Keluaran 1:18-22

1:18 Then the king of Egypt summoned ¹  the midwives and said to them, “Why have you done this and let the boys live?” ²  1:19 The midwives said to Pharaoh, “Because the Hebrew ³  women are not like the Egyptian women – for the Hebrew women ⁴  are vigorous; they give birth before the midwife gets to them!” ⁵  1:20 So God treated the midwives well, ⁶  and the people multiplied and became very strong. 1:21 And because the midwives feared God, he made ⁷  households ⁸  for them.

1:22 Then Pharaoh commanded all his people, “All sons ⁹  that are born you must throw ¹⁰  into the river, but all daughters you may let live.” ¹¹ 

[1:18]  ¹ tn The verb קָרָא (qara’) followed by the lamed (ל) preposition has here the nuance of “summon.” The same construction is used later when Pharaoh summons Moses.

[1:18]  ² tn The second verb in Pharaoh’s speech is a preterite with a vav (ו) consecutive. It may indicate a simple sequence: “Why have you done…and (so that you) let live?” It could also indicate that this is a second question, “Why have you done …[why] have you let live?”

[1:19]  ³ sn See further N. Lemche, “‘Hebrew’ as a National Name for Israel,” ST 33 (1979): 1-23.

[1:19]  ⁴ tn Heb “they”; the referent (the Hebrew women) has been specified in the translation for clarity.

[1:19]  ⁵ tn Heb “before the midwife comes to them (and) they give birth.” The perfect tense with the vav consecutive serves as the apodosis to the preceding temporal clause; it has the frequentative nuance (see GKC 337-38 §112.oo).

[1:19]  sn The point of this brief section is that the midwives respected God above the king. They simply followed a higher authority that prohibited killing. Fearing God is a basic part of the true faith that leads to an obedient course of action and is not terrified by worldly threats. There probably was enough truth in what they were saying to be believable, but they clearly had no intention of honoring the king by participating in murder, and they saw no reason to give him a straightforward answer. God honored their actions.

[1:20]  ⁶ tn The verb וַיֵּיטֶב (vayyetev) is the Hiphil preterite of יָטַב (yatav). In this stem the word means “to cause good, treat well, treat favorably.” The vav (ו) consecutive shows that this favor from God was a result of their fearing and obeying him.

[1:21]  ⁷ tn The temporal indicator וַיְהִי (vayÿhi) focuses attention on the causal clause and lays the foundation for the main clause, namely, “God made households for them.” This is the second time the text affirms the reason for their defiance, their fear of God.

[1:21]  ⁸ tn Or “families”; Heb “houses.”

[1:22]  ⁹ tn The substantive כֹּל (kol) followed by the article stresses the entirety – “all sons” or “all daughters” – even though the nouns are singular in Hebrew (see GKC 411 §127.b).

[1:22]  ¹⁰ tn The form includes a pronominal suffix that reiterates the object of the verb: “every son…you will throw it.”

[1:22]  ¹¹ tn The first imperfect has the force of a definite order, but the second, concerning the girls, could also have the nuance of permission, which may fit better. Pharaoh is simply allowing the girls to live.

[1:22]  sn Verse 22 forms a fitting climax to the chapter, in which the king continually seeks to destroy the Israelite strength. Finally, with this decree, he throws off any subtlety and commands the open extermination of Hebrew males. The verse forms a transition to the next chapter, in which Moses is saved by Pharaoh’s own daughter. These chapters show that the king’s efforts to destroy the strength of Israel – so clearly a work of God – met with failure again and again. And that failure involved the efforts of women, whom Pharaoh did not consider a threat.