The Church Fathers on this verse

Exodus 2:5Meaning & Commentary from the Church Fathers

And behold the daughter of Pharao came down to wash herself in the river: and her maids walked by the river's brink. And when she saw the basket in the sedges she sent one of her maids for it: and when it was brought,

Douay-Rheims

וַתֵּ֤רֶד בַּת־פַּרְעֹה֙ לִרְחֹ֣ץ עַל־הַיְאֹ֔ר וְנַעֲרֹתֶ֥יהָ הֹלְכֹ֖ת עַל־יַ֣ד הַיְאֹ֑ר וַתֵּ֤רֶא אֶת־הַתֵּבָה֙ בְּת֣וֹךְ הַסּ֔וּף וַתִּשְׁלַ֥ח אֶת־אֲמָתָ֖הּ וַתִּקָּחֶֽהָ

Hebrew (Masoretic text)

The Church Fathers on this verse

6 Church Fathers comment on this verse

Cyrill of Alexandria

5th centuryChurch Father

As He reached maturity, the synagogue that had nurtured Him, enticed by the deceptions of the devil, resorted to murder. Since Christ incarnated among the Jews, they laid Him in a tomb. This act is reflected in the story of Moses, as though he were placed in an ark by his own mother and later removed. The synagogue of the Jews had distanced themselves from Immanuel. In contrast, Pharaoh's daughter, symbolizing the Gentile Church, discovered Him in the waters—representing holy Baptism—where He is revealed, and the ark is opened. It is a true belief that He did not remain among the dead but triumphed over death, rising from the grave. Those who find Him through faith recognize that He endured death for our sake so that He could arise to life for us.

Gregory of Nyssa

4th centuryChurch Father

Just as the ark is governed by a divine force, it makes its way toward the shore that ascends alongside it, and there, it encounters no resistance from the force of the waves.

Ephraem the Syrian

4th centuryChurch Father

The warmth of the day prompted Pharaoh's daughter to visit the river at an unconventional hour to bathe. While it seemed she acted out of her own volition due to the heat, her timing indicated a lack of true choice. Thus, her own desire unwittingly guided her to the river, where she would discover the one destined to bring justice for the Egyptians' drowning in the sea for the infants lost in the river.

Nestor the Chronicler

12th centuryChurch Father

During that period, the daughter of Pharaoh, Fermufi, approached the water to bathe and noticed the weeping infant.

Vissarion (Nechaev)

19th centuryCommentator

The basket discovered by Pharaoh's daughter concealed the infant Moses. His father Amram was the grandson of Levi, who was the son of Jacob and the descendant of Caath. Moses' mother, Jochebed, was the daughter of Amram’s father’s brother, making her his cousin (Ex. 6:20). Marriages between cousins were customary before Moses received the Law, which did not prohibit such unions. Moses was born during the 135th year of the Hebrews’ time in Egypt, assuming their stay lasted for 215 years, and 350 years after the promise of the land of Canaan was given to Abraham when he was 75 years old. Aaron, Moses' brother, was three years older than him, while their sister Miriam was around 11 or 12 years his senior.

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Moses entered the world at a time when Pharaoh ruthlessly commanded all Egyptians to cast male infants of the Hebrews into the river. He was born in the capital, where this decree was strictly enforced. The newborn Moses was regarded as beautiful, appealing not only to those around him but also to God (Acts 7:20), who had chosen him from his mother’s womb to be a servant of His people. His parents, driven not merely by the instinctual love that every mother and father possess but by their faith in the remarkable future ordained for their son, discernible in his expressive features, resolved to protect him from the imminent danger, disregarding Pharaoh’s wrath in fear of being denounced as disobedient (Hebrews 11:23). They sheltered him in their home for three months. However, they could no longer hide him, as houses were likely searched periodically, which posed a threat not just to the child but to the entire family of Amram. The mother’s love inspired a new plan for saving her son. She constructed a basket made of Nile reeds, waterproofed it, and placed her child inside, setting it adrift in a marshy area with reeds lining the banks of the Nile to prevent the current from sweeping it away. His parents maintained hope that their son would be protected; they believed the basket would provide the same means of salvation in the river as Noah’s ark had during the flood. Miriam, his sister, was instructed to keep watch over the situation. Their trust in God’s Providence was rewarded when the basket with the child was placed near the spot where Pharaoh's daughter would come to bathe. On this occasion, she also approached the river for her bath. The Nile was revered by the ancient Egyptians as a sacred river, even regarded as a deity, with temples constructed and sacrifices offered in its honor. It is plausible that Pharaoh's daughter sought the sanctity of the river’s waters for religious purposes while also wishing to maintain physical purity and seek refreshment, given the recognized healing properties of Nile water, which ancient people believed in and which many travelers have affirmed since. As the princess bathed, her attendants kept watch nearby, ensuring no one interfered with their mistress's bathing. Upon noticing the basket among the reeds, she sent a maid to retrieve it. It remains unclear why she was drawn to the basket, whether it was the sound of the baby’s cries that caught her attention or merely its placement near where she bathed; nonetheless, the life held within was preserved thanks to her curiosity. The historian Josephus Flavius refers to her as Thermuthis.

Wlastow G.K.

19th centuryCommentator

Josephus refers to Pharaoh's daughter as Fermutis, while rabbinic tradition names her Bethiah, and Eusebius of Cæsarea calls her Merris. Sincellus identifies her as Faria. Wilkinson, in his study of ancient Egyptian customs, provides evidence that ritual washings in the river were both common and held religious significance. Cook suggests that Moses’ mother intentionally placed her child in a location frequented by the Egyptian princess for her bathing rituals. It can be confidently stated that the event occurred along one of the branches of the Nile, likely near Ona, and probably in Tanis, also known as Avaris, where ancient records indicate crocodiles were absent.

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In contemporary times, these creatures are found only above the first rapids, whereas in antiquity, they were seen as far north as Memphis but reportedly did not approach the sea; it seems that the Egyptian princess had her own dedicated court and palace in Tanis. The connection between Tsoan or Tanis and Avaris has been established by Rouget. Brugsch, in his 1877 map, following Lepsius, posits that Avaris was located near Pelusium, though this remains a subject of debate. We uphold Rouget's perspective, referencing an excerpt from Manetho cited by Flavius Josephus, which states that Avaris was situated east of the branch of Bubastis, indicating a possible identification with Tanis rather than Pelusium.

Cross references

Passages read together with this verse.