A Feminist companion to Exodus to Deuteronomy, Volume 6 by Athalya Brenner

By Athalya Brenner

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Ex. ii 1-10)', Numen 14 (1967), pp. 209-28; Gressmann, Mose und seine Zeit, pp. 4-13; B. Lewis, The Sargon Legend (ASOR Dissertation Series, 4; Cambridge, MA: American Schools of Oriental Research, 1980), pp. L. Thompson and D. H. M. )/ Israelite and Judean History (London: SCM Press, 1977), pp. 180-202 (Irvin); on the differences, see Childs, 'The Birth of Moses', pp. 115-18. 26. Moses' mother is identified as Jochebed in Exod. 20; Num. 59; the name may be theophorous; see Stamm, 'Hebraische Frauennamen', p.

8-14. He spoke; his people obeyed. 15-21 the midwives determine the action. Pharaoh speaks, but so do the midwives. They share the stage and, in fact, engage in dialogue in which they have the last word. 10 Pharaoh gives the directive, but thereafter a mother, a sister and a daughter determine the course of events, and Pharaoh does not appear again in the story. This increasing concentration on women invites us to consider the significance of the fact that ancient Israelite storytellers gave women a crucial role in the initial stages of the major event in the nation's history.

H. Schmidt Exodus 1-6 (BKAT, H/l; Neukirchen: Neukirchener Verlag, 1974), pp. 1-2,5-6. 16. Ackerman explores the life versus death theme; see 'Literary Contexf, pp. 84-88 et passim. 48 A feminist Companion to Exodus—Deuteronomy A and A. Pharaoh issues his decree of death first to the midwives (A, v. 16) and, when this covert method proves unsuccessful, to all his people (A', v. 22). Verse 15 confronts us with one of the most nettling ambiguities of the text. Does Pharaoh speak to the Hebrew midwives or to the midwives of the Hebrews?

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