Category Archives: Courage

Jael: Perplexing Participant in the Dark Side of History

Posted on June 26, 2014 by womenfromthebook
Map of ancient Palestine/Israel

Map of ancient Palestine/Israel (Photo credit: cod_gabriel)

When the tribes of Israel settled in Canaan, they failed to evict the resident peoples as God had commanded. This failure was a costly mistake. From then on Israel had to deal with the greatest danger posed by the culture of Canaan: idolatry. Inevitably, the religions of Canaan undermined the faith of Israel. In turning away from God, Israel suffered inescapable consequences: the Canaanites oppressed them, nations attacked them, and they fought one another.

Dangerous co-existence

In trying to co-exist with Canaanites, the people of Israel “led dangerous yet simple lives in which warlike pursuits alternated with ordinary peacetime activities.”[1] God sent judges to deliver Israel from their Canaanite enemies, but Israel never returned to God whole-heartedly. Regional judges were unable to unite the people under one authority, so the tribes functioned in a loose confederation. Lacking a central authority, tribes took matters into their own hands. People did what they wanted without the restraining influence of God’s laws (Judges 21:25).

When Deborah ruled in northern Israel, God sent word for Barak to lead an attack on the army of King Jabin and General Sisera. For twenty years Jabin’s kingdom “had harshly oppressed the children of Israel” (Judges 4:3, 6). Because Barak was reluctant to lead the Israelite forces, Deborah prophesied “there will be no glory for you…for the LORD will sell Sisera into the hand of a woman” (Judges 4:9).

Intervention

From the outset God said He would win the battle. Working through Israel’s forces with the addition of powerful weather, God defeated the Canaanites. Not a man was left in Jabin’s army–except General Sisera. He fled to the tent of Jael, a woman who lived peaceably with the Canaanites. Jael agreed to hide Sisera, and in her tent he slept, exhausted.

 Then Jael, Heber’s wife, took a tent peg and took a hammer in her hand, and went softly to him (Sisera) and drove the peg into his temple, and it went down into the ground; for he was fast asleep and weary. So he died (Judges 4:21).

English: Jael Shows to Barak, Sisera Lying Dea...

English: Jael Shows to Barak, Sisera Lying Dead, c. 1896-1902, by James Jacques Joseph Tissot (French, 1836-1902) or followers, gouache on board, 5 1/2 x 9 7/16 in. (14 x 24 cm), at the Jewish Museum, New York (Photo credit: Wikipedia)

Victor or Villain?

Somewhere in the story Jael switched alliances and “refused to remain neutral in this crucial conflict.”[2] As a tough, pragmatic Bedouin wife, she sided with Israel. As an ally of Israel, the general was her enemy because he was Israel’s enemy. In a lengthy poem describing the battle (Judges 5:24-27), Deborah praised Jael as most blessed among women for striking the blow that killed Sisera.

Not everyone agrees that she should be remembered with honor. Author Herbert Lockyer severely criticizes Jael with the words murder, revolting cruelty, treachery, foul, reprehensible, executioner. He states, “lacking courage, she dare not attack Sisera fairly.”[3] He adds, “Had Sisera attempted to rape Jael, and in defense of her honor she had killed him, that would have been another matter, but to kill him as an assassin kills a victim was something different.”[4] His most troubling phrase suggests condemnation: “she remains forever censurable for the cruel way she killed Sisera.?[5]

In the book Women of the Bible, Ann Spangler and Jean Syswerda take a light approach in discussing Jael. They avoid the details of Sisera’s death and emphasize that Jael was decisive, courageous, and she seized the opportunity to slay an enemy of God’s people.[6] The authors focus on Jael’s strong qualities that women can apply today. Women learn from Jael’s decisive courage to stand up against their enemies. Courageous women need to stay close to God “in the midst of the fray.”[7]

The Expositor’s Bible Commentary discusses Jael in the setting of despair and disorder that characterized the times. “Between the days of Joshua and Samuel, Israel plummeted to moral and spiritual disaster.”[8] When the tribes came together to fight a common enemy, they believed that their enemy was God’s enemy. “Wicked, murdering leaders deserved to die” [9] and killing them was a way to glorify God.

Becoming a cautious observer of history

That God allowed Jael to kill the general is undeniable. Some Bible commentators question whether He approved of the way she did it. Did He favor, like, support, agree, accept, commend, esteem, endorse, back up, sanction what she did?It’s a bigger question than a tent peg execution. Hers was not the most horrific event that occurred in the time of the Judges.

Whether God approved of the way Sisera was killed, I wouldn’t want to comment. Can the word approve be applied to anything that is unlike God? At times God accomplishes His purposes through sinful humankind.

Readers may differ on how to think about the story, but scholars agree that the three centuries under the Judges was a dark time in history. Deborah, Barak and Jael figured in one of God’s merciful interventions in Israel’s past. Reading their stories reminds me to be a cautious observer of history.—Mary Hendren

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( For more information concerning this time period see the dark period of the Judges.)

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[1] The Expositor’s Bible Commentary, p. 376

[2] Same source, p. 415

[3] Herbert Lockyer, All the Women of the Bible, p. 71

[4] Same source and page

[5] Same source and page

[6] Spangler and Syswerda, Women of the Bible, p. 115

[7] Same source, p. 121

[8] The Expositor’s Bible Commentary, Vol. 3, p. 376

[9] Same source, p. 380

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The Story of Ruth: The Kinsman Redeemer

Posted on June 23, 2014 by womenfromthebook

Then Naomi her mother-in-law said to her, “My daughter, shall I not seek security for you, that it may be well with you? Now Boaz, whose young women you were with, is he not our relative? In fact, he is winnowing barley tonight at the threshing floor. Therefore wash yourself and anoint yourself, put on your best garment and go down to the threshing floor; but do not make yourself known to the man until he has finished eating and drinking. Then it shall be, when he lies down, that you shall notice the place where he lies; and you shall go in, uncover his feet, and lie down; and he will tell you what you should do.” (Ruth 3:1-4)

Naomi knew it was just a matter of time. Once the harvest was over, their livelihood would again be in jeopardy unless…unless a kinsman redeemer[1] would step in and come to their rescue. Boaz, though not the nearest relative, would be their first resort. After all, he already knew Ruth and had shown a concern for her welfare as well as, by extension, Naomi’s own. The time had come for a bold plan.

At the threshing floor

English: Threshing place. The circle is made f...

English: Threshing place. The circle is made from concrete. Harvested straw is put on the concrete surface and a donkey is made to walk on it in circles, which causes the process of threshing. On the left (front of the picture) visible leftovers (mostly tailings and chaff). Around the perimeter there is some threshed straw. On the floor there are some threshed grains. Photo taken near Vlyhada (Santorini, Greece). (Photo credit: Wikipedia)

Boaz worked alongside his hired men at the threshing floor—a cleared solid surface of hard-packed dirt or rock—preparing for the final stage of the weeks-long harvest.[2] Ruth watched as this kind kinsman, or was it one of his workers, expertly urged draft animals, whether oxen or donkeys is unclear, to drag heavy threshing sledges[3] back and forth over the sheaves, breaking down the stalks into husks, straw, and grain kernels. Then experienced hands wielding wooden pitchforks lifted the straw away so the process of winnowing could begin.

Winnowing the Chaff | Bamiyan

Winnowing the Chaff | Bamiyan (Photo credit: Hadi Zaher)

In the cooling evening breezes, waiting crews used winnowing forks, tossing the remaining grain into the air. Mesmerized, Ruth watched lighter stalks and husks (the chaff) be whisked away on capricious currents of wind, and the heavier kernels plummet back to the floor in a haphazard heap. Then mounds of the tawny pellets were scooped up and sifted through trays to remove any remaining dirt and debris. The clean grain was finally ready for immediate use or storage in sealed clay jars.

As the last rays of sunlight grew dusky, weary workers allowed themselves to relax, enjoying food and drink, celebrating harvest’s end. Bellies full and hearts merry, first one and then another fell silent, except for an occasional grunt and snore. Ruth’s gaze followed Boaz through the dimness as he made his way to the end of a grain pile, spread his blanket, and quickly dropped off to sleep.

Naomi’s instructions had been quite clear: Wash yourself, put on your best garment, go back to the threshing floor, and wait for the moment of opportunity. That time had come. Ruth quietly made her way to where Boaz lay, uncovered his feet, and lay down.

The Kinsman-Redeemer

Naomi’s strategy was one of enlisting the involvement of the kinsman-redeemer.[4] Now Ruth lay at Boaz’s feet, anticipating the opportunity to bring Naomi’s plan to fruition. His sleep suddenly troubled, she watched him awake with a start sensing her presence in the darkness. “Who are you?” he challenged warily. Ruth responded with her request. “I am you servant Ruth,” she said. “Spread the corner of your garment over me,[5] since you are a kinsman-redeemer” (3:9 NIV).

Flattered by Ruth’s request, Boaz commended her for approaching him, since it is likely that he was considerably older than she, and she might well have chosen a younger man. Rather than interpreting her actions as wily and improper, he afforded her only kindness and respect.[6] He encouraged her to wait until morning for the sake of her reputation and for her own protection. Before first light she could safely return to Naomi, and none would be the wiser. Then he would attend to the business at hand.

Following the rules

Boaz knew there was a kinsman closer than he, and his integrity dictated that he go to him first before proceeding any further. By rights, this relative (who, though unnamed in the Bible, was obviously known to Boaz) could redeem Elimelech’s land either by buying it back, if it had indeed already been sold, or he could buy it outright.

Now Boaz went up to the gate and sat down there; and behold, the close relative of whom Boaz had spoken came by. So Boaz said, “Come aside, friend,[7] sit down here.” So he came aside and sat down. And he took ten men of the elders of the city, and said, “Sit down here.” So they sat down. Then he said to the close relative, “Naomi, who has come back from the country of Moab, sold the piece of land which belonged to our brother Elimelech. And I thought to inform you, saying, Buy it back in the presence of the inhabitants and the elders of my people. If you will redeem it, redeem it; but if you will not redeem it, then tell me, that I may know; for there is no one but you to redeem it, and I am next after you.'”

And he said, “I will redeem it.”

What happened next affords a certain opportunity for speculation. Was Boaz disappointed when the near kinsman quickly accepted the responsibility? He obviously had more than a casual interest in Ruth and her welfare. Or had he anticipated just such a response, and, as the astute business man he undoubtedly was (Scripture describes him as a mighty man of wealth), knew just when to bring up an additional requirement to put the negotiations in jeopardy? Note the various translations of verse 5 below:

Then Boaz said, “On the day you buy the field from the hand of Naomi, you must also buy it from Ruth the Moabitess, the wife of the dead, to perpetuate the name of the dead through his inheritance” (NKJV).

Then Boaz said, “On the day you buy the land from Naomi and from Ruth the Moabitess, you acquire the dead man’s widow, in order to maintain the name of the dead with his property” (NIV).

Then Boaz said, “The day you acquire the field from the hand of Naomi, you are also acquiring Ruth the Moabite, the widow of the dead man, to maintain the dead man’s name on his inheritance” (NRSV).

Boaz had just introduced the obligation of a levirate marriage, and the kinsman, recognizing the inherent liabilities that such an arrangement could impose on his own family, quickly forfeited his right of redemption to Boaz.[8] So, in the presence of ten official witnesses and many onlookers, Mr. So and So removed his sandal, thereby signaling the transfer of the property. A communal blessing followed:

And all the people who were at the gate, and the elders, said, “We are witnesses. The LORD make the woman who is coming to your house like Rachel and Leah, the two who built the house of Israel; and may you prosper in Ephrathah and be famous in Bethlehem. May your house be like the house of Perez, whom Tamar bore to Judah, because of the offspring which the LORD will give you from this young woman” (vv. 11-12).

The rest of the story of Ruth

So Boaz took Ruth and she became his wife; and when he went in to her, the LORD gave her conception, and she bore a son. Then the women said to Naomi, “Blessed be the LORD, who has not left you this day without a close relative; and may his name be famous in Israel! And may he be to you a restorer of life and a nourisher of your old age; for your daughter-in-law, who loves you, who is better to you than seven sons, has borne him.” Then Naomi took the child and laid him on her bosom, and became a nurse to him. Also the neighbor women gave him a name, saying, “There is a son born to Naomi.” And they called his name Obed. He is the father of Jesse, the father of David” (vv. 13-17). 

Ruth, Naomi and Obed. Pen and brown ink over p...

Ruth, Naomi and Obed. Pen and brown ink over pencil on paper. (Photo credit: Wikipedia)

 

Summary

The book of Ruth, in its four short chapters, gives one of the few detailed glimpses into the everyday lives of Old Testament characters in the Bible, and in particular, women. The reader is exposed to the nuances of the desperate plight of three widows, two of whom found themselves displaced and in foreign lands; and marvels at their courageous efforts to survive by hard work and ingenuity. The reader senses the depth of the bond of devotion to both kin and God, and the bitter anguish of loss. The reader observes the realities and rigors of harvest and manual labor; and sits as one of the collective witnesses to the legal proceedings involving rights of inheritance and preservation of a family line. Lastly, the perceptive reader will recognize and value this book as a beautiful exemplar of kindness, the evidence of which is found on every page.

What a gift to have The Book of Ruth preserved in the pages of the Bible!

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For additional reading please view Mary Hendren’s post,  Levirate Law– in Confusion.

The Writings

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[1] A Ga’al (Strong’s 1350), or kinsman redeemer, could act in several ways. By definition according to http://www.biblestudytools.com/lexicons/hebrew/nas/gaal.html , the kinsman redeemer could marry a brother’s widow to beget a child for him (Deuteronomy 25:5-10), redeem from slavery (Leviticus 25:47-49), redeem land (Leviticus 25:25), or exact vengeance (Numbers 35:19). In the book of Ruth, Boaz acted as a levir as well as one who preserved claim to the family property.

[2] It is possible that Boaz, and /or others, were overseeing the process. The Archaeological Study Bible, in its cultural and historical note on “The Threshing Floor” (page 608), comments that because the threshing floor was the largest open area within a village,“town elders were typically present to oversee the threshing of the year’s crops.” The threshing floor was also a suitable locale for “legal actions, criminal trials, and public decisions.” The city gate was also used for such proceedings as will later be seen.

[3] Sledges were heavy wooden slabs with teeth made of stone, metal or potsherds fastened to the underside. See Isaiah’s vivid description of the whole process in chapter 41, verses 14-16.

[4] Whether this was simply to assure that Elimelech’s landholdings would be preserved within family lines, or to ensure there would be a son to carry on the family name, or both, are topics for on-going discussion. Leon Wood, in his book, The Distressing Days of the Judges (1982), addresses both: “When an owner was forced to sell property due to poverty, it was the obligation of the nearest relative to buy this property back (thus ‘redeeming’ it), so that it could remain in the possession of the original family” (p. 261). Wood goes on to comment that “it was the obligation of the nearest kinsman, in this instance, not only to purchase the property of Naomi—which really also belonged to Ruth, because of inheritance rights through her dead husband Mahlon—but also to marry Ruth and raise up a son to Mahlon who might then inherit that property in due time” (p. 262).

[5] Scholars do not agree as to the meaning and symbolism associated with this action. Some feel it amounted to a request for protection, while others interpret it as a request for marriage. For a detailed examination of challenges present in the wording of the Hebrew text see

http://faculty.gordon.edu/hu/bi/ted_hildebrandt/otesources/08-ruth/texts/books/leggett-goelruth/leggett-goelruth.pdf, pp. 192-3.

[6] Some have chosen to attribute to both Ruth and Boaz activities or motives of a sexual nature, but others, such as The Expositor’s Bible Commentary in its note regarding Ruth 3:13, write to the contrary: “Both Ruth and Boaz acted virtuously in a situation they knew could have turned out otherwise. Chastity was not an unknown virtue in the ancient world.”

[7] The word friend (NKJV) and kinsman (KJV) in this verse is taken from a Hebrew idiom best translated “Mr. So and So.” It is translated as such in the Tanakh. This idiom is said to have been used when it was not deemed essential to use the person’s actual name. Some think they detect a certain disdain attached to its usage here, since the relative declined to step in to help. See The Expositor’s Bible Commentary comments on Ruth 4:1-3.

[8] Expositors comments concerning 4:6:”Most scholars interpret the kinsman’s refusal as an awareness that he would be paying part of what should be his own children’s inheritance to buy land that would revert to Ruth’s son as a legal heir of Elimelech.” Others posit he was reluctant to intermarry with a Moabite woman (cf. Deuteronomy 23:3-4).

Keil and Delitzsch Commentary on the Old Testament comments on verse 6: “The redemption would cost money, since the yearly produce of the field would have to be paid for up to the year of jubilee. Now, if he acquired the field by redemption as his own permanent property, he would have increased by so much his own possessions in land. But if he should marry Ruth, the field so redeemed would belong to the son whom he would beget through her, and he would therefore have parted with the money that he had paid for the redemption merely for the son of Ruth, so that he would have withdrawn a certain amount of capital from his own possession, and to that extent have detracted from its worth. ‘Redeem thou for thyself my redemption,’ i.e., the field which I have the first right to redeem.”(Keil and Delitzsch Commentary on the Old Testament: New Updated Edition, Electronic Database. Copyright © 1996 by Hendrickson Publishers, Inc. All rights reserved.)

 

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Posted in Bethlehem, Bible women, Boaz, Courage, Elimelech, food, Ga'al, Gleaning, Humility, Kinsman redeemer, Levirate marriage, Mahlon, Moabite women, Naomi, Obed, Profiles, Ruth, Sledge, Threshing, Uncategorized, Winnowing. Bookmark the permalink.

The Story of Ruth: Choices

Posted on May 16, 2014 by womenfromthebook

Then Elimelech, Naomi’s husband, died; and she was left, and her two sons. Now they took wives of the women of Moab: the name of the one was Orpah, and the name of the other Ruth. And they dwelt there about ten years. Then both Mahlon and Chilion also died; so the woman survived her two sons and her husband (Ruth 1:3-5).

Naomi had arrived in Moab never suspecting the twists and turns her life would take during the next ten years. Now she found herself robbed of the emotional and physical support of not only her husband, but her two sons as well. In her homeland this would have been difficult enough, but finding herself bereft in a foreign land left her vulnerable, facing a uncertain future. It was only natural that she should think of home—Bethlehem in Judah.

She was not entirely alone—her daughters-in-law were quite devoted to her, and she still had her God, although Naomi agonized that perhaps she had fallen from His favor in light of her sad circumstances. Ruth and Orpah were well aware of her dedication to Israel’s God, as they must have seen it demonstrated numerous times over their years together as a family.

Weighing her options

By her own admission, Naomi was past the time of child-bearing. She knew that chances of remarriage, especially in Moab (and likely in her country as well), had she been so inclined, were virtually non-existent. If she went back to Judah, her husband had extended family there, so potentially she could have emotional support and even, perhaps, some rights of inheritance; she would be back in the land of her God; and if worse came to worse, there were provisions in Israel’s law to take care of widows, orphans, strangers, and the poor (Deuteronomy 14:28-29; 24:19-21).

Decisions. How to close down her home, and arrange for travel. Then there was the matter of Ruth and Orpah, both of whom felt a responsibility for her welfare, and she, for theirs. What should she do? What should they do?

A parting of the ways

News from home gave her the answer. By God’s grace, the famine had finally ended, and there was no real reason to remain in Moab. Informing Orpah and Ruth of her decision was no doubt emotional, but still they insisted on going with her. And so it was that the three widows found themselves on the road to Bethlehem, embarking on a journey not only fraught with potential dangers from roving bandits and miscreants along the way, but one which also posed many unknowns concerning what lay ahead.

That, however, is not what troubled Naomi most. She was quite concerned for the futures of her daughters-in-law. They would be foreigners in Judah, widows without any means of support or probable prospects for marriage—the plight she herself was fleeing.

She pleaded with them, “Go, return each to her mother’s house. The Lord deal kindly with you, as you have dealt with the dead and with me. The Lord grant that you may find rest, each in the house of her husband…” (1:8-9).

Naomi entreating Ruth and Orpah to return to t...

Naomi entreating Ruth and Orpah to return to the land of Moab by William Blake, 1795 (Photo credit: Wikipedia)

She kissed them and wept.

They cried in protest.

She reasoned, “Turn back…are there still sons in my womb, that they may be your husbands?”

Naomi cherished them both—they were like her very own daughters (1:11-13). They loved her in return, each in her own way.

Eventually a tearful Orpah[1] conceded, kissed Naomi one last time, and  returned to the sanctuary of her parents’ home.

Ruth, however, was another matter.

To be continued….

[1] Orpah, Chilion’s wife, is only mentioned in a few verses in Ruth 1, and then she disappears from the pages of the Bible. People have tried to “flesh” her out, but there is little to go on. The Woman’s Study Bible, in its Topic titled “Orpah, the Daughter-in-Law with a Wavering Faith,” says her name has several meanings: fawn, double-minded, nape of the neck (interpreted to indicate stubbornness or being self-willed). Hence, to some, her actions reflected the negatives attached to her name—she left Naomi for entirely selfish reasons. Even the title of the Topic on Orpah presents a definite bias with regard to her actions. However, as mentioned in the introductory post on The Story of Ruth, depending on names and their meanings is quite subjective.

Some draw attention to the statement that Orpah kissed Naomi, whereas Ruth clung to her, inferring a difference of the depth of attachment. The manner in which Orpah returned is in itself viewed subjectively: She was either obediently complying with Naomi’s urging, or she was selfishly looking out for her own future, as well as returning to the religion of her people.

Since there is no definitive statement as to her motive, people continue to construct arguments supporting their particular interpretation.

 

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The Story of Ruth: The Beginning

Posted on May 11, 2014 by womenfromthebook

“Now it came to pass, in the days when the judges ruled, that there was a famine in the land. And a certain man from Bethlehem, Judah, went to dwell in the country of Moab, he and his wife and his two sons” (Ruth 1:1).

Famine. A word that had major implications for the land of Israel. Usually it started with a period of drought. If that condition lasted three years or more, the prospect of famine loomed large, bringing with it a dwindling and depletion of food supplies for both man and livestock, as well as affecting commercial ventures. It was a word that evoked great dread. Famine.

Elimelech and Naomi had undoubtedly lived through such regional natural disasters[1] before and perhaps had even grown accustomed to them, but this famine evidently affected the whole land. Even though they were from Bethlehem, the city of bread (normally a fertile area), they, too, were faced with the specter of impending want. Elimelech made a pragmatic decision: He would relocate his wife and two teenaged sons, Mahlon and Chilion, in Moab until the cycle broke, in hopes they would soon be reunited back in their homeland with family, clan, and Israel’s God.

The journey was not especially long, perhaps under a hundred miles, and possibly took less than a week to complete, depending on how many relocation necessities they took with them, whether they had any livestock to care for along the way, and their mode of travel. Though their final location in Moab can’t be determined, it can be assumed that their new home offered potential for subsistence for the foreseeable future.

Map of ancient Moab territory neighbored that ...

Map of ancient Moab territory neighbored that of Israel and Judah to the east, with disputed territories such as Nebo and Baal-meon shown here to the north. The map shows Atarot and Dibon, the site where the Mesha Stele was discovered, due east of the Dead Sea. (Photo credit: Wikipedia)

Why Moab?

One might ask, why Moab? Possibly because:

  • Travel to Moab was evidently unrestricted, indicating a peaceful relationship, at least for the moment.
  • It was relatively close geographically.
  • The languages were similar.
  • It was generally a fertile land which received adequate rainfall much of the time, and was evidently unaffected by the famine afflicting Israel.[2]
  • There were major trade routes passing through its borders which could facilitate commerce.[3]
  • Moab was polytheistic, as were many of Israel’s Semite neighbors, though its chief god was Chemosh.[4] As such, it seems possible to me that the family (or at least Naomi) could still worship Israel’s God without consequence.
  • This choice, along with other events related in the book of Ruth, is often attributed to the guidance of the unseen hand of God. (See Ruth, “Background Information” in The Woman’s Study Bible.)

Three widows

There is no time frame given for Elimelech’s death, nor a reason. (However a later rabbinic tradition says that Elimelech was punished because of greed or because he forsook his homeland.[5]) The same is true of his sons. What the Bible records is that Mahlon and Kilian took Moabite wives, Ruth and Orpah, seemingly after their father’s death, and at some time in the next few years they, too, died, leaving two widows and no heirs.

Why?

Studious Bible readers are usually not easily satisfied when there are blanks in Bible narratives, such as why these men all died, and often try to fill them in various ways. For instance, The Expositor’s Bible Commentary mentions one such attempt looks for hints hidden in the meanings of the names of Mahlon and Chilion: Mahlon, linked to the root “to be sterile,” “to be weak, ill,” and Chilion, linked to a Hebrew root word which means “to be finished,” “at an end,” or perhaps, “weakening” or “pining.” The commentary then wisely concludes that “in the face of etymological uncertainties, however, it is best not to read too much hidden significance into the names of Elimelech’s family” (comment on Ruth 1:2). Whether they were generally weak and sickly is just not known.[6]

Desperate circumstances again

After Elimelech’s death, Naomi would naturally have depended on her sons for her survival. When both of them married Moabite women, she would have worked into that context, and still have had a measure of security. But when all the males in her immediate family died she was left with few options. It had been ten years since she first came to Moab, and now her eyes turned back to her homeland.

(to be continued…)

[1] The Keil and Delitzsch Commentary on the Old Testament, regarding Ruth 1:1-5, posits that this famine could have been due to devastations brought on by the seven-year oppression of Israel by the Midianites in Judges 6.

Scripture records that Midianites and their cohorts would “encamp against them [Israel] and destroy the produce of the earth as far as Gaza, and leave no sustenance for Israel, neither sheep nor ox nor donkey….So Israel was greatly impoverished because of the Midianites, and the children of Israel cried out to the LORD” (vv. 4-6).

This might also be the reason Naomi was in Moab ten years before she heard that prosperity had returned to Bethlehem. Matthew Henry’s Commentary mentions this as a possibility as does The Expositor’s Bible Commentary.

There are, however, differing opinions, and the Bible itself does not speak specifically to the causes of the famine.

[2] The Encyclopedia Britannica (1973) article on “Moab” mentions Moab’s fertility, and its wealth of wine and grain.

[3] See http://www.bible-history.com/maps/ancient-roads-in-israel.html . While nothing is said to indicate Elimelech’s source of livelihood, I feel it is within the realm of possibility that he could have been a tradesman of some sort, and as such, could provide for his family in this foreign land.

[4] See http://www.jewishencyclopedia.com/articles/10898-moab .

[5] The Expositor’s Bible Commentary, Ruth 1:3.

[6] (Ibid) Rabbinic tradition says their deaths were punishment for leaving Judah and for marrying non-Jews, a view that one can still find on the Internet. Other sources mention there was no prohibition to such a marriage, so the controversy continues. See Expositor’s note on Ruth 1:4a and the Critical and Experimental Commentary as examples.

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Posted in Bible women, Chilian, Courage, Drought, Elimelech, Famine, Mahlon, Midianites, Moab, Naomi, Orpah, Ruth, Uncategorized. Bookmark the permalink.

Deborah: Judge/Deliverer

Posted on April 10, 2014 by womenfromthebook

Wanted: Administrator/Judge for Israel
Duties: Adjudicate disputes, give counsel, defeat Canaanites
Qualifications: Confident, wise, visionary, dedicated
Term limits: 40 years

In the calamitous times of the Judges, ancient Israel did not, of course, post a job description to fill leadership vacancies. In that period of the nation’s history, God Himself provided deliverers to rescue the Israelites from the consequences of moving away from God. God did this because of promises made to Abraham concerning his descendants. God did this because He loved Israel.

Lift your eyes now and look from the place where you are—northward, southward, eastward, and westward; for all the land which you see I give to you and your descendants forever (Genesis 13:14-15).

But what if God had turned His back on the nation and left it up to Israel to find leader/judges? What if the people had to scour the land for a qualified leader to set things in order and fend off enemies? Would Deborah (or any woman) have been considered for the job?

Her background

Deborah lived in the hill country between Bethel and Ramah with her husband Lapidoth. Not much is known about Lapidoth or if the couple had children, although Deborah refers to herself as “a mother in Israel” (Judges 5:7). The nation had been floundering, “being in a state of anarchy, more or less, and harassed at times by civil war among themselves, and surrounded by enemies who made attempt after attempt to exterminate them” (Halley’s Bible Handbook, 23rd edition, 1962, p. 168). Without the benefit of continual godly leadership, the people did what they thought was in their best interest. If they were given the responsibility of coming up with the right leader, Israel would not likely have looked to a woman, even a mother of Israel. “As the position of women in those days was of a distinctly subordinate character, Deborah’s prominence as a ruler is somewhat remarkable” (All the Women of the Bible, Herbert Lockyer, p. 41).

A few commentators suggest that Deborah became a deliverer of Israel because there weren’t enough good men around or if there were qualified men they weren’t willing to take on the job. The Bible doesn’t support the line of reasoning that Deborah got the job because there were “few good men.” Before God informed Deborah of her role in His plan to rout the Canaanites, she was already holding court and making civil judgments for the people in the hill country. They knew her to be a wise woman who had a connection to God. She was a prophetess and able to “discern the mind and purpose of God” (Lockyer, p. 41). In the time of the judges, leadership may have been mostly bankrupt, but Deborah served because of her loyalty to God.

Public domain

Deborah beneath the palm tree by Tissot (Public Domain)

The Battle

Before the decisive battle recorded in Judges 4, Deborah told Barak that God had selected him to lead Israel’s forces. She informed him of God’s battle strategy (Judges 4:6-7) and twice assured him that the battle was under God’s control (Judges vv. 7, 14). But Barak doubted. He hesitated. He refused to proceed in confidence.

If you will go with me, then I will go; but if you will not go with me, I will not go!

In the face of his foot-dragging, Deborah made another prophesy.

I will surely go with you, nevertheless there will be no glory for you in the journey you are taking, for the LORD will sell Sisera into the hand of a woman.

Song of Deborah

Judges 4:12-23 describes the battle. With powerful torrents of rain, God swept away Sisera’s charioteers and terrified horses (v.21). Barak’s forces pursued the enemy with the “edge of the sword” (v.16). Of the Canaanite army, not a man was left. And the battle ended as Deborah predicted: General Sisera died by the hand of a woman (Judges 5:24-31).

English: Jael Shows to Barak, Sisera Lying Dea...

English: Jael Shows to Barak, Sisera Lying Dead, c. 1896-1902, by James Jacques Joseph Tissot (French, 1836-1902) or followers, gouache on board, 5 1/2 x 9 7/16 in. (14 x 24 cm), at the Jewish Museum, New York (Photo credit: Wikipedia)

In her song Deborah added an interesting detail. The call to gather troops had gone out to all Israel, but only five tribes responded with warriors: Naphtali, Zebulun, Ephraim, Benjamin and Issachar. For the other tribes–Reuben, Gad, Dan, Asher and eastern Manasseh, Deborah had disdainful remarks. (I’m paraphrasing her words for clarity.) “Why did hang back with the sheep? Why did you refuse to cross the river? Why did linger on your ships? Why did you remain on the shore while the others risked their lives!” (Judges 5:14-18).

The story of Deborah ends with the statement that the land had rest for forty years. Deborah understood the power of righteous leadership and made this wise observation:

When leaders lead in Israel, when the people willingly offer themselves, Bless the LORD!

Deborah sets an admirable example for us in that she saw needs and envisioned herself in their solution. She acknowledged the constraints women faced (her references to the honor given a woman in Sisera’s death) but she didn’t doubt her ability. She had no misgivings about believing God. I wonder if Deborah was one of those blessed persons who naturally live in the present? That natural in-the-present tendency combined with a strong relationship to God made Deborah the leader and deliverer perfectly suited for the time.—Mary Hendren

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A Hospitality of Believers

Posted on July 21, 2013 by womenfromthebook

How would you like to host a church in your home?  A number of women in the early years of the church opened their homes for prayer, study, and worship, even when it was not easy to follow Jesus Christ.  Because there were no official meeting places for Christians, they met in various homes to worship and share their faith in Jesus Christ.

Also, Christians met privately because Jewish and Roman authorities persecuted many of the faithful (Acts 8:3, Acts 12). Stephen was murdered for his bold declaration of truth. The apostle James was beheaded as a leader of the church in Jerusalem. Christians in the early years of the church “were unprotected by any civil power, and exposed, therefore, to the full blaze and rage of persecution. That the church was not destroyed, was owing to the protection of God.”[1]

Courage of hospitality in troubled times

 Now about that time Herod the king stretched out his hand to harass some from the church. Then he killed James the brother of John with the sword. And because he saw that it pleased the Jews, he proceeded further to seize Peter also…[and] put him in prison (Acts 12:1-4).

 Although it was at times dangerous for Christians in Jerusalem, Mary (the mother of John Mark) made her home a meeting place for believers. Mary’s house may have been where Jesus and the twelve disciples kept the Passover.[2] Tradition says the upper room of her home may have been where Jesus’ followers received the Holy Spirit on Pentecost (Acts 1:5, 12-13). After the apostle Peter’s miraculous release from prison, he made his way to Mary’s house to inform the believers who prayed for him there (Acts 12:5-16).

St. Mark Syriac inscription

St. Mark Syriac inscription (Photo credit: Wikipedia)

How long were Christians able to meet in Mary’s home? Was she among the believers “scattered throughout the regions of Judea and Samaria” because of persecution? (Acts 8:1) Scripture doesn’t say what happened to Mary. Tourists in Jerusalem today can visit what is thought to be the location of her house. The 800-year-old St. Mark’s Syrian Orthodox Church is said “to be built over a much older structure.”[3] Visitors are told to “look for the ancient inscription carved into a stone wall, written in ancient Syriac language and said to date to the sixth century CE, the inscription states: This is the house of Mary, mother of John Mark.”[4] 

Believers Hosting Churches

After Paul established congregations in Asia Minor, men and women converted to the faith, met in one another’s homes. Paul’s friends Priscilla and Aquila hosted a church in their home in Ephesus (1 Cor. 16:19) and later in Rome (Rom. 16:3-5). Paul mentioned facing a crisis in Ephesus and that Priscilla and Aquila saved his life. “Greet Priscilla and Aquila, my fellow workers in Christ Jesus, who risked their own necks for my life, to whom not only I give thanks, but also all the churches of the Gentiles” (Romans 16:3-4).

Lydia, a successful businesswoman in Philippi, opened her home, which became “perhaps the first Christian church being formed therein [in Philippi].”[5] When Paul was miraculously released from prison, he went to Lydia’s home to encourage the believers there (Acts 16:40).

It is not clear if the host of the church in Laodicea was Nympha, a woman, or Nymphas, a man. “Most scholars agree that this person was a woman, Nympha,”[6] though nothing more is said of the individual. Apphia was probably the wife of Philemon and co-host of a home church in Colossae. Archippus, thought to be Philemon’s son, was the pastor of the Christians who met in their home (Col. 4:17). Phoebe, a leading member of the church in Corinth, hosted believers in her home in Cenchrea (Rom. 16:1).

It is probable that Christians followed the pattern of home churches for at least 300 years until Constantine made Christianity his official religion. The hundreds of men and women who hosted small groups of Christians in their homes comprised a “hospitality of believers.” They played an important part in spreading the gospel and strengthening the church.—Mary Hendren

[1] Barnes’ Online Commentary, note on Acts 8:3

[2] NKJV Study Bible, Second edition, note on Acts 1:13

[4] Same source

[5] Herbert Lockyer, All the Women of the Bible, p. 85.

[6] Theresa M. Doyle-Nelson, in “House Churches in the New Testament,” AmericanCatholic.org.

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Achsah: The Daughter Who Asked for More, Part 2

Posted on May 2, 2013 by womenfromthebook

The actions of ten spies sealed the fate of the tribes of Israel in ways they never expected. Their evil report fueled rebellion within the ranks, and no one—not Moses or Aaron, not Joshua or Caleb—could quell its pernicious spirit.

And it came to pass…

The LORD was true to His word, and Caleb[1] witnessed it all. The ten errant spies met a swift end—death by plague.[2] Over the next forty years, the rest of  the offenders, those twenty years old and older, also died, their graves scattered across the wilderness.

English: The Death of Korah, Dathan and Abiram...

English: The Death of Korah, Dathan and Abiram, by Gustave Doré (Photo credit: Wikipedia)

The malevolent spirit of rebellion persisted. Ringleaders like Korah, Dathan, and Abiram challenged the leadership of Moses and Aaron. The earth opened and swallowed them and all their families. When the congregation protested, the LORD responded quickly, and 14,700 more died from His plague.[3]

When the way became arduous, and a wearied discouragement set in, the people railed against God, and Moses and Aaron. God answered with an attack of fiery serpents which inflicted venomous bites and sent many to their deaths.[4]

Shamelessly the tribes of Israel defiled themselves, marrying Moabite women, embracing Baal worship, and rejecting the very One Who had delivered them.

Moses knew such brazen wantonness could not go unpunished.  “Take all the leaders of the people and hang the offenders before the LORD, out in the sun, that the fierce anger of the LORD may turn away from Israel,” he ordered. Twenty-four thousand more died for their effrontery.[5]

In spite of all the insults the LORD endured, year after year Caleb watched His gracious hand at work. While the Israelites experienced His wrath for their  ongoing waywardness, they also experienced His generous care along the way. Manna. Water. Clothes and sandals that did not wear out.

Still they complained.

The Children of Israel Crossing the Jordan (il...

The Children of Israel Crossing the Jordan (illustration by Gustave Doré) (Photo credit: Wikipedia)

Time to move

When the last insurrectionist died, it was time for the tribes of Israel to move forward across the Jordan River and conquer the land they had been promised. The wilderness wandering was finally over.

Joshua now bore the mantle of leadership, and for the next seven years he successfully coordinated three major military campaigns[6]—including a vigorous routing of the dreaded Anakim. The courageous conqueror and his armies chased those sons of giants from Hebron, from Debir, from Anab, and from all the mountains of Judah and Israel, utterly destroying their cities. Their wretched remnant fled, seeking refuge in Gaza, Gath, and Ashdod, cities of the Philistines. Perhaps that would be the last time Israel would have to deal with them.

At last…

“. . .  Joshua took the whole land, according to all that the LORD had said to Moses; and Joshua gave it as an inheritance to Israel according to their divisions by their tribes . . . ” (Joshua 11:25).

Now Caleb would make his request.

To be continued…

[1] Caleb was 40 years old when he was sent out as a spy (Joshua 14:7).

[2] Numbers 14:36-38

[3] Numbers 16

[4] Numbers 21:4-6

[5] Numbers 25

[6] See Nelson’s Complete Book of Bible Maps and Charts, 1996, pp 68-73.

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Achsah: The Daughter Who Asked for More

Posted on April 29, 2013 by womenfromthebook

Caleb watched as distant figures, shimmering like a mirage from the arid Negeb, gradually assumed familiar shapes, and he waited. It was his lovely daughter, Achsah, with her new husband. She was no longer under his protective care in the family compound near Hebron. She now dwelled with the one who had won her hand by his acts of bravery and courage—Othneil, slayer of giants, conqueror of Debir. Caleb wondered why they were coming.

How it all began[1]

Over forty years before, Caleb, Joshua, and ten others, leaders all of Israel’s twelve tribes, embarked on a reconnaissance of the land of Canaan, one commissioned by the LORD through Moses. Their mission? Spy out the land, and its inhabitants. Were the Canaanites a people strong, or weak? Many, or few? Did they dwell in fortified strongholds, or tents? Was the land fertile? Were there ample forests for Israel’s needs?

English: Joshua and Caleb, as in Numbers 13

English: Joshua and Caleb, as in Numbers 13 (Photo credit: Wikipedia)

It was around the month of Elul, the season for the first grape harvest. What better time to bring back samples of the ripening fruit of the land? Above all, Moses exhorted them to be of good courage. Much depended on their findings, as would soon become evident.

The twelve tribal emissaries set out immediately, and for forty days furtively scouted the land, covering some 300 miles[2] before returning to their launch point, Kadesh-barnea. En route they saw date palms, pomegranates, ripening grapes, all thriving in abundance. There was ample pasture for sheep and cattle, and fields suitable for growing barley and wheat. Olive and fruit trees dotted certain regions of countryside. The coastline provided fishing, and perhaps even dye works. Canaan, indeed, was full of resources and promise.

Its inhabitants, however, were an entirely different matter—especially the hulking sons of Anak!

An ill wind

 “We went to the land where you sent us. It truly flows with milk and honey,” the returning  spies reported to eager ears. “Nevertheless the people who dwell in the land are strong; the cities are fortified and very large; moreover, we saw the descendants of Anak there.” Amalekites, Hittites, Jebusites, Amorites, and Canaanites—all formidable and well-armed—would have to be dealt with as well.

Anak! Apprehension swirled through the ranks of Israel. Caleb quieted the people, then exhorted them, saying, “Let us go up at once and take possession, for we are well able to overcome it.” The agitators would have none of it, and retorted, “We are not able to go up against the people, for they are stronger than we. . . . The land through which we have gone as spies is a land that devours its inhabitants, and all the people whom we saw in it are men of great stature. There we saw the giants (the descendants of Anak came from the giants); and we were like grasshoppers in our own sight, and so we were in their sight.”

With weeping and wailing, Israel turned on Moses and Aaron, demanding new leaders, and refusing to enter Canaan. Moses and Aaron, in shock and horror, fell on their faces before the unruly assembly, undoubtedly recognizing a grievous affront to the LORD, their Deliverer.

Only two of the twelve, Joshua and Caleb, confronted the growing spirit of revolt, warning the tribes not to rebel against the Lord. They implored them rather to trust that “if the Lord delights in us, then He will bring us into this land and give it to us . . . .” Those words only moved the mob to violence, and cries of, “Stone them! Stone them!” filled the air. Little did the tribes of Israel realize that their own fates were sealed in the wake of that murderous intent. The LORD had had enough!

And the LORD spoke to Moses and Aaron, saying, “How long shall I bear with this evil congregation who complain against Me? I have heard the complaints which the children of Israel make against Me. Say to them, ‘As I live,’ says the LORD, ‘just as you have spoken in My hearing, so I will do to you: The carcasses of you who have complained against Me shall fall in this wilderness, all of you who were numbered, according to your entire number, from twenty years old and above. Except for Caleb the son of Jephunneh and Joshua the son of Nun, you shall by no means enter the land which I swore I would make you dwell in. But your little ones, whom you said would be victims, I will bring in, and they shall know the land which you have despised. But as for you, your carcasses shall fall in this wilderness. And your sons shall be shepherds in the wilderness forty years, and bear the brunt of your infidelity, until your carcasses are consumed in the wilderness. According to the number of the days in which you spied out the land, forty days, for each day you shall bear your guilt one year, namely forty years, and you shall know My rejection. I the LORD have spoken this. I will surely do so to all this evil congregation who are gathered together against Me. In this wilderness they shall be consumed, and there they shall die'”[3] 

To be continued…

[1] Please read Numbers 13 for the entire account.

[2] I estimate that the trip northward was roughly 150 miles based on an atlas scale. The envisioned round-trip could have covered approximately 300 miles using that scale.

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Two Mothers, One Son

Posted on March 14, 2013 by womenfromthebook

In a previous post, we considered the identity of Pharaoh’s daughter and concluded there does not seem to be enough evidence to settle on any one name with confidence. However there is information about daughters of pharaohs in general which could have a bearing on the Moses story.

Who is her mother?

Though we can’t answer the following conclusively, we’ll explore a couple of general questions regarding this elusive princess:  who her mother was, and where she might have lived. If she was a daughter of Pharaoh’s principal wife, it’s probable that she would have lived in the environs of the royal palace. If, however, she was the daughter of a secondary wife, she and her mother could have taken up residence in one of many royal compounds scattered throughout Egypt. In that case, Pharaoh would visit or call for them as he desired.

“‘The pharaohs of the New Kingdom period (c. 1570-1085 B.C.) maintained residences and harim not only in the great capitals of Thebes, Memphis, and Pi-Ramesse (Ra’ amses) but also in other parts of Egypt, especially in pleasure resorts….Papyrus documents indicate that this Harim was no prison of enforced idleness for its inmates in pharaohs [sic] absence; the royal ladies supervised a hive of domestic industry, spinning and weaving done by servants….’”[1]

Women of substance

Some may wonder about the role of women in Egypt.  According to Nahum M. Sarna, in his book, Exploring Exodus (1986),  the social and legal position of an Egyptian woman was considerable. “Descent was strictly matrilineal, so that property descended through the female line. This meant that the woman possessed inheritance rights and could dispose of property at will. As a result, she enjoyed a certain measure of economic independence” (p. 31).  It should not seem strange that Pharaoh’s daughter made several on-the-spot decisions with confidence and without apparent reservation (Ex. 2:1-10), likely based not only on her position generally, as a woman in Egyptian society, but especially on her place within the royal family.

The princess commissions a wet-nurse

Wet-nurses were hired to care for foundlings. Ancient Mesopotamian legal texts provide specifics for proper payment regarding such services. Typically, a wet-nurse suckled and reared a child in her home for a specified period of time, usually two to three years, until it was weaned. Then it was returned to the finder for adoption.[2]

The account in Exodus 1 records an interesting departure from the normal procedure. Royal wet-nurses were generally members of elite families, perhaps wives or mothers of high officials. This connection brought with it a certain prestige, one which could result in possible advancement in rank for their husbands and sons.[3] For Pharaoh’s daughter to listen to a young Hebrew girl and follow her suggestion to enlist the services of an unknown woman, represents, to my mind, evidence of the providence of a much higher Power in this whole episode.

Moses and Jochebed

Moses and Jochebed (Photo credit: Wikipedia)

The role of Jochebed

Of course, there is no doubt as to Jochebed’s ability to nurse her own baby. Her breasts were probably aching for relief by the time Moses was once more in her arms. However, what she might have done additionally, in the long term, is well worth contemplating.

There are those who speculate that this mother had carefully planned for her baby’s rescue, positioning him deliberately in a place where Pharaoh’s daughter would find him.[4] Why, one might wonder. Had she secretly watched this princess over time, and knew vicariously her disposition for kindness? Did she have a God-given understanding that hers was no ordinary son and that his future would require the best education the world of her day could offer?[5] Did she feel that the safest place for him would be in the care of this royal princess–one whom Jochebed knew to be influential and strong-minded enough to set aside her father’s bloody policy?

Training her child

Others discuss a different matter. Since Jochebed likely had Moses for three years or longer, what did she do during that time? Several feel she carefully laid a foundation for his eventual worshipping of the God of Israel. She was a daughter of Levi (Ex.2:10) and according to one source her name (Hebrew yokebed) apparently means “YHWH is glory.” She is noted as the first person in the Bible to have a name with the divine element yah, a shortened form of YHWH.[6] Does her name indicate that she came from a family of believers who worshipped the true God? Such a notion seems worth considering.

Jamieson, Fausset and Brown Commentary offers the following opinion concerning Ex. 2:10: “His [Moses’s] age when removed to the palace is not stated; but he was old enough to be well instructed in the principles of the true religion; and those early impressions, deepened by the power of divine grace, were never forgotten or effaced. He had remained long enough to be thoroughly imbued with the true national feeling of a Hebrew; and though he may have actively engaged in the varied scenes to which his royal station afterward introduced him, he never ceased to cherish a spirit of sympathy with the race from which he had sprung.”[7]

If the ruling pharaoh was indeed Thutmose III, he worshiped a form of the sun god (sometimes depicted as a sphinx), Amun-Re. It would have been important to introduce knowledge of the true God of Israel to Moses early on. Stephen, in Acts 6:20, says “Moses was born and was well-pleasing to God,” indicating that God was already involved in his life, beginning with his brave and faithful mother.

Grooming a royal prince

While Jochebed likely concentrated on the religious upbringing of her young son, his adopted mother provided the means for a formal education. At about the age of four, boys in the royal court began attending school from early morning until noon–a routine lasting for approximately twelve years. Strict discipline was maintained, backed up with corporal punishment. “The school curriculum largely centered on reading, writing, and arithmetic,” with writing being especially important. “The art of penmanship and the cultivation of style were both highly esteemed as the indispensable prerequisites for a sound education. Drill and memorization seem to have been the chief pedagogic techniques.”[8]

As for Moses’s childhood, John Davis writes: “Children were generally carefree, and played much like children do today….Swimming, horseback riding, hunting, playing with household pets would all be part of the experiences of a young boy in Egypt.”[9] 

Mummy Portrait of a Boy

Mummy Portrait of a Boy (Photo credit: Taifighta)

The young prince would have sported the typical haircut for Egyptian boys of his day—a shaved head except for one long lock on the side, which was braided.[10]

Teen to early adulthood

Moses undoubtedly spent much time perfecting his skills at archery and horsemanship—both favorite pastimes of that dynasty. Learning languages and the geography of his land would have been important as well. Slowly and surely he was being equipped with skills that would serve him in the challenging days to come. In Davis’s words, what we know is a “remarkable example of the excellency of the providence of God” (p. 56).

One last piece

Moses spent forty years in Egypt before he went into exile in Midian. We’ve managed to piece together a collage of what life might have been like into his early adulthood. The Jewish historian Josephus records another bit of his story in The Antiquities of the Jews, Book 2, Chapter 10. According to his account, when Moses had reached full maturity, he was appointed general of the Egyptian army, went against their enemies, the Ethiopians, conquered them, and returned victorious. The Bible nowhere mentions this activity.

One yet to come

So far we have noted five memorable women whose presences figured prominently in the epic story of Moses: Shiphrah and Puah, Pharaoh’s daughter, Jochebed, and Zipporah —all heroic figures, all courageous in dangerous times.

One woman yet remains—Miriam—the subject of our next post.

[1] Citation in Moses and the Gods of Egypt (1971), John J. Davis, p. 52.

[2] See Exploring Exodus, p. 32.

[3] Women in Ancient Egypt (1993), Gay Robins, p. 89.

[4] See Barnes’ Notes and Jamieson, Fausset and Brown Commentary regarding Ex. 2:4-5.

[5] Josephus seems to think so. See The Antiquities of the Jews, Book 2, Chapter 9.3; 9.4.

[6] Women in Scripture (2000), Carol Meyers, Gen. Ed., p. 103.

[7] Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright © 1997, 2003 by Biblesoft, Inc.

[8] Exploring Exodus, p. 33.

[9] Moses and the Gods of Egypt, p. 55.

[10] Ibid. Davis comments that this hairstyle was actually found on a mummy of a young boy.

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The Midwives

Posted on March 6, 2013 by womenfromthebook

Pharaoh’s growing problem

Pharaoh was anxious. The increasing size of the Israelite presence in Egypt’s Delta region was worrisome, and in spite of his imposition of harsh servitude, they just continued to multiply. These people were a strong, valuable workforce, and he knew they couldn’t arm themselves and turn against Egypt. After all, they were in bondage and dependent on Egypt for food. However, if his slaves ever aligned with an enemy, that would pose a significant threat. Three million slaves lived in Goshen and 600,000 of them were men—potential warriors. Something must be done.

A depiction of the Hebrews' bondage in Egypt, ...

A depiction of the Hebrews’ bondage in Egypt, during which they were forced to make bricks without straw. (Photo credit: Wikipedia)

Pharaoh had to deal with the number of slaves without destroying slavery. His solution was to decrease the number of Hebrew males. Harsh servitude hadn’t worked. Perhaps a systematic elimination of baby boys would lower the slave birthrate, and the forcing of the females to marry Egyptian men or become household slaves in Egyptian homes would produce children loyal to Egypt. So he devised a plan.

He would require midwives to do the extermination. They assisted at Hebrew deliveries and could quickly drown the babies before suspicions were raised.[1] They could report that the infants had been stillborn.

Who were these midwives?

Scripture does not say if Shiphrah and Puah were Egyptian or Hebrew midwives. Likely they were Hebrew because of their Semitic names and their fear of God (Ex.1:17). The two women probably represented of a guild of midwives, and that may have been why Pharaoh singled them out. He explained the procedure they were to follow at the birth of a Hebrew boy and expected them to pass on the order.

When you do the duties of a midwife for the Hebrew women, and see them on the birthstools,[2] if it is a son, then you shall kill him; but if it is a daughter, then she shall live.

Looking back over 3500 years, it’s hard to imagine what happened when Shiphrah and Puah stood before Pharaoh. Did they say anything in his presence? Did they remain silent and feign compliance? Did they tell the other midwives to secretly disobey? How did they evade his order? Scripture doesn’t say. But they were successful for some length of time because “the people multiplied and grew very mighty” (Ex.1:20).

Amazing Intervention

Eventually Pharaoh realized that the Hebrew baby boys were being saved, and he asked the midwives for an explanation.

Why have you done this thing, and saved the male children alive?

Shiphrah and Puah came up with what seems like a barely credible excuse for all the live baby boys.

The Hebrew women are not like the Egyptian women, for they are vigorous and give birth before a midwife can get to them.

As Pharaoh listened, God must have endowed their words with believable-ness, creating a reasonable delusion in his mind—His plan wasn’t working because Hebrew women had faster rates of delivery than Egyptian women.

God blessed the midwives in additional ways: Pharaoh didn’t execute them for disobedience; the Egyptian king shifted the responsibility for killing babies to the Egyptian people; and God provided households for the midwives (Ex. 1:20).

Legacy

The names of Shiphrah and Puah[3] were recorded in Exodus for succeeding generations to understand that their courage mattered to God. It made a difference in history.[4]

I wonder if they ever knew that one of the baby boys who lived was Moses—the one destined to become the deliverer of Israel.—Mary Hendren

.

 

 

[1] According to John J. Davis, in his book Moses and the Gods of Egypt (1971), p. 50, midwives aided at childbirth by “taking the newborn child, cutting its umbilical cord, washing the baby with water, salting, and wrapping it.” Some propose that babies were to be drowned under the guise of washing them immediately after their birth.

[2] Egyptian women were often delivered while squatting on two large bricks. There is some evidence that, at least in the New Kingdom, birth took place, if possible, in a specially built structure erected perhaps in the garden or on the roof of the house. (See Women in Ancient Egypt, Gay Robins, 1993, p. 83.)

[3] It is interesting that the specific names of the midwives are given, but the pharaoh of the Israelite oppression remains anonymous and a subject of continuing debate and discussion. (See Exploring Exodus (1971), Nahum Sarna, pp 24-5.)

[4] The Nelson’s StudyBible, NKJV, 2007, p. 91, note on v. 15.

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