And when they came to Reuel their father, he said, How is it that ye are come so soon to day?

And when they returned to Raguel their father, he said to them: Why are ye come sooner than usual?

And when they came to Reuel their father, he said, Why are ye come so soon to-day?

And when they came to Reuel their father, he said, How is it that ye are come so soon today?

And they come in to Reuel their father, and he saith, 'Wherefore have ye hastened to come in to-day?'

And when they came to Reuel their father, he said, How is it that you have come back so quickly today?

And when they had returned to their father, Reuel, he said to them, "Why have you arrived sooner than usual?"

Et quum venissent ad Bethuel patrem suum, dixit ille, Quare hodie tam cito rediistis?

And when they came to Reuel [1] I do not think any blame attaches to the daughters of Bethuel for not offering hospitality to Moses, because young women should be modest, and it would have been an act of too great forwardness to invite an unknown foreigner, without acquainting their father. But God inspires the heart of their father with gratitude, so that he desires him to be sent for. Moses, therefore, is brought from the well, and finds a home in which he may live comfortably, and is treated with kindness on account of his matrimonial alliance. And certainly there was need of some alleviation for his manifold cares and sorrows; since it was a hard trial, which would not only pain him greatly, but would have altogether overwhelmed him in despair unless the holy man had been supported in some way in enduring his forty years' exile. We may easily conjecture from our own feelings how great must have been the weariness of so tedious a delay, especially when he saw that the flower of his age was past, and that his strength was failing, so that he would be afterwards but little fitted for activity. It was, therefore, difficult for him to be intent on that vocation, which might seem to be obsolete, and abrogated in this period of forty years. These heavy troubles and anxieties are in some degree mitigated, but yet not so completely as to prevent the recurrence of many opposing thoughts. Wherefore God's grace is more astonishing, which kept him peaceful and calm in the midst of so many cares, so that, in expectation of the unknown time, he should be content with his mean and humble lot, and stand in daily preparation to perform the part of a deliverer. As to the word y'l, [2] yal, the Jews themselves are not agreed: many think that it merely expresses consent; others take it to mean "to swear." And perhaps Bethuel was unwilling to give his daughter to an unknown guest, unless he bound himself by an oath to live there, as otherwise it might be feared that Moses might take away his wife elsewhere. Thus the marriage-vow was a promise to remain. Thence we see the integrity of that age, that the sanction of an oath, through reverence to the name of God, was so strong, that both were contented with this bond.

Footnotes

1 - In the Latin Geneva editions of 1573 and 1617, this name is printed, through the whole commentary on the chapter, Bethuel; but in the commentary on Numbers 10:29, Reuel; whilst A V. has Reuel here, and Raguel in Numbers. In Hebrew, the name in both cases is Reuel; but the Hebrew having no equivalent in either the Greek, Latin, or English alphabet, its occurrence has occasioned a dissimilar orthography of several proper names in different translations, or sometimes in the same translation, according as the translator happened to substitute for it a or o, or to omit it altogether. The LXX. seems to have been induced by mere similarity of shape to substitute g for it in the middle of words, where a consonant seemed desirable. As to the person here spoken of, the relation of each to Moses is designated by the same word chtn; viz., Jethro in Exodus 3:1, and 18; Hobab in Judges 4:11; and Reuel (probably) in Numbers 10:29; whilst Zipporah uses the same word, rendered husband in Exodus 4:25, 26;. The radical verb, in this case also, is one which does not occur in Hebrew in its primary conjugation, but is found in Arabic, where it signifies to provide a nuptial feast; and hence the noun came to signify any relative by marriage, though most commonly a father-in-law In Numbers 10:29, and Judges 4:11, Jerome has rendered it simply kinsman. This being premised, it will appear probable that Reuel was the grandfather, Jethro the father, and Hobab the brother, of Zipporah. Hence, after forty years, Reuel is no more spoken of, except to notice descent from him. -- W

2 - yv'l, A V., was content C states the question about the meaning of this word nearly as he found it stated in S M.; who had said, "Radix verbi y'l idem significat quod rtsh, voluit, complacuit, consensit. Sunt tamen inter Hebraeos qui etiam 'lh et nsv, id est juravit, exponunt." They who would interpret it he sware, must suppose yv'l to be irregularly formed out of the verb 'lh; whilst there is no irregularity of formation assumed by those who accept it as a part of the verb y'l, and consequently translate it consented, or was content -- W

Reuel - Or, as in Numbers 10:29, "Raguel." The name means "friend of God." It appears to have been not uncommon among Hebrews and Edomites; e. g. Genesis 36:4, Genesis 36:10. If Reuel be identified with Jethro, a point open to grave objection (see Exodus 3:1), then Reuel was his proper name, and Jether or Jethro, which means "excellency," was his official designation.

Reuel, their father - In Numbers 10:29 this person is called Raguel, but the Hebrew is the same in both places. The reason of this difference is that the ע ain in רעואל is sometimes used merely as vowel, sometimes as g, ng, and gn, and this is occasioned by the difficulty of the sound, which scarcely any European organs can enunciate. As pronounced by the Arabs it strongly resembles the first effort made by the throat in gargling, or as Meninski says, Esther vox vituli matrem vocantis, "It is like the sound made by a calf in seeking its dam." Raguel is the worst method of pronouncing it; Re-u-el, the first syllable strongly accented, is nearer to the true sound. A proper uniformity in pronouncing the same word wherever it may occur, either in the Old or New Testament, is greatly to be desired. The person in question appears to have several names. Here he is called Reuel; in Numbers 10:29, Raguel; in Exodus 3:1, Jethor; in Judges 4:11, Hobab; and in Judges 1:16 he is called קיני Keyni, which in Exodus 4 we translate Kenite. Some suppose that Re-u-el was father to Hobab, who was also called Jethro. This is the most likely; see Clarke's note on Exodus 3:1.

And when they came to Reuel their father,.... Or Ragouel, as the Septuagint; and so Artapanus (s) calls him. The Targum of Jonathan has it, their father's father; and so Aben Ezra says he was; and is the sense of others, induced thereto by Numbers 10:29, but it does not follow from thence: he said:
how is it that you are come so soon today? it being not only sooner than they were wont to come, but perhaps their business was done in so short a time; that it was marvellous to him that it could be done in it, so quick a dispatch had Moses made, and they through his assistance; and especially it might be more strange, if it was usual, as it seems it was, to be molested by the shepherds.
(s) Ut supra. (Apud Euseb. Praepar. Evangel. l. 9. c. 27. p. 434.)

Reul or Raguel (see Numbers 10:29,) seems to have been their grandfather and father of Hobab or Jethro, their immediate father.