Exodus 2:4-6 New English Translation

⁴His sister stationed herself^[a] at a distance to find out^[b] what would^[c] happen to him.

⁵Then the daughter of Pharaoh^[d] came down to wash herself^[e] by the Nile, while her attendants were walking alongside the river,^[f] and she saw the basket among the reeds. She sent one of her attendants,^[g] took it,^[h] ⁶opened it,^[i] and saw the child^[j]—a boy,^[k] crying!^[l]—and she felt compassion^[m] for him and said, “This is one of the Hebrews’ children.”

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Footnotes

Exodus 2:4 tn Or “stood.” The verb is the Hitpael preterite of יָצַב (yatsav), although the form is anomalous and perhaps should be spelled as in the Samaritan Pentateuch (see GKC 193 §71). The form yields the meaning of “take a stand, position or station oneself.” His sister found a good vantage point to wait and see what might become of the infant.
Exodus 2:4 tn Heb “to know”; many English versions have “to see.”
Exodus 2:4 tn The verb is a Niphal imperfect; it should be classified here as a historic future, future from the perspective of a point in a past time narrative.
Exodus 2:5 sn It is impossible, perhaps, to identify with certainty who this person was. For those who have taken a view that Rameses was the pharaoh, there were numerous daughters for Rameses. She is named Tharmuth in Jub. 47:5; Josephus spells it Thermouthis (Ant. 2.9.5 [2.224]), but Eusebius has Merris (Praep. Ev. ix. 27). E. H. Merrill (Kingdom of Priests, 60) makes a reasonable case for her identification as the famous Hatshepsut, daughter of Thutmose I. She would have been there about the time of Moses’ birth, and the general picture of her from history shows her to be the kind of princess with enough courage to countermand a decree of her father.
Exodus 2:5 tn Or “bathe.”
Exodus 2:5 sn A disjunctive vav initiates here a circumstantial clause. The picture is one of a royal entourage coming down to the edge of a tributary of the river, and while the princess was bathing, her female attendants were walking along the edge of the water out of the way of the princess. They may not have witnessed the discovery or the discussion.
Exodus 2:5 tn The word here is אָמָה (ʾamah), which means “female slave.” The word translated “attendants” earlier in the verse is נַעֲרֹת (naʿarot, “young women”), possibly referring here to an assortment of servants and companions.
Exodus 2:5 tn The verb is preterite, third person feminine singular, with a pronominal suffix, from לָקַח (laqakh, “to take”). The form says literally “and she took it,” and retains the princess as the subject of the verb.
Exodus 2:6 tn Heb “and she opened.”
Exodus 2:6 tn The grammatical construction has a pronominal suffix on the verb as the direct object along with the expressed object: “and she saw him, the child.” The second object defines the previous pronominal object to avoid misunderstanding (see GKC 425 §131.m).
Exodus 2:6 tn The text has נַעַר (naʿar, “lad, boy, young man”), which in this context would mean a baby boy.
Exodus 2:6 tn This clause is introduced with a disjunctive vav and the deictic particle הִנֵּה (hinneh, “behold” in the KJV). The particle in this kind of clause introduces the unexpected—what Pharaoh’s daughter saw when she opened the basket: “and look, there was a baby boy crying.” The clause provides a parenthetical description of the child as she saw him when she opened the basket and does not advance the narrative. It is an important addition, however, for it puts readers in the position of looking with her into the basket and explains her compassion.
Exodus 2:6 tn The verb could be given a more colloquial translation such as “she felt sorry for him.” But the verb is stronger than that; it means “to have compassion, to pity, to spare.” What she felt for the baby was strong enough to prompt her to spare the child from the fate decreed for Hebrew boys. Here is part of the irony of the passage: What was perceived by many to be a womanly weakness—compassion for a baby—is a strong enough emotion to prompt the woman to defy the orders of Pharaoh. The ruler had thought sparing women was safe, but the midwives, the Hebrew mother, the daughter of Pharaoh, and Miriam, all work together to spare one child—Moses (cf. 1 Cor 1:27-29).

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