Exodus 18:3

KJV

And her two sons; of which the name of the one [was] Gershom; for he said, I have been an alien in a strange land:

KJV (with Strong's)

And her two {H8147} sons {H1121}; of which the name {H8034} of the one {H259} was Gershom {H1647}; for he said {H559}, I have been an alien {H1616} in a strange {H5237} land {H776}:

Complete Jewish Bible

The name of the one son was Gershom [a foreigner there], for Moshe had said, "I have been a foreigner in a foreign land."

Berean Standard Bible

along with her two sons. One son was named Gershom, for Moses had said, “I have been a foreigner in a foreign land.”

American Standard Version

and her two sons; of whom the name of the one was Gershom; for he said, I have been a sojourner in a foreign land:

Commentary

### SUMMARY
Exodus 18:3 introduces Moses' firstborn son, Gershom, and elucidates the profound meaning behind his name, which signifies "a sojourner there." This verse captures Moses' deep sense of displacement and alienation during his forty years in Midian, reflecting his enduring longing for his true home and people, even as he established a family in a foreign land. It serves as a brief, yet deeply personal, interlude within the grand narrative of the Exodus, highlighting the human experience and inner world of a leader chosen by God.

### CONTEXT
* **Literary Context:** Exodus 18 opens with a significant family reunion, as Jethro, Moses' father-in-law, brings Moses' wife Zipporah and their two sons, Gershom and Eliezer, to him in the wilderness, having heard of God's mighty acts of deliverance for Israel. The immediate verses ([Exodus 18:1-2](/exodus/18-1-2 "Exodus 18:1-2 - Jethro Hears of God's Deliverance")) set the stage for this encounter, emphasizing the divine power that brought Israel out of Egypt. The mention of Gershom and the explanation of his name in this verse is immediately followed by the introduction of his younger brother, Eliezer, in [Exodus 18:4](/exodus/18-4 "Exodus 18:4 - Moses' Son Eliezer"), whose name also carries a significant theological meaning related to God's help. This personal reunion serves as a narrative pause, grounding the epic journey of the Exodus in Moses' personal life and family, before the chapter shifts to Jethro's wise counsel regarding the administration of justice among the burgeoning Israelite nation ([Exodus 18:13-27](/exodus/18-13-27 "Exodus 18:13-27 - Jethro's Counsel to Moses")).

* **Historical & Cultural Context:** In the ancient Near East, names were rarely arbitrary labels; they often conveyed significant meaning, reflecting circumstances of birth, parental experiences, hopes, or even prophecies. Moses' decision to name his firstborn son Gershom ("a sojourner there") vividly expresses his personal feelings during his forty-year exile in Midian, a period following his [flight from Pharaoh](/exodus/2-15 "Exodus 2:15 - Moses Flees to Midian") and preceding his divine call at the [burning bush](/exodus/3-1 "Exodus 3:1 - The Burning Bush"). The Hebrew term for "alien" or "sojourner" (**גֵּר**, _ger_) is crucial, denoting a non-native resident who lives among a people but retains a distinct identity. This status often conferred certain rights and protections in ancient Israelite law, reflecting Israel's own history as sojourners in Egypt and their subsequent identity as God's chosen people dwelling in a land promised to them. Moses' self-identification as a _ger_ highlights his profound sense of not belonging in Midian, despite having established a family there.

* **Key Themes:** This verse contributes to several key themes within Exodus and the broader Pentateuch. Firstly, it underscores the theme of **Divine Providence and Preparation**, showing how God prepared Moses not only through his upbringing in Pharaoh's court but also through his period of exile and personal reflection in Midian, where he learned humility and reliance on God. Secondly, it introduces the pervasive theme of **Sojourning and Pilgrimage**, both on a personal level for Moses and on a national level for Israel, who are themselves about to embark on a forty-year journey as sojourners in the wilderness before entering their promised land. This concept is deeply interwoven with Israel's identity, as seen in later commands to treat the sojourner justly, remembering their own experience as aliens in Egypt ([Deuteronomy 10:19](/deuteronomy/10-19 "Deuteronomy 10:19 - Love the Sojourner")). Finally, the verse touches on the theme of **Identity and Belonging**, revealing Moses' enduring connection to his Israelite heritage despite his long absence from his people.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Gershom (Hebrew, _Gêrᵉshôm'_):** The name **גֵּרְשֹׁם** (_Gêrᵉshôm_) is derived from two Hebrew elements: **גֵּר** (_gêr_), meaning "sojourner" or "alien," and **שָׁם** (_sham_), meaning "there." Thus, the name literally means "a sojourner there" or "an alien in that place." This etymology directly encapsulates Moses' declaration in the latter part of the verse, serving as a perpetual reminder of his displacement and transient existence in Midian. The name is a testament to Moses' enduring connection to his Israelite heritage and a poignant reflection of his inner state despite his long absence.
* **Alien (Hebrew, _gêr'_):** The Hebrew word **גֵּר** (_gêr_) is central to understanding Moses' self-perception and the broader theological implications of this verse. From the root **גּוּר** (_gur_), meaning "to sojourn" or "to dwell temporarily," _gêr_ properly denotes a "guest" or, by implication, a "foreigner" or "sojourner." It describes someone living in a land not their own, a resident foreigner who is distinct from the native population. This term carries significant theological weight throughout the Old Testament, often used to describe Israel's experience in Egypt and their subsequent calling to treat sojourners with justice and compassion, remembering their own past as aliens ([Leviticus 19:34](/leviticus/19-34 "Leviticus 19:34 - Love the Sojourner")). Moses' use of this term for himself highlights his deep-seated feeling of not belonging in Midian, despite having married and started a family there.

#### Verse Breakdown
* **"And her two sons; of which the name of the one [was] Gershom;":** This initial clause introduces the children of Zipporah, Moses' wife, specifically naming the firstborn, Gershom. The mention of "her two sons" (referring to Zipporah's children) emphasizes the family unit's reunion with Moses, setting a personal tone for the narrative. The immediate naming of Gershom signals the importance of his name's meaning, which the subsequent clause will explain.
* **"for he said, I have been an alien in a strange land:":** This explanatory phrase provides the deeply personal and theological reason behind Gershom's name. Moses, the speaker ("he said"), articulates his profound sense of being an outsider, a "sojourner" (**גֵּר**, _gêr_) in a "strange land" (**אֶרֶץ נָכְרִיָּה**, _ʼerets nokrîyâ_). This confession underscores his enduring connection to his true heritage and the land of his birth, even after decades in Midian. It speaks to a persistent longing and a provisional sense of belonging, despite having established a life there, revealing his inner spiritual and national identity.

#### Literary Devices
The verse employs **Etymology** as a primary literary device, where the meaning of Gershom's name is explicitly explained by Moses' personal declaration. This direct connection between the name and Moses' lived experience deepens the reader's understanding of his inner state and the circumstances that shaped him. There is also subtle **Foreshadowing** at play; Moses' personal experience as an "alien" subtly anticipates and mirrors the larger narrative of the Israelites, who are themselves about to embark on a forty-year journey as sojourners in the wilderness before entering their promised land. This personal narrative thus becomes a microcosm of the national experience. Furthermore, the verse uses **Symbolism**, where Moses' personal displacement symbolizes the broader human condition of being a sojourner, a profound theme that resonates throughout biblical theology, pointing to humanity's transient existence on earth and the ultimate longing for a true, eternal home.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 18:3 offers a profound glimpse into the personal cost and emotional landscape of Moses, a man chosen by God for an extraordinary mission. His naming of Gershom reveals a deep-seated sense of longing and a provisional identity, even amidst apparent stability. This theme of being a "sojourner" is not unique to Moses but is a recurring motif throughout Scripture, highlighting humanity's transient existence on earth and the ultimate longing for a true, eternal home. It underscores God's providential hand in preparing His leaders, allowing them to experience displacement and dependence, which often cultivates humility and reliance on Him. This experience of alienation serves as a crucible for faith, shaping Moses into the empathetic and reliant leader Israel would need.

* [Genesis 23:4](/genesis/23-4 "Genesis 23:4 - Abraham as a Sojourner")
* [Psalm 119:19](/psalm/119-19 "Psalm 119:19 - A Sojourner on Earth")
* [Hebrews 11:13](/hebrews/11-13 "Hebrews 11:13 - Patriarchs as Strangers and Pilgrims")

### REFLECTION AND APPLICATION
Moses' naming of Gershom, born out of his personal experience as an "alien in a strange land," speaks powerfully to the human condition of longing for belonging and a true home. For believers today, this resonates deeply with the understanding that our ultimate citizenship is in heaven, and we are but "strangers and pilgrims on the earth" ([1 Peter 2:11](/1_peter/2-11 "1 Peter 2:11 - Believers as Sojourners")). This perspective fundamentally shapes our values, priorities, and how we engage with the world around us. It reminds us that while we are called to live faithfully and engage with our earthly responsibilities, our deepest identity and ultimate hope lie beyond this temporal existence. Embracing this "sojourner" identity can free us from undue attachment to worldly comforts and pursuits, fostering a greater reliance on God and a fervent anticipation of our eternal dwelling with Him. It encourages us to live with an eternal perspective, investing in what truly lasts and seeking first the kingdom of God.

#### Questions for Reflection
* **In what ways do you identify with Moses' feeling of being an "alien in a strange land" in your own life or faith journey, particularly in a world often at odds with biblical values?**
* **How does understanding yourself as a "sojourner" influence your priorities, choices, and perspective on earthly possessions, relationships, and achievements?**
* **What practical steps can you take to live more fully in light of your heavenly citizenship, actively demonstrating your allegiance to God's kingdom even while living in this world?**

### FAQ
**Why is Moses' family reunion and the naming of his sons included in the Exodus narrative?**

Answer: The inclusion of Moses' family reunion in [Exodus 18](/exodus/18 "Exodus 18 - Jethro's Visit and Counsel") serves several important purposes. Firstly, it provides a personal and humanizing touch to Moses' character, reminding us that even great leaders have family lives and personal struggles. It shows God's care for Moses' personal well-being amidst his immense public responsibilities. Secondly, the names of his sons, Gershom and Eliezer, are deeply significant, reflecting Moses' personal journey, his faith in God's deliverance, and his evolving sense of identity. Gershom's name ([Exodus 18:3](/exodus/18-3 "Exodus 18:3 - Moses' Son Gershom")) highlights Moses' past as a sojourner, while Eliezer's name ([Exodus 18:4](/exodus/18-4 "Exodus 18:4 - Moses' Son Eliezer")) celebrates God's help. This personal interlude also sets the stage for Jethro's wise counsel, which helps Moses manage the immense burden of leading the Israelites, demonstrating the importance of delegation and community support in ministry.

**What is the theological significance of the term "alien" or "sojourner" (ger) in the Bible?**

Answer: The term "alien" or "sojourner" (**גֵּר**, _gêr_) holds profound theological significance throughout the Bible. It first describes individuals like Moses who are living outside their native land. More broadly, it becomes a metaphor for Israel's own experience in Egypt and their subsequent status as a people dwelling in the Promised Land under God's covenant, acknowledging that the land ultimately belongs to God ([Leviticus 25:23](/leviticus/25-23 "Leviticus 25:23 - The Land Belongs to God")). The Law often commanded kindness and justice towards sojourners, reminding Israel of their own past vulnerability and God's compassion towards them ([Deuteronomy 10:19](/deuteronomy/10-19 "Deuteronomy 10:19 - Love the Sojourner")). In the New Testament, this concept extends to all believers, who are seen as "strangers and pilgrims on the earth" ([1 Peter 2:11](/1_peter/2-11 "1 Peter 2:11 - Believers as Sojourners")), awaiting their true, eternal home in God's presence. It emphasizes that our ultimate allegiance and belonging are not to this world, but to God's heavenly kingdom.

### CHRIST-CENTERED FULFILLMENT
Moses' experience as an "alien in a strange land," profoundly reflected in the naming of Gershom, finds its ultimate fulfillment and transformation in the person and work of Jesus Christ. While Moses was an alien by circumstance, Jesus, the eternal Son of God, willingly became an "alien" to His heavenly home through the incarnation, taking on human flesh to dwell among us ([John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh")). He entered a world that was not His true home, often having "nowhere to lay his head" ([Matthew 8:20](/matthew/8-20 "Matthew 8:20 - Jesus Has Nowhere to Lay His Head")) as He ministered. Through His perfect life, atoning death, and glorious resurrection, Christ not only identified with humanity's fallen, alienated state but also provided the means for us to be reconciled to God and brought into our true, eternal home. Believers, united with Christ by faith, now share in His "alien" status in this world, recognizing that our true citizenship is in heaven ([Philippians 3:20](/philippians/3-20 "Philippians 3:20 - Our Citizenship in Heaven")), and we are merely sojourners awaiting the full realization of God's kingdom. Thus, Moses' personal longing for home foreshadows the spiritual pilgrimage of all those who are "in Christ," journeying towards the new heavens and new earth where God will dwell with His people forever, wiping away every tear ([Revelation 21:3-4](/revelation/21-3-4 "Revelation 21:3-4 - God Dwells with His People")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Exodus 2:22

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

Acts 7:29

Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons.

Exodus 4:20

And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt: and Moses took the rod of God in his hand.

Psalms 39:12

Hear my prayer, O LORD, and give ear unto my cry; hold not thy peace at my tears: for I [am] a stranger with thee, [and] a sojourner, as all my fathers [were].

Hebrews 11:13

These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of [them], and embraced [them], and confessed that they were strangers and pilgrims on the earth.

1 Peter 2:11

Dearly beloved, I beseech [you] as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;