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Exodus Chapter
One
New King James Version
(NKJV)
INTRODUCTION TO
EXODUS 1
This chapter begins with an
account of the names and number of the children of Israel that came into Egypt
with Jacob
Exodus 1:1 and
relates that increase of them after the death of Joseph
and the generation
that went down to Egypt
Exodus 1:6 and what
methods the Egyptians took to diminish them
but to no purpose
as by obliging
to cruel bondage and hard service; and yet the more they were afflicted
the
more they increased
Exodus 1:9 by
ordering the midwives of the Hebrew women to slay every son they laid them of;
but they fearing God
did not obey the order of the king of Egypt
which when
he expostulated with them about
they excused
and so the people multiplied
Exodus 1:15 and
lastly
by ordering every male child to be cast into the river
Exodus 1:22 and
which is the leading step to the account of the birth of Moses
which follows
in the next chapter.
Exodus 1:1 Now these are
the names of the children of Israel who came to Egypt; each man and his
household came with Jacob:
YLT 1And these [are] the names of the sons of
Israel who are coming into Egypt with Jacob; a man and his household have they
come;
Now these are
the names of the children of Israel which came down into Egypt
.... Of the
twelve patriarchs
the sons of Jacob
who were heads of the twelve tribes
whose names are here given; since the historian is about to give an account of
their coming out of Egypt
and that it might be observed how greatly they
increased in it
and how exactly the promise to Abraham
of the multiplication
of his seed
was fulfilled: or
"and these are the names"F2ואלה "et haec"
Pagninus
Montanus
Drusius.
&c. this book being connected with the former by the copulative
"and"; and when this was wrote
it is highly probable there was no
division of the books made
but the history proceeded in one continued account:
every man and
his household came with Jacob; into Egypt
all excepting Joseph
and along
with them their families
wives
children
and servants; though wives and
servants are not reckoned into the number of the seventy
only such as came out
of Jacob's loins: the Targum of Jonathan is
"a man with the men of his
house
'as if only male children were meant
the sons of Jacob and his
grandsons; and Aben Ezra observes
that women were never reckoned in Scripture
as of the household or family; but certainly Dinah
and Serah
as they came
into Egypt with Jacob
are reckoned among the seventy that came with him
thither
Genesis 46:15.
Exodus 1:2 2 Reuben
Simeon
Levi
and
Judah;
YLT 2Reuben
Simeon
Levi
and Judah
Reuben
Simeon
Levi
and Judah. The first sons of Jacob by Leah.
Exodus 1:3 3 Issachar
Zebulun
and
Benjamin;
YLT 3Issachar
Zebulun
and Benjamin
Issachar
Zebulun
.... The other two sons of Jacob
by Leah:
Benjamin; the youngest
of all Jacob's sons is placed here
being his son by his beloved wife Rachel.
Joseph is not put into the account
because he did not go into Egypt with
Jacob.
Exodus 1:4 4 Dan
Naphtali
Gad
and
Asher.
YLT 4Dan
and Naphtali
Gad
and Asher.
Dan
and
Naphtali
Gad
and Asher. Who are last mentioned
being sons of the
concubine wives.
Exodus 1:5 5 All those who were
descendants[a] of Jacob
were seventy[b] persons
(for Joseph was in Egypt already).
YLT 5And all the persons coming out of the thigh
of Jacob are seventy persons; as to Joseph
he was in Egypt.
And all the
souls that came out of the loins of Jacob were seventy souls
....
"Souls" are put for persons; of the number seventy
and how reckoned;
see Gill on Genesis 46:27. This
was but a small number that went down to Egypt
when compared with that which
went out of it; and that it should be compared with it is the design of its
being mentioned
see Exodus 12:37
for Joseph was
in Egypt already; and is the reason why he is not reckoned among the sons of
Jacob
that came thither with him; though rather it may be better rendered
"with Joseph who was in Egypt"F3ויסף
"cum Josepho qui erat in Aegypto"
Junius & Tremellius
Ainsworth
Noldius
No. 1197. p. 273. so the Arabic version
Kimchi
and Ben
Melech. ; for he must be reckoned
and indeed his two sons also
to make up the
number seventy; therefore Jonathan rightly supplies it
"with Joseph and
his sons who were in Egypt
'See Gill on Genesis 46:27.
Exodus 1:6 6 And Joseph died
all his
brothers
and all that generation.
YLT 6And Joseph dieth
and all his brethren
and
all that generation;
And Joseph
died
and all his brethren
.... It is a notion of the Jews
that Joseph
died before any of his brethren; see Gill on Genesis 50:26 and
they gather it from these words; but it does not necessarily follow from hence
they might die some before him and some after him; and as they were all born in
about seven years' time
excepting Benjamin
they might all die within a little
time of each other: according to the Jewish writersF4R. Bechai apud
Shalshalet Hakabala
fol. 3. 2. & 4. 1.
the dates of their death were
these
"Reuben lived one hundred and twenty four years
and died two years
after Joseph; Simeon lived one hundred and twenty years
and died the year
after Joseph; Levi lived one hundred and thirty seven years
and died twenty
four years after Joseph; Judah lived one hundred and nineteen years
Issachar
one hundred and twenty two
Zebulun one hundred and twenty four
and died two
years after Joseph; Dan lived one hundred and twenty seven years
Asher one
hundred and twenty three years
Benjamin one hundred and eleven years
and died
twenty six years before Levi; Gad lived one hundred and twenty five years
and
Naphtali one hundred and thirty three years;'but though this account of the
Jews
of their times
and of the times of their death
is not to be depended
upon
yet it is certain they all died in Egypt
though they were not buried
there; but as Stephen says
Acts 7:16 they were
carried over to Shechem and interred there
either quickly after their decease
or
however
were taken along with the bones of Joseph by the children of
Israel
when they departed out of Egypt: and it is also evident that they all
died before the affliction and oppression of the children of Israel in Egypt
began; and this account seems to be given on purpose to point this out unto us
being placed in the order it is. Levi lived the longest of them all
and the
affliction did not begin till after his death; and the Jewish chronologers sayF5R.
Gedaliah in Shalshalet
fol. 5. 1. Ganz. Tzemach David: par. 1. fol. 6. 1. that
from his death to the children of Israel's going out of Egypt were one hundred
and sixteen years; and they further observeF6Seder Olam Rabba
c. 3.
p. 9.
that it could not last more than one hundred and sixteen years
and not
less than eighty seven
according to the years of Miriam:
and all that
generation; in which Joseph and his brethren had lived. These also died
Egyptians as well as Israelites
before the oppression began.
Exodus 1:7 7 But the children of Israel
were fruitful and increased abundantly
multiplied and grew exceedingly mighty;
and the land was filled with them.
YLT 7and the sons of Israel have been fruitful
and they teem
and multiply
and are very very mighty
and the land is filled
with them.
And the
children of Israel were fruitful
.... In their offspring;
became like fruitful trees
as the word signifies:
and increased
abundantly; like creeping things
or rather like fishes
which increase very
much
see Genesis 1:20.
and multiplied; became very
numerous
whereby the promises made to Abraham
Isaac
and Jacob
were
fulfilled:
and waxed
exceeding mighty; were hale
and strong
of good constitutions
able bodied men
and so more dreaded by the Egyptians: a heap of words is here used to express
the vast increase of the people of Israel in Egypt:
and the land
was filled with them; not the whole land of Egypt
but the land of Goshen: at first
they were seated in a village in that country
but now they were spread
throughout the towns and cities in it.
Exodus 1:8 8 Now there arose a new king
over Egypt
who did not know Joseph.
YLT 8And there riseth a new king over Egypt
who
hath not known Joseph
Now there arose
up a new king over Egypt
.... Stephen calls him another king
Acts 7:18 one of
another family
according to JosephusF7Antiqu. l. 2. c. 9. sect. 1.
; who was not of the seed royal
as Aben Ezra; and Sir John MarshamF8Canon.
Chron. Sec. 8. p. 107. thinks this was Salatis
who
according to ManethoF9Apud
Joseph. Contr. Apion. l. 1. sect. 14.
was the first of the Hycsi or pastor
kings that ruled in lower Egypt; but these kings seem to have reigned before
that time; see Gill on Genesis 46:34 and
Bishop UsherF11Annal. Vet. Test. p. 17. 18. takes this king to be one
of the ancient royal family
whose name was Ramesses Miamun; and gives us a
succession of the Egyptian kings from the time of Joseph's going into Egypt to
this king: the name of that Pharaoh that reigned when Joseph was had into
Egypt
and whose dreams he interpreted
was Mephramuthosis; after him reigned
Thmosis
Amenophis
and Orus; and in the reign of the last of these Joseph
died
and after Orus reigned Acenehres a daughter of his
then Rathotis a
brother of Acenchres
after him Acencheres a son of Rathotis
then another
Acencheres
after him Armais
then Ramesses
who was succeeded by Ramesses
Miamun
here called the new king
because
as the JewsF12T. Bab.
Erubin. fol. 53. 1. say
new decrees were made in his time; and this Pharaoh
under whom Moses was born
they call TalmaF13Juchasin
fol. 135. 2.
and with ArtapanusF14Apud Euseb. Praepar. Evangel. l. 9. c. 27. p.
431. his name is Palmanothes:
which knew not
Joseph; which is not to be understood of ignorance of his person
whom
he could not know; nor of the history of him
and of the benefits done by him
to the Egyptian nation
though
no doubt
this was among their records
and
which
one would think
he could not but know; or rather
he had no regard to
the memory of Joseph; and so to his family and kindred
the whole people of
Israel: he acknowledged not the favours of Joseph to his nation
ungratefully
neglected them
and showed no respect to his posterity
and those in connection
with him
on his account; though
if a stranger
it is not to be wondered at.
Exodus 1:9 9 And he said to his people
“Look
the people of the children of Israel are more and mightier than
we;
YLT 9and he saith unto his people
`Lo
the people
of the sons of Israel [is] more numerous and mighty than we;
And he said
unto his people
.... His princes
nobles
and courtiers about him
his principal
ministers of state:
behold
the
people of the children of Israel are more and mightier than we: which could
not be true in fact
but is said to stir up his nobles to attend to what he was
about to say
and to work upon them to take some speedy measures for the
crushing of this people; for that they were more in number
and mightier in
power and wealth than the Egyptians
it was impossible; and indeed it may seem
strange
that the king should tell such an untruth
which might be so easily
contradicted by his courtiers; though the words will bear to be otherwise
rendered
as that "the children of Israel are many"F15רב "multus"
Pagninus
Montanus
Drusius
Rivet.
; as they were very greatly multiplied
and became very numerous; and they
might be "mightier"
that is
more robust and strong
and fitter for
war than the Egyptians
and therefore
were formidable
and a people to be
guarded against; and it was high time to think of securing themselves from
them
before they grew too mighty and powerful; or they might be more numerous
and mighty in that part of the land in which they were
in Goshen
though not
more and mightier than the Egyptians in general.
Exodus 1:10 10 come
let us deal shrewdly
with them
lest they multiply
and it happen
in the event of war
that they
also join our enemies and fight against us
and so go up out of the
land.”
YLT 10give help! let us act wisely concerning it
lest it multiply
and it hath come to pass
when war happeneth
that it hath
been joined
even it
unto those hating us
and hath fought against us
and
hath gone out up of the land.'
Come on
.... Which is
a word of exhortation
stirring up to a quick dispatch of business
without
delay
the case requiring haste
and some speedy and a matter of indifference:
let us deal
wisely with them; form some wise schemes
take some crafty methods to weaken and
diminish them gradually; not with open force of arms
but in a more private and
secret manner
and less observed:
lest they
multiply; yet more and more
so that in time it may be a very difficult
thing to keep them under
and many disadvantages to the kingdom may arise from
them
next observed:
and it come to
pass
that when there falleth out any war
they join also unto our enemies; their
neighbours the Arabians
and Phoenicians
and Ethiopians: with the latter the
Egyptians had wars
as they had in the times of Moses
as JosephusF16Antiqu.
l. 2. c. 10. relates
and ArtapanusF17Ut supra. (Apud Euseb.
Praepar. Evangel. l. 9. c. 27. p. 431.)
an Heathen writer
also: Sir John
MarshamF18Canon Chron. See 8. p. 107. thinks these enemies were the
old Egyptians
with whom the Israelites had lived long in a friendly manner
and so more likely to join with them
the Thebans who lived in upper Egypt
and
between whom and the pastor kings that reigned in lower Egypt there were
frequent wars; but these had been expelled from Egypt some time ago:
and fight
against us
and so get them up out of the land; take the opportunity
by
joining their enemies and fighting against them
to get away from them out of
Egypt into the land of Canaan
from whence they came: this
it seems
the
Egyptians had some notion of
that they were meditating something of this kind
often speaking of the land of Canaan being theirs
and that they should in a
short time inherit it; and though they were dreaded by the Egyptians
they did
not care to part with them
being an industrious laborious people
and from
whom the kingdom reaped many advantages.
Exodus 1:11 11 Therefore
they set taskmasters over them to afflict them with their burdens. And they
built for Pharaoh supply cities
Pithom and Raamses.
YLT 11And they set over it princes of tribute
so
as to afflict it with their burdens
and it buildeth store-cities for Pharaoh
Pithom and Raamses;
Therefore they
did set taskmasters over them
to afflict them with their burdens
.... This was
the first scheme proposed and agreed on
and was carried into execution
to
appoint taskmasters over them; or "princes"
or "masters of
tribute"F18שרי מסים
"principes tributorum"
Pagninus
Montanus
Fagius
Drusius
Cartwright; so Tigurine version.
commissioners of taxes
who had power to lay
heavy taxes upon them
and oblige them to pay them
which were very burdensome
and so afflictive to their minds
and tended to diminish their wealth and
riches
and obliged them to harder labour in order to pay them
and so every
way contributed to distress them:
and they built
for Pharaoh treasure cities
Pithom and Raamses; these might be built
with the money they collected from them by way of tribute
and so said to be
built by them
since it was chiefly in husbandry
and in keeping flocks and
herds
that the Israelites were employed; or they might be concerned in
building these cities
some of them understanding architecture
or however the
poorer or meaner sort might be made use of in the more laborious and servile
part of the work; those two cities are
in the Targums of Jonathan and
Jerusalem
called Tanis and Pelusium; but Tanis was the same with Zoan
and
that was built but seven years after Hebron
an ancient city
in being long
before this time
see Numbers 13:22.
Pelusium indeed may be one of them
but then it is not that which is here
called Raamses
but Pithom
as Sir John MarshamF19Ut supra. (Canon
Chron. Sec. 8. p. 107.) and others think: Pithom is by Junius thought to be the
same with the Pathumus of HerodotusF20Euterpe
sive
l. 2. c. 158.
a town in Arabia Petraes
upon the borders of Egypt
where a ditch was dug from
the Nile to the Red sea
and supposed to be the work of the Israelites: Raamses
is a place different from Ramesses
Genesis 47:11 and
had its name from the then reigning Pharaoh
Ramesses Miamun
as Pithom is
thought by some to be so called from his queen: PlinyF21Nat. Hist.
l. 6. c. 28. makes mention of some people called Ramisi and Patami
who
probably were the inhabitants of these cities
whom he joins to the Arabians as
bordering on Egypt: the Septuagint version adds a third city
"On"
which is Hellopolls: and a learned writerF23Jablonski de Terra
Goshen
dissert. 4. sect. 8. is of opinion that Raamses and Heliopolis are the
same
and observes
that Raamses
in the Egyptian tongue
signifies the field
of the sun
being consecrated to it
as Heliopolis is the city of the sun
the
same with Bethshemesh
the house of the sun
Jeremiah 43:13 and
he thinks these cities were not properly built by the Israelites
but repaired
ornamented
and fortified
being by them banked up against the force of the Nile
that the granaries might be safe from it
as StraboF24Geograph. l.
17. p. 553. writes
particularly of Heliopolis; and the Septuagint version here
calls them fortified cities; and with this agrees what Benjamin of Tudela saysF25Itinerar.
p. 120.
that he came to the fountain of "Al-shemesh"
or the sun
which is Raamses; and there are remains of the building of our fathers (the Jew
says) even towers built of bricks
and Fium
he saysF26Ib. p. 114.
(which was in Goshen; see Gill on Genesis 47:11) is
the same with Pithom; and there
he says
are to be seen some of the buildings
of our fathers. Here these cities are said to be built for treasure cities
either to lay up the riches of the kings of Egypt in
or as granaries and
storehouses for corn
or magazines for warlike stores
or for all of these:
some think the "pyramids" were built by the Israelites
and there is
a passage in HerodotusF1 which seems to favour it; he says
the
kings that built them
the Egyptians
through hatred
name them not
but call
them the pyramids of the shepherd Philitis
who at that time kept sheep in
those parts; which seems to point at the Israelites
the beloved people of God
who were shepherds.
Exodus 1:12 12 But the more they
afflicted them
the more they multiplied and grew. And they were in dread of
the children of Israel.
YLT 12and as they afflict it
so it multiplieth
and so it breaketh forth
and they are vexed because of the sons of Israel;
But the more
they afflicted them
the more they multiplied and grew
.... Became
more numerous
"and broke out"F2יפיץ
"erumpebat"
Junius & Tremellius
Drusius
Tigurine version.
as
it may be rendered
like water which breaks out and spreads itself; so the
Israelites
increasing in number
spread themselves still more in the land; the
Egyptians thought
by putting them to hard labour in building cities
to have
weakened their strength
and made them unfit for the procreation of children;
but instead of that
the more hard labour they were put unto
the more
healthful and the stronger they were
and begot more children
and multiplied exceedingly:
and so it is that oftentimes afflictive dispensations are multiplying and
growing times to the people of God
in a spiritual sense; who grow like the
palm tree
which the more weight it has upon it the more it grows; when the
church of God has been most violently persecuted
the number of converts have
been greater
and saints under affliction grow in grace
in faith and love
in
holiness
humility
patience
peace
and joy; see Acts 12:1.
and they were
grieved because of the children of Israel; because of their
multiplication and increase
and because their schemes for lessening them did
not succeed; they were as thorns in their eyes
as some interpret the word
as
JarchiF3בפרך "in fractione"
Cajetan. apud Rivet. observes.
Exodus 1:13 13 So the Egyptians made the
children of Israel serve with rigor.
YLT 13and the Egyptians cause the sons of Israel to
serve with rigour
And the
Egyptians made the children of Israel to serve with rigour. Or with
breachF3בפרך "in fractione"
Cajetan. apud Rivet.
with what might tend to break their strength; they laid
heavier burdens upon them
obliged them to harder service
used them more
cruelly and with greater fierceness
adding to their hard service ill words
and perhaps blows.
Exodus 1:14 14 And they made their lives
bitter with hard bondage—in mortar
in brick
and in all manner of service in
the field. All their service in which they made them serve was with
rigor.
YLT 14and make their lives bitter in hard service
in clay
and in brick
and in every [kind] of service in the field; all their
service in which they have served [is] with rigour.
And they made
their lives bitter with hard bondage
.... So that they had no
ease of body nor peace of mind; they had no comfort of life
their lives and mercies
were embittered to them:
in mortar and
in brick
and in all manner of service of the field; if Pelusium
was one of the cities they built
that had its name from clay
the soil about
it being clayish
and where the Israelites might be employed in making brick
for the building of that and other cities: JosephusF4Antiqu. l. 2.
c. 9. sect. 1. says
they were ordered to part the river (Nile) into many
canals
to build walls about cities
and raise up mounds
lest the water
overflowing the banks should stagnate; and to build pyramids
obliging them to
learn various arts
and inure themselves to labour: so Philo the Jew saysF5De
Vita Mosis
l. 1. p. 608.
some worked in the clay
forming it into bricks
and others in carrying straw: some were appointed to build private houses
others the walls of cities
and to cut ditches and canals in the river
and
obliged day and night to carry burdens
so that they had no rest
nor were they
suffered to refresh themselves with sleep; and some say that they were not only
employed in the fields in ploughing and sowing and the like
but in carrying of
dung thither
and all manner of uncleanness: of their being employed in
building of pyramids and canals; see Gill on Genesis 47:11.
all their
service wherein they made them serve was with rigour; they not only
put them to hard work
but used them in a very churlish and barbarous manner
abusing them with their tongues
and beating them with their hands: Philo in
the above place says
the king not only compelled them to servile works
but
commanded them heavier things than they could bear
heaping labours one upon
another; and if any
through weakness
withdrew himself
it was judged a
capital crime
and the most merciless and cruel were set over them as
taskmasters.
Exodus 1:15 15 Then the king of Egypt
spoke to the Hebrew midwives
of whom the name of one was Shiphrah and
the name of the other Puah;
YLT 15And the king of Egypt speaketh to the
midwives
the Hebrewesses
(of whom the name of the one [is] Shiphrah
and the
name of the second Puah)
And the king of
Egypt spake to the Hebrew midwives
.... It is difficult to
say who these midwives were
whether Egyptian or Hebrew women. Josephus is of
opinion that they were Egyptians
and indeed those the king was most likely to
succeed with; and it may seem improbable that he should offer such a thing to
Hebrew women
who he could never think would ever comply with it
through
promises or threatenings; and the answer they afterwards gave him
that the
Hebrew women were not as the Egyptian women
looks as if they were of the
latter: and yet
after all
it is more likely that these midwives were Hebrew
women
their names are Hebrew; and besides
they are not said to be the
midwives of Hebrew women
but Hebrew midwives; nor does it seem probable that
the Hebrew women should have Egyptian midwives
and not those of their own
nation; and they were such as feared the Lord; and the Targums of Jonathan and
Jerusalem are express for it
and they pretend to tell us who they were:
"of which the name of the one was Shiphrah
and the name of the other
Puah"; the one
they say
was Jochebed
the wife of Amram
and mother of
Moses and Aaron
and the other Miriam their sister; and this is the sense of
many of the Jewish writersF6T. Bab. Sotah
fol. 11. 2. Midrash
Kohelet
fol. 74. 1. Jarchi in loc. : but whatever may be said for Jochebed
it
is not credible that Miriam should be a midwife
who was but a girl
or maid
at this time
about seven years of age
as the following chapter shows
and
much less one of so much repute as to be spoke to by the king. It may seem
strange
that only two should be spoke to on this account
when
as Aben Ezra
supposes
there might be five hundred of them: to which it may be answered
that these were the most noted in their profession
and the king began with
these
that if he could succeed with them
he would go on to prevail on others
or engage them to use their interest with others to do the like; or these might
be the midwives of the principal ladies among the Israelites
in one of whose
families
according as his magicians had told
as the Targum of Jonathan
observes
should be born a son
by whom the land of Egypt would be destroyed;
of which JosephusF7Ut supra. (Antiq. l. 2. c. 9. sect. 1.) also
takes notice; and therefore he might be chiefly solicitous to destroy the male
children of such families; but Aben Ezra thinks
that these two were the chief
over the rest of the midwives
and who collected and paid to the king the
tribute out of their salaries
which was laid upon them
and so he had an
opportunity of conversing with them on this subject.
Exodus 1:16 16 and he said
“When you do
the duties of a midwife for the Hebrew women
and see them on the
birthstools
if it is a son
then you shall kill him; but if it is
a daughter
then she shall live.”
YLT 16and saith
`When ye cause the Hebrew women to
bear
and have looked on the children; if it [is] a son -- then ye have put him
to death; and if it [is] a daughter -- then she hath lived.'
And he said
when ye do the office of a midwife to the Hebrew women
.... Deliver
them of their children:
and see them
upon the stools; seats for women in labour to sit upon
and so contrived
that
the midwives might do their office the more readily; but while they sat there
and before the birth
they could not tell whether the child was a son or a
daughter; wherefore KimchiF8Sepher Shorash. rad. אבן.
thinks the word here used signifies the place to which the infant falls down
from its mother's belly
at the time of labour
and is called the place of the
breaking forth of children
and takes it to be the "uterus" itself;
and says it is called "Abanim"
because "Banim"
the
children
are there
and supposes "A" or "Aleph" to be an
additional letter; and so the sense then is
not when ye see the women on the
seats
but the children in the place of coming forth; but then he asks
if it
be so
why does he say
"and see them" there? could they see them
before they were entirely out of the womb? to which he answers
they know by
this rule
if a son
its face was downwards
and if a daughter
its face was
upwards; how true this is
must be left to those that know better; the Jewish
mastersF9T. Bab. Sotah
fol. 11. 1. Niddah
fol. 31. 2. constantly
and positively affirm it: he further observes
that the word is of the dual
number
because of the two valves of the womb
through which the infant passes:
if it be a son
then ye shall kill him; give it a private pinch as it comes forth
while under their
hands
that its death might seem to be owing to the difficulty of its birth
or
to something that happened in it. This was ordered
because what the king had
to fear from the Israelites was only from the males
and they only could
multiply their people; and because of the above information of his magicians
if there is any truth in that:
but if it be a
daughter
then she shall live
be kept alive
and preserved
and brought
up to woman's estate; and this the king chose to have done
having nothing to
fear from them
being of the feeble sex
and that they might serve to gratify
the lust of the Egyptians
who might be fond of Hebrew women
being more
beautiful than theirs; or that they might be married and incorporated into
Egyptian families
there being no males of their own
if this scheme took
place
to match with them
and so by degrees the whole Israelitish nation would
be mixed with
and swallowed up in the Egyptian nation
which was what was
aimed at.
Exodus 1:17 17 But the midwives feared
God
and did not do as the king of Egypt commanded them
but saved the male children
alive.
YLT 17And the midwives fear God
and have not done
as the king of Egypt hath spoken unto them
and keep the lads alive;
But the
midwives feared God
.... And therefore durst not take away the life of an human
creature
which was contrary to the express law of God
Genesis 9:6
and did not as
the king of Egypt commanded them; knowing it was right to
obey God rather than man
though ever so great
or in so exalted a station:
but saved the
men children alive; did not use any violence with them
by stifling them in the
birth. The scheme was so barbarous and shocking
especially to the tender sex
to whom it was proposed
and so devoid of humanity
that one would think it
should never enter into the heart of man.
Exodus 1:18 18 So the king of Egypt
called for the midwives and said to them
“Why have you done this thing
and
saved the male children alive?”
YLT 18and the king of Egypt calleth for the
midwives
and saith to them
`Wherefore have ye done this thing
and keep the
lads alive?'
And the king
called for the midwives
.... Perceiving
by the increase of the Israelites
that they did
not obey his commands:
and said unto
them
why have ye done this thing
and have saved the men children alive? not only did
not kill them
but did everything for them that was necessary for their future
preservation and health; see Ezekiel 16:4.
Exodus 1:19 19 And the midwives said to
Pharaoh
“Because the Hebrew women are not like the Egyptian women; for
they are lively and give birth before the midwives come to them.”
YLT 19And the midwives say unto Pharaoh
`Because
the Hebrew women [are] not as the Egyptian women
for they [are] lively; before
the midwife cometh in unto them -- they have borne!'
And the
midwives said unto Pharaoh
because the Hebrew women are not as the Egyptian
women
.... Not so tender
weak
and feeble
nor so ignorant of
midwifery
and needed not the assistance of midwives
as the Egyptian women:
for they are
lively; or midwives themselves
as KimchiF11Sepher Shorash. חיה "sie alii"
כי חיות הנה "quia obstetrices
ipsae"
Pagninus
Montanus; so the Syriac version. says the word
signifies; and soF12 μαιαι
γαρ εισι
Symmachus apud Drusium. Symmachus translates the words
"for they are midwives"; or are skilful in the art of midwifery
as
Jarchi interprets it; and so the
Vulgate Latin version is
"for they have
knowledge of midwifery"; and so could help themselves; or
"for they
are as beasts"F13In T. Bab. Sotah
fol. 11. 1. Chronicon Mosis
fol. 2. 1.
as animals which need not
nor have the assistance of any in
bringing forth their young; and so Jarchi observes
that their RabbinsF14Vid
Wagenseil. Sotah
p. 249. & Varro & Gataker in ib. explain it
they are
like to the beasts of the field
who have no need of a midwife; or they were so
lively
hale
and strong
as our version
and others
and their infants also
through a more than common blessing of God upon them at this time
that they
brought forth children as soon as they were in travail
with scarce any pain or
trouble
without the help of others: nor need this seem strange
if what is
reported is true
of women in Illyria
Ireland
ItalyF15Posidonius
apud Strabo. Geograph. l. 3. p. 114.
and other placesF16See
Harte's History of the Life of Gustavus Adelphus
vol. 1. p. 233.
where it is
said women will go aside from their work
or from the table
and bring forth
their offspring
and return to their business or meal again; and especially in
the eastern and hotter countries
women generally bring forth without much difficulty
and without the use of a midwifeF17Ludolph. Ethiopic. l. 1. c. 14. :
and are
delivered ere the midwives come in unto them; which doubtless was true
in some cases
though not in all
because it is before said
they saved the men
children alive; and had it been so at all times
there would have been no proof
and evidence of their fearing God
and obeying his commands
rather than the
king's; and in some cases not only the strength and liveliness of the Hebrew
women
and their fears also
occasioned by the orders of the king
might hasten
their births before the midwives could get to them; and they might not choose
to send for them
but use their own judgment
and the help of their neighbours
and do without them
knowing what the midwives were charged to do.
Exodus 1:20 20 Therefore God dealt well
with the midwives
and the people multiplied and grew very mighty.
YLT 20And God doth good to the midwives
and the
people multiply
and are very mighty;
Wherefore God
dealt well with the midwives
.... He approved of their conduct upon the
whole
however difficult it may be to clear them from all blame in this matter;
though some think that what they said was the truth
though they might not tell
all the truth; yea
that they made a glorious confession of their faith in God
and plainly told the king
that it was nothing but the immediate hand of God
that the Hebrew women were so lively and strong
and therefore were resolved
not to oppose it
let him command what he would; so Dr. LightfootF18Works
vol. 1. p. 700.
who takes the midwives to be Egyptians:
and the people
multiplied
and waxed very mighty; became very numerous
and strong
and robust
being the offspring of such lively women.
Exodus 1:21 21 And
so it was
because the midwives feared God
that He provided households for
them.
YLT 21and it cometh to pass
because the midwives
have feared God
that He maketh for them households;
And it came to
pass
because the midwives feared God
.... And regarded his
command
and not that of the king
though they risked his displeasure
and
their lives:
that he made them
houses; which some understand of the Israelites making houses for them
being moved to it by the Lord
to preserve them from the insults of the
Egyptians; others of Pharaoh building houses for them
in which he kept them
until the Hebrew women came to their time of delivery
who were ordered to be
brought to these houses
that it might be known by others
as well as the
midwives
whether they brought forth sons or daughters
neither of which is
likely: but rather the sense is
that God made them houses
and hid them from
Pharaoh
as Kimchi interprets it
that he might not hurt them
just as he hid
Jeremiah and Baruch: though it seems best of all to understand it of his
building up the families of these midwives
increasing their number
especially
their substance and wealth
making them and their households prosperous in all
worldly good; but because the word is in the masculine gender
some choose to
interpret it either of the infants themselves
the male children the midwives
preserved
and of their being built up families in Israel
or by means of whom
they were built up; or of the Israelites themselves
whose houses were built up
by their means: and others are of opinion that material houses or buildings are
meant
built for the Israelites
that the midwives might know where to find
them and their wives
when ready to lie in
who before lived up and down in
fields and tents: but the sense of God's building up the families of the
midwives is to be preferred
there being an enallage or change of the gender
which is not unusual; see Exodus 15:21.
Exodus 1:22 22 So Pharaoh commanded all
his people
saying
“Every son who is born[c] you shall
cast into the river
and every daughter you shall save alive.”
YLT 22and Pharaoh layeth a charge on all his
people
saying
`Every son who is born -- into the River ye do cast him
and
every daughter ye do keep alive.'
And Pharaoh
charged all his people
.... Finding he could not carry his point with the midwives
he
gave a general order to all his people everywhere:
saying
every
son that is born ye shall cast into the river; the river Nile; not
every son born in his kingdom
for this would have ruined it in time; but that
was born to the Jews
as the Targums of Onkelos and Jonathan; and it is added
in the Septuagint version
to the Hebrews:
and every
daughter ye shall save alive; for the reasons given See Gill on Exodus 1:16.
──《John Gill’s
Exposition of the Bible》
New
King James Version (NKJV)
a.
Exodus 1:5
Literally who came from the loins of
b.
Exodus 1:5 Dead
Sea Scrolls and Septuagint read seventy-five (compare Acts 7:14).
c.Exodus 1:22
Samaritan Pentateuch
Septuagint
and Targum add to the Hebrews.