Exodus 18:2-6 · Bible study
Exodus 18:2-6 Commentary: Why Moses Sent Zipporah Away
Hebrew · 11 what the commentators say
Meaning in one sentence
Study Exodus 18:2-6: the return of Zipporah and sons, the meaning of Gershom and Eliezer, and Jethro's visit to Moses at the Mountain of God.
Research Summary
- Meaning: Jethro returns Zipporah and her sons to Moses at Mount Horeb, fulfilling God's preservation of Moses' family after the exodus.
- Key words: Gershom ("stranger there", H1647); Eliezer ("God is help", H0461); sent her away (shilluchim, H7964 - possibly a formal dismissal or parting gift)
- Main debate: Did the visit occur before the lawgiving (as placed in Exodus 18) or after it (as some scholars argue from Num 10:11)? No decisive evidence settles the order.
- Theological theme: God's faithfulness remembered; the names of Moses' sons become testimonies of sojourning and deliverance.
- Best use: Preaching on the value of family memory and how God reunites what is temporarily separated for a larger purpose.
Translation Comparison
BSB Berean Standard Bible 2020
2After Moses had sent back his wife Zipporah, his father-in-law Jethro had received her,
3along with her two sons. One son was named Gershom, for Moses had said, “I have been a foreigner in a foreign land.”
4The other son was named Eliezer, for Moses had said, “The God of my father was my helper and delivered me from the sword of Pharaoh.”
5Moses’ father-in-law Jethro, along with Moses’ wife and sons, came to him in the desert, where he was encamped at the mountain of God.
6He sent word to Moses, “I, your father-in-law Jethro, am coming to you with your wife and her two sons.”
WEB World English Bible 2000
2Jethro, Moses’ father-in-law, received Zipporah, Moses’ wife, after he had sent her away,
3and her two sons. The name of one son was Gershom, for Moses said, “I have lived as a foreigner in a foreign land”.
4The name of the other was Eliezer, for he said, “My father’s God was my help and delivered me from Pharaoh’s sword.”
5Jethro, Moses’ father-in-law, came with Moses’ sons and his wife to Moses into the wilderness where he was encamped, at the Mountain of God.
6He said to Moses, “I, your father-in-law Jethro, have come to you with your wife, and her two sons with her.”
KJV King James Version 1769
2Then Jethro, Moses’ father in law, took Zipporah, Moses’ wife, after he had sent her back,
3And her two sons; of which the name of the one was Gershom; for he said, I have been an alien in a strange land:
4And the name of the other was Eliezer; for the God of my father, said he, was mine help, and delivered me from the sword of Pharaoh:
5And Jethro, Moses’ father in law, came with his sons and his wife unto Moses into the wilderness, where he encamped at the mount of God:
6And he said unto Moses, I thy father in law Jethro am come unto thee, and thy wife, and her two sons with her.
ASV American Standard Version 1901
2And Jethro, Moses’ father-in-law, took Zipporah, Moses’ wife, after he had sent her away,
3and her two sons; of whom the name of the one was Gershom; for he said, I have been a sojourner in a foreign land:
4and the name of the other was Eliezer; forhe said, The God of my father was my help, and delivered me from the sword of Pharaoh.
5And Jethro, Moses’ father-in-law, came with his sons and his wife unto Moses into the wilderness where he was encamped, at the mount of God:
6and he said unto Moses, I, thy father-in-law Jethro, am come unto thee, and thy wife, and her two sons with her.
YLT Young's Literal Translation 1898
2and Jethro, father-in-law of Moses, taketh Zipporah, wife of Moses, besides her parents,
3and her two sons, of whom the name of the one is Gershom, for he said, `a sojourner I have been in a strange land:'
4and the name of the other is Eliezer, for, `the God of my father is for my help, and doth deliver me from the sword of Pharaoh.'
5And Jethro, father-in-law of Moses, cometh, and his sons, and his wife, unto Moses, unto the wilderness where he is encamping--the mount of God;
6and he saith unto Moses, `I, thy father-in-law, Jethro, am coming unto thee, and thy wife, and her two sons with her.'
Darby Darby Bible 1890
2And Jethro, Moses' father-in-law, took Zipporah, Moses' wife, after he had sent her back,
3and her two sons, of whom the name of the one was Gershom — for he said, I have been a sojourner in a foreign land,
4— and the name of the other, Eliezer — For the God of my father has been my help, and has delivered me from the sword of Pharaoh.
5And Jethro, Moses' father-in-law, came to Moses with his sons and his wife into the wilderness, where he encamped at the mountain of God.
6And he sent word to Moses: I, thy father-in-law Jethro, am come to thee, and thy wife, and her two sons with her.
Douay-Rheims Douay-Rheims Bible 1899
2He took Sephora, the wife of Moses, whom he had sent back:
3And her two sons, of whom one was called Gersam: his father saying, I have been a stranger in a foreign country.
4And the other Eliezer: For the God of my father, said he, is my helper, and hath delivered me from the sword of Pharao.
5And Jethro, the kinsman of Moses, came with his sons, and his wife to Moses into the desert, where he was camped by the mountain of God.
6And he sent word to Moses, saying: I Jethro, thy kinsman, come to thee, and thy wife, and thy two sons with her.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Exodus 18:2
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
The passage records Jethro bringing Zipporah and the two sons back to Moses at Horeb, after Moses had sent them away (v.2). Calvin notes that the names of the sons, Gershom ("a stranger there") and Eliezer ("God is help"), are not just labels but daily testimonies of Moses' faith and sojourning. Commentators agree that Jethro was drawn not only by family ties but by the news of God's deliverance (v.1). The reason for sending Zipporah away remains unstated. Clarke suggests the danger at the circumcision incident (Ex.4:24-26) or Moses' foresight made him send her back for safety. A textual variant in v.6 is noted by Barnes and the Cambridge Bible: the Greek and Syriac read "Behold" for "I," indicating a messenger announced Jethro's arrival rather than Jethro speaking directly. The main chronological debate is whether this visit occurred before the lawgiving (Matthew Henry, Gill) or after (Clarke, Cambridge). All agree that the reunion shows God's faithfulness to Moses' household.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Chronological displacement: Some commentators (Clarke, Cambridge Bible) argue the visit belongs after the lawgiving (Num 10:11), noting that Israel had not yet reached Sinai when the passage is placed.
- Natural order: Others (Matthew Henry, Gill) hold it happened as narrated, before the law, since sacrifice and conversation with a priest were already possible.
- Reason for sending Zipporah away: Clarke offers the circumcision crisis (Ex 4:24-26) as the trigger; Wesley links it to the naming of Eliezer. The text itself gives no explanation.
What is clear: Jethro returned Zipporah and her two sons to Moses at the Mountain of God after the exodus, and Moses received them.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Chronology of Jethro's visit | All agree the event occurred after the exodus from Egypt and the defeat of Amalek (Exodus 17), at the Mountain of God. | Some (Matthew Henry, Gill) place it just before the giving of the law; others (Clarke, Cambridge Bible) argue it belongs after the tabernacle was erected (Num 10:11), inserted here as a thematic prelude. |
| Reason for sending Zipporah away | Moses definitely sent his wife back to Midian (v.2), and Jethro later brought her to meet Moses at Horeb. | Clarke suggests the circumcision incident (Ex 4:24-26) or Moses' forethought about her safety. Wesley proposes the circumcised child was Eliezer, implying the crisis caused the separation. The text itself does not give a reason. |
| Textual variant in Exodus 18:6 | The Hebrew reads 'I, your father-in-law Jethro, am coming to you.' Some early translations (LXX, Syriac, Samaritan) read 'Behold, your father-in-law Jethro is coming.' | Barnes and the Cambridge Bible follow the Greek as more likely the original reading; Keil and Delitzsch retain the Hebrew, understanding it as spoken through a messenger. The difference affects whether Jethro announced his arrival viva voce or by a herald. |
| Meaning of the sons' names | Gershom means 'a stranger there,' commemorating Moses' sojourn in Midian. Eliezer means 'my God is help,' commemorating deliverance from Pharaoh's sword. | Calvin emphasizes the names as daily reminders of faith and future hope. The Cambridge Bible sees vv.3-4 as a compiler's addition to harmonize with the birth accounts; other commentators treat them as integral to the narrative. |
| Jethro's priestly role | Jethro is both Moses' father-in-law and a priest of Midian. He travels to the camp and later offers sacrifices (v.12). | Christian traditions vary on whether Jethro worshipped the same God as Israel before this meeting. Some (Edersheim) suggest he already knew the God of Abraham; others see his confession in v.11 as a conversion. The passage portrays him as a genuine worshipper of Yahweh after learning of the exodus. |
Historical & Cultural Context
Moses' family story begins in Midian. After fleeing Egypt, he married Zipporah, daughter of Jethro (Reuel), a Midianite priest (Ex.2:15-21). Their first son, Gershom, was born there; Moses explained the name by saying, "I have lived as a foreigner in a foreign land" (Ex.2:22). A second son, Eliezer, came later, commemorating God's deliverance from Pharaoh's sword (v.4). When God called Moses back to Egypt, he took his wife and sons with him (Ex.4:20). But a sudden crisis at an inn, Zipporah's desperate circumcision of one of the sons (Ex.4:24-26), may have caused Moses to send them back to her father. The text does not explain the dismissal, but the verb shilluchim (v.2) can mean a formal sending away or a parting gift. After the exodus and the defeat of Amalek (Ex.17), Jethro hears the report and decides to visit. He brings Zipporah and the sons to "the wilderness where he was encamped, at the Mountain of God" (v.5), Horeb, the site of the burning bush and the coming law. As a priest of Midian, Jethro would have known the region's routes. Israel has not yet arrived at Sinai proper (Ex.19:2), which makes the chronology debated. Yet the cultural backdrop fits: a nomadic family reunion, with the father-in-law honoring his son-in-law by returning his daughter and grandchildren after a long separation.
Textual Notes
The consulted sources note one significant variant in verse 6. The Masoretic Hebrew reads ani ("I") before "your father-in-law Jethro am coming to you." The Septuagint, Syriac, and some Samaritan manuscripts read hinneh ("behold") instead of ani, giving the sense "Behold, your father-in-law Jethro is coming", likely introducing a messenger's report. Barnes, Clarke, and the Cambridge Bible regard the Greek as the more original reading. Keil-Delitzsch retain the Hebrew, understanding Jethro as speaking through a messenger. No other variants are mentioned for this passage in the supplied sources.
Reception History
Early Christian readers saw Jethro as a type of the Gentile convert drawn by God's mighty acts. Chrysostom and others noted that a pagan priest recognized the Lord while Israel still struggled with disbelief. In the Reformation, Calvin focused on Moses' naming of his sons as an act of public testimony, his faith spoken aloud even in exile. The Geneva Bible placed marginal notes connecting the names to the believer's identity as a stranger on earth. Matthew Henry, in the Puritan tradition, emphasized the kindness of Jethro in restoring family ties and saw it as an example of welcoming the outcast. More recent interpretation (Cambridge Bible, Clarke) has wrestled with the chronological puzzle, treating the passage as a compiler's arrangement to illustrate a spiritual lesson about worship and order. Across eras, the passage has been sung in hymns of refuge and quoted in sermons on God's faithfulness to the families of his servants.
Preaching This Verse
Three-point outline
- God remembers the family he called. Moses had sent his wife and sons away, probably for their protection. But Jethro brings them back at God's timing. The deliverance from Egypt reunites what seemed broken.
- Names tell the story of faith. Gershom names Moses' sense of exile; Eliezer names his experience of rescue. Every time Moses spoke his sons' names, he remembered God's presence in the wilderness and his power over Pharaoh.
- Outside witnesses join the celebration. Jethro, a Midianite priest, does not stay aloof. He comes to see the God of Israel at work. His arrival points ahead to the nations streaming to Zion.
Five-point outline
- The hidden gift of separation. Why Moses sent them away is unclear, but God preserved them.
- Names as memorials. Gershom and Eliezer anchor Moses' story in testimony.
- The mountain of God. Horeb is the place of calling; now it becomes the place of reunion.
- Jethro's journey. He comes because he heard what God did, not grudgingly, but to worship.
- Messengers and meeting. The textual variant in v.6 may indicate Jethro sent word ahead, showing courtesy and preparation.
Illustration hooks
- A parent who sends a child to live with grandparents during a crisis, then sees them return years later. The reunion is bittersweet and joyful.
- Old family photographs or heirlooms that carry names, each one a story of struggle or rescue.
- A colleague who shows up at a faith event saying, "I heard what your community did, and I wanted to see it for myself."
Questions your congregation is asking
- Why did Moses send his wife away? Is there a lesson here for difficult marriages or family separations?
- How do our children's names reflect our faith or our story with God?
- Is it okay for non-Israelites like Jethro to participate in worship? What does that say about God's openness today?
Leading a Discussion
This passage opens a window into Moses' family life during the exodus. The text gives us names, a reunion, and a worship scene that follows. As you discuss, notice what the passage says directly and what it leaves unsaid.
Discussion questions
- Read Exodus 18:2-6. What do you learn about Moses' family from the names of his sons? Why do you think Moses chose those names?
- The verse says Moses sent Zipporah away. What reasons might commentators suggest? Why do you think the text does not give a clear explanation?
- Compare the descriptions of Jethro in vv.1-6. How does he respond to the news of God's work? What does that tell you about his character?
- Locate the Mountain of God on the timeline of Israel's journey (Exodus 19:1-2). Some scholars place this visit later. How does that affect the way you read the story?
- Look at v.6 and the textual note: some manuscripts read "Behold" instead of "I." How does that change the scene? What does it suggest about Jethro's approach?
- In what ways does this reunion show God's care for Moses personally? How might it encourage someone who feels isolated in their calling?
- Jethro later acknowledges the Lord and offers sacrifices (Exodus 18:10-12). What does his example say about how people from outside the faith can respond to God's deeds?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 2:21 | Moses was content to dwell with the man. He gave Moses Zipporah, his daughter. |
| Exodus 4:25 | Then Zipporah took a flint, and cut off the foreskin of her son, and cast it at his feet; and she said, “Surely you are a bridegroom of blood to me.” |
| Exodus 4:26 | So he let him alone. Then she said, “You are a bridegroom of blood,” because of the circumcision. |
| Exodus 2:22 | She bore a son, and he named him Gershom, for he said, “I have lived as a foreigner in a foreign land.” |
| Exodus 4:20 | Moses took his wife and his sons, and set them on a donkey, and he returned to the land of Egypt. Moses took God’s rod in his hand. |
| Psalms 39:12 | “Hear my prayer, Yahweh, and give ear to my cry. Don’t be silent at my tears. For I am a stranger with you, a foreigner, as all my fathers were. |
| Acts 7:29 | Moses fled at this saying, and became a stranger in the land of Midian, where he became the father of two sons. |
| Hebrews 11:13 | These all died in faith, not having received the promises, but having seen them and embraced them from afar, and having confessed that they were strangers and pilgrims on the earth. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues the visit from Jethro described here is out of chronological sequence and likely happened in the second year of the Exodus, after the tabernacle was built. He points to the timing at "the mount of God" and Moses' later establishment of judges as evidence for this reordering.
Barnes' Notes on the Bible Protestant 1832
Barnes identifies the wilderness as the plain near the northern summit of Horeb, specifically the valley called Wady Shueib. He notes that the Greek version renders the announcement differently: it was told to Moses that his father-in-law Jether had arrived.
Calvin's Commentaries Reformed 1564
Calvin focuses on the deliberate faith in Moses naming his sons: Gershom declared he was an alien in Midian, and the names daily reminded him God's covenant came before any earthly advantage. Jethro came not from family affection but from the fame of the miracles, wanting to witness God's goodness firsthand.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible commentary treats these verses as a later editorial addition, not part of the original story. The compiler inserted Eliezer’s name and the detail about Moses sending Zipporah away to harmonize conflicting earlier accounts about Moses’ family situation.
Geneva Bible Notes Reformed 1599
The Geneva note highlights the meaning behind Moses' sons' names as testimonies to his experiences: Gershom recalls his time as a foreigner in a strange land, while Eliezer celebrates God as his helper who delivered him from Pharaoh's sword. These names serve as living reminders of God's faithfulness during Moses' exile.
Gill's Exposition of the Bible Baptist 1748
Gill explains that Moses had sent his wife and sons back to Jethro after the incident at the inn during his journey to Egypt, likely to keep them safe from danger. Now Jethro brings them to Moses at the mount of God, first sending a messenger ahead so Moses would not be surprised by their arrival.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB points out that the mention of Moses' wife and two sons here echoes an earlier passage. The cross-reference to Exodus 4:20 shows consistency in the biblical record about Moses bringing his family along when he returned to Egypt.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch reads the Amalekites and Jethro as opposite prototypes of how the Gentile world responds to God's kingdom. Both peoples were blood relatives of Israel, yet Amalek met Israel with hostility while Jethro, a Midianite priest, came to worship. Jethro thus represents the first-fruits of believing Gentiles who would later seek the living God.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry argues for placing this event before the giving of the law, noting that Jethro himself offered sacrifices instead of Aaron and that Moses did not act on Jethro's advice about judges until God later gave instructions. His main point is that Jethro came purely to rejoice over Israel's blessing and to honor Moses, feeling fully repaid for his earlier kindness.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley interprets the names of Moses’ sons as theological markers. Gershom, meaning “a stranger,” serves as a permanent reminder that all believers are sojourners on earth. Eliezer, meaning “my God a help,” points not only to past deliverance but also to Moses’ expectation that God would rescue him from Pharaoh’s sword as he returned to Egypt.