Exodus 1 15

Exodus 1:15 kjv

And the king of Egypt spake to the Hebrew midwives, of which the name of the one was Shiphrah, and the name of the other Puah:

Exodus 1:15 nkjv

Then the king of Egypt spoke to the Hebrew midwives, of whom the name of one was Shiphrah and the name of the other Puah;

Exodus 1:15 niv

The king of Egypt said to the Hebrew midwives, whose names were Shiphrah and Puah,

Exodus 1:15 esv

Then the king of Egypt said to the Hebrew midwives, one of whom was named Shiphrah and the other Puah,

Exodus 1:15 nlt

Then Pharaoh, the king of Egypt, gave this order to the Hebrew midwives, Shiphrah and Puah:

Exodus 1 15 Cross References

VerseTextReference
Gen 12:2And I will make of you a great nation, and I will bless you...God's promise of Israel's multiplication despite adversity.
Gen 14:13...Abram the Hebrew, had gone to the Valley of Siddim.Early use of the term "Hebrew," identifying God's people.
Ex 1:7But the people of Israel were fruitful and increased greatly...Context of Israel's alarming growth for Pharaoh.
Ex 1:9-10...come, let us deal shrewdly with them, lest they multiply...Pharaoh's cunning fear-driven plan against Israel.
Ex 1:16When you serve as midwife... if it is a son, you shall kill him...Pharaoh's explicit command for infanticide.
Ex 1:17But the midwives feared God and did not do as the king of Egypt commanded...The midwives' immediate, courageous choice to obey God.
Ex 1:20-21So God dealt well with the midwives... And because the midwives feared God, he built them households.God's blessing on the midwives for their righteous disobedience.
Ex 2:1-10Account of Moses' birth and miraculous preservation from the decree.God's direct intervention to protect His chosen deliverer.
Deut 6:21-22Then you shall say to your son, 'We were slaves in Pharaoh's Egypt, and the LORD brought us out...Recalling the severe oppression endured in Egypt.
Deut 10:12And now, Israel, what does the LORD your God require of you, but to fear the LORD your God...Principle of "fearing the Lord" as fundamental righteousness.
1 Sam 2:30...those who honor me I will honor, and those who despise me shall be lightly esteemed.God's commitment to honor those who honor Him, seen in the midwives' reward.
Prov 1:7The fear of the LORD is the beginning of knowledge...Theological basis for the midwives' actions rooted in fearing God.
Psa 124:7-8We have escaped like a bird from the snare... Our help is in the name of the LORD.God's protective hand delivering His people from schemes.
Psa 139:13-16For you formed my inward parts; you knitted me together in my mother's womb.Affirmation of God's design and sanctity of life from conception.
Jer 1:5"Before I formed you in the womb I knew you, and before you were born I consecrated you..."God's prior knowledge and value of life even before birth.
Dan 3:16-18Shadrach, Meshach, and Abednego answered... "we will not serve your gods..."Biblical precedent for civil disobedience in obedience to God.
Dan 6:10When Daniel knew that the document had been signed, he went to his house... and prayed...Another instance of prioritizing God's law over human decree.
Matt 2:16-18Then Herod... became furious... and killed all the male children in Bethlehem...Later echo of infanticide by a powerful ruler, targeting a divine plan.
Acts 4:19-20But Peter and John answered... "Whether it is right in the sight of God to listen to you rather than to God..."Apostolic declaration of choosing God's command over human.
Acts 5:29But Peter and the apostles answered, "We must obey God rather than men."Clear biblical mandate for prioritizing divine authority.
Heb 11:23By faith Moses was hidden by his parents... and they were not afraid of the king's edict.Parental faith mirroring the midwives', defying Pharaoh's decree.
2 Tim 3:12Indeed, all who desire to live a godly life in Christ Jesus will be persecuted.Foretelling persecution for righteousness, as seen with the midwives.

Exodus 1 verses

Exodus 1 15 Meaning

Exodus 1:15 initiates the third and most severe phase of Pharaoh's oppression against the multiplying Israelites. Unable to stem their growth through harsh forced labor, Pharaoh directly commanded two specific Hebrew midwives, Shiphrah and Puah, to murder all male Hebrew infants immediately upon birth. This marked a profound moral crisis, as the leader of the greatest world power issued a decree of state-sponsored genocide, targeting the most vulnerable, and seeking to pervert the life-affirming role of midwives into agents of death.

Exodus 1 15 Context

Exodus 1:15 takes place against the backdrop of the massive growth of Jacob's descendants in Egypt, fulfilling the Abrahamic covenant's promise of multiplication (Gen 46:3). Initially welcomed guests, they became an alien threat to a "new king" who "did not know Joseph" (Ex 1:8). This pharaoh, fearing Israel's military potential, first enslaved them, afflicting them with brutal labor in brick-making and field work (Ex 1:11-14). When forced labor failed to halt their demographic expansion, Pharaoh escalated his plan to a targeted genocidal edict: the systematic killing of all newborn Hebrew males. Verse 15 introduces this desperate and morally heinous command, explicitly identifying the king's agents for this deed: two "Hebrew midwives," whose impending decision to obey God rather than Pharaoh would be crucial to Israel's survival.

Exodus 1 15 Word analysis

  • Then the king of Egypt (וַיְדַבֵּר מֶלֶךְ מִצְרַיִם - vaydabber melekh Mitsrayim):

    • "Then" (vaydabber): Indicates a sequential and consequent action, showing a shift in Pharaoh's strategy after his previous plan of forced labor proved ineffective. The verbal form conveys an authoritative and decisive pronouncement.
    • "king of Egypt" (melekh Mitsrayim): Represents the highest earthly power in ancient Near East, contrasting with the unseen, supreme authority of the God of Israel. In Egyptian theology, the pharaoh was divine, his commands absolute. This ruler's namelessness in the text contrasts sharply with the named midwives, suggesting the enduring importance of righteous individuals over anonymous oppressive power.
  • spoke (דִּבֶּר - dibber):

    • Signifies a direct, formal, and specific command or edict. This was not a suggestion but an official royal decree, demanding immediate and unquestioning compliance from its recipients.
  • to the Hebrew midwives (אֶל-הַמְיַלְּדֹת הָעִבְרִיֹּת - el-ham'yallᵉdot ha'Ivriyot):

    • "to the": Indicates a direct, targeted address, implying these were the specific, perhaps primary or head, midwives attending Israelite women.
    • "Hebrew midwives" (ham'yallᵉdot ha'Ivriyot):
      • "Midwives" (meyalledot): Women professional attendants at childbirth. Their profession's inherent purpose is to bring forth and preserve life, making Pharaoh's command a horrific subversion of their role.
      • "Hebrew" (Ivriyot): This term most likely signifies they were ethnic Israelites, making their later defiance a powerful act of faith and national loyalty. If they were non-Hebrews, it would imply they ministered primarily to the Hebrew community. Given their "fear of God" in Ex 1:17, being ethnic Hebrews is the prevailing scholarly view, intensifying the risk and courage of their subsequent actions. This term marks the people of God for special divine protection in this context.
      • Polemics: This command from a "divine" king to instruments of life, targeting innocent lives, starkly contrasts with the life-giving nature of the God of the Hebrews, exposing the evil nature of pagan rulers.
  • one of whom was named Shiphrah (אֲשֶׁר שֵׁם הָאַחַת שִׁפְרָה - asher shem ha'akhat Shiphrah):

    • "Shiphrah" (שִׁפְרָה - Shiphrah): Possibly means "beauty" or "fairness." Naming these women is significant. In ancient narratives, such detailed naming often highlights importance. Their individual identity stands in stark contrast to the nameless Pharaoh, elevating their status and signifying their personal moral accountability before God, distinct from any mass of people. It shows that God notices and remembers His faithful servants individually.
  • and the other Puah (וְשֵׁם הַשֵּׁנִית פּוּעָה - ve'shem ha'shenit Pu'ah):

    • "Puah" (פּוּעָה - Pu'ah): Potentially meaning "to groan," "to speak out," or "to shimmer/blossom." The meaning "to groan" might subtly allude to the groans of women in childbirth, the distress of the command, or prophetically to her voice in defiance. Like Shiphrah, her individual name marks her as a distinct agent in a story that celebrates faith over fear, and highlights God's recognition of those who serve Him, regardless of their societal status.
  • Words-group analysis:

    • "Then the king of Egypt spoke to the Hebrew midwives": This phrase immediately establishes the critical confrontation between an immense oppressive power (Pharaoh) and seemingly vulnerable, common individuals (the midwives). It underlines the direct and grave nature of the command, demonstrating Pharaoh's intent to control the intimate sphere of life and death among the Israelites.
    • "one of whom was named Shiphrah and the other Puah": This crucial detail moves beyond the collective to the individual. By naming these two women, the biblical text humanizes them, transforming them from anonymous figures into key actors in God's redemptive plan. It emphasizes that faith and moral courage are individual choices, often made by those perceived as insignificant, yet whose choices carry immense historical and divine weight. It implicitly indicates that their choices would be held in honor and remembrance, unlike the oppressive king.

Exodus 1 15 Bonus section

The naming of the two midwives, Shiphrah and Puah, is often considered extraordinary by biblical scholars as it's uncommon for the names of ordinary women (especially non-royalty) to be explicitly recorded in ancient Near Eastern narratives, particularly when the powerful king they defy remains unnamed. This choice by the sacred writer underscores the profound moral and spiritual significance of their actions, signaling that God regards their personal faith and courageous obedience as far more important and memorable than the fleeting power of the Egyptian monarch. Their individual defiance highlights the principle that even a seemingly insignificant act of faithfulness by two people can powerfully resist evil and serve God's greater plan of salvation for a nation. Furthermore, some commentators propose that Pharaoh deliberately targeted midwives due to their unique access to new mothers and newborns, leveraging their trusted position for his wicked agenda, adding another layer of treachery to his decree.

Exodus 1 15 Commentary

Exodus 1:15 marks a pivotal shift in Pharaoh's oppression, escalating from economic hardship to a direct assault on the very existence of the Israelite people. By targeting male newborns and enlisting the Hebrew midwives, Pharaoh not only commanded genocide but sought to pervert the natural function of these life-givers. This verse is profound because it identifies the two women who, by their personal names and later actions (Ex 1:17), embody faithful defiance. Their naming contrasts with the nameless Pharaoh, signifying that while earthly rulers pass, those who fear God leave an eternal legacy. The stage is set for a dramatic conflict where divine providence and human courage will challenge and ultimately triumph over imperial decree. This initial act of courage against overwhelming odds sets the tone for the entire Exodus narrative of liberation.

  • Example 1 (Moral Courage): Like Shiphrah and Puah, believers may face circumstances where human commands contradict God's moral law. The verse highlights the call to courageous, faith-driven choices even in dire personal risk.
  • Example 2 (Valuing Life): Pharaoh's decree underscores the depravity of infanticide. This event strongly affirms the sanctity of human life, particularly the most vulnerable, reflecting God's unique sovereignty over life from its inception.