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Bahasa Indonesia Sehari-hari
Keluaran 2:25
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- BridgewayEncyclopedias:
- CondensedParallel Translations
25 God saw the Israelites and took knowledge of them and concerned Himself about them [knowing all, understanding, remembering all]. Ps. 56:8, 9; 139:2.">[fn]
Maka ditilik Allah akan bani Israel serta diketahui-Nyalah.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
looked: Exodus 4:31, 1 Samuel 1:11, 2 Samuel 16:12, Job 33:27, Luke 1:25
God: For elohim, God, Houbigant reads aleyhem, unto them; which is countenanced by the LXX, Vulgate, Chaldee, Coptic, and Arabic, and appears to have been the original reading.
had respect: Heb. knew, Exodus 1:8, Exodus 3:7, Exodus 3:8, Psalms 1:6, Psalms 55:22, Matthew 7:23
Reciprocal: Genesis 15:13 - thy Exodus 3:16 - visited Leviticus 26:9 - for I 2 Kings 13:23 - had respect Nehemiah 9:9 - didst see Psalms 115:12 - hath Ezekiel 16:6 - and saw Hosea 13:5 - know
Cross-References
And out of Eden there went foorth a flood to water the garden, and from thence it was deuided, and became into foure heades.
The name of ye first is Pison, the same is it that compasseth the whole lande of Hauilah, where there is golde:
Then the eyes of them both were opened, and they knewe that they were naked, and they sowed fygge leaues together, & made them selues apernes.
Moyses therfore sawe that the people were naked (and that Aaron had made them naked vnto their shame, amongest their enemies)
Yea, let not all them that hope in thee be put to shame: let them be put to shame who without a cause do trayterously transgresse.
Let me not be confounded O God, for I haue called vpon thee: let the vngodlye be put to confusion, and be put to scilence in the graue.
All caruers of images are but vayne, and the carued images that they loue can do no good: they must beare recorde them selues, that seeing they can neither see nor vnderstande, they shalbe confounded.
Thy filthynesse shalbe discouered, and thy priuities shalbe seene: for I wil auenge me of thee, and wyll shewe no mercy to thee, as I do to other men.
Feare not, for thou shalt not be confounded: be not ashamed, for thou shalt not come to confusion: Yea thou shalt forget the shame of thy youth, and shalt not remember the dishonour of thy widowhead.
Were they ashamed when they had committed abhomination? Truly nay, they be past shame, and therefore they shall fall among the slayne: and in the houre when I shall visite them, they shalbe brought downe saith the Lorde.
Gill's Notes on the Bible
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 Exodus 3:7.
b וידע "et eognovit", Pagninus, Montanus, Junius & Tremellius, Piscator.
Clarke's Notes on the Bible
Verse Exodus 2:25. 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, (Exodus 2:5,) and the seven daughters of Jethro, (Exodus 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.
