Thirst for Freedom: The Art of Bible Translation

Introduction

Exodus is a Greek word that means the exit of a large group and the second book in the Old Testament. The book bases its story on the movement of Israelites out of Egypt. Egypt is considered bondage to Israelites. The exit is documented in accounts, phases, and Exodus procedure. The analysis of this content will be based on Exodus 1:8-22. The impacts of the book of Exodus have created a positive force among individuals, act as a framework of teaching and the relevance of the book Exodus in our lives today.

Summary

This verse begins when Pharaoh comes into power (verse 8)¹. To Pharaoh, Joseph was nothing more than a mere servant. The king was like a new dynasty. Joseph was likely to amass power under Pharaoh in the 17^th dynasty. The dynasty² of the kings of Hyksos was referred to as the reign of foreign rulers. As Egyptians ushered in the 18^th dynasty, the new rulers knew Joseph and his history. Egyptians thought that the foreigners were not famous and had no interest in leadership³.

Pharaoh later sees the number of Israelites growing and their wealth increasing (Verse 9)⁴. An increase in abundance for Israelites meant that Egypt was filled with them. Pharaoh had pressure controlling the multitudes of Israelites⁵. The power of the foreign people⁶ in Egypt was growing and necessitated action from the king.

Pharaoh formulates ways to deal with the growing number of Israelites (Verse 10)⁷. He understands that they will be a threat if not shrewdly dealt with for divergent actions. Therefore, Pharaoh suggests actions to compel Israelites to leave Egypt⁸. According to Pharaoh, this was a creative idea to counter the enemies and fight against them⁹. In history, American immigration has always made rules that have triggered racism, including the African-American, American-Asian, American-Hispanic, and American Jewish¹⁰. In South Africa, xenophobia has seen rivalry among different races.

Similarly, fear of foreigners is rampant everywhere in the world. Tribal clashes in Kenya and Libya, massacres in Rwanda, and clashes between Israel and Palestine are examples of interactions between two social groups that have not been fruitful. The 1930s Holocaust in Germany, where tribal clashes caused deaths, is also a critical example of Egypt’s eminent.

One of the ways used to oppress the Israelites was using them as slaves (Verse 11). They helped build Rameses and Pithom stores used by Pharaoh. Pharaoh used slavery as a line of defense. The Israelites were denied their freedom through service to the Egyptians. The Egyptians used complex and challenging tasks against Israelites. The work would make them tired and unable to revolt.

The Israelites settled in Goshen. Goshen was located in the Nile Delta and was fertile. Pithom and Rameses were suppliers of the Delta with food¹¹. They had abundant produce and storage. The location aided the Israelites’ work as producers and suppliers of food.

Even after accomplishing the tasks assigned, oppression increased (Verse 12). The Israelites were overworked, yet they increased and spread even more. The strategy Pharaoh used failed. The limiting growth of Israelites was not successful through the ways he postulated. The backbreaking tasks assumed to reduce strength in Israelites did not work. Instead, Israelites grew even more substantial. The failure made Egyptians more afraid.

Harsh labor ensued with difficult work in the fields to benefit Egyptians (Verse 13). As a form of desperation, Egyptians tried new strategies. Egyptians tried imposing even more hard labor on Israelites since they had seen their hard work and determination.

Pharaoh colluded with Hebrew midwives, Pauh and Siphrah, against Israelites (Verse 14).¹² ‘Bitter,’ ‘hard,’ and ‘ruthless’ show no sense of acceptance and love or care. On the contrary, the words show what humans would expect¹³. Egyptians intended to break the determination that Israelites had—the determination as to the extent of working them to death.

The midwives were to kill baby boys born to Israelites and let baby girls live (Verse 15). Pharaoh never came up with strategies (James, Wire, Bradfield, & Moore, 1969). Pharaoh needed immediate action, though, through his representative, he made commands and issued instructions. The number of midwives ¹⁴was set at two since it is the maximum number of births a midwife can assist at a time. Israelites were spread in two cities and rural areas, and since there was no schedule for birth, one midwife could only assist a few. The two midwives could not serve the whole population, crumbling Pharaohs’ attempts¹⁵. The two had been selected based on trustworthiness and confidence. Two midwives represented the entire midwife family¹⁶.

The midwives were Hebrews. They were from nomadic tribes and not necessarily Israelites. But since they were not Egyptians, they would be easily identified with Israelites. The two women were given names, unlike Pharoah, hence an honor. The women have this honor for they saved lives yet were ordered to kill, and their names will be remembered throughout history.

The midwives were God-fearing and disobeyed the king of Egypt, and they let the boys live (Verse 16). Pharaoh’s original plan was to stop the growing number of Israelites, which failed. He, therefore, used direct methods to counter the challenge¹⁷. Midwives’ direct killing was like when Herod ordered male children’s killing in Bethlehem in Matthew 1:16. It was significant killing boys only and not girls since it would drastically slow reproduction. In addition, the death of boys would demoralize Israelites and weaken their communities.

The King of Egypt made summon the midwives to ask them why they had betrayed him (Verse 17). Fear of God is translated in Hebrew as trust in God. The trust creates obedience that is seen in midwives. Despite Pharaohs having the power of taking lives, they still undertake God’s will. Many people show great acts of courage while facing evil and great power. Shiphrah and Pauh ¹⁸were Hebrews but are not known to have been Israelites; hence they are honored as ‘Righteous Gentiles¹⁹.

The midwives answered that Hebrew women were not like Egyptians. They were up to the task and gave birth faster before the midwives could arrive (Verse 18²⁰). Pharaoh expected absolute obedience from the midwives. He must have shown anger while addressing the midwives. Pharaoh could easily order the execution of these midwives due to disobedience of this order.

God showed kindness to the midwives, and the people increased tremendously (Verse 19)²¹. The Israelites proved to be vigorous beyond the expectations of Pharaoh (Testament, 2015). They worked under harsh conditions²² and did a lot of work, yet they grew in numbers and strength²³. The midwives observed that Israelites women could give birth with no assistance. Hebrews might have warned Israelites of Pharaoh’s plan, or it might be that they were independent and strong. Evil consequences are a result of a slippery slope, the midwives might have seen it easy to skip the orders, but the consequences were mighty²⁴. Pharaoh believed the midwives’ reports as Hebrew were robust enough.

The midwives were given families, and they multiplied (Verse 20). The various blessings were bestowed to Israelites and the midwives²⁵. The Israelites were a mighty nation, and no attempts would stop them. Their number and strength increased.

The midwives feared God and were given families (Verse 21²⁶). The faithfulness of the midwives pays them off as they get children. In African settings, for example, children are prized. During that time, the children were valued and showed the continuity of a generation.

Pharaoh ordered to throw all Hebrew-born boys into the Nile while letting every girl live (Verse 22²⁷). Pharaoh’s ‘army’ increased to all his people. The level of frustration had immensely grown, and the turn towards the help of the masses was his only strategy. Pharaoh’s particular method of execution is throwing the babies in River Nile²⁸. The babies would be eaten by crocodiles or drowned. Throwing the babies signifies religious sacrifice.

Background

The book talks about the liberation of Israelites from Egypt, where they had faced persecution. It is under the leadership of Moses. The book is in the Old Testament. The activities in the book of Exodus occurred in the 13^th Century (Stargel, 2018). The story revolves around biblical revelations that led Israelites out of Egypt under the leadership of their oppressor, King Pharaoh. The growth of the Israel community in Egypt came under fire when Pharaoh took the lead.

The Israelites had been made slaves in Egypt with many attempts to destroy the community from Pharaoh not yielding fruits. They had stayed in Egypt for generations until slavery had overcome them. The account of these events led to the gradual fallout between the two social groups. Pharaoh saw Israelites as a threat.

Teaching

The bible can be used as an instructive tool for teaching. Exodus specifically can show an account of events, planning, and execution. It can also show perseverance and the role of determination in achieving success. Further, the role of supernatural powers comes into play. The existence of a supreme being can help alleviate us from oppression if we believe and work towards it.

Remain Faithful and Tied to Your Goals

Individuals should remain consistent in their efforts towards success. Being faithful and following ethical considerations like the midwives will create a satisfactorily high sense of belonging no matter what. In order to achieve success, dedication towards your goals no matter the number of failures determines the level of success.

Fight for Freedom

Exodus outlines the suffering that Israelites experienced. The Israelites never gave in to threats, pressure and difficult work, the Israelites continued with their spirit of determination. They applied great effort in doing work and generating wealth for themselves, which created enmity between them and Pharaoh.

Exodus in the Society Today

Overall, the story of Exodus has had a profound influence on my perception of God, society, and my own identity. Namely, the story has demonstrated the necessity to pursue independence and freedom as ultimate values that define the very existence of an individual and a community as a whole. On a global level, the text can be applied to some of the current conflict, particularly, the continuous confrontation between Israel and Palestine. In turn, on a personal level, the text appeals to me as the story about resilience and persistence of people with tremendous willpower.

Namely, the story of Exodus has taught me that even in the times of great adversity and seemingly unbearable challenges, one can still find the source of strength and follow one’s destiny. Applying it to my situation, I could see this story as the source of inspiration for me to overcome the challenges of developing economic independence from my family and becoming an adult. Finally, on a community level, the text serves as the reminder of the importance of retaining our culture despite the influence of the dominant one.

Conclusion

The accounts of events in the Exodus show the resilience and dedication that Israelites had towards their liberation. The book of Exodus signified the end of suffering of Israelites in Egypt. End of suffering shows that provided one is making attempts towards bettering their environment, they will ultimately succeed. Israelites are seen as chosen people to form a special nation of God. The prophecy made to Abraham by God is fulfilled in this encounter. The midwives and the Israelites show consistent resilience and dedication towards bettering their lives. Actions by the Egyptians to stop them do not bear fruits as the resilience and hard work has shaped the Israelites not to give up. The continued oppression does not stop Israelites from performing better in farming and building.

Work Cited

Alter, R. (2019). The Art of Bible Translation: Princeton University Press.

Assmann, J. (2008). Of God and gods: Egypt, Israel, and the rise of monotheism: Univ of Wisconsin Press.

Assmann, J. (2018). CHAPTER FOUR. The Tribulations of the Israelites and the Birth of the Savior. In The Invention of Religion (pp. 93-116): Princeton University Press.

Bar-Yam, N. B. (1990). Shifra and Puah, the Biblical Midwives: A Tribute to Midwives and Midwifery. International Journal of Childbirth Education, 5(3), 33-35.

Berlyn, P. (2011). The Pharaohs Who Knew Moses. Jewish Bible Quarterly, 39(1), 11-12.

Cohen, J. (1993). The Moses Nativity Story in the Bible. In The Origins and Evolution of the Moses Nativity Story (pp. 5-27): Brill.

Fahmy, K. (1998). Women, medicine, and power in nineteenth-century Egypt. In Remaking women (pp. 35-72): Princeton University Press.

Hanson, A. T. (1976). John i. 14–18 and Exodus xxxiv. New Testament Studies, 23(1), 90-101.

James, K., Wire, N., Bradfield, J. D., & Moore, S. (1969). The Holy Bible: National Press.

Janssen, R. (2018). A New Reading of Shiphrah and Puah–Recovering their Voices. Feminist Theology, 27(1), 9-25.

Johnston, K., & Walker, G. (2003). Exodus.

Joseph, S. (1993). Connectivity and patriarchy among urban working-class Arab families in Lebanon. Ethos, 21(4), 452-484.

MAYES, E. (2010). Heritage Celebration To Highlight African-American Culture.

Mazar, B. (1957). The Campaign of Pharaoh Shishak to Palestine. In Volume du Congrès International pour l’étude de l’Ancien Testament, Strasbourg 1956 (pp. 57-66): Brill.

Morris, L. (1983). Hebrews: Lamplighter Books.

Nicholson, E. W. (1974). The interpretation of Exodus xxiv 9-11. Vetus Testamentum, 24(1), 77-96.

Oblath, M. D. (2000). Of Pharaohs and Kings—Whence the Exodus? Journal for the Study of the Old Testament, 25(87), 23-42.

Pinker, A. (2009). ” Abomination to Egyptians” in Genesis 43: 32, 46: 34, and Exodus 8: 22. Old Testament Essays, 22(1), 151-174.

Rice, J. W. (2020). The Multiplication of the Israelites in Egypt: A Priestly Innovation. Zeitschrift für die alttestamentliche Wissenschaft, 132(3), 402-414.

Sears, D. O., Sidanius, J., Sidanius, J., & Bobo, L. (2000). Racialized politics: The debate about racism in America: University of Chicago Press.

Stargel, L. M. (2018). The Construction of Exodus Identity in Ancient Israel: A Social Identity Approach: Wipf and Stock Publishers.

Testament, O. (2015). Holy Bible.

van Henten, J. W., & Abusch, R. a. (1996). THE DEPICTION OF THE JEWS AS TYPHONIANS AND JOSEPHUS’STRATEGY OF REFUTATION IN CONTRA APIONEM. In Josephus’ Contra Apionem (pp. 271-309): Brill.

Waite, J. (2010). The Census of Israelite Men after their Exodus from Egypt. Vetus Testamentum, 487-491.

Yuval, I. J. (2008). Two nations in your womb: perceptions of Jews and Christians in Late Antiquity and the Middle Ages: Univ of California Press.

Footnotes

1. (Pinker, 2009).
2. Dynasty is a succession of individuals from one family in politics or business.
3. (Joseph, 1993).
4. (Nicholson, 1974).
5. (Assmann, 2008).
6. Khawagas were foreigners in Egypt. They could not lead.
7. (Johnston & Walker, 2003).
8. (Oblath, 2000).
9. (Johnston & Walker, 2003).
10. (Sears, Sidanius, Sidanius, & Bobo, 2000).
11. (Berlyn, 2011).
12. (Morris, 1983).
13. (MAYES, 2010).
14. The number two was used to show scarcity of professionals at that time.
15. (van Henten & Abusch, 1996).
16. (Mazar, 1957).
17. (Bar-Yam, 1990).
18. Shiphrah and Pauh were midwives in Egypt. They were Hebrews but not confirmed to be Israelites.
19. (Janssen, 2018).
20. (Hanson, 1976).
21. (Waite, 2010).
22. The Israelites were given hard labour to strain them and make them less revolt.
23. (Assmann, 2018).
24. (Alter, 2019).
25. (Rice, 2020).
26. (Fahmy, 1998).
27. (Cohen, 1993).
28. (Yuval, 2008).