Exodus 2:8

Translation
King James Version
And Pharaoh's daughter said to her, Go. And the maid went and called the child's mother.
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KJV (with Strong's)
And Pharaoh's H6547 daughter H1323 said H559 to her, Go H3212. And the maid H5959 went H3212 and called H7121 the child's H3206 mother H517.
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Complete Jewish Bible
Pharaoh's daughter answered, "Yes, go." So the girl went and called the baby's own mother.
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Berean Standard Bible
“Go ahead,” Pharaoh’s daughter told her. And the girl went and called the boy’s mother.
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American Standard Version
And Pharaoh’s daughter said to her, Go. And the maiden went and called the child’s mother.
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World English Bible Messianic
Pharaoh’s daughter said to her, “Go.” The maiden went and called the child’s mother.
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Geneva Bible (1599)
And Pharaohs daughter sayde to her, Goe. So the maide went and called the childes mother,
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Young's Literal Translation
and the daughter of Pharaoh saith to her, `Go;' and the virgin goeth, and calleth the mother of the lad,
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See also
Psalms 27:10Isaiah 46:3Isaiah 46:4Exodus 6:20Ezekiel 16:8
See on the biblical-era map
The Kingdom of Egypt in the Time of Moses
The Kingdom of Egypt in the Time of Moses View full PDF
Moses flees to Midian and returns to Egypt
Moses flees to Midian and returns to Egypt View full PDF

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In the KJVVerse 1,563 of 31,102

Study This Verse

SUMMARY

Exodus 2:8 records the pivotal moment when Pharaoh's daughter, moved by compassion for the infant Moses, accepts Miriam's ingenious proposal, thereby authorizing Moses's biological mother to serve as his nurse. This seemingly simple yet divinely orchestrated interaction profoundly illustrates God's intricate providence, transforming a decree of death into a life-saving opportunity and ensuring the future deliverer of Israel is raised within his own family, albeit under the protection and patronage of the royal household.

CONTEXT

  • Literary Context: This verse is nestled within the dramatic narrative of Moses's birth and early preservation. Preceding it, Exodus 2:1-7 details how Moses's parents hid him for three months, then placed him in an ark on the Nile, with his sister Miriam strategically watching from a distance. Pharaoh's daughter discovers the infant, feels compassion, and Miriam seizes the opportunity to suggest a Hebrew nurse. Exodus 2:8 is the immediate and crucial response to Miriam's suggestion, setting the stage for Moses's unique upbringing. Following this verse, Exodus 2:9-10 describes the mother's return, her nursing of Moses, and his eventual adoption into Pharaoh's household, highlighting the miraculous and ironic turn of events.
  • Historical & Cultural Context: The historical backdrop is the severe oppression of the Israelites in Egypt, culminating in Pharaoh's decree to cast every Hebrew male infant into the Nile (Exodus 1:22). This decree forms the immediate threat against Moses. Culturally, the practice of employing wet nurses was common, especially in royal households, to ensure the infant's health and the mother's ability to conceive again. The Nile was central to Egyptian life, but here it becomes a place of both death (Pharaoh's decree) and miraculous preservation (Moses's ark). The scene also subtly highlights the power dynamics, where a young Hebrew girl boldly approaches royalty, driven by the desperate hope for her brother's survival.
  • Key Themes: Exodus 2:8 powerfully contributes to several overarching themes in the book of Exodus. Foremost is Divine Providence, demonstrating God's sovereign hand at work even in the most dire and seemingly hopeless situations, orchestrating events through human agents and natural compassion to fulfill His purposes. It also highlights the theme of Subversion of Evil, as Pharaoh's genocidal decree is ironically undermined by his own daughter, ensuring the survival of the very one destined to lead Israel out of bondage. Furthermore, the verse underscores God's Protection of His Chosen, illustrating how Moses, destined for a monumental task, is meticulously guarded from infancy. This miraculous preservation foreshadows God's faithfulness to His covenant people, a theme that continues throughout the deliverance narrative.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • said (Hebrew, ʼâmar', H559): This primitive root means "to say" with great latitude, encompassing answering, appointing, commanding, declaring, and speaking. In this context, it signifies Pharaoh's daughter's authoritative and immediate verbal assent, a decisive command that sets the miraculous events in motion. Her "saying" is not merely an acknowledgement but an active authorization.
  • Go (Hebrew, yâlak', H3212): A primitive root meaning "to walk" or "to go," often with causative implications like "to carry" or "to lead." Here, it is an imperative, a direct command from Pharaoh's daughter to Miriam. This single word is potent, granting Miriam permission to leave and find the nurse, effectively empowering her to execute her clever plan.
  • maid (Hebrew, ʻalmâh', H5959): This feminine noun refers to a "lass" or "damsel," often implying a young, unmarried woman or virgin. In this verse, it refers to Miriam. The use of this term emphasizes her youth and perhaps her vulnerability, making her bold and quick-witted initiative all the more remarkable and highlighting God's use of seemingly insignificant individuals.

Verse Breakdown

  • "And Pharaoh's daughter said to her, Go.": This clause captures the pivotal moment of divine intervention. Pharaoh's daughter, having just discovered the weeping infant and feeling compassion, receives Miriam's bold suggestion to find a Hebrew nurse. Her immediate and decisive command, "Go," signifies her assent and authorization, setting in motion the miraculous reunion of Moses with his biological mother. This demonstrates her unexpected role as an instrument of God's providence.
  • "And the maid went and called the child's mother.": This second clause details Miriam's prompt and successful execution of the princess's command. The "maid" (Miriam) acts swiftly, demonstrating her courage, quick thinking, and loyalty to her family. Her action of "calling the child's mother" directly leads to the miraculous arrangement where Jochebed, Moses's biological mother, is brought back to nurse her own son, under royal patronage, fulfilling God's protective plan.

Literary Devices

The verse employs several literary devices, most notably Irony and Conciseness. The profound Irony lies in the fact that Pharaoh's daughter, whose father decreed the death of all Hebrew male infants, becomes the very instrument of the future deliverer's salvation. She not only saves him but also facilitates his upbringing by his own mother, effectively paying for the care of the child her father sought to destroy. This dramatic reversal underscores the futility of human opposition to divine will. The Conciseness of the narrative is also striking; the profound and far-reaching implications of this interaction are conveyed in a remarkably brief and direct manner, emphasizing the swiftness of the events and the immediate impact of the princess's decision and Miriam's action. The narrative acts as a testament to Divine Providence, where seemingly coincidental events are revealed as meticulously orchestrated parts of God's overarching plan.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse powerfully illustrates God's sovereign hand at work, turning a death decree against Hebrew male infants into a life-saving opportunity for the future deliverer of Israel. The very daughter of the oppressive Pharaoh becomes an unwitting instrument of salvation, demonstrating God's ability to orchestrate circumstances for His purposes even through unexpected individuals and events. This divine orchestration highlights that God's plans cannot be thwarted by human decrees or evil intentions, as He works all things together for the good of those who love Him and are called according to His purpose.

REFLECTION AND APPLICATION

Exodus 2:8 offers profound lessons for believers today, primarily reminding us to trust in God's unseen hand, even amidst the darkest and most desperate circumstances. This narrative powerfully illustrates that God is perpetually at work behind the scenes, orchestrating events for the good of His people and the fulfillment of His divine purposes, even when the full picture remains obscure. It teaches us that God frequently employs unconventional channels and unlikely individuals, even those seemingly opposed to His will, to advance His kingdom. Furthermore, Miriam's quick thinking and bold initiative underscore the significance of our readiness to act on divine nudges or seize opportunities, however small, as such timely actions and obedience can play a crucial role in God's grander plan. This verse encourages us to look beyond immediate appearances and recognize the deeper, providential workings of God in our lives and in the world, fostering a spirit of faith and active participation in His unfolding story.

Questions for Reflection

  • How does this account of Moses's rescue challenge your understanding of God's providence in seemingly random or difficult situations?
  • In what ways might God be using "unlikely" people or circumstances in your life or in the world today to accomplish His purposes?
  • What "Miriam-like" opportunities might God be presenting to you, calling for courage and quick thinking in faith?

FAQ

Why was Pharaoh's daughter so compassionate towards Moses?

Answer: The text does not explicitly state her motivations beyond her seeing the "weeping" child and having "compassion" on him. This suggests a natural human response to a helpless infant, regardless of his Hebrew origin. The narrative presents her compassion as a key element in God's providential plan, demonstrating how even those outside the covenant community can be instruments of His will, highlighting God's ability to soften hearts and direct human actions for His purposes, as seen in Proverbs 21:1.

How old was Miriam when she approached Pharaoh's daughter?

Answer: The Bible does not specify Miriam's exact age in Exodus 2. However, based on her ability to observe from a distance, approach Pharaoh's daughter, and articulate a sensible suggestion, she was likely old enough to be responsible and articulate, perhaps a young girl or pre-teenager. Her quick thinking and courage demonstrate maturity beyond her years, indicating she was old enough to understand the gravity of the situation and act decisively.

Does this event suggest God uses "chance" or "luck" to achieve His purposes?

Answer: While the events surrounding Moses's rescue might appear coincidental from a human perspective, the biblical narrative consistently presents them as divine providence, not chance. God orchestrates circumstances, influences hearts (like Pharaoh's daughter's compassion), and empowers individuals (like Miriam's courage) to fulfill His sovereign plan. There is no "luck" in God's economy; only His purposeful design, demonstrating His meticulous care and control over all events to bring about His will, as affirmed in passages like Ephesians 1:11.

CHRIST-CENTERED FULFILLMENT

The miraculous preservation of Moses in Exodus 2:8, orchestrated by divine providence through unlikely means, profoundly foreshadows the ultimate salvation found in Jesus Christ. Just as Moses was divinely protected from a decree of death to become the deliverer of Israel, so too was Jesus, the greater Moses, preserved from infancy (e.g., Herod's decree in Matthew 2:13-15) to deliver humanity from the bondage of sin and death. Moses's life, from his miraculous rescue to his role as mediator of the Law, serves as a powerful type of Christ's greater redemptive work. While Moses delivered Israel from physical slavery, Jesus offers deliverance from spiritual bondage and eternal death (John 8:34-36). This verse, therefore, points to God's unwavering commitment to His covenant people, culminating in His Son, who provides the ultimate and eternal deliverance, demonstrating God's sovereign care over all history to bring about His perfect plan of salvation and usher in the new covenant of grace (Hebrews 3:1-6; John 1:17).

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Commentary on Exodus 2 verses 5–10

Here is, I. Moses saved from perishing. Come see the place where that great man lay when he was a little child; he lay in a bulrush-basket by the river's side. Had he been left to lie there, he must have perished in a little time with hunger, if he had not been sooner washed into the river or devoured by a crocodile. Had he fallen into any other hands than those he did fall into, either they would not, or durst not, have done otherwise than have thrown him straightway into the river; but Providence brings no less a person thither than Pharaoh's daughter, just at that juncture, guides her to the place where this poor forlorn infant lay, and inclines her heart to pity it, which she dares do when none else durst. Never did poor child cry so seasonably, so happily, as this did: The babe wept, which moved the compassion of the princess, as no doubt his beauty did, Exo 2:5, Exo 2:6. Note, 1. Those are hard-hearted indeed that have not a tender compassion for helpless infancy. How pathetically does God represent his compassion for the Israelites in general considered in this pitiable state! Eze 16:5, Eze 16:6. 2. It is very commendable in persons of quality to take cognizance of the distresses of the meanest, and to be helpful and charitable to them. 3. God's care of us in our infancy ought to be often made mention of by us to his praise. Though we were not thus exposed (that we were not was God's mercy) yet many were the perils we were surrounded with in our infancy, out of which the Lord delivered us, Psa 22:9, Psa 22:10. 4. God often raises up friends for his people even among their enemies. Pharaoh cruelly seeks Israel's destruction, but his own daughter charitably compassionates a Hebrew child, and not only so, but, beyond her intention, preserves Israel's deliverer. O Lord, how wonderful are thy counsels!

II. Moses well provided with a good nurse, no worse than his own dear mother, Exo 2:7-9. Pharaoh's daughter thinks it convenient that he should have a Hebrew nurse (pity that so fair a child should be suckled by a sable Moor), and the sister of Moses, with art and good management, introduces the mother into the place of a nurse, to the great advantage of the child; for mothers are the best nurses, and those who receive the blessings of the breasts with those of the womb are not just if they give them not to those for whose sake they received them: it was also an unspeakable satisfaction to the mother, who received her son as life from the dead, and now could enjoy him without fear. The transport of her joy, upon this happy turn, we may suppose sufficient to betray her to be the true mother (had there been any suspicion of it) to a less discerning eye than that of Solomon, Kg1 3:27.

III. Moses preferred to be the son of Pharaoh's daughter (Exo 2:10), his parents herein perhaps not only yielding to necessity, having nursed him for her, but too much pleased with the honour thereby done to their son; for the smiles of the world are stronger temptations than its frowns, and more difficult to resist. The tradition of the Jews is that Pharaoh's daughter had no child of her own, and that she was the only child of her father, so that when he was adopted for her son he stood fair for the crown: however it is certain he stood fair for the best preferments of the court in due time, and in the mean time had the advantage of the best education and improvements of the court, with the help of which, having a great genius, he became master of all the lawful learning of the Egyptians, Act 7:22. Note, 1. Providence pleases itself sometimes in raising the poor out of the dust, to set them among princes, Psa 113:7, Psa 113:8. Many who, by their birth, seem marked for obscurity and poverty, by surprising events of Providence are brought to sit at the upper end of the world, to make men know that the heavens do rule. 2. Those whom God designs for great services he find out ways to qualify and prepare beforehand. Moses, by having his education in a court, is the fitter to be a prince and king in Jeshurun; by having his education in a learned court (for such the Egyptian then was) is the fitter to be an historian; and by having his education in the court of Egypt is the fitter to be employed, in the name of God, as an ambassador to that court.

IV. Moses named. The Jews tell us that his father, at his circumcision, called him Joachim, but Pharaoh's daughter called him Moses, Drawn out of the water, so it signifies in the Egyptian language. The calling of the Jewish lawgiver by an Egyptian name is a happy omen to the Gentile world, and gives hopes of that day when it shall be said, Blessed be Egypt my people, Isa 19:25. And his tuition at court was an earnest of the performance of that promise, Isa 49:23, Kings shall be thy nursing fathers, and queens thy nursing mothers.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–10. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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