Exodus 2
Commentary from 9 fathers
And there was a certain man of the tribe of Levi, who took to wife one of the daughters of Levi.
ΗΝ δέ τις ἐκ τῆς φυλῆς Λευΐ, ὃς ἔλαβε τῶν θυγατέρων Λευΐ,
Бѧ́ше же нѣ́кто ѿ пле́мене леѵі́ина, и҆́же поѧ̀ ѿ дще́рей леѵі́иныхъ, и҆ и҆мѧ́ше ю҆̀:
And when they could no longer hide him, his mother took for him an ark, and besmeared it with bitumen, and cast the child into it, and put it in the ooze by the river.
ἐπεὶ δὲ οὐκ ἠδύναντο αὐτὸ ἔτι κρύπτειν, ἔλαβεν αὐτῷ ἡ μήτηρ αὐτοῦ θῖβιν καὶ κατέχρισεν αὐτὴν ἀσφαλτοπίσσῃ καὶ ἐνέβαλε τὸ παιδίον εἰς αὐτὴν καὶ ἔθηκεν αὐτὴν εἰς τὸ ἕλος παρὰ τὸν ποταμόν.
и҆ поне́же не можа́хꙋ є҆го̀ ктомꙋ̀ кры́ти, взѧ̀ є҆мꙋ̀ ма́ти є҆гѡ̀ ковче́жецъ си́товый и҆ пома́за и҆̀ кле́емъ и҆ смоло́ю, и҆ вложѝ ѻ҆троча̀ въ него̀, и҆ положѝ є҆го̀ въ лꙋчи́цѣ при рѣцѣ̀:
Thus Moses in a former age Escaped proud Pharaoh's foolish law, And as the savior of his race Prefigured Christ who was to come. A cruel edict had been passed Forbidding Hebrew mothers all, When sons were born to them, to rear These virile pledges of their love. Devoutly scornful of the king, A zealous midwife found a way To hide her charge and keep him safe For future glory and renown.
HYMNS FOR EVERY DAY 12.141-52And his sister was watching from a distance, to learn what would happen to him.
καὶ κατεσκόπευεν ἡ ἀδελφὴ αὐτοῦ μακρόθεν μαθεῖν, τί τὸ ἀποβησόμενον αὐτῷ.
и҆ наблюда́ше сестра̀ є҆гѡ̀ и҆здале́ча, да ᲂу҆вѣ́даетъ, что̀ бꙋ́детъ є҆мꙋ̀.
And the daughter of Pharao came down to the river to bathe; and her maids walked by the river’s side, and having seen the ark in the ooze, she sent her maid, and took it up.
κατέβη δὲ ἡ θυγάτηρ Φαραὼ λούσασθαι ἐπὶ τὸν ποταμόν, καὶ αἱ ἅβραι αὐτῆς παρεπορεύοντο παρὰ τὸν ποταμόν. καὶ ἰδοῦσα τὴν θῖβιν ἐν τῷ ἕλει, ἀποστείλασα τὴν ἅβραν ἀνείλατο αὐτήν.
Сни́де же дще́рь фараѡ́нова и҆змы́тисѧ на рѣкꙋ̀, и҆ рабы̑ни є҆ѧ̀ прохожда́хꙋ при рѣцѣ̀. И҆ ви́дѣвши ковче́жецъ въ лꙋчи́цѣ, посла́вши рабы́ню, взѧ̀ и҆̀.
And having opened it, she sees the babe weeping in the ark: and the daughter of Pharao had compassion on it, and said, This [is one] of the Hebrew’s children.
ἀνοίξασα δὲ ὁρᾷ παιδίον κλαῖον ἐν τῇ θίβει, καὶ ἐφείσατο αὐτοῦ ἡ θυγάτηρ Φαραὼ καὶ ἔφη· ἀπὸ τῶν παιδίων τῶν ῾Εβραίων τοῦτο.
Ѿве́рзши же, ви́дитъ ѻ҆троча̀ пла́чꙋщеесѧ въ ковче́жцѣ, и҆ пощадѣ̀ є҆̀ дще́рь фараѡ́нѧ, и҆ речѐ: ѿ дѣте́й є҆вре́йскихъ сїѐ.
And his sister said to the daughter of Pharao, Wilt thou that I call to thee a nurse of the Hebrews, and shall she suckle the child for thee?
καὶ εἶπεν ἡ ἀδελφὴ αὐτοῦ τῇ θυγατρὶ Φαραώ· θέλεις καλέσω σοι γυναῖκα τροφεύουσαν ἐκ τῶν ῾Εβραίων καὶ θηλάσει σοι τὸ παιδίον;
И҆ речѐ сестра̀ є҆гѡ̀ дще́ри фараѡ́новѣ: хо́щеши ли, призовꙋ́ ти женꙋ̀ корми́лицꙋ ѿ є҆врє́й, и҆ воздои́тъ тѝ ѻ҆троча̀;
And the daughter of Pharao said, Go: and the young woman went, and called the mother of the child.
ἡ δὲ εἶπεν ἡ θυγάτηρ Φαραώ· πορεύου. ἐλθοῦσα δὲ ἡ νεᾶνις ἐκάλεσε τὴν μητέρα τοῦ παιδίου.
И҆ речѐ є҆́й дще́рь фараѡ́нова: и҆дѝ. Ше́дши же ѻ҆трокови́ца, призва̀ ма́терь ѻ҆троча́те.
And the daughter of Pharao said to her, Take care of this child, and suckled it for me, and I will give thee the wages; and the woman took the child, and suckled it.
εἶπε δὲ πρὸς αὐτὴν ἡ θυγάτηρ Φαραώ· διατήρησόν μοι τὸ παιδίον τοῦτο καὶ θήλασόν μοι αὐτό, ἐγὼ δὲ δώσω σοι τὸν μισθόν. ἔλαβε δὲ ἡ γυνὴ τὸ παιδίον καὶ ἐθήλαζεν αὐτό.
Рече́ же къ не́й дще́рь фараѡ́нова: соблюди́ ми ѻ҆троча̀ сїѐ и҆ воздо́й мѝ є҆̀: а҆́зъ же да́мъ тѝ мздꙋ̀. Взѧ́ же ѻ҆троча̀ жена̀ и҆ доѧ́ше є҆̀.
And when the boy was grown, she brought him to the daughter of Pharao, and he became her son; and she called his name, Moses, saying, I took him out of the water.
ἀδρυνθέντος δὲ τοῦ παιδίου, εἰσήγαγεν αὐτὸ πρὸς τὴν θυγατέρα Φαραώ, καὶ ἐγενήθη αὐτῇ εἰς υἱόν· ἐπωνόμασε δὲ τὸ ὄνομα αὐτοῦ Μωυσῆν λέγουσα· ἐκ τοῦ ὕδατος αὐτὸν ἀνειλόμην.
Возмꙋжа́вшꙋ же ѻ҆троча́ти, введѐ є҆̀ ко дще́ри фараѡ́новѣ, и҆ бы́сть є҆́й въ сы́на, и҆ наречѐ и҆́мѧ є҆мꙋ̀ мѡѷсе́й, глаго́лющи: ѿ воды̀ взѧ́хъ є҆го̀.
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.
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 2.4.14Concerning 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 2He 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 1.1Eupolemus 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 1And 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;
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.
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 3-4For so Moses for the sake of those he ruled left so great riches and treasures untold, "choosing to suffer affliction with the people of God," and before his appointment was leader of the people by his actions. Wherefore also very foolishly did that Hebrew say to him, "Who made thee a ruler and a judge over us?" What sayest thou? Thou seest the actions and doubtest 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 thee a physician and ordered thee to use the knife?' `Art, my good Sir, and thine 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"By faith he forsook Egypt not fearing the wrath of the king; for he endured as seeing Him who is Invisible." What dost thou 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 even presenting himself again. For it would have been [the part] of one who was afraid, not to undertake again his championship, nor 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 that even 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 Thyself down." Seest thou that it is a diabolical thing, to throw ourselves into danger without cause and for no purpose, and to try whether God will save us? For he [Moses] could no longer be their champion when they who were receiving benefits were so ungrateful. It would therefore have been a foolish and senseless thing to remain there. But all these things were done, because, "he endured as seeing Him who is Invisible."
HOMILIES ON HEBREWS 26.5And 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.
Thus did Moses flee from the face of Pharaoh, so that the royal palace would not defile him or royal power ensnare him. Indeed, he valued reproach for Christ as more precious than the riches of Egypt.
FLIGHT FROM THE WORLD 4.4.18Moses went out from Egypt and was made a prophet and sent back to the people that he might free their souls from the land of affliction.
Interrogation of Job and David 4.4.14And 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.
And in those days after a length of time, the king of Egypt died; and the children of Israel groaned because of their tasks, and cried, and their cry because of their tasks went up to God.
Μετὰ δὲ τὰς ἡμέρας τὰς πολλὰς ἐκείνας ἐτελεύτησεν ὁ βασιλεὺς Αἰγύπτου. καὶ κατεστέναξαν οἱ υἱοὶ ᾿Ισραὴλ ἀπὸ τῶν ἔργων καὶ ἀνεβόησαν, καὶ ἀνέβη ἡ βοὴ αὐτῶν πρὸς τὸν Θεὸν ἀπὸ τῶν ἔργων.
По дне́хъ же мно́гихъ тѣ́хъ, ᲂу҆́мре ца́рь є҆гѵ́петскїй, и҆ возстена́ша сы́нове і҆и҃лєвы ѿ дѣ́лъ и҆ возопи́ша, и҆ взы́де во́пль и҆́хъ къ бг҃ꙋ ѿ дѣ́лъ.
Finally, the Hebrews who groaned in the labors of Egypt obtained the grace of the righteous. And because they ate bread in sorrow, they were given spiritual food. But the Egyptians, who celebrated such works with exultation, serving a detestable king, did not obtain any forgiveness.
On Paradise 15.75In Exodus something of this kind is written: "and it came to pass after many days, the king of Egypt died, and the children of Israel groaned, and their cry went up to God". As long as Pharaoh lived, the "children of Israel" did "not groan", and, placed under punishments, they did not even have the free faculty of "groaning"; for the king was alive, who commanded them to make "bricks and straw". As long as Pharaoh lived, they did "not groan to God"; when Pharaoh died, then they had the strength to lift up their faces wet with weeping. The wicked king lives in our breast as long as Pharaoh the devil lives. Then we labor at "bricks" and "straw", then we swallow our tears in silence and do the first works of iniquity; but when he has died, at the visitation of the Lord our God, then we "groan to the Lord".
HOMILIES ON ISAIAH 5And God heard their groanings, and God remembered his covenant made with Abraam and Isaac and Jacob.
καὶ εἰσήκουσεν ὁ Θεὸς τὸν στεναγμὸν αὐτῶν, καὶ ἐμνήσθη ὁ Θεὸς τῆς διαθήκης αὐτοῦ τῆς πρὸς ῾Αβραὰμ καὶ ᾿Ισαὰκ καὶ ᾿Ιακώβ.
И҆ ᲂу҆слы́ша бг҃ъ стена́нїе и҆́хъ: и҆ помѧнꙋ̀ бг҃ъ завѣ́тъ сво́й и҆́же ко а҆враа́мꙋ и҆ і҆саа́кꙋ и҆ і҆а́кѡвꙋ,
And God looked upon the children of Israel, and was made known to them.
καὶ ἐπεῖδεν ὁ Θεὸς τοὺς υἱοὺς ᾿Ισραὴλ καὶ ἐγνώσθη αὐτοῖς.
и҆ призрѣ̀ бг҃ъ на сы́ны і҆и҃лєвы, и҆ позна́нъ бы́сть и҆́ми.
And she conceived, and bore a male child; and having seen that he was fair, they hid him three months.
καὶ ἐν γαστρὶ ἔλαβε καὶ ἔτεκεν ἄρσεν· ἰδόντες δὲ αὐτὸ ἀστεῖον ἐσκέπασαν αὐτὸ μῆνας τρεῖς.
и҆ зача̀ во чре́вѣ и҆ родѝ мꙋ́жескїй по́лъ. Ви́дѣвше же є҆го̀ лѣ́па, кры́ша є҆го̀ трѝ мцⷭ҇ы:
"Seeing," then, these of the tribe of Levi "that the infant was comely, they concealed him for three months. And when they could no longer conceal him, his mother took," it says, "an ark and daubed it with bitumen and placed the infant in it and set it in the marsh beside the river. And his sister watched from afar, to see what would happen to him. But the daughter of Pharaoh came down to wash herself in the river, and she heard the infant crying, and she sent," it says, "and took him up, and the daughter of Pharaoh said that this is of the infants of the Hebrews." After this it is then related how his sister spoke, that she might call the mother of the boy to nurse him. "And the daughter of Pharaoh said to her," it says, "keep this infant for me, and nurse him for me, and I will give you your wages. And when she had nursed him, as he grew stronger, she brought him to the daughter of Pharaoh, and he became to her a son, and she named his name Moses, saying: because I took him up out of the water." Each of these things is filled with immense mysteries and demands a great length of time, and if we should spend the space of a whole day upon them, it would perhaps scarcely suffice. Yet briefly some things must be knocked upon by us for the edification of the church. I think the daughter of Pharaoh can be seen as the church, which is gathered from the nations, which, although she has an impious and iniquitous father, yet to her it is said through the prophet: "hear, O daughter, and see, and incline your ear, and forget your people and the house of your father, because the king has desired your beauty." This, then, is she who goes out from her father's house and comes to the waters, that she may be washed from the sins she had contracted in her father's house. Finally, straightway she takes up "the bowels of mercy" and has compassion on the infant. This church, therefore, coming from the nations, finds Moses lying in the marsh, cast off by his own and exposed, gives him to be nursed, he is nursed among his own, there he passes his infancy. But when "he has grown stronger," then he is brought to her and adopted as a son. That Moses is called the law has already often been treated in many places. Coming, therefore, to the waters of baptism, the church received also the law — the law, however, which was shut up within an "ark," daubed with pitch and "bitumen." An "ark" is a kind of covering woven from twigs or from papyrus, or even formed from the bark of trees, within which the infant, once placed in it, appeared exposed. The law, therefore, lay shut up within coverings of this kind and daubed with pitch and "bitumen"; hedged about by the base and foul senses of the Jews, it lay in squalor, until the church should come from the nations and take it up out of the muddy and marshy places and receive it within the halls of wisdom and the royal roofs. This law, nevertheless, passes its infancy among its own. For among those who do not know how to understand it spiritually, it is a little one and an infant, having the food of sucklings; but when it comes to the church, when it enters the house of the church, Moses is stronger and more robust. For once the veil of the letter is removed, "perfect" and "solid food" is found in the reading of it. Yet what is it that she, among whom the law was both born and nursed, receives the wages of her nursing from the daughter of Pharaoh? What is it that the synagogue receives from the church? I think it can be understood as that which the same Moses writes, saying: "I will lead you into jealousy over that which is no nation, over a foolish nation I will provoke you to wrath." The synagogue, then, receives this as its wages from the church, that it no longer worship idols. For seeing those who are of the nations so converted to God that they no longer know idols, and venerate no one except the one God, she herself is ashamed any longer to worship idols. This benefit, therefore, the synagogue receives from the church, in that she was seen to have nursed the law as a little one. But we too, even if we have had Pharaoh for a father, even if "the prince of this world" begot us in evil works, when we come to the waters, let us take up to ourselves the law of God, and let not the base and obscure covering of its letter be squalid to us; the things that are little and of sucklings in it let us yield up, but the things that are perfect and robust let us take, and let us place these within the royal roofs of our heart. Let us have a great and robust Moses; let us think nothing about him that is little, nothing lowly, but wholly magnificent, wholly excellent, wholly comely. For everything is great, whatever is spiritual, whatever is of sublime understanding. And let us pray to our Lord Jesus Christ, that he himself may reveal and show to us how "great" Moses is and how sublime he is. For he himself "reveals" to whom he wills "through the Holy Spirit." "To Him be glory and dominion unto the ages of ages. Amen."
HOMILIES ON EXODUS 2