Exo 2:10 | KD | STEP | When the child had grown large, i.e., had been weaned (יגדּל as in ), the mother, who acted as nurse, brought it back to the queen’s daughter, who then adopted it as her own son, and called it Moses (משׁה): “ for ,” she said, “ out of the water have I drawn him ” (משׁיתהוּ). As Pharaoh’s daughter gave this name to the child as her adopted son, it must be an Egyptian name. The Greek form of the name, Μωΰσῆς (lxx), also points to this, as Josephus affirms. “Thermuthis,” he says, “imposed this name upon him, from what had happened when he was put into the river; for the Egyptians call water Mo, and those who are rescued from the water Uses” (Ant. ii. 9, 6, Whiston’s translation). The correctness of this statement is confirmed by the Coptic, which is derived from the old Egyptian. Now, though we find the name explained in the text from the Hebrew משׁה, this is not to be regarded as a philological or etymological explanation, but as a theological interpretation, referring to the importance of the person rescued from the water to the Israelitish nation. In the lips of an Israelite, the name Mouje , which was so little suited to the Hebrew organs of speech, might be involuntarily altered into Moseh ; “and this transformation became an unintentional prophecy, for the person drawn out did become, in fact, the drawer out ” ( Kurtz ). Consequently Knobel's supposition, that the writer regarded משׁה as a participle Poal with the מ dropped, is to be rejected as inadmissible. - There can be no doubt that, as the adopted son of Pharaoh’s daughter, Moses received a thoroughly Egyptian training, and was educated in all the wisdom of the Egyptians, as Stephen states in in accordance with Jewish tradition. Through such an education as this, he received just the training required for the performance of the work to which God had called him. Thus the wisdom of Egypt was employed by the wisdom of God for the establishment of the kingdom of God.

‏ Exodus 2:10

When the child had grown large, i.e., had been weaned (יגדּל as in Gen 21:8), the mother, who acted as nurse, brought it back to the queen’s daughter, who then adopted it as her own son, and called it Moses (משׁה): “for,” she said, “out of the water have I drawn him” (משׁיתהוּ). As Pharaoh’s daughter gave this name to the child as her adopted son, it must be an Egyptian name. The Greek form of the name, Μωΰσῆς (lxx), also points to this, as Josephus affirms. “Thermuthis,” he says, “imposed this name upon him, from what had happened when he was put into the river; for the Egyptians call water Mo, and those who are rescued from the water Uses” (Ant. ii. 9, 6, Whiston’s translation). The correctness of this statement is confirmed by the Coptic, which is derived from the old Egyptian. ^{▼▼Josephus gives a somewhat different explanation in his book against Apion (i. 31), when he says, “His true name was Moüses, and signifies a person who is rescued from the water, for the Egyptians call water Moü.” Other explanations, though less probable ones, are attempted by Gesenius in his Thes. p. 824, and Knobel in loc.}

Now, though we find the name explained in the text from the Hebrew משׁה, this is not to be regarded as a philological or etymological explanation, but as a theological interpretation, referring to the importance of the person rescued from the water to the Israelitish nation. In the lips of an Israelite, the name Mouje, which was so little suited to the Hebrew organs of speech, might be involuntarily altered into Moseh; “and this transformation became an unintentional prophecy, for the person drawn out did become, in fact, the drawer out” (Kurtz). Consequently Knobel's supposition, that the writer regarded משׁה as a participle Poal with the מ dropped, is to be rejected as inadmissible. - There can be no doubt that, as the adopted son of Pharaoh’s daughter, Moses received a thoroughly Egyptian training, and was educated in all the wisdom of the Egyptians, as Stephen states in Act 7:22 in accordance with Jewish tradition. ^{▼▼The tradition, on the other hand, that Moses was a priest of Heliopolis, named Osarsiph (Jos.c. Ap. i. 26, 28), is just as unhistorical as the legend of his expedition against the Ethiopians (Jos.Ant. ii. 10), and many others with which the later, glorifying Saga embellished his life in Egypt.}

Through such an education as this, he received just the training required for the performance of the work to which God had called him. Thus the wisdom of Egypt was employed by the wisdom of God for the establishment of the kingdom of God.