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Exodus 1-2
New American Bible (Revised Edition)

I. Introduction: The Oppression of the Israelites in Egypt

Chapter 1

Jacob’s Descendants in Egypt. 1 These are the names of the sons of Israel[a] who, accompanied by their households, entered into Egypt with Jacob: 2 [b]Reuben, Simeon, Levi and Judah; 3 Issachar, Zebulun and Benjamin; 4 Dan and Naphtali; Gad and Asher. 5 The total number of Jacob’s direct descendants[c] was seventy.(A) Joseph was already in Egypt.

6 Now Joseph and all his brothers and that whole generation died.(B) 7 But the Israelites were fruitful and prolific. They multiplied and became so very numerous that the land was filled with them.[d]

The Oppression. 8 (C)Then a new king, who knew nothing of Joseph,[e] rose to power in Egypt. 9 He said to his people, “See! The Israelite people have multiplied and become more numerous than we are! 10 Come, let us deal shrewdly with them to stop their increase;[f] otherwise, in time of war they too may join our enemies to fight against us, and so leave the land.”

11 Accordingly, they set supervisors over the Israelites to oppress them with forced labor.(D) Thus they had to build for Pharaoh[g] the garrison cities of Pithom and Raamses. 12 Yet the more they were oppressed, the more they multiplied and spread, so that the Egyptians began to loathe the Israelites. 13 So the Egyptians reduced the Israelites to cruel slavery, 14 making life bitter for them with hard labor, at mortar[h] and brick and all kinds of field work—cruelly oppressed in all their labor.

Command to the Midwives. 15 The king of Egypt told the Hebrew midwives, one of whom was called Shiphrah and the other Puah, 16 “When you act as midwives for the Hebrew women, look on the birthstool:[i] if it is a boy, kill him; but if it is a girl, she may live.” 17 The midwives, however, feared God; they did not do as the king of Egypt had ordered them, but let the boys live. 18 So the king of Egypt summoned the midwives and asked them, “Why have you done this, allowing the boys to live?” 19 The midwives answered Pharaoh, “The Hebrew women are not like the Egyptian women. They are robust and give birth before the midwife arrives.” 20 Therefore God dealt well with the midwives; and the people multiplied and grew very numerous. 21 And because the midwives feared God, God built up families for them. 22 Pharaoh then commanded all his people, “Throw into the Nile every boy that is born,(E) but you may let all the girls live.”

Chapter 2

Birth and Adoption of Moses. 1 Now a man[j] of the house of Levi married a Levite woman,(F) 2 and the woman conceived and bore a son. Seeing what a fine child he was, she hid him for three months.(G) 3 But when she could no longer hide him, she took a papyrus basket,[k] daubed it with bitumen and pitch, and putting the child in it, placed it among the reeds on the bank of the Nile. 4 His sister stationed herself at a distance to find out what would happen to him.

5 Then Pharaoh’s daughter came down to bathe at the Nile, while her attendants walked along the bank of the Nile. Noticing the basket among the reeds, she sent her handmaid to fetch it. 6 On opening it, she looked, and there was a baby boy crying! She was moved with pity for him and said, “It is one of the Hebrews’ children.” 7 Then his sister asked Pharaoh’s daughter, “Shall I go and summon a Hebrew woman to nurse the child for you?” 8 Pharaoh’s daughter answered her, “Go.” So the young woman went and called the child’s own mother. 9 Pharaoh’s daughter said to her, “Take this child and nurse him for me, and I will pay your wages.”[l] So the woman took the child and nursed him. 10 When the child grew,[m] she brought him to Pharaoh’s daughter, and he became her son.(H) She named him Moses; for she said, “I drew him out of the water.”

Moses’ Flight to Midian. 11 (I)On one occasion, after Moses had grown up,[n] when he had gone out to his kinsmen and witnessed their forced labor, he saw an Egyptian striking a Hebrew, one of his own kinsmen. 12 Looking about and seeing no one, he struck down the Egyptian and hid him in the sand. 13 The next day he went out again, and now two Hebrews were fighting! So he asked the culprit, “Why are you striking your companion?” 14 But he replied, “Who has appointed you ruler and judge over us? Are you thinking of killing me as you killed the Egyptian?” Then Moses became afraid and thought, “The affair must certainly be known.” 15 When Pharaoh heard of the affair, he sought to kill Moses. But Moses fled from Pharaoh and went to the land of Midian.[o](J) There he sat down by a well.

16 Now the priest of Midian had seven daughters, and they came to draw water and fill the troughs to water their father’s flock. 17 But shepherds came and drove them away. So Moses rose up in their defense and watered their flock. 18 When they returned to their father Reuel,[p] he said to them, “How is it you have returned so soon today?” 19 They answered, “An Egyptian[q] delivered us from the shepherds. He even drew water for us and watered the flock!” 20 “Where is he?” he asked his daughters. “Why did you leave the man there? Invite him to have something to eat.” 21 Moses agreed to stay with him, and the man gave Moses his daughter Zipporah in marriage. 22 She conceived and bore a son, whom he named Gershom;[r] for he said, “I am a stranger residing in a foreign land.”(K)

II. The Call and Commission of Moses

The Burning Bush. 23 A long time passed, during which the king of Egypt died. The Israelites groaned under their bondage and cried out, and from their bondage their cry for help went up to God.(L) 24 God heard their moaning and God was mindful of his covenant(M) with Abraham, Isaac and Jacob. 25 God saw the Israelites, and God knew….[s]

Notas al pie

  1. 1:1 Sons of Israel: here literally the first-generation sons of Jacob/Israel. Cf. v. 5. However, beginning with v. 7 the same Hebrew phrase refers to Jacob’s more remote descendants; hence, from there on, it is ordinarily rendered “the Israelites.” Households: the family in its fullest sense, including wives, children and servants.
  2. 1:2 Jacob’s sons are listed here according to their respective mothers. Cf. Gn 29:31; 30:20; 35:16–26.
  3. 1:5 Direct descendants: lit., “persons coming from Jacob’s loins”; hence, wives of Jacob’s sons and servants are not included. Cf. Gn 46:26. Seventy: Gn 46:26, along with the Septuagint for the verse, agrees on a total of sixty-six coming down to Egypt with Jacob, but in v. 27 the Hebrew text adds the two sons born to Joseph in Egypt and presupposes Jacob himself and Joseph for a total of seventy; the Septuagint adds “nine sons” born to Joseph to get a total of seventy-five. This is the figure the Septuagint and 4QExa have here in Ex 1:5.
  4. 1:7 Fruitful…multiplied…the land was filled with them: the language used here to indicate the fecundity of the Israelite population echoes the divine blessing bestowed upon humanity at creation (Gn 1:28) and after the flood (Gn 9:1) as well as suggesting fulfillment of the promises to the ancestors Abraham, Isaac, and Jacob (Gn 12:2; 13:16; 15:5; 28:14; passim).
  5. 1:8 Who knew nothing of Joseph: the nuance intended by the Hebrew verb “know” here goes beyond precise determination. The idea may be not simply that a new king came to power who had not heard of Joseph but that this king ignored the services that Joseph had rendered to Egypt, repudiating the special relationship that existed between Joseph and his predecessor on the throne.
  6. 1:10 Increase: Pharaoh’s actions thereby immediately pit him against God’s will for the Israelites to multiply; see note on v. 7 above.
  7. 1:11 Pharaoh: not a personal name, but a title common to all the kings of Egypt.
  8. 1:14 Mortar: either the wet clay with which the bricks were made, as in Na 3:14, or the cement used between the bricks in building, as in Gn 11:3.
  9. 1:16 Birthstool: apparently a pair of stones on which the mother is seated for childbirth opposite the midwife. The Hebrew word elsewhere is used to refer to the stones of a potter’s wheel.
  10. 2:1 Now a man: the chapter begins abruptly, without names for the man or woman (in contrast to the midwives of 1:15), who in 6:20 are identified as Amram and Jochebed.
  11. 2:3 Basket: the same Hebrew word is used in Gn 6:14 and throughout the flood narrative for Noah’s ark, but nowhere else in the Bible. Here, however, the “ark” or “chest” was made of papyrus stalks. Presumably the allusion to Genesis is intentional. Just as Noah and his family were preserved safe from the threatening waters of the flood in the ark he built, so now Moses is preserved from the threatening waters of the Nile in the ark prepared by his mother. Among the reeds: the Hebrew noun for “reed” is overwhelmingly used in the phrase “Reed Sea,” traditionally translated “Red Sea.”
  12. 2:9 And I will pay your wages: the idea that the child’s mother will be paid for nursing her child—and by Pharaoh’s own daughter—heightens the narrative’s irony.
  13. 2:10 When the child grew: while v. 9 implies that the boy’s mother cared for him as long as he needed to be nursed (presumably, between two and four years), the same verb appears in v. 11 to describe the attainment of adulthood. And he became her son: Pharaoh’s daughter adopts Moses, thus adding to the irony of the account. The king of Egypt had ordered the killing of all the sons of the Hebrews, and one now becomes the son of his own daughter! Moses: in Hebrew, mosheh. There is a play on words here: Hebrew mosheh echoes meshithihu (“I drew him out”). However, the name Moses actually has nothing to do with that Hebrew verb, but is probably derived from Egyptian “beloved” or “has been born,” preserved in such Pharaonic names as Thutmoses (meaning approximately “Beloved of the god Thoth” or “The god Thoth is born, has given birth to [the child]”). The original meaning of Moses’ name was no longer remembered (if it was Egyptian, it may have contained an Egyptian divine element as well, perhaps the name of the Nile god Hapi), and a secondary explanation was derived from this story (or gave rise to it, if the drawing from the water of the Nile was intended to foreshadow the Israelites’ escape from Egypt through the Red Sea).
  14. 2:11 After Moses had grown up: cf. 7:7, where Moses is said to be eighty years old at the time of his mission to Pharaoh. Striking: probably in the sense of “flogging”; in v. 12, however, the same verb is used in the sense of “killing.”
  15. 2:15 Land of Midian: the territory under the control of a confederation made up, according to Nm 31:8, of five Midianite tribes. According to Gn 25:1–2, Midian was a son of Abraham by Keturah. In view of the extreme hostility in later periods between Israel and Midian (cf. Nm 31; Jgs 6–8), the relationship is striking, as is the account here in Exodus of good relations between Moses and no less than a Midianite priest.
  16. 2:18 Reuel: also called Jethro. Cf. 3:1; 4:18; 18:1.
  17. 2:19 An Egyptian: Moses was probably wearing Egyptian dress, or spoke Egyptian to Reuel’s daughters.
  18. 2:22 Gershom: the name is explained unscientifically as if it came from the Hebrew word ger, “sojourner, resident alien,” and the Hebrew word sham, “there.” Stranger residing: Hebrew ger, one who seeks and finds shelter and a home away from his or her own people or land.
  19. 2:25 God knew: in response to the people’s cry, God, mindful of the covenant, looks on their plight and acknowledges firsthand the depth of their suffering (see 3:7). In vv. 23–25, traditionally attributed to the Priestly writer, God is mentioned five times, in contrast to the rest of chaps. 1–2, where God is rarely mentioned. These verses serve as a fitting transition to Moses’ call in chap. 3.
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Exodus 3
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Psalm 32
New American Bible (Revised Edition)

Psalm 32[a]

Remission of Sin

1 (A)Of David. A maskil.

I

Blessed is the one whose fault is removed,
    whose sin is forgiven.
2 Blessed is the man to whom the Lord imputes no guilt,
    in whose spirit is no deceit.

II

3 Because I kept silent,[b] my bones wasted away;
    I groaned all day long.(B)
4 For day and night your hand was heavy upon me;
    my strength withered as in dry summer heat.
Selah
5 Then I declared my sin to you;
    my guilt I did not hide.(C)
I said, “I confess my transgression to the Lord,”
    and you took away the guilt of my sin.
Selah
6 Therefore every loyal person should pray to you
    in time of distress.
Though flood waters[c] threaten,
    they will never reach him.(D)
7 You are my shelter; you guard me from distress;
    with joyful shouts of deliverance you surround me.
Selah

III

8 I will instruct you and show you the way you should walk,
    give you counsel with my eye upon you.
9 Do not be like a horse or mule, without understanding;
    with bit and bridle their temper is curbed,
    else they will not come to you.

IV

10 Many are the sorrows of the wicked one,
    but mercy surrounds the one who trusts in the Lord.
11 Be glad in the Lord and rejoice, you righteous;
    exult, all you upright of heart.(E)

Notas al pie

  1. Psalm 32 An individual thanksgiving and the second of the seven Penitential Psalms (cf. Ps 6). The opening declaration—the forgiven are blessed (Ps 32:1–2)—arises from the psalmist’s own experience. At one time the psalmist was stubborn and closed, a victim of sin’s power (Ps 32:3–4), and then became open to the forgiving God (Ps 32:5–7). Sin here, as often in the Bible, is not only the personal act of rebellion against God but also the consequences of that act—frustration and waning of vitality. Having been rescued, the psalmist can teach others the joys of justice and the folly of sin (Ps 32:8–11).
  2. 32:3 I kept silent: did not confess the sin before God.
  3. 32:6 Flood waters: the untamed waters surrounding the earth, a metaphor for danger.
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Psalm 31
Psalm 33
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Matthew 18:21-35
New American Bible (Revised Edition)

21 (A)Then Peter approaching asked him, “Lord, if my brother sins against me, how often must I forgive him? As many as seven times?” 22 [a]Jesus answered, “I say to you, not seven times but seventy-seven times. 23 (B)That is why the kingdom of heaven may be likened to a king who decided to settle accounts with his servants. 24 [b]When he began the accounting, a debtor was brought before him who owed him a huge amount. 25 Since he had no way of paying it back, his master ordered him to be sold, along with his wife, his children, and all his property, in payment of the debt. 26 [c]At that, the servant fell down, did him homage, and said, ‘Be patient with me, and I will pay you back in full.’ 27 Moved with compassion the master of that servant let him go and forgave him the loan. 28 When that servant had left, he found one of his fellow servants who owed him a much smaller amount.[d] He seized him and started to choke him, demanding, ‘Pay back what you owe.’ 29 Falling to his knees, his fellow servant begged him, ‘Be patient with me, and I will pay you back.’ 30 But he refused. Instead, he had him put in prison until he paid back the debt. 31 Now when his fellow servants saw what had happened, they were deeply disturbed, and went to their master and reported the whole affair. 32 His master summoned him and said to him, ‘You wicked servant! I forgave you your entire debt because you begged me to. 33 (C)Should you not have had pity on your fellow servant, as I had pity on you?’ 34 Then in anger his master handed him over to the torturers until he should pay back the whole debt.[e] 35 [f](D)So will my heavenly Father do to you, unless each of you forgives his brother from his heart.”

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Notas al pie

  1. 18:22 Seventy-seven times: the Greek corresponds exactly to the LXX of Gn 4:24. There is probably an allusion, by contrast, to the limitless vengeance of Lamech in the Genesis text. In any case, what is demanded of the disciples is limitless forgiveness.
  2. 18:24 A huge amount: literally, “ten thousand talents.” The talent was a unit of coinage of high but varying value depending on its metal (gold, silver, copper) and its place of origin. It is mentioned in the New Testament only here and in Mt 25:14–30.
  3. 18:26 Pay you back in full: an empty promise, given the size of the debt.
  4. 18:28 A much smaller amount: literally, “a hundred denarii.” A denarius was the normal daily wage of a laborer. The difference between the two debts is enormous and brings out the absurdity of the conduct of the Christian who has received the great forgiveness of God and yet refuses to forgive the relatively minor offenses done to him.
  5. 18:34 Since the debt is so great as to be unpayable, the punishment will be endless.
  6. 18:35 The Father’s forgiveness, already given, will be withdrawn at the final judgment for those who have not imitated his forgiveness by their own.
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New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.