Exodus 2 7

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?

Exodus 2:7 nkjv

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

Exodus 2:7 niv

Then his sister asked Pharaoh's daughter, "Shall I go and get one of the Hebrew women to nurse the baby for you?"

Exodus 2:7 esv

Then his sister said to Pharaoh's daughter, "Shall I go and call you a nurse from the Hebrew women to nurse the child for you?"

Exodus 2:7 nlt

Then the baby's sister approached the princess. "Should I go and find one of the Hebrew women to nurse the baby for you?" she asked.

Exodus 2 verses

Exodus 2 7 Meaning

Exodus 2:7 describes a pivotal moment where Moses' sister, Miriam, approaches Pharaoh's daughter with a clever, divinely-inspired proposition. Following the discovery of the infant Moses, Miriam suggests calling a Hebrew woman to serve as a wet-nurse for the child, subtly maneuvering circumstances so that Moses' own mother, Jochebed, would be hired to nurse her own son, under royal patronage, effectively turning Pharaoh's decree against himself.

Exodus 2 7 Context

Exodus chapter 2 begins by describing the birth of Moses amidst Pharaoh's brutal decree to kill all male Hebrew infants (Exod 1:22). Moses' parents hid him for three months, demonstrating their faith and courage. When they could no longer conceal him, they placed him in a papyrus basket among the reeds of the Nile River. This verse immediately follows Pharaoh's daughter discovering the infant, feeling compassion for him, and recognizing him as a Hebrew child. Miriam's opportune appearance and swift, strategic proposal prevent the immediate danger to Moses and providentially sets the stage for his miraculous upbringing. The historical context is the severe oppression of the Israelites in Egypt, highlighting God's faithfulness in raising up a deliverer even under the harshest circumstances.

Exodus 2 7 Word analysis

• Then said (וַתֹּ֣אמֶר wa-tto'mer): The use of the waw consecutive imperfect shows immediate, decisive action. It signifies a quick and direct verbal response from Miriam, pivotal in altering the narrative's direction.
• his sister (אֲחֹת֤וֹ ’aḥōtō): This refers to Miriam (Num 26:59). Although young (likely a girl, perhaps 7-12 years old), her presence and swift action demonstrate extraordinary courage and resourcefulness, suggesting divine enablement. Her familial bond to Moses is key, as it motivates her proactive step.
• to Pharaoh's daughter (אֶל־בַּת־פַּרְעֹ֔ה ’el-bat-par‘ōh): Miriam directly addresses a highly powerful and influential figure, showcasing incredible boldness, especially given her age and the societal hierarchy. Pharaoh's daughter embodies divine compassion contrasted with Pharaoh's tyranny.
• Shall I go (הַאֵלֵךְ ha’êlêḵ): The interrogative "Ha-" combined with "I will go" reflects a proactive, volunteered suggestion. Miriam isn't waiting to be asked; she sees the need and proposes a solution, taking the initiative.
• and call (וְקָרָ֕אתִי wə-qārāṯî): From the verb 'qara', meaning to call, summon, or invite. This indicates the act of fetching or bringing someone for a specific purpose.
• to thee (לָ֖ךְ lāḵ): Specifically referring to Pharaoh's daughter. This word emphasizes that the proposed action is for her benefit, appealing to her desire to care for the child.
• a nurse (אֹמֶ֛נֶת ’ōmeneṯ): A feminine noun referring to a wet-nurse or foster mother. In ancient cultures, wet-nursing was a common practice, and a nurse held a vital role in a child's early development.
• of the Hebrew women (מִן־הָעִבְרִיֹּֽת min-hā‘iḇrîyōṯ): This is the critical, ingenious detail of Miriam's suggestion. She proposes a Hebrew nurse for a Hebrew child. This leverages Pharaoh's daughter's compassion for a Hebrew child, creating an opening for Moses to be raised by his own mother and connect with his heritage.
• that she may nurse (וְתֵינִ֥ק wə-ṯêniq): From 'yanaq', to suckle or nurse. This clarifies the specific service required.
• the child (אֶת־הַיֶּ֖לֶד ’eṯ-hayyeled): Referring to the infant Moses.
• for thee? (לָֽךְ׃ lāḵ): The repetition reinforces that the offer is framed as a service to Pharaoh's daughter, making the suggestion palatable and even beneficial to her.

Words-group analysis:

• "Then said his sister to Pharaoh's daughter": This opening phrase highlights the extraordinary initiative and courage of a young girl. Miriam, likely witnessing the discovery of the baby by Pharaoh's daughter, steps out from observation into direct engagement with the highest authority. Her boldness is a direct answer to God's providence, showing how He works through seemingly insignificant agents to bring about His mighty plan.
• "Shall I go and call to thee a nurse of the Hebrew women": This entire proposition is a masterstroke of divine wisdom working through human action. Miriam’s question is not merely polite; it is strategically brilliant. By offering to find a Hebrew nurse for a Hebrew child, she taps into cultural norms (it was preferable for infants to be nursed by a mother of the same ethnicity if possible) and perhaps Pharaoh’s daughter’s initial sympathy. This seemingly innocuous offer creates the mechanism for Moses to be returned to his biological mother, thus preserving his heritage and enabling his upbringing under her direct spiritual guidance, laying a foundational understanding of his true identity as an Israelite, not an Egyptian.
• "that she may nurse the child for thee?": The phrasing frames the proposal as an act of helpfulness and convenience for Pharaoh's daughter, subtly camouflaging the profound, divinely orchestrated return of the child to his mother. The child's future care is presented as a practical solution to her problem, rather than a defiant act against the Pharaoh's decree, which it ultimately subverts.

Exodus 2 7 Bonus section

• Miriam's Precocity: The traditional understanding that Miriam was a young girl (scholarly estimates often place her between 7 and 12 years old) amplifies the wonder of her action. Her courage and foresight are exceptional for her age, underscoring that her quick thinking was an inspiration from God. She appears in later biblical accounts as a prophetess and leader (Exod 15:20, Mic 6:4).
• Divine Irony and Subversion: The ultimate irony in this event is that Pharaoh, through his daughter, ends up paying his most despised people—the Hebrews—to nurture the very child who will lead them out of his bondage. Pharaoh's own treasury funds the growth and development of his greatest adversary. This demonstrates God's profound ability to reverse and subvert human power and wisdom for His own divine objectives.
• Formative Years and Identity: The fact that Moses was nursed by Jochebed for perhaps up to three years (a typical nursing period in ancient times) is profoundly significant. This early period under his biological mother’s care was crucial for shaping his Hebrew identity, instilling in him knowledge of his true heritage, culture, and likely the God of Abraham, Isaac, and Jacob. This early foundation ensured that despite later growing up in Pharaoh's court, Moses knew who he truly was, a foundation that would be essential for his eventual role as Israel’s deliverer.

Exodus 2 7 Commentary

Exodus 2:7 is a vibrant display of God's meticulous providence woven into the fabric of human events. It portrays Miriam, a young, otherwise insignificant girl in the eyes of Egyptian society, as a divinely empowered agent in God's redemptive plan. Her bold, yet tactful, approach to Pharaoh's daughter not only saves Moses' life but crucially engineers a scenario where his own mother, Jochebed, becomes his nurse. This setup ensures that Moses, the future deliverer of Israel, is raised by his true family during his most formative years, receiving an upbringing steeped in his Hebrew identity and the faith of his ancestors, even while supported by the very kingdom that seeks to oppress his people. This verse demonstrates how God uses seemingly small and weak individuals to outmaneuver the schemes of the powerful, ultimately fulfilling His sovereign will against all odds. It is a profound illustration of God’s ability to turn human malevolence (Pharaoh's infanticide) into instruments of His salvation, making His enemies unknowingly contribute to His glorious purposes.