the transaction. Jochebed's faith receives full reward: her son lives, she raises him with payment, and he'll be positioned to deliver Israel. Every detail serves God's purpose.

And the child grew, and she brought him unto Pharaoh's daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water. Moses: that is, Drawn out

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And the child grew, and she brought him unto Pharaoh's daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water (וַתִּקְרָא שְׁמוֹ מֹשֶׁה וַתֹּאמֶר כִּי מִן־הַמַּיִם מְשִׁיתִהוּ, vatiqra shemo Mosheh vatomer ki min-hamayim meshitihu)—Moses (מֹשֶׁה, Mosheh) derives from Hebrew drew out (מָשָׁה, mashah). The princess unwittingly prophesies: Moses drawn from water will draw Israel through the sea (14:21-22). The Egyptian etymology (ms, "born of," as in Ra-meses) also fits, but the Hebrew wordplay is intentional. He became her son—Moses received royal education (Acts 7:22) and privilege, positioning him to eventually confront Pharaoh. God redeemed Moses from death waters to become His instrument of national redemption.

Moses Flees to Midian

And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting an Hebrew, one of his brethren.

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And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting an Hebrew, one of his brethren (וַיִּגְדַּל מֹשֶׁה וַיֵּצֵא אֶל־אֶחָיו וַיַּרְא בְּסִבְלֹתָם, vayigdal Mosheh vayetse el-echav vayar besivlotam)—Grown (גָּדַל, gadal, likely 40 years old per Acts 7:23) marks Moses' transition from prince to deliverer. Went out unto his brethren—Moses identifies with the oppressed, not oppressors (Hebrews 11:24-26). Looked on their burdens (וַיַּרְא בְּסִבְלֹתָם) echoes God's later "I have surely seen" (3:7). Spied an Egyptian smiting an Hebrew—the verb "smiting" (נָכָה, nakah) describes violent beating. Moses' intervention (v. 12) shows zeal for justice but premature, self-dependent action.

And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian, and hid him in the sand.

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And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian, and hid him in the sand (וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ וַיַּךְ אֶת־הַמִּצְרִי, vayifen koh vakhoh vayar ki ein ish vayakh et-haMitsri)—Looked this way and that way shows furtive guilt, contrasting with the confidence he'll have at the burning bush (3:3). Saw that there was no man—Moses trusted in secrecy rather than God. Slew the Egyptian (וַיַּךְ, vayakh, same verb as "smiting" in v. 11) makes Moses a killer, even if in defense of the innocent. Hid him in the sand—attempted cover-up fails (v. 14). This moral failure humbles Moses, preparing him for Midian's wilderness schooling. God will use even this sin to drive Moses to the place of encounter (3:1).

And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow?

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And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow? (וַיֵּצֵא בַּיּוֹם הַשֵּׁנִי וְהִנֵּה שְׁנֵי־אֲנָשִׁים עִבְרִים נִצִּים, vayetse bayom hasheni vehineh shenei-anashim Ivrim nitsim)—The second day marks continued involvement despite yesterday's violence. Two men of the Hebrews strove together (נִצִּים, nitsim, "quarreling/fighting")—now the conflict is internal, Hebrew against Hebrew. Moses attempts to mediate: Wherefore smitest thou thy fellow? (לָמָּה תַכֶּה רֵעֶךָ, lamah takkeh re'ekha). The irony: Moses who killed yesterday now preaches peace. The aggressor's response (v. 14) reveals Moses' secret is known, showing the impossibility of hiding sin and Moses' rejection by his own people.

And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known. a prince: Heb. a man, a prince

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And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known (וַיֹּאמֶר מִי שָׂמְךָ לְאִישׁ־שַׂר וְשֹׁפֵט עָלֵינוּ, vayomer mi samkha le'ish-sar veshofet aleinu)—The Hebrew's challenge cuts deep: Who made thee a prince and a judge? Moses has no delegated authority, only self-appointed intervention. Stephen later cites this rejection (Acts 7:27-28, 35), showing Israel's pattern of rejecting God's deliverers until He validates them. Intendest thou to kill me, as thou killedst the Egyptian?—the secret is out. Moses feared (וַיִּירָא, vayira)—now Moses fears man rather than acting courageously. Surely this thing is known—discovery brings consequences (v. 15).

Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well.

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Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well (וַיִּשְׁמַע פַּרְעֹה אֶת־הַדָּבָר הַזֶּה וַיְבַקֵּשׁ לַהֲרֹג אֶת־מֹשֶׁה וַיִּבְרַח מֹשֶׁה מִפְּנֵי פַרְעֹה, vayishma Par'oh et-hadavar hazeh vayevakesh laharog et-Mosheh vayivrach Mosheh mipnei Far'oh)—Pharaoh's death sentence forces Moses' exodus from Egypt. Moses fled (וַיִּבְרַח, vayivrach)—the prince becomes fugitive. Midian (מִדְיָן), descended from Abraham and Keturah (Genesis 25:2), occupied northwest Arabia east of the Gulf of Aqaba. He sat down by a well—wells in Scripture are meeting places where God providentially arranges encounters (Genesis 24:11, 29:2, John 4:6). This scene sets up Moses meeting his wife and father-in-law, who will shape his next 40 years.

Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father's flock. priest: or, prince

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Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father's flock (וּלְכֹהֵן מִדְיָן שֶׁבַע בָּנוֹת, ulkhohen Midyan sheva banot)—The priest of Midian is Reuel/Jethro (v. 18, 3:1), keeper of Midianite religious traditions possibly preserving Abrahamic monotheism (Genesis 25:2). Seven daughters (שֶׁבַע, sheva, number of completion) draw water for their father's flock. The scene depicts pastoral life Moses will live for 40 years, learning wilderness survival, shepherd skills, and patience—all essential for leading Israel. The daughters' vulnerability (v. 17) sets up Moses' intervention, showing his character despite his failures.

And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock.

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And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock (וַיָּבֹאוּ הָרֹעִים וַיְגָרְשׁוּם וַיָּקָם מֹשֶׁה וַיּוֹשִׁעָן, vayavo'u haro'im vaygareshum vayakom Mosheh vayoshi'an)—Shepherds... drove them away—bullies exploiting the vulnerable, a pattern Moses consistently opposes (cf. v. 12). Moses stood up (וַיָּקָם, vayakom, "arose/stood") implies decisive action. Helped them (וַיּוֹשִׁעָן, vayoshi'an)—significantly, this is from the root ישׁע (yasha, "save/deliver"), the same root as "salvation" and "Jesus/Yeshua." Moses' character shows through: defender of the oppressed, rescuer of the helpless. God is shaping His deliverer through these wilderness experiences.

And when they came to Reuel their father, he said, How is it that ye are come so soon to day? Reuel: called also Jethro, or, Jether

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And when they came to Reuel their father, he said, How is it that ye are come so soon to day? (וַתָּבֹאנָה אֶל־רְעוּאֵל אֲבִיהֶן וַיֹּאמֶר מַדּוּעַ מִהַרְתֶּן בֹּא הַיּוֹם, vatavo'nah el-Re'u'el avihen vayomer madu'a miharten bo hayom)—Reuel (רְעוּאֵל, "friend of God") is also called Jethro (3:1, 18:1) and Hobab (Numbers 10:29), possibly showing title/name combinations or clan leadership. The father's question—How is it that ye are come so soon to day?—reveals the daughters typically faced delays due to harassment (v. 17). The unusual speed prompts inquiry, leading to Moses' introduction to the family. God's providence: what seems a chance encounter is orchestrated divine appointment.

And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew water enough for us, and watered the flock.

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And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew water enough for us, and watered the flock (וַתֹּאמַרְנָה אִישׁ מִצְרִי הִצִּילָנוּ מִיַּד הָרֹעִים, vatomarnah ish Mitsri hitsilanu miyad haro'im)—The daughters call Moses an Egyptian (אִישׁ מִצְרִי) based on appearance, dress, or speech. Moses appears to be what he fled from—identity in transition. Delivered us (הִצִּילָנוּ, hitsilanu, from נָצַל, natsal, "rescue/snatch away") again uses salvation language. Drew water enough (וְגַם־דָּלֹה דָלָה לָנוּ) shows Moses didn't just fight off shepherds but completed the work, serving practically. This act of service and deliverance foreshadows Moses' calling—misidentified rescuer who draws water (salvation imagery) for God's flock.

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.

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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 (וַיֹּאמֶר אֶל־בְּנֹתָיו וְאַיּוֹ לָמָּה זֶּה עֲזַבְתֶּן אֶת־הָאִישׁ קִרְאֶן לוֹ וְיֹאכַל לָחֶם, vayomer el-benotav ve'ayo lamah zeh azavten et-ha'ish kir'en lo veyokhal lachem)—Reuel's rebuke—why is it that ye have left the man?—shows proper hospitality (Genesis 18:1-8, Hebrews 13:2). Call him, that he may eat bread (קִרְאֶן לוֹ וְיֹאכַל לָחֶם) extends covenant hospitality: breaking bread creates social bond and obligation. This invitation becomes Moses' entry into Midianite life and Jethro's family. God uses hospitality as a means of providential provision and relationship formation. Moses, the fugitive with no prospects, finds refuge, family, and 40 years of preparation.

And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter.

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And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter (וַיּוֹאֶל מֹשֶׁה לָשֶׁבֶת אֶת־הָאִישׁ וַיִּתֵּן אֶת־צִפֹּרָה בִתּוֹ לְמֹשֶׁה, vayo'el Mosheh lashevet et-ha'ish vayiten et-Tsiporah vito leMosheh)—Was content (וַיּוֹאֶל, vayo'el, "agreed/was willing") suggests Moses found peace in Midian after Egypt's turmoil. Gave Moses Zipporah his daughter (צִפֹּרָה, Tsiporah, "bird") establishes marriage covenant. Zipporah will play crucial roles: saving Moses' life (4:24-26), being sent away and reunited (18:2-6), and bearing Moses' sons. Marriage into Jethro's priestly family connected Moses to Midianite traditions and wilderness wisdom. These 40 years transform Moses from impulsive prince to humble shepherd ready for God's call.

And she bare him a son, and he called his name Gershom: for he said, I have been a stranger in a strange land. Gershom: that is, A stranger here

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And she bare him a son, and he called his name Gershom: for he said, I have been a stranger in a strange land (וַתֵּלֶד בֵּן וַיִּקְרָא אֶת־שְׁמוֹ גֵּרְשֹׁם כִּי אָמַר גֵּר הָיִיתִי בְּאֶרֶץ נָכְרִיָּה, vateled ben vayikra et-shemo Gereshom ki amar ger hayiti be'erets nokhriyah)—Gershom (גֵּרְשֹׁם, from גֵּר, ger, "stranger/sojourner") memorializes Moses' exile and alienation. Stranger in a strange land (גֵּר הָיִיתִי בְּאֶרֶץ נָכְרִיָּה) reflects Moses' identity crisis: Hebrew by birth, Egyptian by upbringing, now Midianite by marriage, yet belonging fully nowhere. This lifelong sense of exile prepared Moses to lead Israel—a nation of sojourners (Genesis 15:13, Leviticus 25:23, Hebrews 11:13-16). Gershom's name is testimony to humble dependence rather than triumphant confidence.

And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage.

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And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage (וַיְהִי בַיָּמִים הָרַבִּים הָהֵם וַיָּמָת מֶלֶךְ מִצְרַיִם וַיֵּאָנְחוּ בְנֵי־יִשְׂרָאֵל מִן־הָעֲבֹדָה וַיִּזְעָקוּ, vayehi vayamim harabim hahem vayamat melekh Mitsrayim vaye'anechu venei-Yisra'el min-ha'avodah vayiz'aku)—In process of time (בַיָּמִים הָרַבִּים, "in many days") covers decades. Pharaoh's death doesn't end oppression. Sighed... cried—two Hebrew verbs (אָנַח, anach, groaning; זָעַק, za'ak, crying out) intensify their desperation. Their cry came up unto God (וַתַּעַל שַׁוְעָתָם אֶל־הָאֱלֹהִים, vata'al shav'atam el-ha'Elohim)—God hears covenant prayers. This verse transitions from Moses' story to God's response, setting up the burning bush encounter.

And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob.

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And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob (וַיִּשְׁמַע אֱלֹהִים אֶת־נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת־בְּרִיתוֹ אֶת־אַבְרָהָם אֶת־יִצְחָק וְאֶת־יַעֲקֹב, vayishma Elohim et-na'akatam vayizkhor Elohim et-berito et-Avraham et-Yitschak ve'et-Ya'akov)—Four emphatic verbs with "God" (אֱלֹהִים, Elohim) as subject: heard, remembered, looked (v. 25), knew (v. 25). Remembered his covenant doesn't imply God forgot—Hebrew זָכַר (zakhar, "remember") means "act in accordance with." God moves to fulfill covenant promises made centuries earlier (Genesis 15:13-14, 17:7-8). The threefold invocation—Abraham, Isaac, and Jacob—emphasizes covenant continuity across generations. Redemption begins with God's faithfulness, not human merit.

And God looked upon the children of Israel, and God had respect unto them. had: Heb. knew

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And God looked upon the children of Israel, and God had respect unto them (וַיַּרְא אֱלֹהִים אֶת־בְּנֵי יִשְׂרָאֵל וַיֵּדַע אֱלֹהִים, vayar Elohim et-benei Yisra'el vayeda Elohim)—God looked (רָאָה, ra'ah) with attentive, compassionate regard, not mere observation. Had respect unto them (וַיֵּדַע, vayeda, lit. "and God knew") conveys intimate, covenant knowledge—not information but relationship (cf. Genesis 4:1, Amos 3:2). Some translations render this "God took notice" or "God knew [their condition]." This concludes chapter 2's movement from Moses' preparation to God's initiative. The stage is set for chapter 3's burning bush—God will now act to deliver His people through the man He's been preparing for 80 years.

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