Texts in Conversation

The Hebrew version of Exodus says God saw Israel and understood their suffering. The Greek misreads the ambiguous verb differently, so God makes himself known to them, matching the book’s theme of God revealing who he is.
Share:
2500 BCE
1000+ CE

Exodus 2:25

Hebrew Bible
21 Moses agreed to stay with the man, and he gave his daughter Zipporah to Moses in marriage. 22 When she bore a son, Moses named him Gershom, for he said, “I have become a resident foreigner in a foreign land.” 23 During that long period of time the king of Egypt died, and the Israelites groaned because of the slave labor. They cried out, and their desperate cry because of their slave labor went up to God. 24 God heard their groaning; God remembered his covenant with Abraham, with Isaac, and with Jacob. 25 God saw the Israelites, and God understood.
Date: 5th Century B.C.E. (Final composition) (based on scholarly estimates)

LXX Exodus 2:25

Septuagint
21 And Moses settled down beside the man, and he gave Zipporah, his daughter, to Moses as a wife. 22 And the woman, having become pregnant, gave birth to a son, and Moses named his name Gershom, saying, “I am a stranger in a foreign land.” 23 After those many days, the king of Egypt died, and the sons of Israel groaned because of the labor and cried out, and their cry went up to God because of the labor. 24 God listened to their sighing, and God recalled his covenant with Abraham and Isaac and Jacob. 25 And God looked upon the sons of Israel and made himself known to them.
Date: 3rd Century B.C.E. (based on scholarly estimates)
Search:

Notes and References

#5882
... Exodus 2:25 involves a significant textual variant. The unspecified phrase וַיֵּדַע אֱל ֹהִ ים (‘And God knew’) occurs in the Septuagint as καὶ ἐγνώσθη αὐτοῖς (‘and he was made known to them’). While this variant helpfully contributes to the theme of YHWH becoming known through the events of the exodus, the Septuagint evidence remains suspect. The Septuagint often deviates from the Masoretic Text with regard to divine designators, and here the Greek translator may have read אליהם as אלהים, as did the Latin translator (i.e., אליהם as eos). The Masoretic Text should be considered original because it is unlikely that the consonantal waw of a niphal yiqtol form would have dropped out. Rather, the Greek and Latin translators made an interpretive, smooth rendering of a difficult and ambiguous text. ...

* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.

Your Feedback:

Leave a Comment

Do you have questions or comments about these texts? Please submit them here.

Anonymous comments are welcome. All comments are subject to moderation.

Find Similar Texts

Search by the same Books

Search by the same Reference

Compare the same Books

Compare the same Text Groups

Glossary

Go to Intertext

Thank you!

We appreciate your feedback.

Got a moment for a quick survey?

This website has good content
Strongly disagree Strongly agree
This website is easy to use
Strongly disagree Strongly agree