Exodus 1:22Meaning & Commentary from the Church Fathers

It is stated, “Then Pharaoh commanded all his people, saying, Every son born to the Hebrews shall be thrown into the river, and every daughter shall be left alive.” The female children pose no threat to him, as women are not viewed by him as possessing a warrior's spirit or wisdom. In contrast, he perceives the male children, regarded as capable and valiant, as a source of potential problems. Similarly, the dragon, corrupted by bloodshed—meaning Satan—finds the gentle and submissive nature of women appealing, as it lacks the fortitude and shrewdness of the male. Instead, he perceives in men a fierce potential for bravery that vanquishes weakness and timidness, as well as a robust intellect. For this reason, he spares the female sex from his malicious schemes, as it seems unwise to contend with those already diminished and vulnerable, willingly surrendering to his will. Rather, he seeks to eradicate the male sex by ensnaring them in temptations. This notion is echoed in the words of the psalmist David, who states, “If the Lord had not been with us when men rose up against us, they would have swallowed us up alive, when their fury was kindled against us; the waters would have drowned us, the floods would have passed over our souls” (Ps. 123:2-4).

The material and emotional tendencies to which human nature is predisposed, represent a feminine aspect of existence that delights the oppressor; conversely, the strength and unwavering nature of virtue, embodying a masculine essence, stand in opposition to the oppressor and evoke suspicion of rebellion against his dominion. Thus, whatever is subject to transformation must be perpetually renewed; within that nature, which is readily alterable, one will not find anything that remains entirely unchanged. Therefore, birth is not contingent upon external influences, as is the case with anything physical; rather, such a birth transpires through our own free will, making us, in a manner of speaking, creators of ourselves. We give rise to our own essence as we choose, shaping ourselves according to our desires—either in virtue or vice—into the identity we seek, whether male or female. Indeed, it is also within our capacity, much to the dismay of the oppressor, to enter the world through a more admirable birth; and even if it were contrary to the oppressor's wisdom, we can emerge and participate in life, bringing joy to those who nurture this beautiful fruit, which embodies the thoughts of virtuous fathers. Therefore, this message conveys how, by drawing wisdom from history, we can elucidate this profound meaning: laying the foundation for a virtuous existence and being born in a manner that brings sorrow to the adversary—an unwelcoming birth for him, in which the trials of existence are endured willingly. For there is no other way for a man to inflict sorrow upon his opponent than by manifesting within himself the very signs that attest to triumph over him.

The king's decree remained in effect, but despite its execution, his intentions were thwarted; along the riverbanks lay countless infant bodies like swarming locusts, and, to the king’s distress, the cries of infants continued to echo through the streets of Egypt.

Additionally, the book of Yashar narrates a dream experienced by Pharaoh prior to the command to cast newborn boys into the river. In his vision, he observes an aged man with scales; one pan bears all the nobles of Egypt while the other holds a white lamb, which tips the scales. When Pharaoh convenes the wise men, the tale continues, Balaam, son of Beor, advises that the Israelite boys be cast into the waters, arguing that since Abraham was unharmed by flames, Isaac was spared from the sacrificial knife, and Jacob prospered despite the trials under Laban, only the ordeal of water could pose a threat to Israel.