Exodus 3 1

Exodus 3:1 kjv

Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb.

Exodus 3:1 nkjv

Now Moses was tending the flock of Jethro his father-in-law, the priest of Midian. And he led the flock to the back of the desert, and came to Horeb, the mountain of God.

Exodus 3:1 niv

Now Moses was tending the flock of Jethro his father-in-law, the priest of Midian, and he led the flock to the far side of the wilderness and came to Horeb, the mountain of God.

Exodus 3:1 esv

Now Moses was keeping the flock of his father-in-law, Jethro, the priest of Midian, and he led his flock to the west side of the wilderness and came to Horeb, the mountain of God.

Exodus 3:1 nlt

One day Moses was tending the flock of his father-in-law, Jethro, the priest of Midian. He led the flock far into the wilderness and came to Sinai, the mountain of God.

Exodus 3 verses

Exodus 3 1 Meaning

Exodus 3:1 sets the stage for Moses' pivotal encounter with God at the burning bush. It depicts Moses, after forty years away from Egypt, faithfully performing his duty as a shepherd for Jethro, his father-in-law, the priest of Midian. His ordinary pastoral routine leads him to Horeb, identified as "the mountain of God," a sacred site divinely chosen for revelation. This verse highlights Moses' preparation in obscurity and God's sovereign leading, orchestrating circumstances to bring Moses to the designated place for his divine call.

Exodus 3 1 Context

Exodus 3:1 immediately follows the account of Moses' early life, his flight from Egypt after killing an Egyptian (Exo 2:11-15), and his establishment of a new life in Midian, marrying Zipporah, Jethro's daughter (Exo 2:16-22). Forty years have passed since his flight (Acts 7:30). During this extended period of obscurity, God, though seemingly silent, was actively orchestrating circumstances. Pharaoh had died (Exo 2:23), and the Israelites' groaning had reached God's ears (Exo 2:23-25). Moses, once an Egyptian prince with worldly power, is now a humble shepherd, caring for sheep in a remote wilderness. This context emphasizes a period of quiet formation and divine providence, preparing Moses, character, and spirit, for the daunting task of confronting Pharaoh and leading God's people.

Exodus 3 1 Word analysis

• Now Moses was tending (וּמֹשֶׁה הָיָה רֹעֶה, u-Mosheh hayah ro'eh):

  • Moses (מֹשֶׁה, Mosheh): Meaning "drawn out" (from water). This name foreshadows his future role in drawing the Israelites out of Egypt. He has been in Midian for 40 years, humbled from a prince to a shepherd.
  • Tending (רֹעֶה, ro'eh): "Shepherding," "feeding," "guarding." This verb signifies patience, vigilance, care for the flock, and navigating challenging terrains. It highlights a vital period of practical leadership training for Moses, much like David before his kingship (1 Sam 16:11-13). It contrasts sharply with his previous life in Egyptian luxury, illustrating God's method of preparing leaders through humble service.

• the flock of Jethro his father-in-law (אֶת־צֹאן יִתְרוֹ חֹתְנוֹ, et-tzo’n Yitro chotno):

  • Jethro (יִתְרוֹ, Yitro): Also known as Reuel (Exo 2:18). A Midianite, identified as a "priest of Midian." This relationship implies Moses' full integration into Jethro's family and vocation. Jethro, an outsider, later acknowledges the superiority of Yahweh (Exo 18:9-12), indicating a broader, though perhaps unrefined, awareness of God.
  • Father-in-law (חֹתְנוֹ, chotno): A close familial bond. Moses is not a casual worker but a trusted member of the household, entrusted with Jethro's valuable possessions, the sheep. This highlights Moses' faithfulness in the small things.

• the priest of Midian (כֹּהֵן מִדְיָן, kohen Midyan):

  • Priest (כֹּהֵן, kohen): This term can refer to a religious leader in various traditions. While not a priest of Yahweh, Jethro's later actions suggest he might have worshipped the true God or at least been open to Him. This provides context to Moses' new environment, far removed from Egyptian paganism.
  • Midian (מִדְיָן, Midyan): Descendants of Abraham through Keturah (Gen 25:2). Geographically situated east of the Gulf of Aqaba. Midianites interact significantly with Israel in subsequent history, sometimes hostilely (Num 25, 31), sometimes cooperatively (Exo 18).

• and he led the flock to the far side of the wilderness (וַיִּנְהַג אֶת־הַצֹּאן אַחַר הַמִּדְבָּר, vayin'hag et-hatz'on achar hamidbar):

  • Led (וַיִּנְהַג, vayin'hag): Indicates deliberate direction, not aimless wandering. Moses is intentionally guiding the flock to new pastures.
  • Far side (אַחַר, achar): Literally "after," "behind," or "to the west of." Here it conveys a deeper, more remote part of the wilderness, away from populated areas, signifying solitude and a place chosen by God for revelation. This deep wilderness is often a place of encounter with God in the Bible.
  • Wilderness (מִדְבָּר, midbar): A desert, uncultivated, desolate area. Biblically, the wilderness is often a place of testing, humility, and divine encounter (Deu 8:2, Hos 2:14, Matt 4:1). It signifies a stripped-down environment where one must rely solely on God.

• and came to Horeb, the mountain of God (וַיָּבֹא אֶל־הַר הָאֱלֹהִים חֹרֵבָה, vayavo el-Har Ha'Elohim Chorevah):

  • Horeb (חֹרֵבָה, Chorevah): Often synonymous with Mount Sinai. This is where God will make the covenant with Israel and give the Ten Commandments. Its very mention indicates preordained significance.
  • The mountain of God (הַר הָאֱלֹהִים, Har Ha'Elohim): This designation precedes Moses' encounter, implying it was already considered a sacred, special mountain known for divine presence, or is named prophetically. It underlines the extraordinary nature of the destination, highlighting divine intentionality in Moses' journey. It is a specific, sacred location chosen for the upcoming profound revelation.

Exodus 3 1 Bonus section

The seemingly coincidental arrival of Moses at Horeb is a testament to divine sovereignty; it was not merely by chance that his flock led him there, but by God's guiding hand, aligning his daily responsibilities with His redemptive timetable. The term "mountain of God" highlights that certain geographical locations are indeed set apart by God for His purposes of revelation and covenant-making. Moses' training as a shepherd gave him crucial skills directly applicable to leading a nomadic, often stubborn, nation through the wilderness: patience, foresight, protection, guidance, and intimate knowledge of his flock's needs and vulnerabilities. His humility, born from his time in Midian, was essential for the enormous authority God was about to entrust to him. This verse implicitly assures us that God always works behind the scenes, preparing His people for their unique callings, often through mundane tasks and secluded periods.

Exodus 3 1 Commentary

Exodus 3:1 is a quiet yet profound beginning to the dramatic unfolding of God's redemptive plan. After decades of training in obscurity, Moses' faithfulness in the mundane task of shepherding his father-in-law's flock leads him by divine providence to the very place appointed for his calling. The imagery of Moses as a shepherd foreshadows not only his role in leading God's people out of Egypt but also the deeper biblical theme of God as the Great Shepherd of His flock (Psa 23:1) and Christ as the Good Shepherd (John 10:11). The journey to the "far side of the wilderness" is crucial; it symbolizes a period of isolation and deep dependence, where Moses' self-sufficiency from his Egyptian past is shed. Arriving at "Horeb, the mountain of God," even before the burning bush, establishes the sacred nature of the place chosen for divine encounter and revelation. This verse powerfully illustrates that God prepares His chosen leaders in quiet, seemingly insignificant ways, using their practical duties and leading them to precisely where He desires to meet them and reveal His purpose.

• Examples: Many leaders in Scripture (Joseph, David, Jesus) underwent periods of humble service or wilderness experiences before their public ministries, highlighting God's method of preparation. It speaks to God using ordinary people in ordinary circumstances to achieve His extraordinary purposes.