Exodus 2:10Meaning & Commentary from the Church Fathers

If the barren daughter of the king, signifying superficial common sense, claims a newborn child as her own and seeks to be identified as his mother, it follows that the traits of this false motherhood need not be dismissed as long as the child recognizes his own incompleteness. Yet, as illustrated through the life of Moses, one who matures will not wish to be known as the son of a woman devoid of true beauty. The learning obtained through worldly means is indeed empty; it perpetually suffers from the flaws of its origin yet fails to produce anything truly life-giving. What true fruit has such knowledge yielded to justify its burdensome labor? Are they not merely illusory bubbles that burst before they can be revealed in the light of God? They might have taken shape if not concealed in the depths of lifeless wisdom. Thus, those who have dwelt with the Egyptian princess sufficiently to retain respect among the Egyptians should return to their natural mother. Even as they were raised in the company of royalty, they were still sustained by their mother’s milk, as the narrative suggests. This implies that while we engage with worldly education, we must not forsake the nurturing we receive from the Church, through which our souls are fed and strengthened, drawing from her traditions and teachings the nourishment essential for our spiritual growth.

The Egyptian name given to the adopted child signifies "drawn out of water," a reflection of the interpretation by Josephus, where "mo" means water and "isis" translates to drawn out. The Hebrew name Moshe, used by Moses himself, bears a resemblance to the Egyptian name but simply implies drawn out without the specific reference to water. The book of Exodus does not detail the education that Moses received while at court, but St. Stephen, the first martyr, reveals (Acts 7:2) that he was instructed in the totality of Egyptian wisdom. Knowledge of geometry, mathematics, astronomy, music, medicine, preserving bodies, and the use of hieroglyphics—symbols representing objects or abstract ideas—was well established in Egypt. It is likely that Moses was proficient in these disciplines, as evidenced by his ability to reduce the golden calf idol to fine dust through fire (Exodus 32:20; Deuteronomy 9:21).

Although life at court offered many opportunities, it also presented significant temptations (Hebrews 11:25). Nonetheless, the fleeting allure of sin, which might have tempted him to choose pleasure, had no dominion over Moses, for he was sustained by God's grace, which equipped him for a great calling. It is probable that even while residing in the court, he maintained connections with his Hebrew family, whose example and teachings reinforced the faith and devotion instilled in him during infancy. The nature of these connections—whether overt or hidden—is uncertain, yet their existence is essential in understanding Moses' commitment to renounce the luxuries of court life.

Further details about Moses' birth, upbringing, and early years can be found in the works of Josephus, which should be approached with caution. He recounts legends about Moses’ miraculous birth, which was predicted in a dream by God to his father and to Pharaoh by a scribe. After being drawn from the water, he chose his own nurse. In an incident where Pharaoh wished to place the crown on baby Moses, the child rejected it and trampled it underfoot. The priests urged Pharaoh to eliminate the infant Hebrew, foreseeing calamities for Egypt stemming from him, but the princess intervened to protect him. As he matured, Moses led the Egyptian army in a campaign against the Ethiopians, capturing their capital with aid from the daughter of their king, whom he later married.

The stories of Moses’ life are read during Holy Week services in alignment with the Gospel accounts of Christ’s earthly ministry, reflecting Moses’ significance in relation to Jesus. The narratives highlight a parallel between Moses' birth, which aligned with Pharaoh's order to kill Hebrew infants, and the birth of Jesus Christ, during which King Herod ordered the massacre of Bethlehem's male children. Moses was saved from death by his mother’s intervention, as was Christ, whose mother fled with Him to Egypt to escape Herod’s decree. Jesus spent part of His life among Gentiles in Egypt, similar to Moses' upbringing in the palace of a foreign ruler.

St. Stephen the First Martyr affirms in Acts (7:22) that "Moses was educated in all the wisdom of the Egyptians, and was powerful in speech and action." According to the Egyptologists mentioned above, those groomed for public life underwent a rigorously structured program of studies. Upon completing their education, they became eligible for significant governmental roles. Tradition holds that during the reign of a certain Pharaoh, presumably from the 18th dynasty, Moses led a successful military campaign into Nubia. The name Mosu or Moshu, associated as a viceroy of Nubia, appears in later monuments, though these artifacts are dated post-Exodus. The term Mesu signifies son, Masi translates to take out or draw, while Mo means water, and Shea refers to child. Cook presents these varied meanings in the Egyptian language to elucidate the name Moses, a viewpoint endorsed by several scholars. Additionally, Otto Gerdach references the Egyptian Moudshe, meaning "water saved," and notes that the Israelites adapted this into the Hebrew Mosheh, which translates as "He who brought forth," signifying savior.