Keluaran 2:10

2:10 When the child grew older ¹  she brought him to Pharaoh’s daughter, and he became her son. ²  She named him Moses, saying, “Because I drew him from the water.” ³ 

Kisah Para Rasul 7:21-24

7:21 and when he had been abandoned, ⁴  Pharaoh’s daughter adopted ⁵  him and brought him up ⁶  as her own son. 7:22 So Moses was trained ⁷  in all the wisdom of the Egyptians and was powerful ⁸  in his words and deeds. 7:23 But when he was about forty years old, it entered his mind ⁹  to visit his fellow countrymen ¹⁰  the Israelites. ¹¹  7:24 When ¹²  he saw one of them being hurt unfairly, ¹³  Moses ¹⁴  came to his defense ¹⁵  and avenged the person who was mistreated by striking down the Egyptian.

[2:10]  ¹ tn The verb is the preterite of גָּדַל (gadal), and so might be rendered “and he became great.” But the context suggests that it refers to when he was weaned and before he was named, perhaps indicating he was three or four years old (see Gen 21:8).

[2:10]  ² tn The idiomatic expression literally reads: “and he was to her for a son.” In this there are two prepositions lamed. The first expresses possession: “he was to her” means “she had.” The second is part of the usage of the verb: הָיָה (haya) with the lamed (ל) preposition means “to become.”

[2:10]  ³ sn The naming provides the climax and summary of the story. The name of “Moses” (מֹשֶׁה, mosheh) is explained by “I have drawn him (מְשִׁיתִהוּ, mÿshitihu) from the water.” It appears that the name is etymologically connected to the verb in the saying, which is from מָשָׁה (mashah, “to draw out”). But commentators have found it a little difficult that the explanation of the name by the daughter of Pharaoh is in Hebrew when the whole background is Egyptian (U. Cassuto, Exodus, 20). Moreover, the Hebrew spelling of the name is the form of the active participle (“the one who draws out”); to be a precise description it should have been spelled מָשׁוּי (mashuy), the passive participle (“the one drawn out”). The etymology is not precise; rather, it is a wordplay (called paronomasia). Either the narrator merely attributed words to her (which is unlikely outside of fiction), or the Hebrew account simply translated what she had said into Hebrew, finding a Hebrew verb with the same sounds as the name. Such wordplays on names (also popular etymology) are common in the Bible. Most agree that the name is an Egyptian name. Josephus attempted to connect the biblical etymology with the name in Greek, Mouses, stating that Mo is Egyptian for water, and uses means those rescued from it (Ant. 2.9.6 [2.228]; see also J. Gwyn Griffiths, “The Egyptian Derivation of the Name Moses,” JNES 12 [1953]: 225). But the solution to the name is not to be derived from the Greek rendering. Due to the estimation Egyptians had of the Nile, the princess would have thought of the child from the river as a supernatural provision. The Egyptian hieroglyphic ms can be the noun “child” or the perfective verb “be born.” This was often connected with divine elements for names: Ptah-mose, “Ptah is born.” Also the name Rameses (R’-m-sw) means “[the god] Re’ is he who has born him.” If the name Moses is Egyptian, there are some philological difficulties (see the above article for their treatment). The significance of all this is that when the child was named by the princess, an Egyptian word related to ms was used, meaning something like “child” or “born.” The name might have even been longer, perhaps having a theophoric element (divine name) with it – “child of [some god].” The name’s motivation came from the fact that she drew him from the Nile, the source of life in Egypt. But the sound of the name recalled for the Hebrews the verb “to draw out” in their own language. Translating the words of the princess into Hebrew allowed for the effective wordplay to capture the significance of the story in the sound of the name. The implication for the Israelites is something to this effect: “You called him ‘born one’ in your language and after your custom, but in our language that name means ‘drawing out’ – which is what was to become of him. You drew him out of the water, but he would draw us out of Egypt through the water.” So the circumstances of the story show Moses to be a man of destiny, and this naming episode summarizes how divine providence was at work in Israel. To the Israelites the name forever commemorated the portent of this event in the early life of the great deliverer (see Isa 63:11).

[7:21]  ⁴ tn Or “exposed” (see v. 19).

[7:21]  ⁵ tn Grk “Pharaoh’s daughter took him up for herself.” According to BDAG 64 s.v. ἀναιρέω, “The pap. exx. involve exposed children taken up and reared as slaves…The rendering ‘adopt’ lacks philological precision and can be used only in a loose sense (as NRSV), esp. when Gr-Rom. terminology relating to adoption procedures is taken into account.” In this instance both the immediate context and the OT account (Exod 2:3-10) do support the normal sense of the English word “adopt,” although it should not be understood to refer to a technical, legal event.

[7:21]  ⁶ tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).

[7:22]  ⁷ tn Or “instructed.”

[7:22]  ⁸ tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).

[7:23]  ⁹ tn Grk “heart.”

[7:23]  ¹⁰ tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.

[7:23]  ¹¹ tn Grk “the sons of Israel.”

[7:24]  ¹² tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:24]  ¹³ tn “Hurt unfairly” conveys a better sense of the seriousness of the offense against the Israelite than “treated unfairly,” which can sometimes refer to slight offenses, or “wronged,” which can refer to offenses that do not involve personal violence, as this one probably did.

[7:24]  ¹⁴ tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:24]  ¹⁵ tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).