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About this book

Neofiti Exodus

About this book

Israel in Egypt

Chapter 1

1 These are the names of the sons of Israel who went into Egypt with Jacob; each man went with the members of his household: 2 Reuben, Simeon, Levi, and Judah; 3 Issachar, Zebulun, and Benjamin; 4 Dan and Naphtali, Gad and Asher. 5 All the people descended from Jacob numbered seventy, with Joseph, who was in Egypt. 6 Joseph died, along with all his brothers and that whole generation. 7 The sons of Israel grew strong, had children, and increased in number. ⟨…⟩

Pharaoh Enslaves the Israelites

8 A new king rose over Egypt who did not know Joseph and did not follow his ways. 9 He told his people, “The people of the sons of Israel have become more numerous and stronger than we are. 10 Come, let us make evil plans against them and pass decrees to reduce their numbers before they increase. If battle lines are drawn, they might join our enemies, fight against us, appoint a king over themselves, and leave the land.” 11 They appointed taskmasters over them to oppress them with their labor, and they built fortified cities for Pharaoh: Tanis and Pelusium. 12 But the more they oppressed them, the more numerous and strong they became, and the Egyptians were distressed by the people of the sons of Israel. 13 The Egyptians subjected the sons of Israel to harsh slavery. 14 They embittered their lives with hard labor in clay and bricks and every kind of work in the fields, all the work they were made to do with harshness.

The Hebrew Midwives

15 The king of Egypt spoke to the Hebrew midwives, one named Shiphrah and the other Puah. 16 He said, “When you help the Hebrew women give birth, look at the birthstools. If the child is a son, kill him; if a daughter, let her live.” 17 But the midwives feared before the Lord. They did not do what the king of Egypt had told them; they kept the children alive. 18 The king of Egypt summoned the midwives and asked them, “Why have you done this and kept the children alive?” 19 The midwives told Pharaoh, “The Hebrew women are unlike the Egyptian women; they are vigorous. Before the midwife reaches them, they pray before their Father in the heavens. He answers them, and they give birth.”⁠ 20 The Lord showed kindness to the midwives, and the people increased and became very strong. 21 Since the midwives feared before the Lord, they gained a good name among the house of Israel, and he established houses for them: the royal house and the house of the high priesthood. Miriam received the crown of kingship, and Jochebed received the crown of the high priesthood. 22 Pharaoh commanded all his people, “Throw every son born to the Jews into the river, but keep every daughter alive.”

Texts in conversation

Compare Exodus 1:19 and Neofiti Exodus 1:19

Hebrew Bible · Targum

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Summary

In Exodus, the midwives say the Hebrew women give birth before they arrive. In the Aramaic Targum Neofiti, the women’s early deliveries are described as answers to prayers to their Father in heaven.

Passages

Exodus 1:19

Hebrew Bible
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.
750–400 BCE (scholarly estimate) Read in Exodus

Neofiti Exodus 1:19

Targum
15 The king of Egypt spoke to the Hebrew midwives, one named Shiphrah and the other Puah. 16 He said, “When you help the Hebrew women give birth, look at the birthstools. If the child is a son, kill him; if a daughter, let her live.” 17 But the midwives feared before the Lord. They did not do what the king of Egypt had told them; they kept the children alive. 18 The king of Egypt summoned the midwives and asked them, “Why have you done this and kept the children alive?” 19 The midwives told Pharaoh, “The Hebrew women are unlike the Egyptian women; they are vigorous. Before the midwife reaches them, they pray before their Father in the heavens. He answers them, and they give birth.” 20 The Lord showed kindness to the midwives, and the people increased and became very strong.
300–1000 CE (scholarly estimate) Read in Neofiti Exodus

References

"... the Fragments Targum was consciously composed as a collection of variants, by rabbis whose primary language (and whose community's primary language) had ceased - essentially since the Arabic conquests - to be Aramaic. It would be odd not to find later (sometimes esoteric) conceptions developed within it. On the other hand, we also may not assume that the Fragments Targum simply inflates prior developments such as are reflected in Neofiti, since the reference of Deuteronomy 33:24 does not appear there, although the haggadah does (in the Vatican manuscripts). In the same connection, it should be pointed out that the Targum called Pseudo-Jonathan, from the seventh century, does not preserve most of the references cited above, although it does present analogous renderings at Exodus 1:19; Deuteronomy 32:6, and an innovative usage at Deuteronomy 28:32, 33, where it is a question of praying to God with good works in one's hands for release in judgment. Clearly, as we come to later sources, there is a tendency both to embellish and to qualify the notion of God as 'father' ..."
Bruce Chilton, “God as ‘Father’ in the Targumim, in Non-Canonical Literatures of Early Judaism and Primitive Christianity, and in Matthew,” in The Pseudepigrapha and Early Biblical Interpretation, ed. James H. Charlesworth and Craig A. Evans, JSPSup 14 (Sheffield: JSOT, 1993), 151–169.

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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