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About this book

Exodus

About this book

Israel Oppressed in Egypt

Chapter 1

1 These are the names of the sons of Israel who entered Egypt—each man with his household entered with Jacob: 2 Reuben, Simeon, Levi, and Judah, 3 Issachar, Zebulun, and Benjamin, 4 Dan and Naphtali, Gad and Asher. 5 All the people who were directly descended from Jacob numbered 70.⁠ But Joseph was already in Egypt, 6 and in time Joseph and his brothers and all that generation died. 7 The Israelites, however, were fruitful, increased greatly, multiplied, and became extremely strong, so that the land was filled with them.⁠ 8 Then a new king, who did not know about Joseph,⁠ came to power over Egypt.⁠ 9 He said to his people, “Look at the Israelite people, more numerous and stronger than we are! 10 Come, let’s deal wisely with them. Otherwise they will continue to multiply, and if a war breaks out, they will ally themselves with our enemies and fight against us and leave the country.” 11 So they put foremen over the Israelites to oppress them with hard labor.⁠ As a result they built Pithom and Rameses as store cities for Pharaoh.⁠ 12 But the more the Egyptians oppressed them, the more they multiplied and spread. As a result the Egyptians loathed the Israelites,⁠ 13 and they made the Israelites serve rigorously.⁠ 14 They made their lives bitter by hard service with mortar and bricks and by all kinds of service in the fields.⁠ Every kind of service the Israelites were required to give was rigorous. 15 The king of Egypt said to the Hebrew midwives, one of whom was named Shiphrah and the other Puah,⁠ 16 “When you assist the Hebrew women in childbirth, observe at the delivery: If it is a son, kill him, but if it is a daughter, she may live.”⁠ 17 But the midwives feared God and did not do what the king of Egypt had told them; they let the boys live. 18 Then the king of Egypt summoned the midwives and said to them, “Why have you done this and let the boys live?” 19 The midwives said to Pharaoh, “Because the Hebrew women are not like the Egyptian women—for the Hebrew women are vigorous; they give birth before the midwife gets to them!”⁠ 20 So God treated the midwives well, and the people multiplied and became very strong. 21 And because the midwives feared God, he made households for them. 22 Then Pharaoh commanded all his people, “All sons that are born⁠ you must throw into the river, but all daughters you may let live.”

Texts in conversation

Compare Exodus 1:16 and Josephus, Antiquities of the Jews Book 2 9:2 and Pseudo Jonathan Exodus 1:15

Hebrew Bible · Classical · Targum

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Summary

In Exodus, Pharaoh orders the male children killed because Israel has grown numerous. Josephus adds a scribe's prophecy of a Hebrew deliverer, a tradition the Aramaic Targum Pseudo-Jonathan inherits and incorporates into the text.

Passages

Exodus 1:16

Hebrew Bible
14 They made their lives bitter by hard service with mortar and bricks and by all kinds of service in the fields. Every kind of service the Israelites were required to give was rigorous. 15 The king of Egypt said to the Hebrew midwives, one of whom was named Shiphrah and the other Puah, 16 “When you assist the Hebrew women in childbirth, observe at the delivery: If it is a son, kill him, but if it is a daughter, she may live.”
750–400 BCE (scholarly estimate) Read in Exodus

Josephus, Antiquities of the Jews Book 2 9:2

Classical
2 During this time, the Egyptians found further motivation for eradicating the nation of the Hebrews. A sacred scribe, known for accurately predicting the future, advised Pharaoh that around this period a Hebrew child would be born who would lower the kingdom of Egypt and raise the Israelites, standing out in virtue and remembered forever. Alarmed by this prophecy, the King commanded that every male Hebrew infant be cast into the river, ordering the Egyptian midwives who assisted Hebrew mothers to obey this edict on pain of death.

Pseudo Jonathan Exodus 1:15

Targum
14 And made their lives bitter with hard work in clay and bricks and in all kinds of work in the open country; with harshness they made them do all their work. 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.
300–1200 CE (scholarly estimate) Read in Pseudo Jonathan Exodus

References

“... In § 205, in fact, the presumed cause is the announcement of the coming of a newborn who will deliver the Hebrews from slavery. This baby will be in possession of immense virtues and will reach an eternal glory. Alarmed by this prophecy, related by one of his scribes, the king orders all the Hebrew's male infants to be drowned in the Nile (§ 206). But divine Providence, according to Josephus' version, wants a happy ending, so the newborn is saved and brought up secretly (§ 209). Both these two elements, the presence of a prophecy and the connection with a slaughter of innocent newborns, refer to a similar episode in the New Testament (Matthew 1-2). [...] Targum Pseudo-Jonathan on Exodus 1:15 reports a dream of Pharaoh himself, interpreted by Jannes and Jambres, magicians of Egypt. Some rabbinic traditions (Sanhedrin 101a, Sotah 12b, Midrash Exod. Rabbah 1.18) underline that it is not a dream of the Pharaoh, but a prediction, made by astrologers, about a pregnant woman, and a child who will be the saviour of the Hebrews. ...”
Giovanni Frulla, "Reconstructing Exodus Tradition: Moses in the Second Book of Josephus' Antiquities" in Pastor, Jack, et. al. (eds.) Flavius Josephus: Interpretation and History (Leiden: Brill, 2011), 118–119.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Exodus 1:16 and Josephus, Antiquities of the Jews Book 2 9:2 and Pseudo Jonathan Exodus 1:15

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