Exodus 1:15-22 · Bible study
Exodus 1:15-22 Commentary: Shiphrah and Puah
Hebrew · 11 what the commentators say
Meaning in one sentence
Explore the story of Shiphrah and Puah, the midwives who feared God and defied Pharaoh, and the significance of their names and identity in Exodus 1:15-22.
Research Summary
- Meaning: Two midwives defy Pharaoh's order to kill Hebrew male infants because they fear God, and God blesses them with families.
- Key words: Shiphrah ('fair'), Puah ('splendid'), yare (fear/revere), obnayim (birth stool/two stones), chayah (preserve alive), batim (houses/households).
- Main debate: Were the midwives Hebrews or Egyptians? The phrase 'Hebrew midwives' is ambiguous, it could mean midwives to the Hebrews or midwives who are Hebrews.
- Theological theme: The fear of God empowers resistance to unjust authority and is the foundation of ethical action, even under risk of death.
- Best use: Teaching on moral courage, civil disobedience, God's providence in protecting Israel, and the quiet heroism of faithful women.
Translation Comparison
BSB Berean Standard Bible 2020
15Then the king of Egypt said to the Hebrew midwives, whose names were Shiphrah and Puah,
16“When you help the Hebrew women give birth, observe them on the birthstools. If the child is a son, kill him; but if it is a daughter, let her live.”
17The midwives, however, feared God and did not do as the king of Egypt had instructed; they let the boys live.
18So the king of Egypt summoned the midwives and asked them, “Why have you done this? Why have you let the boys live?”
19The midwives answered Pharaoh, “The Hebrew women are not like the Egyptian women, for they are vigorous and give birth before a midwife arrives.”
20So God was good to the midwives, and the people multiplied and became even more numerous.
21And because the midwives feared God, He gave them families of their own.
22Then Pharaoh commanded all his people: “Every son born to the Hebrews you must throw into the Nile, but every daughter you may allow to live.”
WEB World English Bible 2000
15The king of Egypt spoke to the Hebrew midwives, of whom the name of the one was Shiphrah, and the name of the other Puah,
16and he said, “When you perform the duty of a midwife to the Hebrew women, and see them on the birth stool, if it is a son, then you shall kill him; but if it is a daughter, then she shall live.”
17But the midwives feared God, and didn’t do what the king of Egypt commanded them, but saved the baby boys alive.
18The king of Egypt called for the midwives, and said to them, “Why have you done this thing and saved the boys alive?”
19The midwives said to Pharaoh, “Because the Hebrew women aren’t like the Egyptian women; for they are vigorous and give birth before the midwife comes to them.”
20God dealt well with the midwives, and the people multiplied, and grew very mighty.
21Because the midwives feared God, he gave them families.
22Pharaoh commanded all his people, saying, “You shall cast every son who is born into the river, and every daughter you shall save alive.”
KJV King James Version 1769
15And 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:
16And he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools; if it be a son, then ye shall kill him: but if it be a daughter, then she shall live.
17But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive.
18And the king of Egypt called for the midwives, and said unto them, Why have ye done this thing, and have saved the men children alive?
19And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwives come in unto them.
20Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty.
21And it came to pass, because the midwives feared God, that he made them houses.
22And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive.
ASV American Standard Version 1901
15And the king of Egypt spake to the Hebrew midwives, of whom the name of the one was Shiphrah, and the name of the other Puah:
16and he said, When ye do the office of a midwife to the Hebrew women, and see them upon the birth-stool; if it be a son, then ye shall kill him; but if it be a daughter, then she shall live.
17But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men-children alive.
18And the king of Egypt called for the midwives, and said unto them, Why have ye done this thing, and have saved the men-children alive?
19And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwife come unto them.
20And God dealt well with the midwives: and the people multiplied, and waxed very mighty.
21And it came to pass, because the midwives feared God, that he made them households.
22And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive.
YLT Young's Literal Translation 1898
15And the king of Egypt speaketh to the midwives, the Hebrewesses, (of whom the name of the one is Shiphrah, and the name of the second Puah),
16and saith, `When ye cause the Hebrew women to bear, and have looked on the children; if it is a son--then ye have put him to death; and if it is a daughter--then she hath lived.'
17And the midwives fear God, and have not done as the king of Egypt hath spoken unto them, and keep the lads alive;
18and the king of Egypt calleth for the midwives, and saith to them, `Wherefore have ye done this thing, and keep the lads alive?'
19And the midwives say unto Pharaoh, `Because the Hebrew women are not as the Egyptian women, for they are lively; before the midwife cometh in unto them--they have borne!'
20And God doth good to the midwives, and the people multiply, and are very mighty;
21and it cometh to pass, because the midwives have feared God, that He maketh for them households;
22and Pharaoh layeth a charge on all his people, saying, `Every son who is born--into the River ye do cast him, and every daughter ye do keep alive.'
Darby Darby Bible 1890
15And the king of Egypt spoke to the Hebrew midwives — of whom the name of the one was Shiphrah, and the name of the other was Puah —
16and he said, When ye help the Hebrew women in bearing, and see [them] on the stool, if it be a son, then ye shall kill him, but if a daughter, then she shall live.
17But the midwives feared God, and did not as the king of Egypt had said to them, but saved the male children alive.
18And the king of Egypt called the midwives and said to them, Why have ye done this, and saved the male children alive?
19And the midwives said to Pharaoh, Because the Hebrew women are not as the Egyptian; for they are strong, and they have borne before the midwife comes to them.
20And God dealt well with the midwives; and the people multiplied and became very strong.
21And it came to pass, because the midwives feared God, that he made them houses.
22Then Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, but every daughter ye shall save alive.
Douay-Rheims Douay-Rheims Bible 1899
15And the king of Egypt spoke to the midwives of the Hebrews: of whom one was called Sephora, the other Phua,
16Commanding them: When you shall do the office of midwives to the Hebrew women, and the time of delivery is come: if it be a man child, kill it: if a woman, keep it alive.
17But the midwives feared God, and did not do as the king of Egypt had commanded, but saved the men children.
18And the king called for them and said: What is it that you meant to do, that you would save the men children?
19They answered: The Hebrew women are not as the Egyptian women: for they themselves are skilful in the office of a midwife; and they are delivered before we come to them.
20Therefore God dealt well with the midwives: and the people multiplied and grew exceedingly strong.
21And because the midwives feared God, he built them houses.
22Pharao therefore charged all his people, saying: Whatsoever shall be born of the male sex, ye shall cast into the river: whatsoever of the female, ye shall save alive.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Exodus 1:15
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that the midwives' defining motive is their fear of God (ha-Elohim, the true God), which overrides the king's command. This fear is not terror but reverent trust that compels obedience to God above human rulers (Calvin; Gill). The midwives 'saved the baby boys alive', the verb chayah (H2421) is used twice in vv. 17-18, emphasizing their active preservation of life. All note the rarity of women being named in Exodus: Shiphrah ('fair') and Puah ('splendid') are the first named resisters of Pharaoh's genocide (Cambridge; Keil & Delitzsch). Their defiance is the hinge that leads to Israel's continued multiplication (v.20) and ultimately to the birth of Moses. God's response, 'he made them houses' (v.21), is universally understood as a blessing of family and posterity, though whether it refers to the midwives' own households or to the strengthening of Israelite families is debated (Barnes; Clarke). All see the passage as a model of faithful civil disobedience rooted in the fear of God.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Hebrew midwives view: The phrase 'Hebrew midwives' is taken as a description of their ethnicity; their names are Semitic, and it seems natural that Hebrew women would serve Hebrew women.
- Egyptian midwives view: Pharaoh would more readily confide in Egyptians to kill Hebrew infants; the names may be Semitic but could reflect cultural adoption; the midwives' fear of God implies a conversion or recognition of Israel's God.
- Dual audience view: The text deliberately leaves their identity ambiguous to focus on their actions; the issue is not who they were but what they did.
What is clear: Regardless of their ethnicity, the midwives feared God, refused to obey the king's murderous command, and God blessed them.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Ethnicity of the midwives | Their names are Semitic (Shiphrah and Puah), suggesting Hebrew or related heritage. | Some commentators (Barnes) argue they were Egyptians serving the Hebrew community, making Pharaoh's choice of them strategic; others (Keil & Delitzsch) insist they were Hebrew women themselves, defending their own people. |
| Truthfulness of the midwives' excuse | The midwives said Hebrew women give birth before the midwife arrives (v.19), which is physiologically plausible for women accustomed to hard labour. | Some see this as a justifiable deception against a murderous tyrant (Matthew Henry, Calvin); others hold that the text does not label it a lie but records their testimony; a minority (Gill) suggest it may have been fully true, not an excuse. |
| Meaning of 'made them houses' | The idiom 'build/make a house' refers to establishing a family or household (cf. Ruth 4:11; 2 Samuel 7:11). | Calvin reads it as God granting the midwives progeny; Clarke speculates it refers to the Israelites building houses for the midwives; most modern commentaries agree it means God gave them families (Keil, Barnes). |
| Did God reward deception? | God rewarded the midwives because they feared Him and saved the boys (v.21 explicitly states this). | Some see a moral problem: if the excuse was a lie, God rewarded it. Others argue God blessed their faith, not their words, and the excuse is secondary. JFB says the difficulty is resolved by reading 'made them houses' as referring to the Hebrews, not the midwives, so no reward for a lie. |
Historical & Cultural Context
Exodus 1 opens with a new Pharaoh who 'did not know Joseph' (1:8). His escalating oppression moves from forced labour to state-sponsored infanticide. By chapter 1:15-22, the king has tried hard labour (vv.11-14) but the people only multiplied. So he turns to genocide: male Hebrew infants must be killed at birth. The midwives, named Shiphrah and Puah, are the first figures in Exodus to resist Pharaoh's plan. Their names are Semitic (Hebrew or related), and their identification as either Hebrews or Egyptians is a key question (Barnes argues they were Egyptians; Keil & Delitzsch say Hebrews; the text calls them 'Hebrew midwives,' which could mean midwives who serve Hebrews rather than Hebrew themselves). Either way, they have direct access to newborns and are expected to be compliant.
The 'birth stool' (obnayim, H0070, literally 'two stones') refers to a birthing seat, possibly a low stool or two stones used for squatting. The same word is used for a potter's wheel (Jeremiah 18:3). Pharaoh's command to 'kill him' uses the Hiphil form of mut (H4191), meaning 'put to death', a judicial execution, not private murder. The midwives instead 'feared God' and let the boys live. The Nile (H2975 ye'or) was Egypt's sacred river; casting infants into it (v.22) may have been intended as a religious offering (Clarke suggests this). The genocidal command to 'all his people' (v.22) widens the murder plot, demonstrating the regime's hardening. In this ancient Near Eastern context, the flood of Nile is both a source of life and, here, a weapon of death.
Textual Notes
The consulted sources note no significant textual variants in this passage. The primary textual curiosity is the masculine pronoun lahem ('for them') in verse 21, referring grammatically to masculine nouns while the midwives are feminine. Keil and Delitzsch observe that such interchange of masculine for feminine suffixes occurs elsewhere (e.g., Genesis 31:9) and does not require emendation. Calvin also notes this grammatical point and considers it a minor irregularity rather than evidence of textual corruption. The word obnayim (birth stool, v.16) appears only here and in Jeremiah 18:3 (where it means potter's wheel), but its meaning is well established by context and ancient Near Eastern birthing practices.
Reception History
The early church read this passage as a model of civil disobedience, a precedent that Christians may disobey unjust laws when they conflict with God's commands. In the Reformation era, Calvin and Luther highlighted the midwives' fear of God as the proper motive for resisting tyranny, grounding it in the principle that 'we must obey God rather than men' (Acts 5:29). Matthew Henry (1710) praised the midwives' piety and courage, though he worried about their deception. The passage has been influential in Christian ethics discussions on the limits of political obedience, and in modern contexts it is often cited in arguments for protecting vulnerable life. Jewish tradition treasures the midwives as the first righteous gentiles (if Egyptian) or as heroines of Israel (if Hebrew), and their names are remembered as examples of holy defiance. The inclusion of their names, rare in ancient Near Eastern records, has made them a focal point for feminist biblical theology, highlighting the unsung women who preserved the covenant community.
Preaching This Verse
Three-point outline
- The fear of God defeats the fear of man. The midwives' reverence for God gives them courage to disobey Pharaoh, even at risk of death. Their action shows that fearing God is the foundation of moral clarity.
- God sees and rewards hidden faithfulness. The midwives are named, remembered, and blessed with families. Their quiet defiance in a private setting receives public honour from Scripture and eternal reward.
- Oppression cannot thwart God's purposes. Despite Pharaoh's escalating violence, the people multiply and grow mighty. God's covenant promises override every human scheme to destroy them.
Five-point outline
- The king's command, a test of allegiance. Pharaoh demands that midwives collaborate in murder. His order forces a choice between human authority and God's law.
- The midwives' response, fear of God. They choose to 'save the baby boys alive.' The Hebrew verb chayah means to keep alive, sustain life. They become lifesavers.
- The excuse, truth, half-truth, or evasion? Their claim that Hebrew women give birth quickly (v.19) may be true (vigorous women have faster births) but incomplete. Commentators differ: some see a praiseworthy deception against a tyrant; others read a truthful explanation. Either way, the text focuses on their action, not the speaker's perfect honesty.
- God's blessing, 'He made them houses.' This idiom means granted families and posterity (Keil & Delitzsch). God honours those who honour Him, even when their obedience is costly.
- Pharaoh's escalation, a pattern of hardness. When his scheme fails, he commands all Egyptians to murder infants. Rejection of God's way leads to deeper cruelty.
Illustration hooks
- A nurse in a corrupt system who refuses to harm a patient. The midwives' dilemma echoes modern healthcare workers caught between unjust policies and their conscience.
- The quiet courage of a whistleblower in a large organisation, unknown to the public but deeply significant. Shiphrah and Puah are remembered, even though they never sought fame.
- A parent who teaches a child to do right even when authority pressures them to do wrong. This story models that reverent obedience to God comes before any human command.
Questions your congregation is asking
- When should we disobey government or authority? How do we know it's truly a 'fear of God' moment and not just personal preference?
- Does God reward a lie? The midwives' excuse troubles many. How do we handle the moral tension in this passage?
- What does it mean that 'God made them houses'? Is that a promise for us today when we take risks for righteousness?
Leading a Discussion
This story introduces the first named heroes of Exodus: two midwives who choose the fear of God over the fear of Pharaoh. As you read Exodus 1:15-22 together, notice the details, the names, the excuse, the reward. This passage invites us to consider what it means to resist evil, even when resistance is quiet and hidden.
Discussion questions
- Why do you think the midwives' names are recorded? What does this tell us about God's view of ordinary people who do the right thing?
- Read verse 17. The phrase 'feared God' uses the definite article (ha-Elohim), the true God. What does 'fear of God' mean in this context? How is it different from being afraid of Pharaoh?
- Look at the midwives' excuse in verse 19. Do you think it was a lie, a half-truth, or justifiable deception? Why might the text focus more on their actions than on their words?
- God 'dealt well with the midwives' and 'made them houses' (vv.20-21). What do these rewards suggest about God's character? Does God always bless visible faithfulness in visible ways?
- Notice how Pharaoh's command escalates when his first plan fails (v.22). What does this reveal about the nature of oppressive power? How does the story of the midwives show God's protection of Israel before Moses is even born?
- How does 'the fear of God' shape your daily decisions at work, home, or in public life? Share a moment when you were tempted to comply with something wrong but chose to obey God instead.
- This passage has been used to justify civil disobedience. What guidelines would you draw from it for when it is right to disobey human authority?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Matthew 21:38 | But the farmers, when they saw the son, said among themselves, ‘This is the heir. Come, let’s kill him and seize his inheritance.’ |
| Revelation of John 12:4 | His tail drew one third of the stars of the sky, and threw them to the earth. The dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child. |
| Genesis 20:11 | Abraham said, “Because I thought, ‘Surely the fear of God is not in this place. They will kill me for my wife’s sake.’ |
| Genesis 42:18 | Joseph said to them the third day, “Do this, and live, for I fear God. |
| Nehemiah 5:15 | But the former governors who were before me were supported by the people, and took bread and wine from them, plus forty shekels of silver; yes, even their servants ruled over the people, but I didn’t do so, because of the fear of God. |
| Psalms 31:19 | Oh how great is your goodness, which you have laid up for those who fear you, which you have worked for those who take refuge in you, before the sons of men! |
| Proverbs 8:13 | The fear of Yahweh is to hate evil. I hate pride, arrogance, the evil way, and the perverse mouth. |
| Proverbs 16:6 | By mercy and truth iniquity is atoned for. By the fear of Yahweh men depart from evil. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes argues the midwives were likely Egyptians, not Hebrews, based on their Egyptian names. He notes the extreme cruelty of the command to kill male infants fit Egypt's deep hatred of foreigners, and ironically this measure directly caused Moses' exposure, which led to Israel's deliverance.
Calvin's Commentaries Reformed 1564
Calvin emphasizes that Pharaoh's command to kill every Hebrew male infant at birth was an unprecedented atrocity, unmatched even by the most savage wartime enemies. The midwives' true piety consisted not merely in sparing the children, but in reverencing God above the king's threat, though their answer involved falsehood. God blessed the people because of the midwives' faithful fear.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentator notes that the two midwives'
Geneva Bible Notes Reformed 1599
The Geneva notes emphasize that the midwives' fear of God outweighed their fear of Pharaoh, making their disobedience an act of faith. Their reverence for God is the reason He blessed them, showing that loyalty to God takes priority over obeying unjust human commands.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB argues that the common difficulty over God seemingly rewarding the midwives for lying disappears with accurate translation. The Hebrew idiom means God protected them and enabled the Hebrews to grow and prosper, not that He directly rewarded their deception. Their fear of God is what is commended.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch emphasize that the midwives feared God and deceived Pharaoh with a plausible claim about Hebrew women's vigorous births. Citing Augustine, they clarify God rewarded the midwives' mercy and fear of God, not their lie. The commentator also defends the historical credibility of Pharaoh's murderous decree against objections.
Lange's Commentary Reformed 1857
Lange views the midwives' lie as a desperate act born from extreme moral pressure, not a simple deception. He also notes their claim about the Hebrew women giving birth quickly had a factual basis, which softens the falsehood.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that Pharaoh's murder of innocent infants shows a cruelty deeper than most imagine. The enmity of the serpent's seed against God's people can strip away all pity, making even confessed innocence no defense against such barbarity.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that the midwives were likely Egyptians, not Hebrews, since Pharaoh would not expect them to harm their own people. They feared God more than the king, and the extraordinary blessing of rapid, easy births gave them courage to disobey and a ready defense. God rewarded them by building up their families.