8 Now there arose a new king over Egypt, who didn’t know Joseph.
9 He said to his people, “Behold, the people of the children of Israel are more and mightier than we.
10 Come, let’s deal wisely with them, lest they multiply, and it happen that when any war breaks out, they also join themselves to our enemies and fight against us, and escape out of the land.”
11 Therefore they set taskmasters over them to afflict them with their burdens. They built storage cities for Pharaoh: Pithom and Raamses.
12 But the more they afflicted them, the more they multiplied and the more they spread out. They started to dread the children of Israel.
13 The Egyptians ruthlessly made the children of Israel serve,
14 and they made their lives bitter with hard service in mortar and in brick, and in all kinds of service in the field, all their service, in which they ruthlessly made them serve.
15 The king of Egypt spoke to the Hebrew midwives, of whom the name of the one was Shiphrah, and the name of the other Puah,
16 and he said, “When you perform the duty of a midwife to the Hebrew women, and see them on the birth stool, if it is a son, then you shall kill him; but if it is a daughter, then she shall live.”
17 But the midwives feared God, and didn’t do what the king of Egypt commanded them, but saved the baby boys alive.
18 The king of Egypt called for the midwives, and said to them, “Why have you done this thing and saved the boys alive?”
19 The midwives said to Pharaoh, “Because the Hebrew women aren’t like the Egyptian women; for they are vigorous and give birth before the midwife comes to them.”
20 God dealt well with the midwives, and the people multiplied, and grew very mighty.
21 Because the midwives feared God, he gave them families.
22 Pharaoh commanded all his people, saying, “You shall cast every son who is born into the river, and every daughter you shall save alive.”
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 1:15–22One of those sacred scribes, who are very sagacious in foretelling future events truly, told the king, that about this time there would a child be born to the Israelites, who, if he were reared, would bring the Egyptian dominion low, and would raise the Israelites; that he would excel all men in virtue, and obtain a glory that would be remembered through all ages. Which thing was so feared by the king, that, according to this man's opinion, he commanded that they should cast every male child, which was born to the Israelites, into the river, and destroy it; that besides this, the Egyptian midwives should watch the labors of the Hebrew women, and observe what is born, for those were the women who were enjoined to do the office of midwives to them; and by reason of their relation to the king, would not transgress his commands. … But no one can be too hard for the purpose of God, though he contrive ten thousand subtle devices for that end
One of those sacred scribes, who are very sagacious in foretelling future events truly, told the king, that about this time there would a child be born to the Israelites, who, if he were reared, would bring the Egyptian dominion low, and would raise the Israelites; that he would excel all men in virtue, and obtain a glory that would be remembered through all ages. Which thing was so feared by the king, that, according to this man's opinion, he commanded that they should cast every male child, which was born to the Israelites, into the river, and destroy it; that besides this, the Egyptian midwives should watch the labors of the Hebrew women, and observe what is born, for those were the women who were enjoined to do the office of midwives to them; and by reason of their relation to the king, would not transgress his commands. … But no one can be too hard for the purpose of God, though he contrive ten thousand subtle devices for that end
Josephus, Antiquities of the Jews, Antiquities 2.9.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 1:8–12NOW THERE AROSE A NEW KING — Rab and Samuel (two Amoraim or Talmudical teachers) differed in their interpretation of these words. One said that he was really a new king; the other said that it was the same king but he made new edicts (Sotah 11a). … WHO KNEW NOT [JOSEPH] — he comported himself as though he did not know him (Sotah 11a). … AND AS THEY AFFLICTED THEM — In whatsoever matter it was that they set their hearts upon afflicting them so was the heart of the Holy One, blessed be He, set upon multiplying them and making them grow apace. … The Holy spirit (God) said this: You say פן ירבה, “lest they increase”, but “I” say כן ירבה, “thus will they assuredly increase” (Sotah 11a).
NOW THERE AROSE A NEW KING — Rab and Samuel (two Amoraim or Talmudical teachers) differed in their interpretation of these words. One said that he was really a new king; the other said that it was the same king but he made new edicts (Sotah 11a). … WHO KNEW NOT [JOSEPH] — he comported himself as though he did not know him (Sotah 11a). … AND AS THEY AFFLICTED THEM — In whatsoever matter it was that they set their hearts upon afflicting them so was the heart of the Holy One, blessed be He, set upon multiplying them and making them grow apace. … The Holy spirit (God) said this: You say פן ירבה, “lest they increase”, but “I” say כן ירבה, “thus will they assuredly increase” (Sotah 11a).
Rashi, Commentary on the Torah, on 1:8 and 1:12; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 1:15–21SHIPHRAH — This was Jochebed; she bore this additional name because she used to put the babe after its birth into good physical condition (משפרת) by the care she bestowed upon it (Sotah 11b). … PUAH — This was Miriam, and she bore this additional name because she used to Call aloud and speak and croon to the babe just as women do who soothe a child when it is crying (Sotah 11b). … IF IT BE A SON etc. — He was particular only about the male children because his astrologers had told him that there was to be born to a Hebrew woman a son who would become their deliverer (Exodus Rabbah 1:18). … THEY MAINTAINED THE CHILDREN IN LIFE — they provided them with food (Sotah 11b). … HE MADE THEM HOUSES — houses (dynasties) of the priesthood and the Levites and of royalty … “the house of the Lord” i. e. a dynasty of priests and Levites — from Jochebed (Shifrah); and “the house of the king”, i. e. a royal dynasty — from Miriam (Puah), just as it is stated in Treatise Sotah 11b.
SHIPHRAH — This was Jochebed; she bore this additional name because she used to put the babe after its birth into good physical condition (משפרת) by the care she bestowed upon it (Sotah 11b). … PUAH — This was Miriam, and she bore this additional name because she used to Call aloud and speak and croon to the babe just as women do who soothe a child when it is crying (Sotah 11b). … IF IT BE A SON etc. — He was particular only about the male children because his astrologers had told him that there was to be born to a Hebrew woman a son who would become their deliverer (Exodus Rabbah 1:18). … THEY MAINTAINED THE CHILDREN IN LIFE — they provided them with food (Sotah 11b). … HE MADE THEM HOUSES — houses (dynasties) of the priesthood and the Levites and of royalty … “the house of the Lord” i. e. a dynasty of priests and Levites — from Jochebed (Shifrah); and “the house of the king”, i. e. a royal dynasty — from Miriam (Puah), just as it is stated in Treatise Sotah 11b.
Rashi, Commentary on the Torah, on 1:15–21; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Exodus 1:9–10For that specious yet fallacious pretext readily occurs, and easily deceives, that, when any danger is apprehended, it ought to be met. … From this source almost all wars proceed; because, whilst every prince fears his neighbor, this fear so fills him with apprehension, that he does not hesitate to cover the earth with human blood. … But this is a wicked kind of cunning, (however it may be varnished over with the specious name of foresight,) unjustly to molest others for our own security. … Wherefore we must oppose the providence of God to these immoderate cares and anxieties which withdraw us from the course of justice. Reposing on this, no fear of danger will ever impel us to unjust deeds or crooked counsels. In the words of Pharaoh, all is otherwise; for, having given warning that the Israelites might, if they would, be injurious, he advises that their strength should in some way or other be broken.
For that specious yet fallacious pretext readily occurs, and easily deceives, that, when any danger is apprehended, it ought to be met. … From this source almost all wars proceed; because, whilst every prince fears his neighbor, this fear so fills him with apprehension, that he does not hesitate to cover the earth with human blood. … But this is a wicked kind of cunning, (however it may be varnished over with the specious name of foresight,) unjustly to molest others for our own security. … Wherefore we must oppose the providence of God to these immoderate cares and anxieties which withdraw us from the course of justice. Reposing on this, no fear of danger will ever impel us to unjust deeds or crooked counsels. In the words of Pharaoh, all is otherwise; for, having given warning that the Israelites might, if they would, be injurious, he advises that their strength should in some way or other be broken.
John Calvin, Commentaries, on 1:9–10; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Exodus 1:18–21In the answer of the midwives two vices are to be observed, since they neither confessed their piety with proper ingenuity, and what is worse, escaped by falsehood. … But I hold, that whatever is opposed to the nature of God is sinful; and on this ground all dissimulation, whether in word or deed, is condemned … Wherefore both points must be admitted, that the two women lied, and, since lying is displeasing to God, that they sinned. … Nor is there any contradiction to this in the fact, that they are twice praised for their fear of God, and that God is said to have rewarded them; because in his paternal indulgence of his children he still values their good works, as if they were pure, notwithstanding they may be defiled by some mixture of impurity. … Thus, though these women were too pusillanimous and timid in their answers, yet because they had acted in reality with heartiness and courage, God endured in them the sin which he would have deservedly condemned.
In the answer of the midwives two vices are to be observed, since they neither confessed their piety with proper ingenuity, and what is worse, escaped by falsehood. … But I hold, that whatever is opposed to the nature of God is sinful; and on this ground all dissimulation, whether in word or deed, is condemned … Wherefore both points must be admitted, that the two women lied, and, since lying is displeasing to God, that they sinned. … Nor is there any contradiction to this in the fact, that they are twice praised for their fear of God, and that God is said to have rewarded them; because in his paternal indulgence of his children he still values their good works, as if they were pure, notwithstanding they may be defiled by some mixture of impurity. … Thus, though these women were too pusillanimous and timid in their answers, yet because they had acted in reality with heartiness and courage, God endured in them the sin which he would have deservedly condemned.
John Calvin, Commentaries, on 1:18–21; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Exodus 1:15–21They are called Hebrew midwives, probably not because they were themselves Hebrews (for surely Pharaoh could never expect they should be so barbarous to those of their own nation), but because they were generally made use of by the Hebrews; and, being Egyptians, he hoped to prevail with them. … They gave a reason for it, which, it seems, God's gracious promise furnished them with - that they came too late to do it, for generally the children were born before they came, Exo 1:19. I see no reason we have to doubt the truth of this; it is plain that the Hebrews were now under an extraordinary blessing of increase, which may well be supposed to have this effect, that the women had very quick and easy labour, and, the mothers and children being both lively, they seldom needed the help of midwives … Some of the ancient Jews expound it thus, Ere the midwife comes to them they pray to their Father in heaven, and he answereth them, and they do bring forth. … The midwives kept up the Israelites' houses, and, in recompence for it, God made them houses.
They are called Hebrew midwives, probably not because they were themselves Hebrews (for surely Pharaoh could never expect they should be so barbarous to those of their own nation), but because they were generally made use of by the Hebrews; and, being Egyptians, he hoped to prevail with them. … They gave a reason for it, which, it seems, God's gracious promise furnished them with - that they came too late to do it, for generally the children were born before they came, Exo 1:19. I see no reason we have to doubt the truth of this; it is plain that the Hebrews were now under an extraordinary blessing of increase, which may well be supposed to have this effect, that the women had very quick and easy labour, and, the mothers and children being both lively, they seldom needed the help of midwives … Some of the ancient Jews expound it thus, Ere the midwife comes to them they pray to their Father in heaven, and he answereth them, and they do bring forth. … The midwives kept up the Israelites' houses, and, in recompence for it, God made them houses.
Matthew Henry, Commentary on the Whole Bible, on 1:15–21; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Exodus 1:19–20I have entered more particularly into this subject because, through want of proper information, … certain persons have spoken very unguardedly against this inspired record: "The Hebrew midwives told palpable lies, and God commends them for it; thus we may do evil that good may come of it, and sanctify the means by the end." Now I contend that there was neither lie direct nor even prevarication in the case. The midwives boldly state to Pharaoh a fact, (had it not been so, he had a thousand means of ascertaining the truth), and they state it in such a way as to bring conviction to his mind on the subject of his oppressive cruelty on the one hand, and the mercy of Jehovah on the other. As if they had said, "The very oppression under which, through thy cruelty, the Israelites groan, their God has turned to their advantage; they are not only fruitful, but they bring forth with comparatively no trouble; we have scarcely any employment among them." Here then is a fact, boldly announced in the face of danger; and we see that God was pleased with this frankness of the midwives, and he blessed them for it.
I have entered more particularly into this subject because, through want of proper information, … certain persons have spoken very unguardedly against this inspired record: "The Hebrew midwives told palpable lies, and God commends them for it; thus we may do evil that good may come of it, and sanctify the means by the end." Now I contend that there was neither lie direct nor even prevarication in the case. The midwives boldly state to Pharaoh a fact, (had it not been so, he had a thousand means of ascertaining the truth), and they state it in such a way as to bring conviction to his mind on the subject of his oppressive cruelty on the one hand, and the mercy of Jehovah on the other. As if they had said, "The very oppression under which, through thy cruelty, the Israelites groan, their God has turned to their advantage; they are not only fruitful, but they bring forth with comparatively no trouble; we have scarcely any employment among them." Here then is a fact, boldly announced in the face of danger; and we see that God was pleased with this frankness of the midwives, and he blessed them for it.
Adam Clarke, Commentary on the Holy Bible, on 1:19; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Exodus 1:15–21The midwives named in Exo 1:15, who are not Egyptian but Hebrew women, were no doubt the heads of the whole profession, and were expected to communicate their instructions to their associates. … When questioned upon the matter, the explanation which they gave was, that the Hebrew women were not like the delicate women of Egypt, but were חיות "vigorous" (had much vital energy: Abenezra), so that they gave birth to their children before the midwives arrived. They succeeded in deceiving the king with this reply … God rewarded them for their conduct, and "made them houses," i.e., gave them families and preserved their posterity. … Thus God rewarded them, "not, however, because they lied, but because they were merciful to the people of God; it was not their falsehood therefore that was rewarded, but their kindness (more correctly, their fear of God), their benignity of mind, not the wickedness of their lying; and for the sake of what was good, God forgave what was evil." (Augustine, contra mendac. c. 19.)
The midwives named in Exo 1:15, who are not Egyptian but Hebrew women, were no doubt the heads of the whole profession, and were expected to communicate their instructions to their associates. … When questioned upon the matter, the explanation which they gave was, that the Hebrew women were not like the delicate women of Egypt, but were חיות "vigorous" (had much vital energy: Abenezra), so that they gave birth to their children before the midwives arrived. They succeeded in deceiving the king with this reply … God rewarded them for their conduct, and "made them houses," i.e., gave them families and preserved their posterity. … Thus God rewarded them, "not, however, because they lied, but because they were merciful to the people of God; it was not their falsehood therefore that was rewarded, but their kindness (more correctly, their fear of God), their benignity of mind, not the wickedness of their lying; and for the sake of what was good, God forgave what was evil." (Augustine, contra mendac. c. 19.)
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 1:15–21; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Exodus 1
Exodus 1:8–22, World English Bible
Exodus 1 in the Bible · Told in the Story: Chapter 1, Slaves in Egypt
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Exodus 1:15–22One of those sacred scribes, who are very sagacious in foretelling future events truly, told the king, that about this time there would a child be born to the Israelites, who, if he were reared, would bring the Egyptian dominion low, and would raise the Israelites; that he would excel all men in virtue, and obtain a glory that would be remembered through all ages. Which thing was so feared by the king, that, according to this man's opinion, he commanded that they should cast every male child, which was born to the Israelites, into the river, and destroy it; that besides this, the Egyptian midwives should watch the labors of the Hebrew women, and observe what is born, for those were the women who were enjoined to do the office of midwives to them; and by reason of their relation to the king, would not transgress his commands. … But no one can be too hard for the purpose of God, though he contrive ten thousand subtle devices for that end
Josephus, Antiquities of the Jews, Antiquities 2.9.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 1:8–12NOW THERE AROSE A NEW KING — Rab and Samuel (two Amoraim or Talmudical teachers) differed in their interpretation of these words. One said that he was really a new king; the other said that it was the same king but he made new edicts (Sotah 11a). … WHO KNEW NOT [JOSEPH] — he comported himself as though he did not know him (Sotah 11a). … AND AS THEY AFFLICTED THEM — In whatsoever matter it was that they set their hearts upon afflicting them so was the heart of the Holy One, blessed be He, set upon multiplying them and making them grow apace. … The Holy spirit (God) said this: You say פן ירבה, “lest they increase”, but “I” say כן ירבה, “thus will they assuredly increase” (Sotah 11a).
Rashi, Commentary on the Torah, on 1:8 and 1:12; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 1:15–21SHIPHRAH — This was Jochebed; she bore this additional name because she used to put the babe after its birth into good physical condition (משפרת) by the care she bestowed upon it (Sotah 11b). … PUAH — This was Miriam, and she bore this additional name because she used to Call aloud and speak and croon to the babe just as women do who soothe a child when it is crying (Sotah 11b). … IF IT BE A SON etc. — He was particular only about the male children because his astrologers had told him that there was to be born to a Hebrew woman a son who would become their deliverer (Exodus Rabbah 1:18). … THEY MAINTAINED THE CHILDREN IN LIFE — they provided them with food (Sotah 11b). … HE MADE THEM HOUSES — houses (dynasties) of the priesthood and the Levites and of royalty … “the house of the Lord” i. e. a dynasty of priests and Levites — from Jochebed (Shifrah); and “the house of the king”, i. e. a royal dynasty — from Miriam (Puah), just as it is stated in Treatise Sotah 11b.
Rashi, Commentary on the Torah, on 1:15–21; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Exodus 1:9–10For that specious yet fallacious pretext readily occurs, and easily deceives, that, when any danger is apprehended, it ought to be met. … From this source almost all wars proceed; because, whilst every prince fears his neighbor, this fear so fills him with apprehension, that he does not hesitate to cover the earth with human blood. … But this is a wicked kind of cunning, (however it may be varnished over with the specious name of foresight,) unjustly to molest others for our own security. … Wherefore we must oppose the providence of God to these immoderate cares and anxieties which withdraw us from the course of justice. Reposing on this, no fear of danger will ever impel us to unjust deeds or crooked counsels. In the words of Pharaoh, all is otherwise; for, having given warning that the Israelites might, if they would, be injurious, he advises that their strength should in some way or other be broken.
John Calvin, Commentaries, on 1:9–10; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Exodus 1:18–21In the answer of the midwives two vices are to be observed, since they neither confessed their piety with proper ingenuity, and what is worse, escaped by falsehood. … But I hold, that whatever is opposed to the nature of God is sinful; and on this ground all dissimulation, whether in word or deed, is condemned … Wherefore both points must be admitted, that the two women lied, and, since lying is displeasing to God, that they sinned. … Nor is there any contradiction to this in the fact, that they are twice praised for their fear of God, and that God is said to have rewarded them; because in his paternal indulgence of his children he still values their good works, as if they were pure, notwithstanding they may be defiled by some mixture of impurity. … Thus, though these women were too pusillanimous and timid in their answers, yet because they had acted in reality with heartiness and courage, God endured in them the sin which he would have deservedly condemned.
John Calvin, Commentaries, on 1:18–21; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Exodus 1:15–21They are called Hebrew midwives, probably not because they were themselves Hebrews (for surely Pharaoh could never expect they should be so barbarous to those of their own nation), but because they were generally made use of by the Hebrews; and, being Egyptians, he hoped to prevail with them. … They gave a reason for it, which, it seems, God's gracious promise furnished them with - that they came too late to do it, for generally the children were born before they came, Exo 1:19. I see no reason we have to doubt the truth of this; it is plain that the Hebrews were now under an extraordinary blessing of increase, which may well be supposed to have this effect, that the women had very quick and easy labour, and, the mothers and children being both lively, they seldom needed the help of midwives … Some of the ancient Jews expound it thus, Ere the midwife comes to them they pray to their Father in heaven, and he answereth them, and they do bring forth. … The midwives kept up the Israelites' houses, and, in recompence for it, God made them houses.
Matthew Henry, Commentary on the Whole Bible, on 1:15–21; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Exodus 1:19–20I have entered more particularly into this subject because, through want of proper information, … certain persons have spoken very unguardedly against this inspired record: "The Hebrew midwives told palpable lies, and God commends them for it; thus we may do evil that good may come of it, and sanctify the means by the end." Now I contend that there was neither lie direct nor even prevarication in the case. The midwives boldly state to Pharaoh a fact, (had it not been so, he had a thousand means of ascertaining the truth), and they state it in such a way as to bring conviction to his mind on the subject of his oppressive cruelty on the one hand, and the mercy of Jehovah on the other. As if they had said, "The very oppression under which, through thy cruelty, the Israelites groan, their God has turned to their advantage; they are not only fruitful, but they bring forth with comparatively no trouble; we have scarcely any employment among them." Here then is a fact, boldly announced in the face of danger; and we see that God was pleased with this frankness of the midwives, and he blessed them for it.
Adam Clarke, Commentary on the Holy Bible, on 1:19; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Exodus 1:15–21The midwives named in Exo 1:15, who are not Egyptian but Hebrew women, were no doubt the heads of the whole profession, and were expected to communicate their instructions to their associates. … When questioned upon the matter, the explanation which they gave was, that the Hebrew women were not like the delicate women of Egypt, but were חיות "vigorous" (had much vital energy: Abenezra), so that they gave birth to their children before the midwives arrived. They succeeded in deceiving the king with this reply … God rewarded them for their conduct, and "made them houses," i.e., gave them families and preserved their posterity. … Thus God rewarded them, "not, however, because they lied, but because they were merciful to the people of God; it was not their falsehood therefore that was rewarded, but their kindness (more correctly, their fear of God), their benignity of mind, not the wickedness of their lying; and for the sake of what was good, God forgave what was evil." (Augustine, contra mendac. c. 19.)
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 1:15–21; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.