OT § 37

Exodus 2.11-22

Holy Wednesday Vespers [+18.4]

And it came to pass in that length of time, that Moses having grown, went out to his brethren the sons of Israel: and having noticed their distress, he sees an Egyptian smiting a certain Hebrew of his brethren the children of Israel.

᾿Εγένετο δὲ ἐν ταῖς ἡμέραις ταῖς πολλαῖς ἐκείναις μέγας γενόμενος Μωυσῆς, ἐξῆλθε πρὸς τοὺς ἀδελφοὺς αὐτοῦ τοὺς υἱοὺς ᾿Ισραήλ. κατανοήσας δὲ τὸν πόνον αὐτῶν ὁρᾷ ἄνθρωπον Αἰγύπτιον τύπτοντά τινα ῾Εβραῖον τῶν ἑαυτοῦ ἀδελφῶν τῶν υἱῶν ᾿Ισραήλ·

Бы́сть же во дни̑ мнѡ́гїѧ ѡ҆́ны, вели́къ бы́въ мѡѷсе́й, и҆зы́де къ бра́тїѧмъ свои̑мъ, сынѡ́мъ і҆и҃лєвымъ. Разꙋмѣ́въ же болѣ́знь и҆́хъ, ви́дѣ человѣ́ка є҆гѵ́птѧнина бїю́ща нѣ́коего є҆вре́анина ѿ бра́тїи є҆гѡ̀ сынѡ́въ і҆и҃левыхъ.

And having looked round this way and that way, he sees no one; and he smote the Egyptian, and hid him in the sand.

περιβλεψάμενος δὲ ὧδε καὶ ὧδε οὐχ ὁρᾷ οὐδένα καὶ πατάξας τὸν Αἰγύπτιον, ἔκρυψεν αὐτὸν ἐν τῇ ἄμμῳ.

Ѡ҆бозрѣ́всѧ же сѣ́мѡ и҆ ѻ҆ва́мѡ, никого́же ви́дѣ: и҆ порази́въ є҆гѵ́птѧнина, скры̀ є҆го̀ въ песцѣ̀.

Ambrose of Milan †397

2:12

Moses indeed killed the Egyptian and became a fugitive from the land of Egypt, in order to avoid the tyrant of that land. But he would not have killed that Egyptian man before he had first killed the Egyptian man of spiritual wickedness within himself, and had renounced the luxury of regal honors, considering the reproach of Christ a greater inheritance than the treasures of Egypt.

On Cain and Abel 2.4.14

Augustine of Hippo †430

2:12

Concerning Moses' deed, when he killed the Egyptian to defend his brethren, we have treated the point adequately in the book that we wrote against Faustus on the lives of the patriarchs. The question was whether his role in that deed was praiseworthy, insofar as he admitted his sin, just as the richness of the earth, even before useful seeds are planted, is often praised for a growth of plants, even if they are useless. Or perhaps the deed itself should be justified. But to do so does not seem right, for up to that point Moses had no legitimate authority—neither authority that he received from God nor authority ordained by human society. But still, as Stephen says in the Acts of the Apostles, Moses thought that his brethren understood that God would bring them salvation through him, so that by this testimony it appeared that Moses could dare to do this because he was already called by God to act. (But Scripture is silent on this point).

QUESTIONS ON EXODUS 2

Basil of Caesarea †379

2:12

He who hated the pomp of royalty returned to the lowly state of his own race. He preferred to suffer affliction with the people of God rather than to have the fleeting enjoyment of sin. He who, possessing naturally a love for justice, on one occasion even before the government of the people was entrusted to him was seen inflicting on the wicked punishment to the extent of death because of his natural hatred of villainy. He was banished by those to whom he had been a benefactor. He gladly left the uproar of the Egyptians and went to Ethiopia and, spending there all his time apart from others, devoted himself for forty entire years to the contemplation of creation.

EXEGETIC HOMILIES 1.1

Clement of Alexandria †215

2:12

Eupolemus in his work On the Kings of Judea says that Moses was the first sage and the first person to transmit to the Jews the science of writing, which passed from the Jews to the Phoenicians and from the Phoenicians to the Greeks. When he reached the age of manhood he developed his practical wisdom, being zealous for his national, ancestral educational traditions, to the point of striking down and killing an Egyptian who was unjustly attacking a Hebrew. The mystics say that he eliminated the Egyptian simply by speaking, as later in Acts Peter is said to have killed by his words those who had kept for themselves part of the price of the land and had told lies.

The Stromata Book 1

And having gone out the second day he sees two Hebrew men fighting; and he says to the injurer, Wherefore smitest thou thy neighbour?

ἐξελθὼν δὲ τῇ ἡμέρᾳ τῇ δευτέρᾳ ὁρᾷ δύο ἄνδρας ῾Εβραίους διαπληκτιζομένους καὶ λέγει τῷ ἀδικοῦντι· διὰ τί σὺ τύπτεις τὸν πλησίον;

И҆зше́дъ же во вторы́й де́нь, ви́дѣ два̀ мꙋ̑жа є҆врє́анина бїю̑щасѧ и҆ глаго́ла ѡ҆би́дѧщемꙋ: чесѡ̀ ра́ди ты̀ бїе́ши и҆́скреннѧго;

And he said, Who made thee a ruler and a judge over us? wilt thou slay me as thou yesterday slewest the Egyptian? Then Moses was alarmed, and said, If [it be] thus, this matter has become known.

ὁ δὲ εἶπε· τίς σε κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφ᾿ ἡμῶν; μὴ ἀνελεῖν με σὺ θέλεις, ὃν τρόπον ἀνεῖλες χθὲς τὸν Αἰγύπτιον; ἐφοβήθη δὲ Μωυσῆς, καὶ εἶπεν· εἰ οὕτως ἐμφανὲς γέγονε τὸ ῥῆμα τοῦτο;

Ѻ҆́нъ же речѐ: кто́ тѧ поста́ви кнѧ́зѧ и҆ сꙋдїю̀ над̾ на́ми; є҆да̀ ᲂу҆би́ти мѧ̀ ты̀ хо́щеши, и҆́мже ѡ҆́бразомъ ᲂу҆би́лъ є҆сѝ вчера̀ є҆гѵ́птѧнина; Оу҆боѧ́сѧ же мѡѷсе́й и҆ речѐ: а҆́ще си́це ꙗ҆вле́нъ бы́сть глаго́лъ се́й;

Acts 7:20-34 †62

2:14

In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months: And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son. And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds. And when he was full forty years old, it came into his heart to visit his brethren the children of Israel. And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian: For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not. And the next day he showed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another? But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us? Wilt thou kill me, as thou diddest the Egyptian yesterday? [Exodus 2:14] Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons. And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush. When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him, Saying, I am the God of thy fathers, the God of Abrham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold. Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground. I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt.

Clement of Rome †99

2:14

Every kind of honour and happiness was bestowed upon you, and then was fulfilled that which is written, "My beloved ate and drank, and was enlarged and became fat, and kicked." [Deuteronomy 32:15] Hence flowed emulation and envy, strife and sedition, persecution and disorder, war and captivity. So the worthless rose up against the honoured, those of no reputation against such as were renowned, the foolish against the wise, the young against those advanced in years. For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and has become blind in His faith, neither walks in the ordinances of His appointment, nor acts a part becoming a Christian, but walks after his own wicked lusts, resuming the practice of an unrighteous and ungodly envy, by which death itself entered into the world. [Wisdom 2:24]

For thus it is written: "And it came to pass after certain days, that Cain brought of the fruits of the earth a sacrifice unto God; and Abel also brought of the firstlings of his sheep, and of the fat thereof. And God had respect to Abel and to his offerings, but Cain and his sacrifices He did not regard. And Cain was deeply grieved, and his countenance fell. And God said to Cain, Why are you grieved, and why is your countenance fallen? If you offer rightly, but do not divide rightly, have you not sinned? Be at peace: your offering returns to yourself, and you shall again possess it. And Cain said to Abel his brother, Let us go into the field. And it came to pass, while they were in the field, that Cain rose up against Abel his brother, and slew him." [Genesis 4:3-8] You see, brethren, how envy and jealousy led to the murder of a brother. Through envy, also, our father Jacob fled from the face of Esau his brother [Genesis 27:41-45]. Envy made Joseph be persecuted unto death, and to come into bondage. [Genesis 37:18-28] Envy compelled Moses to flee from the face of Pharaoh king of Egypt, when he heard these words from his fellow-countryman, "Who made you a judge or a ruler over us? Will you kill me, as you killed the Egyptian yesterday?" [Exodus 2:14] On account of envy, Aaron and Miriam had to make their abode without the camp. [Numbers 12:14-15] Envy brought down Dathan and Abiram alive to Hades, through the sedition which they excited against God's servant Moses. [Numbers 16:33] Through envy, David not only underwent the hatred of foreigners, but was also persecuted by Saul king of Israel. [1 Samuel 21:10-15]

Clement's First Letter to the Corinthians, Chapters 3-4

John Chrysostom †407

2:14

Wherefore also very foolishly did that Hebrew say to him, "Who made you a ruler and a judge over us?" What do you say? You see the actions and doubt of the title? Just as if one seeing a physician using the knife excellently well and succoring that limb in the body which was diseased, should say, "Who made you a physician and ordered you to use a knife?" "It is my art, my good sir, and your own ailment." So too did his knowledge make him (i.e., Moses) what he claimed to be. For ruling is an art, not merely a dignity, and an art above all arts.

HOMILIES ON 2 CORINTHIANS 15.4

2:14

"By faith he forsook Egypt not fearing the wrath of the king; for he endured as seeing him who is invisible." What do you say? That he did not fear? And yet the Scripture says that when he heard, he "was afraid," and for this cause provided for safety by flight, and stole away and secretly withdrew himself. And afterwards he was exceedingly afraid. Observe the expressions with care: he said, "not fearing the wrath of the king" with reference to his presenting himself again. For it would have been [the part] of one who was afraid not to undertake again to defend his championship or to have any hand in the matter. That he did however again undertake it was [the part] of one who committed all to God. For he did not say, "He is seeking me and is busy [in the search], and I cannot bear again to engage in this matter."So even his flight was [an act of] faith. Why then did he not remain? [you say]. That he might not cast himself into a foreseen danger. For this finally would have been tempting [God]: to leap into the midst of dangers and say, "Let us see whether God will save me." And this the devil said to Christ, "Cast yourself down." Do you see that it is a diabolical thing to throw ourselves into danger without cause and for no purpose and to make trial of God, whether he will save us?

HOMILIES ON HEBREWS 26.5

And Pharao heard this matter, and sought to slay Moses; and Moses departed from the presence of Pharao, and dwelt in the land of Madiam; and having come into the land of Madiam, he sat on the well.

ἤκουσε δὲ Φαραὼ τὸ ρῆμα τοῦτο καὶ ἐζήτει ἀνελεῖν Μωυσῆν· ἀνεχώρησε δὲ Μωυσῆς ἀπὸ προσώπου Φαραὼ καὶ ᾤκησεν ἐν γῇ Μαδιάμ, ἐλθὼν δὲ εἰς γῆν Μαδιὰμ ἐκάθισεν ἐπὶ τοῦ φρέατος.

Оу҆слы́ша же фараѡ́нъ глаго́лъ се́й и҆ и҆ска́ше ᲂу҆би́ти мѡѷсе́а. Ѿи́де же мѡѷсе́й ѿ лица̀ фараѡ́нова и҆ всели́сѧ въ землѝ мадїа́мстѣй: прише́дъ же въ зе́млю мадїа́мскꙋю сѣ́де при кла́дѧзѣ.

And the priest of Madiam had seven daughters, feeding the flock of their father Jothor; and they came and drew water until they filled their pitchers, to water the flock of their father Jothor.

τῷ δὲ ἱερεῖ Μαδιὰμ ἦσαν ἑπτὰ θυγατέρες ποιμαίνουσαι τὰ πρόβατα τοῦ πατρὸς αὐτῶν ᾿Ιοθόρ· παραγενόμεναι δὲ ἤντλουν ἕως ἔπλησαν τὰς δεξαμενὰς ποτίσαι τὰ πρόβατα τοῦ πατρὸς αὐτῶν ᾿Ιοθόρ.

Свѧще́нникꙋ же мадїа́мскомꙋ бѣ́ша се́дмь дще́рей, пасꙋ́щихъ ѻ҆́вцы ѻ҆тца̀ своегѡ̀ і҆оѳо́ра: прише́дшѧ же че́рпахꙋ, до́ндеже напо́лниша кѡры́та, напои́ти ѻ҆́вцы ѻ҆тца̀ своегѡ̀ і҆оѳо́ра.

And the shepherds came, and were driving them away; and Moses rose up and rescued them, and drew water for them, and watered their sheep.

παραγενόμενοι δὲ οἱ ποιμένες ἐξέβαλλον αὐτάς· ἀναστὰς δὲ Μωυσῆς ἐρρύσατο αὐτὰς καὶ ἤντλησεν αὐταῖς καὶ ἐπότισε τὰ πρόβατα αὐτῶν·

Прише́дше же па́стырїе и҆згна́ша ѧ҆̀. Воста́въ же мѡѷсе́й и҆зба́ви и҆̀хъ, и҆ налїѧ̀ и҆̀мъ и҆ напоѝ ѻ҆́вцы и҆́хъ.

And they came to Raguel their father; and he said to them, Why have ye come so quickly to-day?

παρεγένοντο δὲ πρὸς Ῥαγουὴλ τὸν πατέρα αὐτῶν. ὁ δὲ εἶπεν αὐταῖς· διατί ἐταχύνατε τοῦ παραγενέσθαι σήμερον;

Прїидо́ша же къ рагꙋи́лꙋ ѻ҆тцꙋ̀ своемꙋ̀. Ѻ҆́нъ же речѐ и҆̀мъ: что̀ ꙗ҆́кѡ ᲂу҆скори́сте прїитѝ дне́сь;

And they said, An Egyptian delivered us from the shepherds, and drew water for us and watered our sheep.

αἱ δὲ εἶπαν· ἄνθρωπος Αἰγύπτιος ἐρρύσατο ἡμᾶς ἀπὸ τῶν ποιμένων καὶ ἤντλησεν ἡμῖν καὶ ἐπότισε τὰ πρόβατα ἡμῶν.

Ѻ҆́ныѧ же реко́ша: человѣ́къ є҆гѵ́птѧнинъ и҆зба́ви на́съ ѿ па́стырей, и҆ наче́рпа на́мъ и҆ напоѝ ѻ҆́вцы на́шѧ.

And he said to his daughters, And where is he? and why have ye left the man? call him therefore, that he may eat bread.

ὁ δὲ εἶπε ταῖς θυγατράσιν αὐτοῦ· καὶ ποῦ ἐστι; καὶ ἱνατί οὕτως καταλελοίπατε τὸν ἄνθρωπον; καλέσατε οὖν αὐτόν, ὅπως φάγῃ ἄρτον.

Ѻ҆́нъ же речѐ дще́ремъ свои̑мъ: и҆ гдѣ́ є҆сть; и҆ вскꙋ́ю си́це ѡ҆ста́висте человѣ́ка; призови́те ᲂу҆̀бо є҆го̀, да ꙗ҆́стъ хлѣ́бъ.

And Moses was established with the man, and he gave Sepphora his daughter to Moses to wife.

κατῳκίσθη δὲ Μωυσῆς παρὰ τῷ ἀνθρώπῳ, καὶ ἐξέδοτο Σεπφώραν τὴν θυγατέρα αὐτοῦ Μωυσῇ γυναῖκα.

Всели́сѧ же мѡѷсе́й ᲂу҆ человѣ́ка: и҆ дадѐ сепфѡ́рꙋ дще́рь свою̀ мѡѷсе́ю въ женꙋ̀.

And the woman conceived and bore a son, and Moses called his name Gersam, saying, I am a sojourner in a strange land.

ἐν γαστρὶ δὲ λαβοῦσα ἡ γυνὴ ἔτεκεν υἱόν, καὶ ἐπωνόμασε Μωυσῆς τὸ ὄνομα αὐτοῦ Γηρσὰμ λέγων· ὅτι πάροικός εἰμι ἐν γῇ ἀλλοτρίᾳ.

Во чре́вѣ же заче́нши жена̀ родѝ сы́на, и҆ наречѐ мѡѷсе́й и҆́мѧ є҆мꙋ̀ гирса́мъ, глаго́лѧ: ꙗ҆́кѡ пришле́цъ є҆́смь въ землѝ чꙋжде́й. Є҆ще́ же заче́нши родѝ сы́на втора́го, и҆ наречѐ и҆́мѧ є҆мꙋ̀ є҆лїезе́ръ, глаго́лѧ: бг҃ъ бо ѻ҆тца̀ моегѡ̀ помо́щникъ мо́й и҆ и҆зба́ви мѧ̀ и҆з̾ рꙋкѝ фараѡ́новы.