The event of the Flight into Egypt, described in the Gospel of Matthew (Mt. 2:13-22), occurs after the Magi have presented their gifts to Christ. Warned in a dream not to return to Herod, the Magi leave by another route. Subsequently, an angel appears to Joseph in a dream, instructing him to take Mary and the Child and flee to Egypt to escape Herod’s attempt to kill the Infant. Joseph complies, leaving under the cover of night. The evangelist notes that this fulfilled the prophecy: “Out of Egypt I called my son” (Hosea 11:1). After Herod realizes the Magi have deceived him, he orders the massacre of all boys in Bethlehem and its vicinity aged two years and under, fulfilling Jeremiah’s prophecy (Jer. 31:15): “A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted, because they are no more.” Following Herod’s death, another angelic vision prompts Joseph to return to Israel. However, fearing Herod’s son Archelaus, Joseph instead moves the Holy Family to Nazareth in Galilee, fulfilling the prophetic statement that the Messiah “shall be called a Nazarene.”

Apocryphal texts expand on these events. The Protoevangelium of James (2nd century), the Arabic Gospel of the Infancy (5th–6th centuries), and the Gospel of Pseudo-Matthew (6th–9th centuries) provide rich narratives of the Flight into Egypt and the Massacre of the Innocents. The Protoevangelium recounts Mary’s fear as the killings began, prompting her to hide Jesus in a manger, while Elizabeth fled with John the Baptist to the mountains. Unable to find shelter, Elizabeth cried out, “Mountain, mountain, take in the mother and her child!” The mountain split open, providing refuge guarded by an angel. Meanwhile, Herod’s soldiers entered the Temple, suspecting that Zachariah, John’s father, was hiding the child. Refusing to reveal John’s location, Zachariah was killed.

The Gospel of Pseudo-Matthew offers vivid details of the journey to Egypt, including miraculous occurrences. Traveling with Joseph’s three sons from his first marriage and a young maiden (possibly Salome, the midwife), the Holy Family brought two oxen and a cart of provisions. Resting at a cave, they were confronted by dragons, but the Infant Jesus stepped forward, and the creatures bowed to Him. The narrative describes wild beasts guiding the travelers, Jesus commanding a palm tree to lower its fruit for Mary, and a spring miraculously emerging from the tree’s roots. Arriving in the Egyptian city of Sotinen, they took shelter in a pagan temple. When Mary entered with Jesus, all the idols fell, leading the locals to recognize Jesus as Lord.

The Arabic Gospel similarly recounts miraculous healings and Christ’s interactions with robbers during the journey through the desert. In one instance, a band of thieves was frightened away by an inexplicable noise, protecting the Holy Family.

Iconography

The Flight into Egypt frequently appears on Akathist and hagiographic icons, in the festive row of iconostases (as part of the Nativity or a standalone depiction), or as a church fresco. The central composition features the Virgin Mary riding a donkey, holding the Infant Jesus, who is sometimes swaddled or shown older, reflecting the time elapsed since the Magi’s visit. Joseph leads the donkey, often carrying tools or a small bundle over his shoulder. Occasionally, an angel accompanies the family, symbolizing divine protection. Background scenes may include the apocryphal destruction of idols, the massacre of infants, and other episodes.

The Return from Egypt, a separate iconographic theme, shows a grown Christ walking independently with His parents, distinguishing it from the Flight into Egypt. Such depictions, rooted in both canonical and apocryphal traditions, reflect the theological and narrative richness of the Holy Family’s journey.

Mykhailo Skop

Icons “Flight into Egypt”
Icons “Mountain, mountain, receive the mother with the child”

Icons “Return of the family of Jesus to Nazareth”