Exodus 1:16–18

Footnotes

1. 43 The verse starts with the verb that began the last verse; to read it again seems redundant. Some versions render it “spoke” in v. 15 and “said” in v. 16. In effect, Pharaoh has been delayed from speaking while the midwives are named.
2. 44 The form is the Piel infinitive construct serving in an adverbial clause of time. This clause lays the foundation for the next verb, the Qal perfect with a vav consecutive: “when you assist … then you will observe.” The latter carries an instructional nuance (= the imperfect of instruction), “you are to observe.”
3. 45 Heb “at the birthstool” (cf. , , ), but since this particular item is not especially well known today, the present translation simply states “at the delivery.” Cf. “delivery stool.”
4. 46 The instructions must have been temporary or selective, otherwise the decree from the king would have ended the slave population of Hebrews. It is also possible that the king did not think through this, but simply took steps to limit the population growth. The narrative is not interested in supplying details, only in portraying the king as a wicked fool bent on destroying Israel.
5. 47 The last form וָחָיָה (vakhaya) in the verse is unusual; rather than behaving as a III-Hey form, it is written as a geminate but without the daghesh forte in pause ( §76.i). In the conditional clause, following the parallel instruction (“kill him”), this form should be rendered “she may live” or “let her live.”
6. 48 Heb “and they [fem. ] feared”; the referent (the midwives) has been specified in the translation for clarity.
7. 49 The verb is the Piel preterite of חָיָה (khaya, “to live”). The Piel often indicates a factitive nuance with stative verbs, showing the cause of the action. Here it means “let live, cause to live.” The verb is the exact opposite of Pharaoh’s command for them to kill the boys.
8. 50 The verb קָרָא (qara’) followed by the lamed (ל) preposition has here the nuance of “summon.” The same construction is used later when Pharaoh summons Moses.
9. 51 The second verb in Pharaoh’s speech is a preterite with a vav (ו) consecutive. It may indicate a simple sequence: “Why have you done … and (so that you) let live?” It could also indicate that this is a second question, “Why have you done … [why] have you let live?”