TRV
Translation
King James Version
And she bare him a son, and he called his name Gershom: for he said, I have been a stranger in a strange land.
Complete Jewish Bible
She gave birth to a son, and he named him Gershom [foreigner there], for he said, "I have been a foreigner in a foreign land."
Berean Standard Bible
And she gave birth to a son, and Moses named him Gershom, saying, “I have become a foreigner in a foreign land.”
American Standard Version
And she bare a son, and he called his name Gershom; for he said, I have been a sojourner in a foreign land.
World English Bible Messianic
She bore a son, and he named him Gershom, for he said, “I have lived as a foreigner in a foreign land.”
Geneva Bible (1599)
And she bare a sonne, whose name he called Gershom: for he said, I haue bene a stranger in a strange lande.
Young's Literal Translation
and she beareth a son, and he calleth his name Gershom, for he said, `A sojourner I have been in a strange land.'
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In the KJVVerse 1,577 of 31,102
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Commentary on Exodus 2 verses 16–22
16 ¶ Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father's flock.
17 And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock.
18 And when they came to Reuel their father, he said, How is it that ye are come so soon to day?
19 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.
20 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.
21 And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter.
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.
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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Richard ChallonerAD 1781
Gersam: Or Gershom. This name signifies a stranger there: as Eliezer signifies the help of God.
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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SUMMARY
Exodus 2:22 marks a significant moment in Moses' life during his exile in Midian, detailing the birth of his first son, Gershom. Moses' choice of name for his son is deeply personal and revelatory, encapsulating his profound sense of displacement and alienation from his Hebrew heritage and homeland, thereby expressing his identity as a sojourner in a foreign land.
CONTEXT
EXPOSITION AND ANALYSIS
Exodus 2:22 states, "And she bare [him] a son, and he called his name Gershom: for he said, I have been a stranger in a strange land." This verse, though concise, is profoundly revealing of Moses' internal state and the circumstances of his life during his Midianite exile. It captures a moment of domesticity that is nonetheless permeated by a deep sense of alienation and longing for his true home.
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Exodus 2:22 is Symbolism, specifically through Onomastics (the study of names and their origins). Moses' naming of his son Gershom is not arbitrary; it is a symbolic act that encapsulates his personal experience and internal state. The name "Gershom" itself is a Pun or Wordplay, directly derived from the Hebrew words for "stranger" (ger) and "there" (sham), making the name a living testament to Moses' declaration, "I have been a stranger in a strange land." This creates a powerful Irony in Moses' situation: though he is safe, married, and a father, his chosen name for his son reveals a profound sense of homelessness and disconnection from his birthright and people. The naming acts as a Foreshadowing, subtly hinting at the future journey of the Israelites as sojourners in the wilderness, mirroring Moses' own temporary exile.
THEOLOGICAL AND THEMATIC CONNECTIONS
Moses' personal experience of being "a stranger in a strange land" is a profound theological motif that resonates throughout biblical history. It not only reflects his immediate circumstances but also foreshadows the broader narrative of God's people. The Israelites would soon become sojourners themselves, first in the wilderness, then later through various exiles. This theme extends to the New Testament, where believers are often described as spiritual pilgrims, living in the world but not fully belonging to it, awaiting their true, eternal home. This perspective fosters a sense of detachment from worldly attachments and a longing for the heavenly kingdom.
REFLECTION AND APPLICATION
Moses' naming of Gershom in Exodus 2:22 offers a deeply relatable perspective for believers navigating their identity and purpose in a world often at odds with their spiritual convictions. Like Moses, who felt like a stranger despite finding a new family, Christians are called to live as "strangers and exiles" on earth (1 Peter 2:11), understanding that our true citizenship and ultimate home are in heaven (Philippians 3:20). This perspective cultivates a healthy detachment from worldly pursuits and a longing for the eternal. Furthermore, Moses' personal experience of alienation did not lead to bitterness but profoundly shaped his empathy, later informing the Mosaic Law's repeated commands to show kindness and justice to the sojourner and alien among them (Leviticus 19:34). This challenges us to extend radical hospitality and compassion to those marginalized, displaced, or simply different in our own communities, recognizing that God often uses our seasons of feeling "out of place" to forge deeper character, empathy, and reliance on Him, preparing us for His greater purposes.
Questions for Reflection
FAQ
Why did Moses name his son Gershom?
Answer: Moses named his son Gershom because the name directly reflects his personal experience and profound sense of displacement. He states, "I have been a stranger in a strange land," and the name Gershom (Hebrew: Ger-shom) literally means "a stranger there" or "a sojourner in that place." It encapsulated his feeling of being an alien, far from his Hebrew people and homeland, and served as a constant reminder of his exile.
What is the significance of Moses' time in Midian before his calling?
Answer: Moses' forty years in Midian, though seemingly a period of exile and obscurity, was a crucial time of divine preparation. During this period, God stripped away Moses' Egyptian princely identity and pride, teaching him humility, patience, and the skills of a shepherd, which would be essential for leading the vast Israelite nation through the wilderness. It was a time for him to mature spiritually and personally before encountering God at the burning bush and receiving his monumental calling to deliver Israel from bondage (Exodus 3:1-10).
CHRIST-CENTERED FULFILLMENT
Moses' experience as a "stranger in a strange land" in Exodus 2:22 finds its ultimate and most profound fulfillment in the person and mission of Jesus Christ. While Moses was a stranger by necessity of exile and personal displacement, Christ willingly became a sojourner, leaving the infinite glory and comfort of heaven to dwell among humanity, a people who often did not recognize or receive Him (John 1:10-11). He declared that "the Son of Man has nowhere to lay his head" (Matthew 8:20), embodying the ultimate sojourner who, though the Creator and Sustainer of all, lived a life of humble itinerancy without a permanent earthly dwelling. Furthermore, Christ's mission was to reconcile alienated humanity to God, transforming us from "strangers and aliens" into fellow citizens with the saints and members of God's household (Ephesians 2:19). Thus, Moses' personal displacement points forward to the divine humility of Christ, who became a stranger for our sake, ultimately leading us, the once-alienated, to our true, eternal home and belonging in God's presence.