What does Exodus 2:19 mean?
Exodus 2:19
"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."
Meaning and Explanation
Exodus 2:19 records the report of Reuel’s (Jethro’s) daughters to their father about the stranger who helped them at the well.
In plain terms, this verse means: After being rescued by an unnamed man, the daughters return home and explain to their father that an Egyptian man protected them from harassing shepherds and then performed the strenuous work of drawing water for their entire flock.
Their statement identifies Moses by his apparent nationality and summarizes his character through his actions: he is a defender of the vulnerable and a diligent helper.
This brief report is rich with narrative irony and thematic significance.
The daughters perceive Moses only as an “Egyptian” based on his clothing, speech, or demeanor, unaware that he is actually a Hebrew who fled Egypt after killing an Egyptian taskmaster.
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Their description highlights two key actions, “delivered us” and “drew water enough”, that mirror the two primary roles Moses will later fulfill for Israel: deliverer from oppression and provider under God’s direction.
The verse serves as a pivotal moment of transition, moving Moses from a fugitive in the wilderness to a welcomed guest in the household of the priest of Midian, where he will spend forty years being prepared by God for his ultimate mission.
Quick Reference
| Attribute | Detail |
|---|---|
| Book | Exodus |
| Testament | Old Testament |
| Genre | Narrative (Historical) |
| Author | Traditionally Moses |
| Audience | The Israelites, future generations |
| Key Theme | God’s preparation of a deliverer |
Context
Immediate Context
This verse sits at the heart of a compact narrative sequence (Exodus 2:15-22).
Immediately before, Pharaoh seeks to kill Moses for murdering an Egyptian, forcing Moses to flee to Midian.
He sits by a well where seven shepherdesses, the daughters of Reuel, come to water their flock.
Shepherds drive them away, but Moses intervenes, helps them, and waters their sheep.
Verse 19 is their report to their astonished father, who asks why they have returned so quickly.
Following this verse, Reuel instructs his daughters to invite the man to eat with them, leading to Moses dwelling with the family, marrying Zipporah, and having a son.
Book Context
Exodus is the book of redemption, detailing God’s deliverance of Israel from Egyptian slavery through His chosen mediator, Moses.
Chapter 2 establishes Moses’ early life: saved at birth (vv. 1-10), identifying with his people but acting impulsively (vv. 11-14), and then fleeing to Midian.
This episode at the well is not a random detour; it is God’s providential guidance.
The wilderness of Midian becomes Moses’ training ground, a place of obscurity where God transforms a prince-turned-fugitive into a humble shepherd, preparing him for the monumental task of leading a nation.
This verse, therefore, marks the beginning of Moses’ forty-year preparation period, essential for developing the patience and dependence on God required for his future role.
Cultural Background
Two cultural elements are crucial for understanding this scene:
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Well Rights and Conflict: In the ancient Near East, wells were vital, scarce resources, often points of social and economic tension. The narrative assumes a understood custom: those who arrive first or are stronger often claim priority. The local shepherds bullying Jethro’s daughters away from the water is a display of social dominance, likely because the women were vulnerable without male protection. Moses’ intervention upholds justice and proper hospitality.
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Watering Flocks: Drawing water for a flock from a deep well was physically demanding, typically masculine work. It involved hauling heavy stone covers off the well, drawing countless buckets of water by hand or with livestock, and pouring them into troughs. The daughters’ emphasis that Moses “drew water enough for us” underscores the extraordinary effort he expended on their behalf, going far beyond a simple act of rescue to complete the laborious task they had come to do.
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Hospitality and Strangers: The daughters’ immediate report and Reuel’s subsequent invitation reflect strong Bedouin/Midianite customs of hospitality. A stranger who acts with such kindness is to be honored, fed, and sheltered. This custom becomes the mechanism God uses to provide Moses with a new home, family, and vocation.
Literary Features
| Feature | Description |
|---|---|
| Narrative Irony | The daughters identify Moses as an “Egyptian,” while the reader knows he is a Hebrew who fled Egypt. This irony highlights Moses’ liminal identity—he is caught between two worlds, an outsider everywhere. |
| Characterization through Action | Moses is defined not by a title or speech, but by two verbs: he “delivered” (saved from oppression) and “drew water” (provided sustenance). This perfectly foreshadows his life’s work. |
| Dialogue as Plot Driver | The entire next phase of the story is triggered by this piece of reported dialogue. The daughters’ words directly cause Reuel to invite Moses, changing the course of Moses’ life. |
| Thematic Echo | The actions of delivering from oppressors and providing water directly echo God’s own actions for Israel in the Exodus (deliverance at the Red Sea) and in the wilderness (providing water from the rock). Moses is being molded into an instrument of God’s own character. |
Word Study
| Original Word | Transliteration | Meaning | Significance |
|---|---|---|---|
| נָצַל (natsal) | natsal | To snatch away, deliver, rescue, pluck out of danger. | This is a strong verb of rescue. It is used throughout the Old Testament for God delivering Israel (e.g., Deuteronomy 23:14). Moses’ act is a small-scale model of divine deliverance. |
| דָּלָה (dalah) | dalah | To draw (water), to lift up from a well. | This verb emphasizes the physical labor and service involved. Moses humbles himself to perform a servant’s task, a posture he will need to lead God’s people. |
The Term “Egyptian” (מִצְרִי Mitsri): The daughters’ identification is based on outward appearance.
Moses was raised in Pharaoh’s court (Exodus 2:10) and would have dressed, spoken, and carried himself like an Egyptian nobleman.
This label is factually incorrect regarding his birth but accurate regarding his formation.
It underscores his unique preparation: he possesses the education, administrative training, and confidence of Egypt, which will later be placed in service to the Hebrew God and people.
Theological Significance
This narrative reveals profound truths about God’s providence and the shaping of a leader.
| Doctrine | Contribution |
|---|---|
| God’s Providence (Theology Proper) | God is orchestrating events behind the scenes. Moses’ flight seems like a disaster, but God directs his steps to the exact well, at the exact time, to meet the exact family that will shelter and shape him for forty years. This shows God’s sovereign care in the details of a life, even (and especially) in periods of failure and exile. |
| Humanity (Anthropology) | The story shows human perception as limited (the daughters see only an Egyptian) and God’s purpose as transformative. It illustrates how God uses periods of obscurity, menial labor, and hospitality to humble and prepare a person for a greater calling. Leadership is forged in the wilderness, not the palace. |
The core theological theme is God’s preparation.
Moses is not ready to deliver Israel immediately after his impulsive act in Egypt.
He needs the refining years in Midian, years that begin with this simple act of courage and service at a well.
God builds character through practical, often hidden, acts of faithfulness.
Typology and Foreshadowing
While the New Testament does not explicitly cite this event, early Christian tradition consistently saw Moses as a type (a prophetic foreshadowing) of Jesus Christ.
This specific scene offers several typological parallels:
- The Rejected Deliverer Who Flees: Moses, seeking to save his people, is rejected and flees to a foreign land (Exodus 2:14-15). Similarly, Jesus came to His own, but His own did not receive Him (John 1:11).
- The Savior at the Well: Moses meets future followers (the bride of Christ, symbolically) at a well, defends them, and provides life-giving water. This directly prefigures Christ’s encounter with the Samaritan woman at Jacob’s well, where He offers living water (John 4:1-26).
- The Humble Servant: Moses, though raised as a prince, performs the humble task of drawing water. This foreshadows Christ, who, though in the form of God, took the form of a servant (Philippians 2:6-7), and who told His disciples that the greatest among them must be servant of all (Mark 10:43-44).
Thus, Moses’ actions in Exodus 2:19 provide an early portrait of the Messiah as a protector of the vulnerable, a diligent servant, and a provider of sustenance.
Application
This verse, though descriptive, offers powerful applications for the Christian life, particularly in understanding God’s work during seasons of transition or seeming setback.
| Life Area | Application |
|---|---|
| Identity in Transition | Like Moses, we may feel caught between identities—what we were raised to be and what God is calling us to be. This story encourages us to trust that God is using all aspects of our background (even our “Egyptian” training) for His purpose, even when others misunderstand us. |
| Faithfulness in Obscurity | Moses’ great calling began with a small, unglamorous act of justice and hard work at a remote well. Our preparation for God’s purposes often happens in hidden places through faithful service in ordinary tasks (helping those bullied, doing hard work for others). We should be faithful in the “wells” where God has placed us. |
| God’s Timing in Failure | Moses’ story did not end with his flight from Egypt. God used that very failure to move him into a season of essential preparation. When our plans fail or we face exile, we can trust that God’s providence is still at work, positioning us for future usefulness in ways we cannot yet see. |
Cross-References
| Reference | Connection |
|---|---|
| Exodus 3:1 | Moses is shepherding the flock of Jethro, his father-in-law, connecting the result of this encounter directly to his call at the burning bush. |
| John 4:10-14 | Jesus offers “living water” to the Samaritan woman at a well, fulfilling the typological pattern of a greater deliverer providing ultimate sustenance. |
| Philippians 2:6-7 | Christ Jesus took the form of a servant, mirroring Moses’ humble act of drawing water as a model of leadership. |
| 1 Peter 5:2-3 | Church leaders are instructed to shepherd God’s flock willingly and eagerly, not domineering—a principle modeled by Moses’ service, in contrast to the bullying shepherds. |
| Acts 7:29-30 | Stephen’s sermon summarizes this event, noting Moses fled to Midian where he became a foreigner, highlighting this period as part of God’s plan. |
Related Verses
- Genesis 29:1-10: Jacob meets Rachel at a well and waters her flock, a similar providential encounter leading to marriage and God’s covenantal plan.
- Exodus 18:1-12: Jethro (Reuel) later brings Moses’ family back to him and acknowledges the Lord, showing the long-term fruit of this initial hospitality.
- Numbers 20:8-11: Moses, the one who drew water for a flock, is later commanded by God to provide water from a rock for the nation of Israel.
- Matthew 25:35-40: Jesus teaches that serving “the least of these” (giving drink, welcoming strangers) is service to Him, exemplified in Moses’ actions.
- Hebrews 11:24-27: The “Hall of Faith” recounts Moses’ choice to identify with God’s people, a process that began in his heart in Egypt and was solidified during his time in Midian.