Exo 2:1 | KD | STEP | At the time when all the Hebrew boys were ordered to be thrown into the Nile, “ there went (הלך contributes to the pictorial character of the account, and serves to bring out its importance, just as in ; ) a man of the house of Levi - according to and Num 26:59, it was Amram, of the Levitical family of Kohath - and married a daughter (i.e., a descendant) of Levi, ” named Jochebed, who bore him a son, viz., Moses. From we learn that Moses was not the first child of this marriage, but his brother Aaron; and from of this chapter, it is evident that when Moses was born, his sister Miriam was by no means a child (Num 26:59). Both of these had been born before the murderous edict was issued ( ). They are not mentioned here, because the only question in hand was the birth and deliverance of Moses, the future deliverer of Israel. “ When the mother saw that the child was beautiful ” (טוב as in ; lxx ἀστεῖος), she began to think about his preservation. The very beauty of the child was to her “a peculiar token of divine approval, and a sign that God had some special design concerning him” ( Delitzsch on ). The expression ἀστεῖος τῷ Θεῷ in points to this. She therefore hid the new-born child for three months, in the hope of saving him alive. This hope, however, neither sprang from a revelation made to her husband before the birth of her child, that he was appointed to be the saviour of Israel, as Josephus affirms (Ant. ii. 9, 3), either from his own imagination or according to the belief of his age, nor from her faith in the patriarchal promises, but primarily from the natural love of parents for their offspring. And if the hiding of the child is praised in as an act of faith, that faith was manifested in their not obeying the king’s commandment, but fulfilling without fear of man all that was required by that parental love, which God approved, and which was rendered all the stronger by the beauty of the child, and in their confident assurance, in spite of all apparent impossibility, that their effort would be successful (vid., Delitzsch ut supra ). This confidence was shown in the means adopted by the mother to save the child, when she could hide it no longer.

‏ Exodus 2:1

At the time when all the Hebrew boys were ordered to be thrown into the Nile, “there went (הלך contributes to the pictorial character of the account, and serves to bring out its importance, just as in Gen 35:22; Deu 31:1) a man of the house of Levi - according to Exo 6:20 and Num 26:59, it was Amram, of the Levitical family of Kohath - and married a daughter (i.e., a descendant) of Levi,” named Jochebed, who bore him a son, viz., Moses. From Exo 6:20 we learn that Moses was not the first child of this marriage, but his brother Aaron; and from Exo 2:7 of this chapter, it is evident that when Moses was born, his sister Miriam was by no means a child (Num 26:59). Both of these had been born before the murderous edict was issued (Exo 1:22). They are not mentioned here, because the only question in hand was the birth and deliverance of Moses, the future deliverer of Israel. “When the mother saw that the child was beautiful” (טוב as in Gen 6:2; lxx ἀστεῖος), she began to think about his preservation. The very beauty of the child was to her “a peculiar token of divine approval, and a sign that God had some special design concerning him” (Delitzsch on Heb 11:23). The expression ἀστεῖος τῷ Θεῷ in Act 7:20 points to this. She therefore hid the new-born child for three months, in the hope of saving him alive. This hope, however, neither sprang from a revelation made to her husband before the birth of her child, that he was appointed to be the saviour of Israel, as Josephus affirms (Ant. ii. 9, 3), either from his own imagination or according to the belief of his age, nor from her faith in the patriarchal promises, but primarily from the natural love of parents for their offspring. And if the hiding of the child is praised in Heb 11:23 as an act of faith, that faith was manifested in their not obeying the king’s commandment, but fulfilling without fear of man all that was required by that parental love, which God approved, and which was rendered all the stronger by the beauty of the child, and in their confident assurance, in spite of all apparent impossibility, that their effort would be successful (vid., Delitzsch ut supra). This confidence was shown in the means adopted by the mother to save the child, when she could hide it no longer.