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EXODUS. From Slavery to Service. 2. Preparing the Way. The Women Who Save Moses (Exodus 1:15–2:10). References. Exodus (from series Interpretation: A Bible Commentary for Teaching and Preaching) Terence E. Fretheim, Westminister / John Knox Press, 1991
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Mass migration From Slavery to Service

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2. Setting up the Way The Women Who Save Moses (Exodus 1:15–2:10)

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References Exodus (from arrangement Interpretation: A Bible Commentary for Teaching and Preaching) Terence E. Fretheim, Westminister/John Knox Press, 1991 From Slavery to Service: A Study of Exodus , by Diane L. Jacobson, Augsburg Fortress, Minneapolis, 1996 ISBN 0-8066-2978-9 (no longer in production) "The Book of Exodus. Presentation, Commentary, and Reflections." Walter Brueggemann. In: The New Interpreter\'s Bible, A Commentary in Twelve Volumes, Volume I . Abingdon Press, Nashville, 1994. ISBN 0-687-27814-7 The Book of Exodus , by Brevard S. Childs, Westminster, 1974

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Exodus 1:15-17 15 The ruler of Egypt said to the Hebrew maternity specialists, one of whom was named Shiphrah and the other Puah, 16 \'When you go about as birthing assistants to the Hebrew ladies, and see them on the birthstool, in the event that it is a kid, murder him; yet in the event that it is a young lady, she should live.\' 17 But the birthing specialists dreaded God; they didn\'t do as the lord of Egypt charged them, yet they let the young men live. (NRSV)

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Exodus 1:15-17 Notes Shiphard and Puah Why specify their names? Head authorities of the organization (C) Part of the idyllic character of the account: they are more critical according to God than the powerful, yet anonymous Pharaoh (J) Were they "Hebrew maternity specialists," or "birthing assistants of the Hebrews" (and thus perhaps Egyptian)? Hebrew: Massoretic content acknowledged previous. Names are Semitic. Puah : "unbelievable one" or "young lady". Shiphrah : "reasonable one" (present on rundown of Egyptian slaves) (C)

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Exodus 1:15-17 Notes Egyptian: Pharaoh would not have trusted Hebrew ladies to execute their own ken. Storyteller says they "dreaded God" as though "dreading God" would be an amazement (C) "Hebrew" (instead of Israelites) Refers to any gathering of minor individuals who have no social standing: the hapiru of nonbiblical writings (B)

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Exodus 1:15-17 Notes "trepidation of God" (= trust in God) Prominent topic in shrewdness writing (Prov 2:5-15) Those who dreaded God were the astute who observed the key request in creation, and carried their lives into concordance with it (F) Pharaoh here is the "holy messenger of death"; " maternity specialists " ethic of unprotected resistance established in a comprehension of God\'s innovative work" (F)

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Exodus 1:15-17 Notes Ironies: (F) Midwives, who manage the start of life, are solicited to wind up merchants from death Pharaoh does not appear to comprehend that murdering Hebrew guys will drain his slave-work constrain Those that Pharaoh spares – the little girls – are the ones who undermine his strategy

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Exodus 1:18-19 18 So the lord of Egypt summoned the birthing assistants and said to them, \'Why have you done this, and permitted the young men to live?\' 19 The maternity specialists said to Pharaoh, \'In light of the fact that the Hebrew ladies dislike the Egyptian ladies; for they are fiery and conceive an offspring before the maternity specialist comes to them.\' (NRSV)

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Exodus 1:18-19 Notes Midwives\' intense and cunning reaction to Pharaoh: Put-down of the King\'s subjects (F) Testimony the surging force for life in the Hebrew ladies ( hayot , "enthusiastic") (F,B) Ends the discussion: high-lights the ineptitude of the ruler (C, F) Why have an office of Hebrew birthing specialists in any case if the ladies did not require them?

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Exodus 1:18-19 Notes Modern perusers not normally grieved by birthing assistants\' untruth Augustine: lying never defended Calvin: maternity specialists\' conduct "indefensible and disappointing to God" Jacobson: "The relationship of the ladies with life and God\'s response to their conduct would tilt the equalization toward supporting their conduct, however it is intriguing that individuals of various times reach such diverse conclusions"

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Exodus 1:20-21 20 So God managed well with the maternity specialists; and the general population duplicated and turned out to be extremely solid. 21 And in light of the fact that the birthing specialists dreaded God, he gave them families.

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Exodus 1:20-21 Notes God\'s managing the birthing assistants associated with the development of the general population: God\'s creational work finished in and through them (F) Fear of God brings favoring (F) E.g. Deuteronomy 6:24 "The LORD directed us to watch every one of these statutes, to fear the LORD our God, for our enduring great, to keep us alive… " (NRSV)

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Exodus 1:22 22 Then Pharaoh summoned every one of his kin, \'Each kid that is destined to the Hebrews you might toss into the Nile, however you should give each young lady a chance to live.\' (NRSV)

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Exodus 1:22 Pharaoh announces the genocide of the Hebrews Clearly silly to murder off the center of your work power: recommends dread and wrath have delivered a profound madness in royal strategy (B) Future molded to a limited extent by human activity: "God too anticipates a future where human action, both negative and positive, will affect God\'s own conceivable outcomes" (F)

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Exodus 2:1-2 1 Now a man from the place of Levi went and wedded a Levite lady. 2 The lady considered and bore a child; and when she saw that he was a fine infant, she shrouded him three months. (NRSV)

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Exodus 2:1-2 Notes Parents an anonymous Levi man and lady Establishes Moses\' accreditations: Levis will later be the clerical tribe (F) "fine" child Hebrew tov . Can signify "wonderful," "engaging," "sound," or "all around carried on." (J) Same Hebrew word used to depict God\'s perspective of Creation (it was "great"), along these lines summoning Genesis (F)

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Exodus 2:3-4 3 When she could shroud him no more she got a papyrus crate for him, and put it with bitumen and pitch; she put the youngster in it and set it among the reeds on the bank of the waterway. 4 His sister remained at a separation, to witness what might to him. (NRSV)

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Exodus 2:3-4 Notes Great consideration is taken to counteract spills (C) Even had a top Sister "remained at a separation, to witness what might to him" Hebrew figure of speech here infers substantially more than simply uninvolved or nonpartisan perception (C) Hebrew word for wicker bin ( teba ) same as that utilized for Noah\'s ark (F, B) The new "ark" skims in the watery disarray like Noah\'s ark: the parallel recommends the sparing of Moses of grandiose essentialness

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Exodus 2:3-4 Notes The Ark-Basket set in the reeds ( sup ) at the edge of the Nile Word for "reeds" hence used to depict the waters through which Israel comes to freedom in Exodus 13:18. "Infant is at the edge of the waters of opportunity, there before his kin" (B) We won\'t take in the names of Moses\' mom (Jochebad) and sister (Miriam) until Exodus 7:20 and 15:20 (J)

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Exodus 2:5-6 5 The little girl of Pharaoh came down to bathe at the waterway, while her chaperons strolled close to the stream. She saw the wicker container among the reeds and sent her servant to bring it. 6 When she opened it, she saw the kid. He was crying, and she showed compassion for him, \'This must be one of the Hebrews\' youngsters,\' she said. (NRSV)

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Exodus 2:5-6 Notes Pharaoh\'s little girl promptly perceives infant as a Hebrew She "has pity" (NRSV) or "felt sorry" (NIV) ( hamal ). Hebrew word passes on a more grounded response than both of these interpretations (B) Ironies: (F) Pharaoh\'s picked instrument of obliteration (the Nile) is the methods for sparing Moses Member of Pharaoh\'s own family unit impedes his strategy

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Exodus 2:7-9 7 Then his sister said to Pharaoh\'s little girl, \'Might I go and get you a medical attendant from the Hebrew ladies to nurture the youngster for you?\' 8 Pharaoh\'s girl said to her, "Yes." So the young lady went and called the tyke\'s mom. 9 Pharaoh\'s little girl said to her, \'Take this kid and medical caretaker it for me, and I will give you your wages.\' So the lady took the tyke and breast fed it. (NRSV)

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Exodus 2:7-9 Notes Sister steps up and addresses the Pharaoh\'s little girl Ironies: (F) Egyptian eminence notices a Hebrew\'s young lady\'s recommendation! Mother gets paid to do what she needs to do

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Exodus 2:10 10 When the kid grew up, she conveyed him to Pharaoh\'s little girl, and she took him as her child. She named him Moses, "since," she said, \'I coaxed him out of the water.\' (NRSV)

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Exodus 2:10 Notes Moses is an Egyptian name Comes from base of Egyptian word for "bring forth;" signifies "child" (J) e.g. Egyptian Pharaoh Tutmoses = "child of Tut" or "generated of Tut" Hebrew author obviously unconscious of this (or likely would have utilized the data). Associates name with comparable sounding Hebrew word for "to draw out" (C) Normally, naming of a kid happens during childbirth Moses first individual named in Exodus 2 Baby in the Basket account

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Exodus 1:15 – 2:10 Themes

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Exodus 1:15 – 2:10 Themes Defenseless Resistance or Civil Disobedience Seen in: Midwives\' rebellion of Pharaoh\'s request out of "trepidation" of God Mother attempting to spare Moses, concealing him for 3 months; then deliberately putting him in the Ark-Basket Rooted in a creation religious philosophy. Protection of life takes need over the proclamations of any human individual

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Exodus 1:15 – 2:10 Themes The significance of the action of ladies in the heavenly economy The five ladies in these stories assume pivotal parts: Israel\'s future reliant on their astuteness, empathy, and valor God can work in and through them to accomplish God\'s motivations

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Exodus 1:15 – 2:10 Themes The viability of the administration given by lesser known individuals from society "God can utilize people of confidence from even humble stations in life to do the celestial reason. Also, there is no sign … that this valiant action ever gets to be open… But the deeds of these ladies are made known in some way or another, and their names recollected, while the ruler of Egypt in the greater part of his grandeur and quality remains everlastingly anonymous."

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Exodus 1:15 – 2:10 Themes God utilizes the feeble, what is low and scorned in th

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