Pseudo Jonathan Exodus 1:15

Targum

15 And Pharaoh said that while he slept, he saw in his dream that all the land of Egypt was placed on one balance of a weighing scale, and a lamb, the young of a ewe, on the other balance of the weighing scale; and the balance of the weighing scale on which the lamb was placed weighed down. Immediately he sent and summoned all the magicians of Egypt and told them his dream. Immediately Jannes and Jambres, the chief magicians, opened their mouths and said to Pharaoh: 'A son is to be born in the assembly of Israel, through whom all the land of Egypt is destined to be destroyed.' 16 Therefore Pharaoh, the king of Egypt, took counsel and said to the Jewish midwives—one of whom was named Shiphrah, she is Jochebed, and the other was named Puah, she is Miriam, her daughter. 17 And he said, 'When you act as midwives for the Jewish women, you shall look at the birthstool: if it is a male child, you shall kill him; but if it is a female child, she shall live.' 18 But the midwives feared before the Lord, and they did not do as the king of Egypt told them but let the sons live.

Josephus Antiquities of the Jews 2.9

Classical

2 While the affairs of the Hebrews were in this condition, there was this occasion offered itself to the Egyptians, which made them more solicitous for the extinction of our nation. 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 labours of the Hebrew women, and observe what is born: for those were the women who were enjoined to do the office of mid-wives to them: and by reason of their relation to the King would not transgress his commands. He enjoined also, that if any parents should disobey him, and venture to save their male children alive, they and their families should be destroyed. This was a severe affliction indeed to those that suffered it: not only as they were deprived of their sons; and while they were the parents themselves, they were obliged to be subservient to the destruction of their own children, but as it was to be supposed to tend to the extirpation of their nation: while upon the destruction of their children and their own gradual dissolution, the calamity would become very hard, and inconsolable to them. And this was the ill state they were in. But no one can be too hard for the purpose of God, though he contrive ten thousand subtile devices for that end. For this child, whom the sacred scribe foretold, was brought up and concealed from the observers appointed by the King: and he that foretold him did not mistake in the consequences of his preservation, which were brought to pass after the manner following.

 Notes and References

"... Compare Josephus Antiquities II.ix.2; The Chronicles of Moses (Gaster, 106); Sefer Ha-Yashar 67 (210) ... compare also b. Sanhedrin 101b; Pirkei DeRabbi Eleazar 48 (377); Exodus Rabbah 1:18. Compare also with Genesis 41:8 ..."

McNamara, Martin Targum Neofiti 1 & Targum Pseudo-Jonathan, Exodus (p. 162) Liturgical Press, 1994


"... It is also noteworthy that the story of Moses in extra–biblical Jewish tradition provides additional material that makes this parallel even more pronounced. For example, according to Josephus (Antiquities 2.9), Pharaoh slaughtered the Hebrew infants not merely to control Israel’s population, but because of a prophecy which came to Pharaoh through a sacred scribe that Israel’s liberator would be born. So also in Targum Pseudo–Jonathan, Pharaoh is warned by his magicians of a coming liberator “by whose hand will be destruction to all the land of Mizraim.” This is precisely Herod’s reason for wanting to destroy Jesus. Further, in these traditions Moses’ father was prompted to rescue Moses because of a dream in which he was told Moses would deliver Israel. In both instances, God sovereignly intervenes to rescue Moses, the promised deliverer. These parallels, which were likely extant in Matthew’s day, explicitly highlight the Moses/Exodus typology in the birth narrative of Matthew and the parallel between Herod and Pharaoh. Thus, “The worst of all tyrants, an enemy of God and people alike, is represented as engaged in a vain struggle with the true king of the people and Son of God.” Herod feared an earthly king, yet the serpent feared a heavenly King, and so Herod “was bound and dragged by the chains of the devil” as he attempted to stamp out the seed of woman ..."

McMains, Matthew Jay Deliver Us from the Evil One: Cosmic Conflict in Matthew's Gospel (p. 74) The Southern Baptist Theological Seminary, 2018


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