Exodus 2:9
Pharaoh's daughter said to her, "Take this child and nurse him for me, and I will pay your wages." So the woman took the boy and nursed him.
Take this child
This phrase marks a pivotal moment in the narrative of Moses' early life. The Hebrew word for "take" is "laqach," which often implies receiving or accepting something with purpose. Here, Pharaoh's daughter is not merely taking the child into her care; she is accepting a divine role in the preservation of Israel's future leader. Historically, this act of taking a Hebrew child into an Egyptian household is significant, as it symbolizes God's providence and the unexpected ways He orchestrates His plans.

and nurse him for me
The word "nurse" in Hebrew is "yanaq," which means to suckle or to nourish. This request from Pharaoh's daughter to Moses' biological mother is laden with irony and divine orchestration. The very mother who had to give up her child to save him is now being asked to nurture him under the protection of the Egyptian royal family. This highlights God's sovereignty and His ability to turn dire situations into blessings. It also underscores the theme of maternal care and the importance of nurturing the next generation in faith and identity.

and I will pay you
The promise of payment is intriguing in this context. The Hebrew word for "pay" is "natan," which means to give or bestow. This transaction is not just a financial arrangement; it is a divine provision. God ensures that Moses' mother is compensated for her care, which is a testament to His justice and provision. This also reflects the biblical principle that God rewards those who are faithful and obedient to His calling, even in unexpected ways.

So the woman took the child and nursed him
This concluding phrase of the verse encapsulates the fulfillment of God's plan through human obedience. The Hebrew word for "took" is again "laqach," reinforcing the idea of accepting a divine mission. The act of nursing, "yanaq," signifies more than physical nourishment; it represents the impartation of faith, culture, and identity. Moses' early years with his mother would have been foundational in shaping his understanding of his Hebrew heritage, which would later influence his leadership and mission. This verse, therefore, is a powerful reminder of God's faithfulness and the importance of trusting in His plans, even when they unfold in unexpected ways.

Persons / Places / Events
1. Pharaoh's Daughter
The Egyptian princess who discovers Moses in the Nile and decides to adopt him, showing compassion and defying her father's decree.

2. Moses' Mother (Jochebed)
The Hebrew woman who is Moses' biological mother. She is given the opportunity to nurse her own son under the guise of being a wet nurse for Pharaoh's daughter.

3. Moses
The infant who is saved from death by being placed in a basket in the Nile. He is later raised in Pharaoh's household, setting the stage for his future role as the deliverer of Israel.

4. The Nile River
The river where Moses was placed in a basket to save him from Pharaoh's decree to kill all Hebrew male infants.

5. Egypt
The land where the Israelites are enslaved and where Moses is raised in Pharaoh's household.
Teaching Points
God's Sovereignty and Providence
God's hand is evident in the preservation of Moses' life, orchestrating events so that his own mother could care for him. This demonstrates God's control over circumstances and His ability to work through unexpected means.

Faith and Courage
The actions of Moses' mother and Pharaoh's daughter required courage and faith. Jochebed trusted God with her son's life, and Pharaoh's daughter defied her father's orders, showing that faith often requires bold actions.

Divine Provision
God not only preserved Moses' life but also provided for his needs through Pharaoh's daughter. This reminds us that God can provide for us in ways we might not anticipate.

The Role of Women in God's Plan
The account highlights the significant roles women played in God's plan for Moses. Both Jochebed and Pharaoh's daughter were instrumental in his survival and upbringing, showing that God values and uses women in His purposes.
Bible Study Questions
1. How does the account of Moses' early life demonstrate God's sovereignty and providence? Can you think of a time in your life when God orchestrated events for your good?

2. What can we learn from the faith and courage of Moses' mother and Pharaoh's daughter? How can we apply this to situations where we need to stand up for what is right?

3. In what ways does God provide for Moses and his family in this passage? How have you experienced God's provision in unexpected ways?

4. How does the involvement of women in this account challenge or affirm your understanding of their roles in God's plan? Can you identify other biblical examples where women played crucial roles?

5. How does the preservation of Moses' life foreshadow his future role as a deliverer? What does this teach us about God's preparation and timing in our own lives?
Connections to Other Scriptures
Exodus 1:22
This verse provides context for Pharaoh's decree to kill all Hebrew male infants, which sets the stage for Moses' mother to hide him and eventually place him in the Nile.

Hebrews 11:23
This verse highlights the faith of Moses' parents in hiding him for three months, recognizing that he was no ordinary child and not fearing the king's edict.

Acts 7:21
Stephen's speech in Acts recounts how Moses was adopted by Pharaoh's daughter and raised as her own son, emphasizing God's providence in Moses' early life.
A Beautiful Pattern of Self-ControlJ. S. Exell, M. A.Exodus 2:9
A Mother the Best NurseJ. S. Exell, M. A.Exodus 2:9
Bringing Up in the FaithBp. F. D. Huntington.Exodus 2:9
Care for ChildrenDean Hole.Exodus 2:9
Care of ChildrenExodus 2:9
Children to be Educated for GodE. Payson, D. D.Exodus 2:9
God's Method of Raising Up Souls for His ServicePulpit AnalystExodus 2:9
Infancy of MosesJ. Burns, D. D.Exodus 2:9
On the Christian Education of ChildrenBp. Dehon.Exodus 2:9
Permanence of Early ImpressionsExodus 2:9
The Children of the Poor, the Charge of the ChurchJ. Sherman.Exodus 2:9
The Education of MosesR. A. Hallam, D. D.Exodus 2:9
The Education of MosesR. A. Hallam, D. D.Exodus 2:9
The Power of a Mother's LoveJ. S. Exell, M. A.Exodus 2:9
The Providence of God in Relation to the YoungJ. S. Exell, M. A.Exodus 2:9
The Training of ChildrenH. J. Van Dyke, D. D.Exodus 2:9
The Training of Children for GodG. M. Boynton.Exodus 2:9
This Mother a Model NurseJ. S. Exell, M. A.Exodus 2:9
The Infancy of MosesD. Young Exodus 2:1-9
A Picture of True FaithJ. Urquhart Exodus 2:1-10
By Works was Faith Made PerfectG.A. Goodhart Exodus 2:1-10
The Child of the WaterH.T. Robjohns Exodus 2:1-10
A Child of ProvidenceJ. Orr Exodus 2:1-11
Moses and ChristJ. Orr Exodus 2:1-25
People
Gershom, Isaac, Israelites, Jacob, Levi, Moses, Pharaoh, Reuel, Zipporah
Places
Egypt, Midian, Nile River
Topics
Baby, Breast, Child, Daughter, Hire, Lad, Milk, Nurse, Nursed, Pay, Payment, Pharaoh, Pharaoh's, Suckle, Suckleth, Taketh, Wages, Women
Dictionary of Bible Themes
Exodus 2:9

     5428   nurse

Exodus 2:1-10

     5652   babies
     7775   prophets, lives

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 Scripture

Home 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

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