"Go ahead," Pharaoh's daughter told her. And the girl went and called the boy's mother. Go aheadThis phrase signifies a moment of divine orchestration and human obedience. In Hebrew, the word used here is "לֵכִי" (lekhi), which is a command to go. It reflects the authority and decisiveness of Pharaoh's daughter, who, despite her royal status, is unknowingly participating in God's plan for the deliverance of Israel. Her willingness to act upon the suggestion of Moses' sister shows a heart open to compassion and divine influence, a reminder that God can use anyone, regardless of their background, to fulfill His purposes. Pharaoh's daughter
This character is pivotal in the narrative of Moses' early life. Historically, Pharaoh's daughter would have been a person of significant influence and power in ancient Egypt. Her actions here are countercultural, as she chooses to defy her father's decree to kill Hebrew male infants. This act of defiance is a testament to the courage and moral conviction that God can instill in individuals, even those outside the covenant community. Her role in Moses' life is a profound example of how God can use unexpected people to protect and nurture His chosen leaders. told her
The communication between Pharaoh's daughter and Moses' sister is a crucial link in the chain of events that leads to Moses' survival and eventual leadership. The Hebrew verb "אָמַר" (amar), meaning "to say" or "to tell," indicates a direct and clear instruction. This moment of dialogue is a divine appointment, orchestrated by God to ensure that Moses is returned to his mother. It highlights the importance of listening to God's voice and being ready to act when He speaks through others. And the girl
This refers to Moses' sister, traditionally understood to be Miriam. Her presence and quick thinking are instrumental in the preservation of Moses. The Hebrew word "הָעַלְמָה" (ha'almah) denotes a young woman or maiden, emphasizing her youth and courage. Miriam's role here is a powerful reminder of how God values and uses the faith and initiative of young people in His plans. Her bravery and wisdom in approaching Pharaoh's daughter demonstrate a deep trust in God's providence. went
The action of going is significant in biblical narratives, often symbolizing obedience and faith. The Hebrew verb "וַתֵּלֶךְ" (vatelech) conveys movement and purpose. Miriam's willingness to go and fulfill the request of Pharaoh's daughter is an act of faith, trusting that God is at work in these circumstances. This movement is not just physical but also spiritual, as it aligns with God's redemptive plan for His people. and called
The act of calling is a pivotal moment in the story. The Hebrew verb "וַתִּקְרָא" (vatikra) means "to call" or "to summon." This action signifies the connection between Moses and his biological family, ensuring that he is nursed and raised with the knowledge of his Hebrew heritage. It is a moment of divine intervention, where God uses Miriam's initiative to reunite Moses with his mother, setting the stage for his future role as the deliverer of Israel. the boy's mother
This phrase highlights the identity and role of Jochebed, Moses' mother. Her faith and courage in placing Moses in the basket on the Nile are rewarded as she is given the opportunity to nurse and raise her son during his formative years. The Hebrew word "אֵם" (em) for "mother" underscores the nurturing and protective nature of Jochebed. This reunion is a testament to God's faithfulness in preserving His chosen ones and ensuring that they are equipped for their divine calling. It serves as an encouragement to trust in God's timing and provision, even in seemingly impossible situations. Persons / Places / Events 1. Pharaoh's DaughterThe unnamed daughter of the Pharaoh of Egypt, who discovers Moses in the Nile and decides to adopt him. Her compassion and decision play a crucial role in Moses' survival and future leadership. 2. The Girl (Miriam)Moses' sister, who watches over him as he floats in the Nile and courageously approaches Pharaoh's daughter to suggest a Hebrew nurse for the baby, ultimately reuniting Moses with his biological mother. 3. Moses' Mother (Jochebed)The biological mother of Moses, who initially hides him to protect him from Pharaoh's decree to kill Hebrew male infants. She is later hired by Pharaoh's daughter to nurse her own son. 4. The Nile RiverThe river where Moses is placed in a basket by his mother to save him from Pharaoh's decree. It becomes the setting for his discovery by Pharaoh's daughter. 5. EgyptThe land where the Israelites are enslaved and where Moses is born. It serves as the backdrop for the early life of Moses and the eventual Exodus of the Israelites. Teaching Points Divine ProvidenceGod's hand is evident in the preservation of Moses' life. Despite the dire circumstances, God orchestrates events to ensure Moses' survival and future role as a leader. Trust in God's sovereignty even in seemingly hopeless situations. Courage and InitiativeMiriam's boldness in approaching Pharaoh's daughter demonstrates the importance of taking initiative and acting courageously. God often uses our small acts of bravery to accomplish His greater purposes. Family and FaithThe faith and actions of Moses' family, particularly his mother and sister, highlight the role of family in nurturing and protecting faith. Families are called to support and guide each other in faith, trusting God with the outcomes. God's Use of Unlikely PeoplePharaoh's daughter, an Egyptian, becomes an instrument in God's plan to save Moses. God can use anyone, regardless of their background, to fulfill His purposes. The Role of Women in God's PlanThe women in this account—Moses' mother, sister, and Pharaoh's daughter—play crucial roles in God's redemptive plan. This underscores the value and impact of women in God's work. Bible Study Questions 1. How does the faith and courage of Moses' family inspire you to trust God in difficult circumstances? 2. In what ways can you take initiative in your own life to act courageously for God's purposes, as Miriam did? 3. Reflect on a time when you saw God's providence in your life. How did it strengthen your faith? 4. How can families today support each other in nurturing and protecting faith, similar to Moses' family? 5. Consider the role of unlikely individuals in your life who have impacted your faith journey. How can you be open to God using unexpected people to fulfill His purposes? Connections to Other Scriptures Exodus 1:22This verse provides context for the events of Exodus 2:8, as it describes Pharaoh's decree to throw every Hebrew male child into the Nile, setting the stage for Moses' mother to hide him. Hebrews 11:23This New Testament verse highlights the faith of Moses' parents in hiding him for three months, recognizing the significance of their actions in God's plan. Acts 7:21Stephen's speech in Acts recounts Moses' adoption by Pharaoh's daughter, emphasizing God's providence in Moses' life from the beginning. People Gershom, Isaac, Israelites, Jacob, Levi, Moses, Pharaoh, Reuel, ZipporahPlaces Egypt, Midian, Nile RiverTopics Ahead, Baby's, Calleth, Child's, Damsel, Daughter, Girl, Got, Lad, Maid, Maiden, Pharaoh, Pharaoh's, VirginDictionary of Bible Themes Exodus 2:1-8 5737 sisters Exodus 2:1-10 5652 babies
7775 prophets, lives Exodus 2:7-8 5669 children, examples Library The Ark among the Flags
'And there went a man of the house of Levi, and took to wife a daughter of Levi. 2. And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months. 3. And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river's brink. 4. And his sister stood afar off, to wit what would be done to him. 5. And the daughter of Pharaoh came …
Alexander Maclaren—Expositions of Holy ScriptureHome as a Stewardship.
"Take this child away, and nurse it for me, and I will give thee thy wages."--EXODUS II., 9. "For look, how many souls in thy house be, With just as many souls God trusteth thee!" The Christian home is a stewardship. The parents are stewards of God. A steward is a servant of a particular kind, to whom the master commits a certain portion of his interest to be prosecuted in his name and by his authority, and according to his laws and regulations. The steward must act according to the will of his …
Samuel Philips—The Christian Home The Upbringing of Jewish Children
The tenderness of the bond which united Jewish parents to their children appears even in the multiplicity and pictorialness of the expressions by which the various stages of child-life are designated in the Hebrew. Besides such general words as "ben" and "bath"--"son" and "daughter"--we find no fewer than nine different terms, each depicting a fresh stage of life. The first of these simply designates the babe as the newly--"born"--the "jeled," or, in the feminine, "jaldah"--as in Exodus 2:3, 6, 8. …
Alfred Edersheim—Sketches of Jewish Social Life The Secret of Its Greatness
[Illustration: (drop cap G) The Great Pyramid] God always chooses the right kind of people to do His work. Not only so, He always gives to those whom He chooses just the sort of life which will best prepare them for the work He will one day call them to do. That is why God put it into the heart of Pharaoh's daughter to bring up Moses as her own son in the Egyptian palace. The most important part of Moses' training was that his heart should be right with God, and therefore he was allowed to remain …
Mildred Duff—The Bible in its Making Motives to Holy Mourning
Let me exhort Christians to holy mourning. I now persuade to such a mourning as will prepare the soul for blessedness. Oh that our hearts were spiritual limbecs, distilling the water of holy tears! Christ's doves weep. They that escape shall be like doves of the valleys, all of them mourning, every one for his iniquity' (Ezekiel 7:16). There are several divine motives to holy mourning: 1 Tears cannot be put to a better use. If you weep for outward losses, you lose your tears. It is like a shower …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 The Faith of Moses.
"By faith Moses, when he was born, was hid three months by his parents, because they saw he was a goodly child; and they were not afraid of the king's commandment. By faith Moses, when he was grown up, refused to be called the son of Pharaoh's daughter; choosing rather to be evil entreated with the people of God, than to enjoy the pleasures of sin for a season; accounting the reproach of Christ greater riches than the treasures of Egypt: for he looked unto the recompense of reward. By faith he forsook …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews Jesus Sets Out from Judæa for Galilee.
Subdivision B. At Jacob's Well, and at Sychar. ^D John IV. 5-42. ^d 5 So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 and Jacob's well was there. [Commentators long made the mistake of supposing that Shechem, now called Nablous, was the town here called Sychar. Sheckem lies a mile and a half west of Jacob's well, while the real Sychar, now called 'Askar, lies scarcely half a mile north of the well. It was a small town, loosely called …
J. W. McGarvey—The Four-Fold Gospel Consolations against Impatience in Sickness.
If in thy sickness by extremity of pain thou be driven to impatience, meditate-- 1. That thy sins have deserved the pains of hell; therefore thou mayest with greater patience endure these fatherly corrections. 2. That these are the scourges of thy heavenly Father, and the rod is in his hand. If thou didst suffer with reverence, being a child, the corrections of thy earthly parents, how much rather shouldst thou now subject thyself, being the child of God, to the chastisement of thy heavenly Father, …
Lewis Bayly—The Practice of Piety Man's Misery by the Fall
Q-19: WHAT IS THE MISERY OF THAT ESTATE WHEREINTO MAN FELL? A: All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all the miseries in this life, to death itself, and to the pains of hell for ever. 'And were by nature children of wrath.' Eph 2:2. Adam left an unhappy portion to his posterity, Sin and Misery. Having considered the first of these, original sin, we shall now advert to the misery of that state. In the first, we have seen mankind offending; …
Thomas Watson—A Body of Divinity Genealogy According to Luke.
^C Luke III. 23-38. ^c 23 And Jesus himself [Luke has been speaking about John the Baptist, he now turns to speak of Jesus himself], when he began to teach, was about thirty years of age [the age when a Levite entered upon God's service--Num. iv. 46, 47], being the son (as was supposed) of Joseph, the son [this may mean that Jesus was grandson of Heli, or that Joseph was counted as a son of Heli because he was his son-in-law] of Heli, 24 the son of Matthat, the son of Levi, the son of Melchi, the …
J. W. McGarvey—The Four-Fold Gospel Adoption
'As many as received him to them gave he power to become the sons of God, even to them that believe on his name.' John 1:12. Having spoken of the great points of faith and justification, we come next to adoption. The qualification of the persons is, As many as received him.' Receiving is put for believing, as is clear by the last words, to them that believe in his name.' The specification of the privilege is, to them gave he power to become the sons of God.' The Greek word for power, exousia, signifies …
Thomas Watson—A Body of Divinity Appendix xii. The Baptism of Proselytes
ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant). …
Alfred Edersheim—The Life and Times of Jesus the Messiah Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two …
Alfred Edersheim—The Life and Times of Jesus the Messiah John the Baptist's Person and Preaching.
(in the Wilderness of Judæa, and on the Banks of the Jordan, Occupying Several Months, Probably a.d. 25 or 26.) ^A Matt. III. 1-12; ^B Mark I. 1-8; ^C Luke III. 1-18. ^b 1 The beginning of the gospel [John begins his Gospel from eternity, where the Word is found coexistent with God. Matthew begins with Jesus, the humanly generated son of Abraham and David, born in the days of Herod the king. Luke begins with the birth of John the Baptist, the Messiah's herald; and Mark begins with the ministry …
J. W. McGarvey—The Four-Fold Gospel Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament Links Exodus 2:8 NIVExodus 2:8 NLTExodus 2:8 ESVExodus 2:8 NASBExodus 2:8 KJV
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