Êxodo 2:10

The child grew. — Josephus regards these words as implying a growth that was strange and abnormal (Ant. Jud. ii. 9, § 6). But nothing more seems to be intended than nature’s ordinary course. The child grew and reached the time when it was usual in Egypt that children should be weaned. We have no means of determining what this time was. It may have been the completion of the first year; but more probably it was the completion of the second (2Ma. 7:27).

She brought him unto Pharaoh’s daughter. — Jochebed carried out the terms of her engagement faithfully, and gave up her son to the princess at the time agreed upon.

He became her son. — Possibly by a formal act of adoption; but we have at present no evidence that adoption was an Egyptian custom. Perhaps the writer means simply that she brought him up as if he had been her son, gave him a son’s education, and a son’s privileges. (On the education of Moses, see Excursus II. at the end of this Book.)

She called his name Moses. — In Egyptian probably “Mesu,” which is found as a name in the monuments of the nineteenth dynasty, and which is common as the latter half of a name — e.g., Ra-mesu, Aah-mesu, Amen-mesu, &c. In ordinary use this word meant “born” and “son.” (Comp. the Latin natus.) It was, however, derived from an Egyptian verb, meaning “to produce,” “to draw forth;” and the princess justified her imposition of the name by a reference to this etymology. Owing to the existence of a cognate verb in Hebrew, it was possible to transfer her explanation into the Hebrew language exactly and literally. The play upon words cannot be rendered in English.

EXCURSUS B: ON THE EDUCATION OF MOSES (Êxodo 2:10)

Moses would be educated like the sons of princesses generally, not like those of priests, or of persons destined for the literary life. St. Stephen, when he says that Moses was “learned in all the wisdom of the Egyptians,” does not (probably) mean more than this. The question then is, In what did the education of princes and young nobles at the time of the exodus consist?
It would consist, in the first place, of orthography and grammar. Moses would be taught to speak the Egyptian language, and to write it, correctly. He would probably not be taught the hieroglyphic character, the knowledge of which was reserved to the priests, but would be familiarised with the ordinary cursive writing — the hieratic, as it was called in later times — which was the common character for books, and even for official documents, in his day. Care would be taken to instruct him in the graces of style, so far as they were understood at the time; and he would be especially practised in epistolary correspondence, which was regarded as one of the most necessary of all gentlemanlike accomplishments. Whether his attention would be turned to poetry, might perhaps be doubtful;[113] but he would certainly be taught a clear and perspicuous prose style, such as was required for official reports and other communications between members of the governing class.

[113] The poetry of Moses his “songs” (Êxodo 15:1; Deuteronômio 32:1), his “blessing” (Deut. Xxxii), and his “prayer” (Ps. xc), indicate an actual study of Egyptian poetry, whether, it was a part of his education or not.

The next branch of his education would be arithmetic and geometry. The Egyptians had made considerable progress in the former, and their calculations ran up to billions. In the latter they are said to have been exact and minute, but not to have pushed their investigations very far. It was sufficient for a youth of the upper classes to be able to keep correct accounts; and a speculative knowledge of the intricacies of numbers, or of geometrical problems, scarcely formed a part of the established curriculum.
He would be further instructed in morality, and in the Egyptian views on the subjects of the Divine Nature, of the relations subsisting between God and man, of a future life, and of a judgment to come. Egyptian morality was, for the most part, correct so far as it went, and was expressed in terse gnomic phrases, resembling those of the Proverbs of Solomon. The points especially inculcated were obedience to parents and to authorities generally, courtesy to inferiors, and kindness to the poor and the afflicted. The mysteries of religion were the exclusive property of the priests; but life beyond the grave, judgment, reward and punishment, probably metempsychosis, were generally inculcated; and the mystic volume, known as the “Ritual of the Dead,” must have been pressed on the attention of all the educated.

It is not to be supposed that one brought up as the son of a princess would attain to the scientific knowledge possessed by Egyptian professionals of different kinds. Moses would not be an astronomer, nor an engineer, nor a physician, nor a theologian, nor even an historian; but would have that general acquaintance with such subjects which belongs to those who have enjoyed a good general education in a highly civilised community. He would also, no doubt, have a knowledge of the main principles of Egyptian jurisprudence. But here, again, his knowledge would be general, not close or intimate; and it would be a mistake to expect, in the Mosaical legislation, reproductions, to any extent, or adaptations, of the Egyptian judicial system.