Exodus 2:17 — Word Study
WLCוַיָּבֹ֥אוּ הָרֹעִ֖ים וַיְגָרְשׁ֑וּם וַיָּ֤קָם מֹשֶׁה֙ וַיּ֣וֹשִׁעָ֔ן וַיַּ֖שְׁקְ אֶת־ צֹאנָֽם׃
BSAAnd when some shepherdsrâʻâh [keepers of the sheep, pastoral caretakers] came alongbôwʼ▸ and drove them awaygârash▸ [expelled, forced to leave] MosesMôsheh [the Israelite leader, deliverer] rose upqûwm▸ [stood up, arose] to help themyâshaʻ▸ [rescue, defend] and wateredshâqâh▸ [gave drink to, hydrated] their flocktsôʼn [sheep, figurative people]
| Greek | English | Parsing |
|---|---|---|
| וַיָּבֹ֥אוּ | and they came | Verb, Qal, sequential imperfect third person masculine plural |
| הָרֹעִ֖ים | the shepherds | Particle, verb qal participle (active) masculine plural |
| וַיְגָרְשׁ֑וּם | and they drove away them | Verb piel sequential imperfect third person masculine plural, suffix |
| וַיָּ֤קָם | and he arose | Verb, Qal, sequential imperfect third person masculine singular |
| מֹשֶׁה֙ | Moses | Noun proper masculine |
| וַיּ֣וֹשִׁעָ֔ן | and he delivered them | Verb hiphil sequential imperfect third person masculine singular, suffix |
| וַיַּ֖שְׁקְ | and he watered | Verb, Hiphil, sequential imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| צֹאנָֽם׃ | flock their | Noun common both singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And when some shepherds came along and drove them away, Moses rose up to help them and watered their flock. |
| KJV | And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock. |
| ASV | And the shepherds came and drove them away; but Moses stood up and helped them, and watered their flock. |
| YLT | and the shepherds come and drive them away, and Moses ariseth, and saveth them, and watereth their flock. |
| WEB | The shepherds came and drove them away; but Moses stood up and helped them, and watered their flock. |
| BBE | And the keepers of the sheep came up and were driving them away; but Moses got up and came to their help, watering their flock for them. |
Where they part company is in the rendering of וַיָּ֤קָם — see How Translations Differ.
The structure highlights Moses' decisive actions in response to the situation, with a clear progression from the arrival of the shepherds to his intervention.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמֹשֶׁה
verbבּוֹא
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Exodus 2:17
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Story of Moses in Midiangenerated
Exodus 2:17 describes a moment when Moses, witnessing the mistreatment of the daughters of Midian by shepherds, rises to their aid. This act not only showcases Moses' character but also sets the stage for his future role as a leader and deliverer of the Israelites. The context reveals Moses' compassion and willingness to stand up for those in need, reflecting a theme of justice that permeates his life and mission.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 21:25 | But when Abraham complained to Abimelech about a well that Abimelech’s servants had seized, |
| 2 | Genesis 26:15–22 | So the Philistines took dirt and stopped up all the wells that his father’s servants had dug in the days of his father Abraham. |
| 3 | Exodus 2:12 | After looking this way and that and seeing no one, he struck down the Egyptian and hid his body in the sand. |
| 4 | Genesis 29:10 | As soon as Jacob saw Rachel, the daughter of his mother’s brother Laban, with Laban’s sheep, he went up and rolled the stone away from the mouth of the well and watered his uncle’s sheep. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — מֹשֶׁה, mo.Shehgenerated
The name מֹשֶׁה (Mosheh) is derived from the root meaning 'to draw out,' signifying his rescue from the waters of the Nile. He is a central figure in the Exodus narrative and is known for leading the Israelites out of Egypt.
Moses' actions in this verse demonstrate his emerging role as a protector and leader. His intervention is not just a physical act of watering the flock but also a foreshadowing of his future leadership in delivering the Israelites from oppression.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses the phrase and drove them away.
Sentence Structuregenerated
The verse contains multiple clauses, with the main action centered around the finite verb וַיָּ֤קָם, and he arose. This verb governs the actions that follow, indicating Moses' response to the situation.
The structure emphasizes Moses' proactive stance: he first arises, then acts to rescue and provide for the daughters by watering their flock, showcasing a sequence of decisive actions.
Septuagint Backgroundgenerated
The Septuagint translates the verb וַיָּבֹ֥אוּ as παραγενόμενοι, which suggests a focus on the arrival of the shepherds. This choice indicates a narrative approach that highlights the presence of the shepherds as a pivotal moment in the story.
The Greek term ποιμένες for הָרֹעִ֖ים aligns closely with the Hebrew, maintaining the pastoral imagery and role of the shepherds in the narrative.
In plain words — the whole versegenerated
Exodus 2:17 tells us that when some shepherds came and drove away the daughters of Midian, Moses stood up to help them and watered their flock. This act of Moses shows his willingness to defend and care for those in need.
Frequently Asked Questionsgenerated
Moses' action signifies his role as a protector and helper, reflecting his character and foreshadowing his future leadership.
The daughters were being driven away by the shepherds, who were asserting dominance and preventing them from watering their flock.
Moses' response teaches us about the importance of standing up for justice and helping those who are vulnerable.
This event foreshadows Moses' future role as a leader and deliverer of the Israelites, highlighting his commitment to justice and protection.
Reflection Questionsgenerated
- In what ways can I stand up for those who are being mistreated or marginalized?
- How can I demonstrate compassion and care in my daily interactions with others?
- What qualities do I see in Moses that I can apply in my own life?
- How does this story encourage me to take action when I see injustice?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 2:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the shepherds came and drove them away,.... The daughters of the priest of Midian, and their flock likewise; these were shepherds of some neighbouring princes or great men, who were so rude and
Read John Gill on Exodus 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father's flock.
Read Robert Jamieson on Exodus 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe shepherds drove them away, that they might enjoy the fruit of their labours, and make use of the water which they had drawn for their own cattle. Moses helped them; either by persuading them with fair words, or by force; for Moses was strong, and full of courage and resolution, wherewith the shepherds were easily daunted.
Read Matthew Poole on Exodus 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 2:17 And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock.Ver. 17. And drove them away.] From the water that they had drawn, and so had most right unto. Sic cedit viribus aequum. Might oft overcomes right. See here what we owe to good laws well executed; no man else should enjoy so much as his own water.
Read John Trapp on Exodus 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) The shepherds came.—Those of the neighbourhood. The rule of the desert is that those who come to a well take their turns in the use of the water in the order of their arrival. But these rude shepherds declined to wait for their turn. It appears later on, by the question of Reuel, “How is it that ye are come so soon to-day?” that this rude and unfair conduct of the shepherds was habitual. Moses stood up and helped them.—Moses is again the champion of the oppressed, but has learnt wisdom by the past, and uses no unnecessary violence. His air and manner intimidated the wrong-doers, and they allowed the maidens sheep to be watered first.
Read Charles John Ellicott on Exodus 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. The shepherds - drove them] The verb יגרשים yegareshum, being in the masculine gender, seems to imply that the shepherds drove away the flocks of Reuel's daughters, and not the daughters themselves. The fact seems to be, that, as the daughters of Reuel filled the troughs and brought their flocks to drink, the shepherds drove those away, and, profiting by the young women's labour, watered their own cattle. Moses resisted this insolence, and assisted them to water their flocks, in consequence of which they were enabled to return much sooner than they were wont to do, Exodus 2:18.
Read AdamClarke on Exodus 2 →CambridgeThe Cambridge Bible for Schools and Colleges17. drove them away] wishing to water their own flocks first. But Moses chivalrously comes forward (cf. vv. 12, 13) to assist the girls.
Read Cambridge on Exodus 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16, 17. Moses’s quick sense of right, and promptness to help the weak, are seen in the desert as well as in the brick-field, and he secures the hospitality of Reuel as Jacob did that of Laban.
Read Daniel Denison Whedon on Exodus 2 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
And when some shepherds came along and drove them away, Moses rose up to help them and watered their flock.
The shepherds came and drove them away; but Moses stood up and helped them, and watered their flock.
And when some shepherds came along and drove them away, Moses rose up to help them and watered their flock.
When some shepherds came and drove them away, Moses came up and defended them and then watered their flock.
Tyndale line
And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock.
And the shepherds came and drove them away; but Moses stood up and helped them, and watered their flock.
And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock.
And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock.
Then the shepherds came and droue them away: but Moses rose vp and defended them, and watered their sheepe.
Strictly literal
And the shepherds came and drove them away; but Moses rose and helped them, and watered their flock.
and the shepherds come and drive them away, and Moses ariseth, and saveth them, and watereth their flock.
and the shepherds come and drive them away, and Moses arises, and saves them, and waters their flock.
And the shepherds came and drove them away; but Moses arose and helped them, and watered their flock.
The shepherds came and tried to drive them away, but Moses went and helped them. Then he watered their flock.
From the Latin
And the shepherds came and drove them away: and Moses arose, and defending the maids, watered their sheep.
Simplified
Some shepherds arrived and chased them off, but Moses intervened and rescued them, and watered their flock.
And the keepers of the sheep came up and were driving them away; but Moses got up and came to their help, watering their flock for them.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Septuagint, which matches 8 of the 9 words. The Samaritan Pentateuch differs slightly, using the word יושׁיענה instead of the Masoretic וַיּ֣וֹשִׁעָ֔ן, indicating a variation in the understanding of Moses' action.
וַיָּבֹ֥אוּ הָרֹעִ֖ים וַיְגָרְשׁ֑וּם וַיָּ֤קָם מֹשֶׁה֙ וַיּ֣וֹשִׁעָ֔ן וַיַּ֖שְׁקְ אֶת־ צֹאנָֽם׃
8 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ויבאו הרעים ויגרשׁום ויקם משׁה ויושׁיענה וישׁק את צאנם
1 word differs from the Masoretic Text: יושׁיענה (help)
ויבואו [הרועים] [ויגרשו׳ם] [ויקם] [מושה] [וישיע׳ן] וישק את [צאנ׳ם]
2 words on the leather — 1 partly restored, 6 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Exodus 2:17
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
The Hebrew word רָעָה (*ra'ah*) is built from a primitive root meaning to tend or pasture a flock. It covers a range of meanings including to graze, rule, associate with, and befriend. The term appears in contexts related to shepherding and companionship, with a specific mention of the 'binding-house of shepherds' in 2 Kings 10:12.
בֵּית־עֵ֫קֶד הָרֹעִים perh. n.pr.loc. (binding-house of the shepherds) 2 K 10:12
base
רָעָה 167 vb. pasture, tend, graze
Qal
trans.
intrans.
Niph. poss.
Hiph. v.
base
[רָעָה] vb. prob. associate with
Qal cherish faithfulness
Hithp. do not make companionship with a bad-tempered man
base
[רָעָה] vb. denom. Pi. be a special friend;—Ju 14:20
ref
H7462a בֵּית־עֵ֫קֶד הָרֹעִים binding-house of shepherds H7462b רָעָה pasture, tend, graze H7462c רָעָה prob. associate with H7462d רָעָה vb. denom. Pi. be a special friend
7462 ra`ah raw-aw'
a primitive root; to tend a flock; i.e. pasture it;
intransitively, to graze (literally or figuratively);
generally to rule; by extension, to associate with (as a
friend):--X break, companion, keep company with, devour, eat
up, evil entreat, feed, use as a friend, make friendship with,
herdman, keep (sheep)(-er), pastor, + shearing house,
shepherd, wander, waste.
בֵּית־עֵ֫קֶד הָרֹעִים (bet-e.qed ha.ro.im) — House of Shepherds.
Ra'ah = "pasturing"
perh. "binding-house of the shepherds"
רָעָה (ra.ah) — to pasture.
1) to pasture, tend, graze, feed
1a) (Qal)
1a1) to tend, pasture
1a1a) to shepherd
1a1b) of ruler, teacher (fig)
1a1c) of people as flock (fig)
1a1d) shepherd, herdsman (subst)
1a2) to feed, graze
1a2a) of cows, sheep etc (literal)
1a2b) of idolater, Israel as flock (fig)
1b) (Hiphil) shepherd, shepherdess
Also means: ro.i (רֹעִי "to shepherd" H7473)
רָעָה (ra.ah) — to accompany.
1) to associate with, be a friend of (meaning probable)
1a) (Qal) to associate with
1b) (Hithpael) to be companions
רָעָה (ra.ah) — to befriend.
(Piel) to be a special friend
Art | V-Qal — Particle · verb qal participle (active) masculine pluralHTd/Vqrmpa
- Early mention of
- Usually carried a scrip or bag
- Carried a staff or rod
- Dwelt in tents while tending their flocks
גָּרַשׁ (garash) is a Hebrew verb meaning to drive out or cast out. It encompasses a range of actions including expelling, divorcing, and thrusting away. The verb appears in various forms, such as Qal (to cast out) and Niphal (to be driven away). Notably, it can refer to both physical expulsion and the act of divorce.
[גָּרַשׁ] vb. drive out, cast out
Qal cast out, thrust out
Niph. be driven away
Pi. drive out, away
Pu. subj. Israelites; subj. despised and miserable outcasts
base
H1644 גָּרַשׁ drive out, cast out
1644 garash gaw-rash'
a primitive root; to drive out from a possession; especially
to expatriate or divorce:--cast up (out), divorced (woman),
drive away (forth, out), expel, X surely put away, trouble,
thrust out.
גָּרַשׁ (ga.rash) — to drive out: drive out.
: drive out
1) to drive out, expel, cast out, drive away, divorce, put away, thrust away, trouble, cast up
1a) (Qal) to thrust out, cast out
1b) (Niphal) to be driven away, be tossed
1c) (Piel) to drive out, drive away
1d) (Pual) to be thrust out
Also means: ga.rash (גָּרַשׁ ": divorce" H1644H)
גָּרַשׁ (ga.rash) — to drive out: divorce.
: divorce
1) to drive out, expel, cast out, drive away, divorce, put away, thrust away, trouble, cast up
1a) (Qal) to thrust out, cast out
1b) (Niphal) to be driven away, be tossed
1c) (Piel) to drive out, drive away
1d) (Pual) to be thrust out
Conj | V-Piel-ConsecImperf-3mp | Suff — Verb piel sequential imperfect third person masculine plural · suffixHc/Vpw3mp/Sp3mp
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
מֹשֶׁה (Mosheh) refers to Moses, the prominent Hebrew leader, prophet, and lawgiver. The name is derived from the root meaning 'drawing out,' indicating his rescue from water. He is a key figure in the Old Testament, first mentioned in Exodus 2:10, and is known for leading the Israelites during the Exodus.
מֹשֶׁה 767 n.pr.m. Moses, the great Hebrew leader, prophet and lawgiver
base
H4872 מֹשֶׁה Moses, the great Hebrew leader, prophet and lawgiver
4872 Mosheh mo-sheh'
from 4871; drawing out (of the water), i.e. rescued; Mosheh,
the Israelite lawgiver:--Moses.
see HEBREW for 04871
מֹשֶׁה (mo.sheh) — Moses.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.2.10;
son of: Amram (H6019) and Jochebed (H3115);
brother of: Aaron (H0175) and Miriam (H4813); married to Zipporah (H6855);
father of: Gershom (H1647) and Eliezer (H0461H); also called Manasseh at Jdg.18.30(?)
§ Moses = "drawn"
the prophet and lawgiver, leader of the exodus
N-proper — Noun proper masculineHNpm
mo'-zez, mo'-ziz (mosheh; Egyptian mes, "drawn out," "born"; Septuagint Mouse(s)). The great Hebrew national hero, leader, author, law-giver and prophet.
I. LIFE
1. Son of Levi
2. Foundling Prince
3. Friend of the People
4. Refuge in Midian
5. Leader of Israel
II. WORK AND CHARACTER
1. The Author
2. The Lawgiver
3. The Prophet
LITERATURE
The traditional view of the Jewish church and of the Christian church, that Moses was a person and that the narrative with which his life-story is interwoven is real history, is in the main sustained by commentators and critics of all classes.
It is needless to mention the old writers among whom these questions were hardly under discussion. Among the advocates of the current radical criticism may be mentioned Stade and Renan, who minimize the historicity of the Bible narrative at this point. Renan thinks the narrative "may be very probable." Ewald, Wellhausen…
Moses
Drawn (or Egypt. mesu, “son;” hence Rameses, royal son). On the invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went down into Egypt. This immigration took place probably about 350 years before the birth of Moses. Some centuries before Joseph, Egypt had been conquered by a pastoral Semitic race from Asia, the Hyksos, who brought into cruel subjection the native Egyptians, who were an African race. Jacob and his retinue were accustomed to a shepherd’s life, and on their arrival in Egypt were received with favour by the king, who assigned them the “best of the land”, the land of Goshen, to dwell in. The Hyksos or “shepherd” king who thus showed favour to Joseph and his family was in all probability the Pharaoh Apopi (or Apopis).
(Heb. Mosheh , "drawn," i.e. from the water; in the Coptic it means "saved from the water"), the legislator of the Jewish people, and in a certain sense the founder of the Jewish religion. The immediate pedigree of Moses is as follows: Levi was the father of: Gershon -- Kohath -- Merari Kohath was the father of: Amram = Jochebed Amram = Jochebed was the father of: Hur = Miriam -- Aaron = Elisheba -- Moses = Zipporah Aaron = Elisheba was the father of: Nadab -- Abihu -- Eleazar -- Ithamar Eleazar was the father of: Phineas Moses = Zipporah was the father of: Gershom -- Eliezer Gershom was the father of: Jonathan The history of Moses naturally divides itself into three periods of 40 years each. Moses was born at Goshen, In Egypt, B.C. 1571. The story of his birth is thoroughly Egyptian in its scene. His mother made extraordinary efforts for his preservation from the general destruction of…
The name of the illustrious prophet and legislator of the Hebrews, who led them from Egypt to the Promised Land. Having been originally imposed by a native Egyptian princess, the word is no doubt Egyptian in its origin, and Josephus gives its true derivation—from the two Egyptian words, MO, water, and USE, saved. With this accords the Septuagint form, MOUSES. The Hebrews by a slight change accommodated it to their own language, as they did also in the case of some other foreign words; calling it MOSHIE, from the verb MASHA, to draw. See Ex 2:10. Moses was born about 15.71 B. C., the son of Amram and Jochebed, of the tribe of Levi, and the younger brother of Miriam and Aaron. His history is too extensive to permit insertion here, and in general too well known to need it. It is enough simply to remark, that it is divided into three…
יָשַׁע (yasha`) is a Hebrew root meaning to save or deliver. It encompasses various forms of salvation, including liberation from physical and moral troubles, victory in battle, and general safety. The word can appear in different grammatical forms, such as Niph. (to be saved) and Hiph. (to save).
[יָשַׁע] vb. Hiph. deliver; Niph. intrans. and pass.
Niph.
be liberated, saved (prop. placed in freedom)
be saved in battle, victorious
Hiph.
deliver, save (prop. give width and breadth to, liberate)
save from moral troubles
give victory to
base
H3467 [יָשַׁע] Hiph. deliver; Niph. intrans. and pass. . . be liberated, saved (prop. placed in freedom)
. be saved in battle, victorious
. . deliver, save (prop. give width and breadth to, liberate)
. save from moral troubles
. give victory to
3467 yasha` yaw-shah'
a primitive root; properly, to be open, wide or free, i.e.
(by implication) to be safe; causatively, to free or
succor:--X at all, avenging, defend, deliver(-er), help,
preserve, rescue, be safe, bring (having) salvation,
save(-iour), get victory.
יָשַׁע (ya.sah) — to save.
1) to save, be saved, be delivered
1a) (Niphal)
1a1) to be liberated, be saved, be delivered
1a2) to be saved (in battle), be victorious
1b) (Hiphil)
1b1) to save, deliver
1b2) to save from moral troubles
1b3) to give victory to
Conj | V-Hiphil-ConsecImperf-3ms | Suff — Verb hiphil sequential imperfect third person masculine singular · suffixHc/Vhw3ms/Sp3fp
The Hebrew word שָׁקָה (sha.qah) is a primitive root meaning to cause to drink or to water. It covers the act of giving drink to both animals and plants, as well as the concept of irrigation. The entries indicate various grammatical forms, including Hiphil, Pual, and Niphal, with no significant disagreement among lexicons.
[שָׁקָה] vb. Hiph. cause to drink water, give to drink
Hiph. water, irrigate, ground
water, give drink to
Pu. the marrow of his bones is watered, (refreshed, invigorated).
base
H8248 שָׁקָה Hiph. cause to drink water, give to drink
8248 shaqah shaw-kaw'
a primitive root; to quaff, i.e. (causatively) to irrigate or
furnish a potion to:--cause to (give, give to, let, make to)
drink, drown, moisten, water. See 7937, 8354.
see HEBREW for 07937
see HEBREW for 08354
שָׁקָה (sha.qah) — to water: watering.
: watering(ANIMALS/PLANTS)
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
שָׁקָה (sha.qah) — to water: drink.
: drink(PEOPLE)
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
שָׁקָה (sha.qah) — to water: cupbearer.
: cupbearer
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
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):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
צֹאן (tso'n) refers to small cattle, specifically sheep and goats, and is used to denote a flock or flocks. It can also be used metaphorically to describe a multitude. The term appears in contexts such as Psalm 144:13, where it emphasizes the collective nature of these animals.
צֹאן 273 n.coll.f. small cattle, sheep and goats, flock, flocks
base
H6629 צֹאן small cattle, sheep and goats, flock, flocks
6629 tso'n tsone
or tsaown (Psalm 144:13) {tseh-one'}; from an unused root
meaning to migrate; a collective name for a flock (of sheep or
goats); also figuratively (of men):--(small) cattle, flock
(+ -s), lamb (+ -s), sheep((-cote, -fold, -shearer, -herds)).
צֹאן (tson) — flock.
1) small cattle, sheep, sheep and goats, flock, flocks
1a) small cattle (usually of sheep and goats)
1b) of multitude (simile)
1c) of multitude (metaphor)
צֹאן (tson) — Sheep (Gate).
This name means sheep and goats
Also named: probatikos (προβατικός "Sheep Gate" G4262)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp3mp