Exodus 2:25

Exo 2:25 And God looked upon the children of Israel, and God had respect unto [them].

Ver. 25. Had respect.] Heb., Knew them. He knew their souls in adversity. {Psa 31:7}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

He judgeth their causes or acknowledged them to be his.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 25. And God had respect unto them.] וידע אלהים vaiyeda Elohim, God knew them, i.e., he approved of them, and therefore it is said that their cry came up before God, and he heard their groaning. The word ידע yada, to know, in the Hebrew Bible, as well as γινωσκω in the Greek Testament, is frequently used in the sense of approving; and because God knew - had respect for and approved of, them, therefore he was determined to deliver them. For אלהים Elohim, GOD, in the last clause of this verse, Houbigant reads אליהם aleyhem, UPON THEM, which is countenanced by the Vulgate, Septuagint, Chaldee, Coptic, and Arabic, and appears to have been the original reading. The difference in the original consists in the interchange of two letters, the י yod and ה he. Our translators insert unto them, in order to make up that sense which this various reading gives without trouble.

THE farther we proceed in the sacred writings, the more the history both of the grace and providence of God opens to our view. He ever cares for his creatures, and is mindful of his promise. The very means made use of to destroy his work are, in his hands, the instruments of its accomplishment. Pharaoh orders the male children of the Hebrews to be thrown into the river; Moses, who was thus exposed, is found by his own daughter, brought up as her own son, and from his Egyptian education becomes much better qualified for the great work to which God had called him; and his being obliged to leave Egypt was undoubtedly a powerful means to wean his heart from a land in which he had at his command all the advantages and luxuries of life. His sojourning also in a strange land, where he was obliged to earn his bread by a very painful employment, fitted him for the perilous journey he was obliged to take in the wilderness, and enabled him to bear the better the privations to which he was in consequence exposed.

The bondage of the Israelites was also wisely permitted, that they might with less reluctance leave a country where they had suffered the greatest oppression and indignities. Had they not suffered severely previously to their departure, there is much reason to believe that no inducements could have been sufficient to have prevailed on them to leave it. And yet their leaving it was of infinite consequence, in the order both of grace and providence, as it was indispensably necessary that they should be a people separated from all the rest of the world, that they might see the promises of God fulfilled under their own eyes, and thus have the fullest persuasion that their law was Divine, their prophets inspired by the Most High, and that the Messiah came according to the prophecies before delivered concerning him.

From the example of Pharaoh's daughter, (See Clarke on Ex 2:5,) and the seven daughters of Jethro, (Ex 2:16), we learn that in the days of primitive simplicity, and in this respect the best days, the children, particularly the daughters of persons in the highest ranks in life, were employed in the most laborious offices. Kings' daughters performed the office of the laundress to their own families; and the daughters of princes tended and watered the flocks. We have seen similar instances in the case of Rebekah and Rachel; and we cannot be too pointed in calling the attention of modern delicate females, who are not only above serving their own parents and family, but even their own selves: the consequence of which is, they have neither vigour nor health; their growth, for want of healthy exercise, is generally cramped; their natural powers are prematurely developed, and their whole course is rather an apology for living, than a state of effective life. Many of these live not out half their days, and their offspring, when they have any, is more feeble than themselves; so that the race of man where such preposterous conduct is followed (and where is it not followed?) is in a state of gradual deterioration. Parents who wish to fulfil the intention of God and nature, will doubtless see it their duty to bring up their children on a different plan. A worse than the present can scarcely be found out.

Afflictions, under the direction of God's providence and the influence of his grace, are often the means of leading men to pray to and acknowledge God, who in the time of their prosperity hardened their necks from his fear. When the Israelites were sorely oppressed, they began to pray. If the cry of oppression had not been among them, probably the cry for mercy had not been heard. Though afflictions, considered in themselves, can neither atone for sin nor improve the moral state of the soul, yet God often uses them as means to bring sinners to himself, and to quicken those who, having already escaped the pollutions of the world, were falling again under the influence of an earthly mind. Of many millions besides David it may truly be said, Before they were afflicted they went astray.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

25. saw] viz. with attention and sympathy.

took knowledge of them] lit. knew (them), i.e. noticed, regarded them: ‘know,’ as Gen_18:21 (RV.), Amo_3:2, Psa_1:6; Psa_37:18 al.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And God looked upon the children of Israel,.... With an eye of pity and compassion, and saw all the hardships they laboured under, and all the injuries that were done unto them:

and God had respect unto them; had a favourable regard to them; or "knew" (b) not only them, the Israelites, and loved them, and approved of them, and owned them as his own, all which words of knowledge sometimes signify; but he knew their sorrows and sufferings, and took notice of what was done to them secretly; see Exo 3:7.

(b) "et eognovit", Pagninus, Montanus, Junius & Tremellius, Piscator.

Next: Exodus Chapter 3

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Knew them; that is, he had respect to them, he cast a merciful eye upon them. (Challoner) --- Hebrew, "he had regard for them;" and, as some Latin copies read, delivered them. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Heb. Knew them, so as to pity and help them; as words of knowledge are oft used, as Psa 1:6; 31:7. He who seemed to have rejected them, now owned them for his people, and came for their rescue.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

וידע אלהים AND GOD KNEW — He directed His heart to them and did not hide His eyes from them.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

AND G-D SAW THE CHILDREN OF ISRAEL. Rabbi Abraham ibn Ezra explained this as meaning that G-d saw the violence which the Egyptians overtly did to them, and G-d knew what was done to them secretly. And Rashi explained: “And G-d knew. He directed His heart to them and did not hide His eye from them.” This is correct in line with the plain meaning of Scripture. At first He hid His face from them and they were devoured, but now G-d heard their groaning and He saw them, meaning that He no longer hid His face from them; He knew their pains and all that was done to them, as well as all that they required.Now Scripture gives a lengthy account of the many reasons for their redemption: And G-d heard their groaning, and G-d remembered His covenant with Abraham, with Isaac, and with Jacob; And G-d saw the children of Israel, and G-d knew; For I know their pains. This is because even though the time [of bondage] decreed upon them was completed, they were not worthy of redemption, as was explained by the prophet Ezekiel; it was only on account of the cry (Deuteronomy 26:7). See also Numbers 20:16. that He in His mercies accepted their prayer.By way of the Truth, [the mystic lore of the Cabala], there is in this verse one of the great mysteries of the Torah, suggesting that their afflictions came up to the light of His countenance, which brought them [their afflictions] near the Knowledge [of G-d], just as is implied in the verse, In midst of the ‘shanim’ (years) make it known; in wrath remember compassion. (years) should be understood as sh’nayim (two), a reference to the two Divine attributes, justice and mercy. When they unite, Israel is remembered for help and redemption. This is explicitly referred to in the second half of the verse: in wrath remember compassion. It is for this reason that Scripture gives this lengthy account — [And G-d saw the children of Israel, and G-d knew] — after already having mentioned, And G-d heard… and G-d remembered. This verse, [And G-d saw…,] has been explained in the Midrash of Rabbi Nechunya ben Hakanah. From there you will understand the verse.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.