Keluaran 2:22

2:22 When she bore ¹  a son, Moses ²  named him Gershom, for he said, “I have become a resident foreigner in a foreign land.” ³ 

Keluaran 4:20

4:20 Then Moses took ⁴  his wife and sons ⁵  and put them on a donkey and headed back ⁶  to the land of Egypt, and Moses took the staff of God in his hand.

Keluaran 18:3-4

18:3 and her two sons, one of whom was named Gershom (for Moses ⁷  had said, “I have been a foreigner in a foreign land”), 18:4 and the other Eliezer (for Moses had said, ⁸  “The God of my father has been my help ⁹  and delivered ¹⁰  me from the sword of Pharaoh”).

[2:22]  ¹ tn The preterite with the vav (ו) consecutive is subordinated to the next clause, which reports the naming and its motivation.

[2:22]  ² tn Heb “and he called”; the referent (Moses) has been specified in the translation for clarity.

[2:22]  ³ sn Like the naming of Moses, this naming that incorporates a phonetic wordplay forms the commemorative summary of the account just provided. Moses seems to have settled into a domestic life with his new wife and his father-in-law. But when the first son is born, he named him גֵּרְשֹׁם (gerÿshom). There is little information available about what the name by itself might have meant. If it is linked to the verb “drive away” used earlier (גָרַשׁ, garash), then the final mem (מ) would have to be explained as an enclitic mem. It seems most likely that that verb was used in the narrative to make a secondary wordplay on the name. The primary explanation is the popular etymology supplied by Moses himself. He links the name to the verb גּוּר (gur, “to sojourn, to live as an alien”). He then adds that he was a sojourner (גֵּר, ger, the participle) in a foreign land. The word “foreign” (נָכְרִיּה, nokhriyyah) adds to the idea of his being a resident alien. The final syllable in the name would then be connected to the adverb “there” (שָׁם, sham). Thus, the name is given the significance in the story of “sojourner there” or “alien there.” He no doubt knew that this was not the actual meaning of the name; the name itself had already been introduced into the family of Levi (1 Chr 6:1, 16). He chose the name because its sounds reflected his sentiment at that time. But to what was Moses referring? In view of naming customs among the Semites, he was most likely referring to Midian as the foreign land. If Egypt had been the strange land, and he had now found his place, he would not have given the lad such a name. Personal names reflect the present or recent experiences, or the hope for the future. So this naming is a clear expression by Moses that he knows he is not where he is supposed to be. That this is what he meant is supported in the NT by Stephen (Acts 7:29). So the choice of the name, the explanation of it, and the wordplay before it, all serve to stress the point that Moses had been driven away from his proper place of service.

[4:20]  ⁴ tn Heb “And Moses took.”

[4:20]  ⁵ sn Only Gershom has been mentioned so far. The other son’s name will be explained in chapter 18. The explanation of Gershom’s name was important to Moses’ sojourn in Midian. The explanation of the name Eliezer fits better in the later chapter (18:2-4).

[4:20]  ⁶ tn The verb would literally be rendered “and returned”; however, the narrative will record other happenings before he arrived in Egypt, so an ingressive nuance fits here – he began to return, or started back.

[18:3]  ⁷ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity (also in the following verse).

[18:4]  ⁸ tn The referent (Moses) and the verb have been specified in the translation for clarity.

[18:4]  ⁹ tn Now is given the etymological explanation of the name of Moses’ other son, Eliezer (אֱלִיעֶזֶר, ’eli’ezer), which means “my God is a help.” The sentiment that explains this name is אֱלֹהֵי אָבִי בְּעֶזְרִי (’elohe ’avi bÿ’ezri, “the God of my father is my help”). The preposition in the sentiment is the bet (ב) essentiae (giving the essence – see GKC 379 §119.i). Not mentioned earlier, the name has become even more appropriate now that God has delivered Moses from Pharaoh again. The word for “help” is a common word in the Bible, first introduced as a description of the woman in the Garden. It means to do for someone what he or she cannot do for himself or herself. Samuel raised the “stone of help” (Ebenezer) when Yahweh helped Israel win the battle (1 Sam 7:12).

[18:4]  ¹⁰ sn The verb “delivered” is an important motif in this chapter (see its use in vv. 8, 9, and 10 with reference to Pharaoh).