Exodus 2:7

KJV

Then said his sister to Pharaoh's daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee?

KJV (with Strong's)

Then said {H559} his sister {H269} to Pharaoh's {H6547} daughter {H1323}, Shall I go {H3212} and call {H7121} to thee a nurse {H3243} of the Hebrew {H5680} women {H802}, that she may nurse {H3243} the child {H3206} for thee?

Complete Jewish Bible

At this point, his sister said to Pharaoh's daughter, "Would you like me to go and find you one of the Hebrew women to nurse the baby for you?"

Berean Standard Bible

Then his sister said to Pharaoh’s daughter, “Shall I go and call one of the Hebrew women to nurse the child for you?”

American Standard Version

Then said his sister to Pharaoh’s daughter, Shall I go and call thee a nurse of the Hebrew women, that she may nurse the child for thee?

Commentary

### SUMMARY
Exodus 2:7 captures a pivotal moment in the life of Moses, where his older sister, Miriam, demonstrates remarkable courage and quick thinking by proposing to Pharaoh's daughter that a Hebrew woman be hired as a wet nurse for the infant Moses. This ingenious intervention ensured that Moses was not only preserved from death but also providentially returned to the care of his own mother, allowing him to be nourished and nurtured within his true heritage before his eventual integration into the Egyptian royal household, a crucial step in God's unfolding plan for Israel's deliverance.

### CONTEXT
* **Literary Context:** This verse is situated within the opening narrative of the book of Exodus, immediately following the dramatic events of Moses' birth and preservation. Pharaoh's decree to kill all male Hebrew infants ([Exodus 1:22](/exodus/1-22 "Pharaoh's Decree to Kill Male Infants")) sets the stage for the desperate measures taken by Moses' parents, Amram and Jochebed, to save their son. After hiding him for three months, Jochebed places Moses in a basket (often translated "ark," echoing Noah's ark of salvation) among the reeds of the Nile River ([Exodus 2:3](/exodus/2-3 "Moses Placed in the Ark")). Miriam, Moses' older sister, is strategically positioned nearby, watching the unfolding drama from a distance ([Exodus 2:4](/exodus/2-4 "Miriam Watches from a Distance")). The discovery of the baby by Pharaoh's daughter and her subsequent compassion for the crying infant ([Exodus 2:5-6](/exodus/2-5-6 "Pharaoh's Daughter Finds Moses")) creates the opportune moment for Miriam's bold and divinely orchestrated intervention in [Exodus 2:7](/exodus/2-7 "Miriam's Clever Suggestion"), which directly leads to Moses being nursed by his own mother.
* **Historical & Cultural Context:** The backdrop of this narrative is the oppressive Egyptian empire, where the Hebrew people were enslaved and subjected to harsh decrees aimed at controlling their population. Pharaoh's edict to drown all Hebrew male infants was a genocidal attempt to eradicate a perceived threat to his power. In ancient Near Eastern royal and wealthy households, it was a common practice for noblewomen, including princesses, to employ wet nurses for their infants, either due to social custom, the demands of their station, or physical inability to nurse. This practice is well-documented in ancient Egyptian and Mesopotamian texts. Miriam's suggestion to call a "nurse of the Hebrew women" was not only culturally plausible but also strategically brilliant, leveraging this custom to ensure that Moses would be cared for by someone from his own people, thereby preserving his identity and heritage in a hostile environment.
* **Key Themes:** The events surrounding Moses' birth and early life, culminating in Miriam's intervention, underscore several profound themes central to the book of Exodus and the broader biblical narrative. **Divine Providence** is paramount, as God's unseen hand orchestrates seemingly coincidental events—the ark's placement, Pharaoh's daughter's discovery, and Miriam's presence—to protect His chosen deliverer. This highlights God's sovereignty over human decrees and His faithfulness to His covenant promises, even amidst oppression. **Human Agency** is also a significant theme, as the courage and quick thinking of individuals like Jochebed, Miriam, and even Pharaoh's daughter, become instruments in God's grand plan. Miriam's bold initiative in [Exodus 2:7](/exodus/2-7 "Miriam's Clever Suggestion") exemplifies how God uses human action to fulfill His purposes. Furthermore, the theme of **Preservation and Identity** is crucial; Moses' return to his biological mother for nursing ensured he received foundational care and an understanding of his Hebrew heritage, which would be vital for his future role as the leader of Israel. This early period of nurturing within his family provided him with a vital connection to his true identity before he was raised in the Egyptian court, preparing him for the monumental task of leading his people out of bondage, as detailed later in [Exodus 3](/exodus/3 "The Burning Bush and Moses' Call").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **sister (Hebrew, _ʼâchôwth'_):** From the irregular feminine of _ʼâch_ (brother), this term broadly signifies a female sibling or close female relative. In this context, it refers to Moses' older sister, traditionally identified as Miriam, who plays a critical role in the narrative by observing the infant Moses and then seizing the opportunity to speak with Pharaoh's daughter. Her presence and quick thinking are instrumental in the unfolding of God's plan.
* **daughter (Hebrew, _bath'_):** Derived from _bânâh_ (to build, as a feminine form of _bên_ 'son'), this word denotes a female offspring. Here, it specifically refers to Pharaoh's daughter, whose compassionate act of rescuing and adopting Moses sets in motion the events that lead to his unique upbringing. Her status as a royal daughter grants her the authority and means to defy her father's decree, unknowingly becoming an agent of divine providence.
* **nurse (Hebrew, _yânaq'_):** A primitive root meaning "to suck" or, causatively, "to give milk." In this verse, it refers to a wet nurse—a woman employed to breastfeed another woman's child. Miriam's astute suggestion to call a "nurse of the Hebrew women" was a culturally appropriate and brilliant maneuver, ensuring that Moses would be nursed by a woman of his own people, thereby allowing his biological mother, Jochebed, to fulfill this vital role.

#### Verse Breakdown
* **"Then said his sister to Pharaoh's daughter":** This opening phrase immediately highlights the agency of Moses' sister (Miriam), who courageously steps forward into a dangerous and uncertain situation. Her direct address to Pharaoh's daughter, a figure of immense power and authority, underscores her quick thinking and determination to act on behalf of her vulnerable infant brother. This interaction is not merely incidental but a divinely orchestrated encounter.
* **"Shall I go and call to thee a nurse of the Hebrew women":** Miriam's question is a masterstroke of ingenuity. By offering to find a nurse, she subtly provides a practical solution to Pharaoh's daughter's immediate need for the infant's care. The specificity of "a nurse of the Hebrew women" is key, as it ensures that the child, being Hebrew, would be cared for by someone who shared his ethnic and cultural background, setting the stage for his mother to be brought into the picture without suspicion.
* **"that she may nurse the child for thee?":** This concluding clause clarifies the purpose of Miriam's offer: to provide a wet nurse for the infant Moses. The phrasing implies a service to Pharaoh's daughter, making the proposal appealing and seemingly innocuous. Unbeknownst to the princess, this arrangement would lead to Moses being raised by his own mother, instilling in him his true identity and heritage, a foundational element for his future role as the deliverer of Israel.

#### Literary Devices
The narrative of Exodus 2:7 is rich with **Irony**, particularly **Dramatic Irony**. Pharaoh's daughter, intending to save a Hebrew child and provide him with a nurse, unknowingly arranges for Moses to be nursed by his own mother, whom she then pays to do so. This act directly subverts her father's genocidal decree, with the very instrument of his oppression (his own household) becoming the means of the deliverer's preservation. Furthermore, the passage employs **Dialogue** as a powerful tool, showcasing Miriam's astute and courageous intervention. Her concise yet impactful question demonstrates her quick wit and strategic thinking, propelling the plot forward and setting in motion the miraculous preservation of Moses. The entire scene is imbued with **Divine Providence**, subtly illustrating how God orchestrates human actions and circumstances, even those seemingly coincidental, to achieve His sovereign purposes, turning a decree of death into a pathway for salvation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 2:7 is a powerful testament to God's intricate and sovereign plan, demonstrating His ability to work through the most unexpected individuals and circumstances to accomplish His purposes. Miriam's courageous and clever intervention highlights the theme of divine providence, where seemingly random events converge to protect the future deliverer of Israel. This episode underscores that God's plan for salvation is not thwarted by human oppression or decrees but is meticulously unfolded, often through the faithfulness and ingenuity of His people. The arrangement for Moses to be nursed by his own mother ensured that he received a foundational understanding of his Hebrew identity and faith, crucial for his future leadership and the preservation of God's covenant people.

* [Proverbs 16:9](/proverbs/16-9 "The Lord Directs Our Steps")
* [Esther 4:14](/esther/4-14 "For Such a Time As This")
* [Psalm 68:5](/psalms/68-5 "Father of the Fatherless")

### REFLECTION AND APPLICATION
The account of Miriam's bold and quick-witted intervention in Exodus 2:7 serves as a profound encouragement for believers today. It reminds us that God often uses ordinary individuals, even young people, in extraordinary ways to accomplish His grand designs. Miriam's willingness to step forward in a moment of crisis, to speak truth and offer a solution, exemplifies faithful human agency in cooperation with divine providence. This narrative challenges us to be attentive to the opportunities God places before us, to cultivate a spirit of courage and discernment, and to trust that even in seemingly overwhelming or dangerous circumstances, our seemingly small actions can be pivotal in God's unfolding plan. It encourages us not to shrink from difficult situations but to ask, like Miriam, "How can I be a part of God's solution here?" trusting that He will provide the wisdom and courage needed to act. Our readiness to respond to divine opportunities can lead to significant outcomes for His glory and the good of His people.

#### Questions for Reflection
* **In what ways might God be calling me to act with courage and ingenuity in my current circumstances?**
* **How does Miriam's quick thinking inspire me to be more attentive to opportunities for service and intervention in my community or family?**
* **What seemingly small actions could I take today that might contribute to God's larger purposes?**
* **How does this story deepen my trust in God's providential care, even when circumstances seem dire?**

### FAQ
**Who was Moses' sister mentioned in this verse?**

Answer: While not explicitly named in this specific verse, tradition and later biblical accounts (such as [Numbers 26:59](/numbers/26-59 "The Family of Levi"), which names "Miriam" as the sister of Aaron and Moses) consistently identify Moses' sister as Miriam. She plays a significant and courageous role throughout the Exodus narrative, including leading the women in song after the crossing of the Red Sea in [Exodus 15:20-21](/exodus/15-20-21 "Miriam's Song").

**Why did Pharaoh's daughter need a "nurse of the Hebrew women" specifically?**

Answer: It was a common and accepted practice in ancient royal and wealthy households to employ a wet nurse for infants, rather than the mother nursing the child herself, due to social custom, the demands of their status, or physical reasons. Miriam's suggestion was incredibly clever and strategic. By specifying "a nurse of the Hebrew women," she offered a culturally acceptable solution to the immediate need for the baby's care while simultaneously ensuring that the nurse would be from Moses' own people. This allowed Moses' biological mother, Jochebed, to be brought in to nurse her own child, ensuring he received care from his true family and was nurtured within his Hebrew heritage, all under the unwitting sponsorship of Pharaoh's daughter.

**Does Miriam's action imply manipulation or deception?**

Answer: Miriam's action is best understood as divinely inspired ingenuity and courageous wisdom rather than manipulation or deception. She seized a providential moment with remarkable foresight and boldness, offering a practical solution that benefited all parties involved—Pharaoh's daughter had a nurse for the child, and Moses was cared for by his own mother. More importantly, her quick thinking served God's greater purpose of preserving Moses for his future role as the deliverer of Israel. Her actions were a resourceful and faithful response to a unique divine opportunity, demonstrating how God can use human wisdom to accomplish His sovereign will.

### CHRIST-CENTERED FULFILLMENT
Exodus 2:7, through the miraculous preservation and unique upbringing of Moses, profoundly foreshadows the ultimate Deliverer, Jesus Christ. Just as Moses was saved from a decree of death and providentially raised to deliver his people from the bondage of Egypt, so too was Christ protected in His infancy from Herod's murderous decree, necessitating His flight to Egypt ([Matthew 2:13-15](/matthew/2-13-15 "Flight to Egypt")), in order to deliver humanity from the far greater bondage of sin and death. God's meticulous providential care for Moses, ensuring his upbringing within his true heritage and identity, points to God's even more perfect plan for the incarnation of His Son. Jesus, the true Son of God, was also fully human, born into the lineage of Abraham and David ([Matthew 1:1-17](/matthew/1-1-17 "The Genealogy of Jesus Christ")), fulfilling all the Old Testament promises and types. He perfectly identified with humanity, yet was without sin, ultimately offering Himself as the Lamb of God to take away the sin of the world ([John 1:29](/john/1-29 "Jesus, the Lamb of God")). Thus, Moses' preservation and preparation for leadership serve as a powerful type, pointing to the greater work of Christ, who accomplishes the ultimate and eternal redemption for all who believe ([Hebrews 9:11-14](/hebrews/9-11-14 "Christ's Superior Sacrifice")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Exodus 2:4

And his sister stood afar off, to wit what would be done to him.

Numbers 26:59

And the name of Amram's wife [was] Jochebed, the daughter of Levi, whom [her mother] bare to Levi in Egypt: and she bare unto Amram Aaron and Moses, and Miriam their sister.

Numbers 12:1

¶ And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman.

Exodus 15:20

And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.