Exodus 2:19

Translation
King James Version
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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KJV (with Strong's)
And they said H559, An Egyptian H4713 H376 delivered H5337 us out of the hand H3027 of the shepherds H7462, and also drew H1802 water enough H1802 for us, and watered H8248 the flock H6629.
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Complete Jewish Bible
They answered, "An Egyptian rescued us from the shepherds; more than that, he drew water for us and watered the sheep."
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Berean Standard Bible
“An Egyptian rescued us from the shepherds,” they replied. “He even drew water for us and watered the flock.”
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American Standard Version
And they said, An Egyptian delivered us out of the hand of the shepherds, and moreover he drew water for us, and watered the flock.
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World English Bible Messianic
They said, “An Egyptian delivered us out of the hand of the shepherds, and moreover he drew water for us, and watered the flock.”
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Geneva Bible (1599)
And they saide, A man of Egypt deliuered vs from the hand of the shepherdes, and also drew vs water ynough, and watered the sheepe.
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Young's Literal Translation
and they say, `A man, an Egyptian, hath delivered us out of the hand of the shepherds, and also hath diligently drawn for us, and watereth the flock;'
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See also
Genesis 29:10Genesis 50:11
See on the biblical-era map
The Kingdom of Egypt in the Time of Moses
The Kingdom of Egypt in the Time of Moses View full PDF
Moses flees to Midian and returns to Egypt
Moses flees to Midian and returns to Egypt View full PDF
Exodus 2:16-25, Exodus 3:1-10, Acts 7:20-33
Exodus 2:16-25, Exodus 3:1-10, Acts 7:20-33 View full PDF

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In the KJVVerse 1,574 of 31,102

Study This Verse

SUMMARY

Exodus 2:19 recounts the report of Reuel's daughters to their father, detailing how an "Egyptian" (Moses) intervened on their behalf at a well, rescuing them from aggressive shepherds and ensuring their flock was fully watered. This pivotal encounter leads to Moses' integration into their household in Midian, marking a crucial step in his preparation for future divine service.

CONTEXT

  • Literary Context: This verse is situated immediately after Moses' flight from Egypt, having killed an Egyptian taskmaster to defend an enslaved Hebrew (Exodus 2:11-15). He has arrived in the land of Midian, a desert region east of the Gulf of Aqaba. The narrative flow positions Moses, a fugitive, at a communal well, a vital gathering place in the ancient Near East. Here, he encounters the seven daughters of Reuel (also known as Jethro), a priest of Midian, who are facing harassment from male shepherds. The daughters' report in Exodus 2:19 serves as the immediate catalyst for Reuel's invitation to Moses, leading to his integration into their family and household, a period of forty years that profoundly shapes his character and prepares him for his divine calling in Exodus 3.
  • Historical & Cultural Context: Wells in the ancient Near East were not merely sources of water; they were crucial social hubs, economic centers, and often sites of conflict over resources. Access to water for livestock was paramount for nomadic and semi-nomadic peoples like the Midianites. The aggressive behavior of the shepherds towards women at the well reflects a common patriarchal societal dynamic where the vulnerable could be exploited. Moses' intervention, therefore, was not just an act of kindness but a challenge to established power dynamics, demonstrating a strong sense of justice. His appearance, likely in Egyptian attire and mannerisms due to his upbringing in Pharaoh's court, would have immediately marked him as a foreigner, hence the daughters' identification of him as an "Egyptian."
  • Key Themes: Exodus 2:19 contributes to several overarching themes in the book of Exodus and the broader Pentateuch. It highlights Divine Providence, showing how God orchestrates seemingly random events—Moses' flight, his arrival at a specific well, his encounter with Reuel's daughters—to fulfill His larger redemptive plan. The verse also underscores the theme of Justice and Compassion, as Moses, even in exile, demonstrates an innate desire to defend the oppressed, foreshadowing his future role as a deliverer. Furthermore, it touches upon Preparation for Leadership, illustrating how God uses the circumstances of an individual's life, including periods of obscurity and cultural immersion, to shape them for a specific divine calling, much like Joseph's preparation in Genesis 39, Genesis 40, Genesis 41.

EXPOSITION AND ANALYSIS

The daughters' concise report to their father, "An Egyptian delivered us out of the hand of the shepherds, and also drew [water] enough for us, and watered the flock," encapsulates Moses' decisive and compassionate intervention, revealing significant insights into his character and God's unfolding plan.

Key Word Analysis

  • Egyptian (Hebrew, Mitsrîy', H4713): This term, derived from "Mitsrayim" (Egypt), refers to an inhabitant of Egypt. The daughters' identification of Moses as an "Egyptian" is crucial. Despite his Hebrew ethnicity, Moses' upbringing in Pharaoh's palace meant he would have dressed, spoken, and carried himself in a manner consistent with Egyptian nobility, making him appear as such to the Midianite women. This highlights his unique dual identity, which would later be instrumental in his role as a mediator between Pharaoh and the Israelites.
  • delivered (Hebrew, nâtsal', H5337): A primitive root meaning "to snatch away," whether in a good or bad sense, encompassing actions like rescuing, preserving, or saving. Here, it emphasizes Moses' active and forceful intervention to free the daughters from the oppressive control ("out of the hand") of the aggressive shepherds. This verb choice underscores the protective, liberating nature of Moses' act, foreshadowing his greater role as the deliverer of Israel from Egyptian bondage.
  • drew (water) enough (Hebrew, dâlâh', H1802): This primitive root means "to dangle" or "to let down a bucket for drawing out water." The phrase "enough" (also derived from H1802 in this context) implies not just the act of drawing water, but drawing it sufficiently and completely for the entire flock. This detail emphasizes Moses' thoroughness and generosity, going beyond a mere token gesture to ensure the needs of the flock were fully met, reflecting a comprehensive and caring provision.

Verse Breakdown

  • "And they said,": This simple introductory phrase sets the scene for the daughters' explanation to their father, Reuel, immediately upon their unusually early return home. It signals the beginning of their account of the remarkable event at the well.
  • "An Egyptian delivered us out of the hand of the shepherds,": This is the core of their report, identifying Moses by his apparent nationality and describing his heroic action. The phrase "out of the hand of the shepherds" signifies rescue from their oppressive power or control, implying that the shepherds were actively preventing the daughters from accessing the well or harassing them. Moses' intervention was a direct challenge to this injustice.
  • "and also drew [water] enough for us,": This clause highlights Moses' practical assistance. After defending them, he actively participated in the arduous task of drawing water, ensuring they had ample supply. The inclusion of "enough" underscores that he completed the task thoroughly, providing fully for their needs.
  • "and watered the flock.": This final clause confirms the successful outcome of Moses' efforts. Not only were the daughters protected and water drawn, but their livestock, the very purpose of their visit to the well, were properly cared for, demonstrating Moses' comprehensive and compassionate provision.

Literary Devices

The narrative of Exodus 2:19 employs several literary devices. Foreshadowing is prominent, as Moses' spontaneous act of justice and deliverance for the vulnerable at the well directly anticipates his future, divinely appointed role as the deliverer of the entire Israelite nation from Egyptian oppression. His willingness to intercede for the marginalized is a consistent character trait. There is also a subtle Irony in the daughters identifying Moses as an "Egyptian," given his true Hebrew identity and his ultimate mission to lead the Hebrews out of Egypt; the one who appears to be an oppressor's kin becomes the liberator. Furthermore, the Symbolism of the well as a place of both conflict and crucial encounter is significant. Wells often serve as settings for pivotal meetings and the establishment of new relationships in biblical narratives, and here it becomes the site where Moses' new life in Midian begins, leading to his marriage and forty years of preparation.

THEOLOGICAL AND THEMATIC CONNECTIONS

Exodus 2:19 powerfully illustrates God's sovereign hand in orchestrating seemingly mundane events to fulfill His grand redemptive purposes. Moses' spontaneous act of justice at the well is not a mere coincidence but a divinely guided step in his preparation for the monumental task of leading Israel out of bondage. This passage underscores that God often uses the inherent character and compassionate actions of His chosen servants, even in their obscurity or exile, to advance His kingdom. It also highlights the divine value placed on defending the vulnerable and ensuring justice, a theme that resonates throughout biblical history.

  • Psalm 82:3-4 - Calls for the defense of the weak, fatherless, and oppressed, mirroring Moses' actions.
  • Proverbs 31:8-9 - Exhorts believers to speak up for the voiceless and defend the rights of the poor and needy.
  • Matthew 25:35-40 - Jesus identifies acts of compassion towards the hungry, thirsty, and imprisoned as service rendered to Him, reflecting the spirit of Moses' intervention.

REFLECTION AND APPLICATION

Exodus 2:19 serves as a profound reminder that God's plans often unfold through our seemingly ordinary acts of compassion and intervention. Moses, a fugitive, could have easily ignored the plight of Reuel's daughters, yet his innate sense of justice compelled him to act. This spontaneous defense of the vulnerable, without expectation of reward or recognition, exemplifies a timeless call to righteous living and service. We are encouraged to cultivate a character of attentiveness to the needs of others, recognizing that God often uses our willingness to act righteously, even in unexpected circumstances, to prepare us for broader purposes and to advance His kingdom work in the world. Just as Moses was being prepared for the monumental task of leading the Exodus from Egypt, so too can our daily choices and acts of kindness contribute to God's unfolding work, shaping us for His unique calling on our lives.

Questions for Reflection

  • In what ways do I, like Moses, encounter opportunities to defend the vulnerable or stand up for justice in my daily life?
  • How might seemingly small acts of compassion be part of God's larger, unfolding plan for my life or for others?
  • What does Moses' willingness to intervene, even as a fugitive, teach me about acting righteously regardless of my circumstances?

FAQ

Why did Jethro's daughters call Moses an "Egyptian"?

Answer: Although Moses was ethnically Hebrew, his upbringing in Pharaoh's palace meant he would have dressed, spoken, and carried himself like an Egyptian, including his mannerisms and possibly his dialect. The Midianite women, unfamiliar with his true heritage, would have identified him by his outward appearance and cultural markers, leading them to perceive him as an Egyptian. This highlights his unique dual identity, which would later be crucial for his role as a mediator between Pharaoh and the Israelites in the Exodus narrative.

What is the significance of the well in this narrative?

Answer: Wells were vital centers of life in the ancient Near East, serving as primary sources of water for people and livestock in arid regions. They were also crucial social gathering points, often sites of interaction, negotiation, and sometimes conflict over resources. In biblical narratives, wells frequently serve as settings for significant encounters, betrothals, and the establishment of new relationships (e.g., Jacob meeting Rachel at a well in Genesis 29). Moses' meeting with Jethro's daughters at the well is therefore a classic biblical motif, marking a pivotal turning point in his life and leading to his new family and home in Midian.

Who were the shepherds mentioned in the verse?

Answer: These were likely local male shepherds who, due to their greater strength or social standing, were attempting to monopolize the well's access, preventing Jethro's daughters from watering their flock. This was a common practice in patriarchal societies where women were often vulnerable to exploitation. Moses' immediate intervention demonstrates his commitment to justice and protection for the oppressed, even before his divine calling to deliver Israel from a far greater oppression in Exodus 3.

CHRIST-CENTERED FULFILLMENT

While Exodus 2:19 details Moses' compassionate act, it subtly points to the ultimate Deliverer, Jesus Christ. Moses' spontaneous intervention to protect the vulnerable and provide water foreshadows Christ's divine compassion and His role as the Good Shepherd who not only protects His flock from spiritual adversaries but also provides the living water of salvation (John 4:10 and John 7:37-38). Just as Moses was prepared for his mission to lead Israel out of bondage, Christ, the greater Moses (as seen in Deuteronomy 18:15), came to deliver humanity from the ultimate bondage of sin and death (Romans 6:23). He demonstrates perfect justice, unwavering care for the marginalized and oppressed (Matthew 11:28-30), and provides eternal spiritual nourishment, fulfilling the temporary physical provision Moses offered at the well.

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Commentary on Exodus 2 verses 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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 16–22. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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