Exodus 1:16

1:16 ¹  “When you assist ²  the Hebrew women in childbirth, observe at the delivery: ³  If it is a son, kill him, ⁴  but if it is a daughter, she may live.” ⁵ 

Exodus 2:7

2:7 Then his sister said to Pharaoh’s daughter, “Shall I go and get ⁶  a nursing woman ⁷  for you from the Hebrews, so that she may nurse ⁸  the child for you?”

Exodus 2:9

2:9 Pharaoh’s daughter said to her, “Take this child ⁹  and nurse him for me, and I will pay your ¹⁰  wages.” So the woman took the child and nursed him.

[1:16]  ¹ tn 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.

[1:16]  ² tn 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.”

[1:16]  ³ tn Heb “at the birthstool” (cf. ASV, NASB, NRSV), but since this particular item is not especially well known today, the present translation simply states “at the delivery.” Cf. NIV “delivery stool.”

[1:16]  ⁴ sn 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.

[1:16]  ⁵ tn 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 (GKC 218 §76.i). In the conditional clause, following the parallel instruction (“kill him”), this form should be rendered “she may live” or “let her live.”

[2:7]  ⁶ sn The text uses קָרָא (qara’), meaning “to call” or “summon.” Pharaoh himself will “summon” Moses many times in the plague narratives. Here the word is used for the daughter summoning the child’s mother to take care of him. The narratives in the first part of the book of Exodus include a good deal of foreshadowing of events that occur in later sections of the book (see M. Fishbane, Biblical Text and Texture).

[2:7]  ⁷ tn The object of the verb “get/summon” is “a woman.” But מֵינֶקֶת (meneqet, “nursing”), the Hiphil participle of the verb יָנַק (yanaq, “to suck”), is in apposition to it, clarifying what kind of woman should be found – a woman, a nursing one. Of course Moses’ mother was ready for the task.

[2:7]  ⁸ tn The form וְתֵינִק (vÿteniq) is the Hiphil imperfect/jussive, third feminine singular, of the same root as the word for “nursing.” It is here subordinated to the preceding imperfect (“shall I go”) and perfect with vav (ו) consecutive (“and summon”) to express the purpose: “in order that she may.”

[2:9]  ¹¹ tn The verb is the Hiphil imperative of the verb הָלַךְ (halakh), and so is properly rendered “cause to go” or “take away.”

[2:9]  ¹² tn The possessive pronoun on the noun “wage” expresses the indirect object: “I will pay wages to you.”