Exodus 4:14

Nova Vulgata

Iratus Dominus in Moysen ait: "Aaron, frater tuus Levites, scio quod eloquens sit; ecce ipse egreditur in occursum tuum vidensque te laetabitur corde.

Parallel Translations

Clementine Latin Vulgate (1592)
Ecce ejicis me hodie a facie terr�, et a facie tua abscondar, et ero vagus et profugus in terra : omnis igitur qui invenerit me, occidet me.

Jerome's Latin Vulgate (405)
Iratus Dominus in Moysen, ait: Aaron frater tuus Levites, scio quod eloquens sit: ecce ipse egreditur in occursum tuum, vidensque te l�tabitur corde.

Bible Verse Review
  from Treasury of Scripure Knowledge

anger: 2 Samuel 6:7, 1 Kings 11:9, 1 Chronicles 21:7, Luke 9:59, Luke 9:60, Acts 15:28, Philippians 2:21

cometh: Exodus 4:17, 1 Samuel 10:1-7, Mark 14:13-15, 2 Corinthians 2:13, 2 Corinthians 7:6, 2 Corinthians 7:7, 1 Thessalonians 3:6, 1 Thessalonians 3:7

Reciprocal: Exodus 4:27 - Go into Exodus 31:6 - I have given Numbers 11:26 - went not out 1 Samuel 2:27 - Did I 1 Samuel 12:8 - sent Moses Ecclesiastes 4:9 - are Isaiah 3:3 - eloquent orator Jonah 1:3 - to flee Mark 6:7 - two and Acts 11:11 - General Acts 26:19 - I was not Acts 28:15 - when 1 Corinthians 9:17 - against

Gill's Notes on the Bible

And the anger of the Lord was kindled against Moses,.... For the objections, excuses, and delays he made with respect to his mission. In what way this anger was expressed is not easy to say, whether by not removing the impediment of his speech, or not giving him the priesthood, which Jarchi thinks he otherwise would have had, and Aaron been only a Levite, as he is called in the next clause; or whether it was by joining Aaron to him, and so lessening his honour in this embassy, though that seems to be done to encourage him; or by not suffering him to lead the children of Israel into the land of Canaan, which yet is ascribed to another cause. However, though the Lord was angry with Moses, yet without any change of affection to him, he still retained and expressed a great regard to him; did not reject him from his service as he might have done, but employed him, and preferred him to his elder brother. Moses shows himself to be a faithful historian in recording his own weaknesses, and the displeasure of God at them:

and he said, is not Aaron the Levite thy brother; he was, and his elder brother, he was born three years before him, Exodus 7:7 though Justin w, an Heathen writer, says he was his son, and calls his name Aruas, and speaks of him as an Egyptian priest, and that he was made king after Moses's death; hence, he says, was the custom with the Jews for the same persons to be kings and priests; in all which he is mistaken. But Artapanus x, another Heathen writer, calls him the brother of Moses, and by his right name, Aaron; and says it was by his advice Moses fled into Arabia, and speaks of his meeting him afterwards, when he was sent to the king of Egypt. Aaron is called the Levite, because he was a descendant of Levi, and yet so was Moses; perhaps this is added here, to distinguish him from others of the same name in other families, as Aben Ezra thinks; for as for what Jarchi suggests, as before, is without any foundation; and it is much more likely that Moses added this title to him, in his account of this affair, because he was the first of the tribe of Levi that was employed in the priestly office:

I know that he can speak well; or "in speaking speak" y, speak very freely, fluently, in an eloquent manner; in which he was an eminent type of Christ, who is our advocate with the father, and has the tongue of the learned to speak a word in season; and does speak and plead for the conversion of his people, for the comfort of them, for the discoveries of pardoning grace and mercy to them; and for the carrying on the work of grace in them, and their perseverance to the end, and for their eternal glorification. The prayer in John 17:1 is a specimen of this:

and also, behold, he cometh forth to meet thee; having had an intimation from God of Moses's call to come into Egypt, and deliver his people from their bondage, he immediately set out to meet him, whereby he showed more faith, zeal, and courage, than Moses did; and this is said to animate him, and was a new sign, and would be a fresh confirmation of his faith, when he should see it accomplished, as he did:

and when he seeth thee, he will be glad in his heart: sincerely glad, and not only secretly so, but would express his cordial joy with his lips; not only because of his having a sight of his brother once more, whom he had not seen for forty years past, but because of his coming on such an errand from God, to deliver the people of Israel; and therefore, as he would express such gladness on this occasion, it became Moses to engage in this work with the utmost pleasure and cheerfulness.

w E Trogo, l. 36. c. 2. x Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 433, 434. y דבר ידבר "loquendo loquetur", Pagninus, Montanus, Vatablus, Drusius.

Barnes' Notes on the Bible

Anger - The words of Moses Exodus 4:13 indicated more than a consciousness of infirmity; somewhat of vehemence and stubbornness.

Aaron - This is the first mention of Aaron. The words “he can speak well,” probably imply that Aaron had both the power and will to speak. Aaron is here called “the Levite,” with reference, it may be, to the future consecration of this tribe.

He cometh forth - i. e. is on the eve of setting forth. Not that Aaron was already on the way, but that he had the intention of going to his brother, probably because the enemies of Moses were now dead. See Exodus 4:19.

Clarke's Notes on the Bible

Verse Exodus 4:14. And the anger of the Lord was kindled against Moses — Surely this would not have been the case had he only in modesty, and from a deep sense of his own unfitness, desired that the Messiah should be preferred before him. But the whole connection shows that this interpretation is unfounded.

Is not Aaron the Levite thy brother? — Houbigant endeavours to prove from this that Moses, in Exodus 4:13, did pray for the immediate mission of the Messiah, and that God gives him here a reason why this could not be, because the Levitical priesthood was to precede the priesthood of our Lord. Is not Aaron the Levite, &c. Must not the ministry of Aaron be first established, before the other can take place? Why then ask for that which is contrary to the Divine counsel? From the opinion of so great a critic as Houbigant no man would wish to dissent, except through necessity: however, I must say that it does appear to me that his view of these verses is fanciful, and the arguments by which he supports it are insufficient to establish his point.

I know that he can speak well. — ידעתי כי דבר ידבר הוא yadati ki dabber yedabber hu, I know that in speaking he will speak. That is, he is apt to talk, and has a ready utterance.

He cometh forth to meet thee — He shall meet thee at my mount, (Exodus 4:27), shall rejoice in thy mission, and most heartily co-operate with thee in all things. A necessary assurance, to prevent Moses from suspecting that Aaron, who was his elder brother, would envy his superior call and office.