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Exodus 2:10

in Exodus 2

When the child had grown older, she brought him to Pharaoh’s daughter, and he became her son. She named him Moses and explained, “I drew him out of the water.”

BSB

The same verse in ASV and KJV ▾

ASV

And the child grew, and she brought him unto Pharaoh’s daughter, and he became her son. And she called his name Moses, and said, Because I drew him out of the water.

KJV

And the child grew, and she brought him unto Pharaoh’s daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water.

This verse in Exodus 2

Commentary

7 notes on this verse

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

And he became her son - From this time of his being brought home by his nurse his education commenced, and he was learned in all the wisdom of the Egyptians, Act 7:22, who in the knowledge of nature probably exceeded all the nations then on the face of the earth. And she called his name - משה mosheh, because מן המים min hammayim, out of the waters משיתהו meshithihu, have I drawn him. משה mashah signifies to draw out; and mosheh is the person drawn out; the word is used in the same sense Psa 18:16, and 2Sa 22:

This site's exposition

She named him Moses

The princess's explanation, "I drew him out of the water", ties the name to a Hebrew root. Egyptian names built on mes, such as Ahmose and Thutmose, were common, so commentators read it from both languages. Acts 7:22 says he was "educated in all the wisdom of the Egyptians".

The record, by era

The Puritans and the Awakening3 voices

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

proposed

Rebukes a Contentious Hebrew. 11 And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting an Hebrew, one of his brethren. 12 And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian, and hid him in the sand.

quarantine:scripture (2026-07-29) — scripture-overlap:94%@v11-12

A commentator

John Wesley

1703–1791

Explanatory Notes upon the Old Testament (1765)

proposed

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 as an ambassador to that court in God's name.
And the child grew,....

The Nineteenth Century2 voices

A commentator

Jamieson, Fausset & Brown

1802–1910

Commentary Critical and Explanatory on the Whole Bible (1871)

proposed

But the name chosen by the princess, whether of Egyptian or Hebrew origin, is the only one by which he has ever been known to the church; and it is a permanent memorial of the painful incidents of his birth and infancy.
He became her son - See the margin reference. His training and education was, humanly speaking, all but indispensable to the efficient accomplishment of his work as the predestined leader and instructor of his countrymen. Moses probably passed the early years of his life in Lower Egypt, where the princess resided. However, there may be substantial grounds for the tradition in Josephus that he was engaged in a campaign against the Ethiopians, thus showing himself, as Stephen says, “mighty in word and deed.” Moses - The Egyptian origin of this word is generally admitted. The name itself is not uncommon in ancient documents. The exact meaning is “son,” but the verbal root of the word signifies “produce,” “draw forth.” The whole sentence in Egyptian would exactly correspond to our King James Version. She called his name Moses, i. e. “son,” or “brought forth,” because she brought him forth out of the water.

How the passage was read

What the Jewish commentators add

On the verses either side of this one

This is to be understood that he grew to manhood. It has already been said, And the child grew, 80 Verse. which means that it was no longer necessary to wean him, and then the mother.
Ramban: Spain, 1194–1270 · Ramban on Exodus 2:11:1, via Sefaria, Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976

This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.

Texts and citation data: Sefaria; each excerpt follows its version’s licence. 4 further sources are cited on this chapter that carry no English text this site may quote or only restate the verse.

The words behind it

16 Hebrew words

Every Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

  • וַיִגְדַּ֣לand he grew up

    vayigdalH1431 →

  • הַיֶּ֗לֶדthe child

    haiyeledH3206 →89 times

  • וַתְּבִאֵ֙הוּ֙and she took him

    vateviehuH935 →2568 times

  • לְבַת־to [the] daughter of

    levat-H1323 →588 times

  • פַּרְעֹ֔הPharaoh

    parohH6547 →274 times

  • וַֽיְהִי־and he became

    vayhi-H1961 →3559 times

  • לָ֖הּto her

    lah

  • לְבֵ֑ן<into> a son

    levenH1121 →4930 times

  • וַתִּקְרָ֤אand she called

    vatikra'H7121 →733 times

  • שְׁמוֹ֙name his

    shemoH8034 →864 times

  • מֹשֶׁ֔הMoses

    moshehH4872 →765 times

  • וַתֹּ֕אמֶרand she said

    vatomerH559 →5305 times

  • כִּ֥יthat

    kiH3588 →4482 times

  • מִן־from

    min-H4480 →1188 times

  • הַמַּ֖יִםthe water

    hamayimH4325 →581 times

  • מְשִׁיתִֽהוּ׃I drew him

    meshitihuH4871 →

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Galatians 4:5

    to redeem those under the law, that we might receive our adoption as sons.

    it leads to

    • Hebrews 9:15

      Therefore Christ is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, now that He has died to redeem them from the transgressions committed under…

    • Ephesians 1:5

      He predestined us for adoption as His sons through Jesus Christ, according to the good pleasure of His will,

    • 1 Peter 1:18–20

      For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life you inherited from your forefathers,

    • Ephesians 1:7

      In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace

    • Revelation 5:9

      And they sang a new song: “Worthy are You to take the scroll and open its seals, because You were slain, and by Your blood You purchased for God those from every tribe and…

  • Through

    Genesis 16:11

    The angel of the LORD proceeded: “Behold, you have conceived and will bear a son. And you shall name him Ishmael, for the LORD has heard your cry of affliction.

    it leads to

    • Exodus 2:23–24

      After a long time, the king of Egypt died. The Israelites groaned and cried out under their burden of slavery, and their cry for deliverance from bondage ascended to God.

    • Exodus 3:7

      The LORD said, “I have indeed seen the affliction of My people in Egypt. I have heard them crying out because of their oppressors, and I am aware of their sufferings.

    • Isaiah 7:14

      Therefore the Lord Himself will give you a sign: Behold, the virgin will be with child and will give birth to a son, and will call Him Immanuel.

Where this verse is studied

About Exodus

The Finding of Moses — Gustave Doré, Doré's English Bible (1866), public domain
The Finding of Moses — Gustave Doré, Doré's English Bible (1866), public domain

This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the Old Testament (1748-1763); John Wesley, Explanatory Notes upon the Old Testament; Keil and Delitzsch, Biblical Commentary on the Old Testament: The Pentateuch and Matthew Henry, Commentary on the Whole Bible.