Introduction
The Hebrew Bible often presents terms and phrases that challenge straightforward translation and interpretation. Many words, when studied within their immediate context, offer only partial meaning. Despite employing grammatical analysis and contextual examination, certain terms require a broader interpretive approach, incorporating both linguistic flexibility and historical parallels. This paper examines the term “בָּתִּים” (batim), often translated as “houses,” in Exodus 1:21. While many translations render this term as referring to “founding families,” the connection between “houses” and “family” remains unclear to the untrained student of Hebrew. By analyzing Biblical and historical contexts, this study explores how the term conveys the idea of legacy and dynasty.
Text and Translation
Exodus 1:21 states:
כִּּי יָרְאוּ הַמְיֶלְדֹת אֶת-הָאֵלֹהִים; וַיַעַש׃ לָהֶם, בָּּתִּים.
English translations include:
- “Indeed, because the midwives feared God, he made them founders of families” (CJB).
- “And because the midwives feared God, he made households for them” (NET Bible).
- “And because the midwives feared God, he gave them families of their own” (NIV).
The key term “batim” (houses) is understood here to imply “founding families” or “descendants.” Jewish commentators such as Rashi, Hizquni, and Ibn Ezra have similarly interpreted this term. However, this interpretation may not be immediately intuitive, as it requires an understanding of the nuanced relationship between “house” and “family.”
The Problem
The narrative presents a theological and linguistic challenge. While the text highlights the midwives’ righteous actions and divine reward, it offers no further details about the nature of these “houses” or how the gift was fulfilled. God’s speech is absent, and the reader is left with a general statement. To fully grasp the implications of this reward, one must turn to parallel Biblical passages and external historical documents for greater contextual clarity.
Biblical Context
The term “house” (בית) appears in various Biblical contexts as a metaphor for a dynasty or lasting legacy. For instance, in Psalm 89:4–5, we find:
כָֹּרַתִּי בְרִיתְי, לִבְחִירִי; נִשְׁבַּעָתִּי, לְדָוִד עַבְדִּי.
עַד-עוֹלָם, אָכִין זַרֶעֵךָ; וְּנִבְנִיתִּי לְדֹר-וָדוֹר, כִּסְאֲךָ סֵלָה.
“You said, ‘I made a covenant with the one I chose, I swore to my servant David, ‘I will establish your dynasty forever, build up your throne through all generations'” (Psalm 89:4–5).
In this passage, the verb “bnh” (בנה), which literally means “to build,” refers metaphorically to the establishment of David’s dynasty. In contrast, Exodus 1:21 employs the verb “’sh” (עשה), meaning “to make.” While these verbs differ, the concept they convey is similar: the formation of a lasting legacy. Hebrew often demonstrates such linguistic flexibility, using overlapping metaphors to describe similar ideas. Thus, the “houses” promised to the midwives reflect a divine reward of enduring family lines or dynasties.
Historical Context
The metaphorical use of the term “house” to signify a dynasty or familial legacy is not unique to the Hebrew Bible; it is also a prevalent concept in Ancient Near Eastern texts, where it serves as a powerful symbol of continuity, stability, and generational inheritance. For instance, in the Treaty of Hattusili III with Ulmi-Teshup, the term “house” is employed to represent dynastic continuity and permanence, as seen in the statement: “…nobody will take away from the descendant of Ulmi-Teshup either his house or his land in order to give it to a descendant of somebody else” (Kingsbury, 210). In this context, the “house” does not merely refer to a physical dwelling but encapsulates the familial and political legacy tied to land ownership, a key determinant of status and authority in Ancient Near Eastern societies.
This metaphorical usage finds parallels in other significant texts, such as the Amarna Letters, where vassal kings frequently express their allegiance to the “house” of the Egyptian pharaoh. For example, in EA 286, Rib-Hadda of Byblos writes, “May the king, my lord, know that I guard the house of the king, my lord, wherever I may be” (Moran, 289). Here, the “house” signifies not a physical building but the dynastic line of the pharaoh, whose protection and loyalty Rib-Hadda pledges to uphold. The term thus functions as a metaphor for political and familial allegiance, reinforcing the interconnectedness of dynasty, power, and loyalty in diplomatic contexts.
Another example can be found in the Sefire Treaties, which provide additional evidence for the metaphorical use of “house” in the Ancient Near East. In these treaties, “house” is often employed to represent a dynasty or familial lineage and is tied to the oaths of loyalty and the potential consequences of breaking those oaths. For instance, one treaty states, “May their houses be overthrown, and may their offspring be cut off” (Fitzmyer, 62). This usage emphasizes the vulnerability of dynasties to divine retribution when treaties are violated, further underscoring the term’s symbolic weight.
The concept of “house” as a dynasty is also present in Mesopotamian legal traditions, such as the Code of Hammurabi. In these legal codes, references to the “house of the father” (bīt abim) highlight the familial and dynastic structures integral to inheritance and societal continuity. The family unit, often represented as a “house,” formed the backbone of Mesopotamian society, ensuring the perpetuation of names, property, and status across generations (Roth, 167). This usage mirrors the biblical context of “house” as a metaphor for familial legacy, as seen in the promises made to figures like David in 2 Samuel 7:16, where God declares, “Your house and your kingdom shall endure before me forever.”
The Baal Cycle from Ugarit provides a mythological counterpart to the political and legal texts of the Ancient Near East, illustrating how the concept of “house” was applied in the divine realm. In the cycle, Baal’s construction of his “house” by the craftsman deity Kothar-wa-Hasis symbolizes not only the establishment of Baal’s rule but also his divine authority and permanence. The text declares, “Baal will build his house of cedar / and his dwelling of bricks” (Parker, 133). This act of building a house is a metaphor for establishing Baal’s divine kingship and his enduring legacy within the pantheon.
These examples demonstrate the widespread and multifaceted use of “house” as a symbol of legacy and continuity across the Ancient Near East. When applied to Exodus 1:21, where the midwives are rewarded with “houses,” this broader cultural context enriches our understanding of the biblical text. The statement, “And because the midwives feared God, He made them houses,” reflects the metaphorical use of “house” as a reward that ensures the midwives’ familial and generational continuity. By saving Israelite male infants, the midwives preserved the dynasties and family names of the Israelites, thereby safeguarding their collective identity. Their divine reward mirrors their actions, with the granting of “houses” signifying not just a personal blessing but a recognition of their pivotal role in ensuring the continuity of the covenantal people.
This broader context can be found in Beckman’s Hittite Diplomatic Texts, which explores the dynastic implications of “house” in Hittite treaties, and Moran’s The Amarna Letters, which provides insights into the political and familial dimensions of the term in diplomatic correspondence. Similarly, Mordechai Cogan’s studies on the use of familial metaphors in biblical texts highlight the importance of “house” as a symbol of legacy and identity in both the Bible and the broader Ancient Near East. These sources demonstrate how the biblical use of “house” fits into a larger cultural framework, where the term serves as a metaphor for dynastic continuity and societal stability.
Similarly, in Exodus 1:21, the midwives’ reward can be understood as a legacy granted by God. By saving Israelite male infants, the midwives ensured the continuation of family names and dynasties, preserving Israel’s collective identity. Their divine reward mirrors their actions, emphasizing the value of safeguarding family continuity.
Conclusion
The term “batim” in Exodus 1:21 exemplifies the complexity of Biblical language, where seemingly simple words carry profound theological and cultural significance. While the immediate context highlights the midwives’ righteousness and divine reward, understanding the broader implications requires examining parallel Biblical texts and Ancient Near Eastern sources. This analysis underscores the metaphorical use of “house” to signify family, dynasty, and legacy, enriching our appreciation of the Hebrew Bible’s linguistic depth.
Bibliography
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· Cogan, Mordechai. Bound for Exile: Israelites and Judeans Under Imperial Yoke. Eisenbrauns, 2006.
· Fensham, F. Charles. The International Standard Bible Encyclopedia: Volume 2. Edited by Geoffrey W. Bromiley, Eerdmans, 1979.
· Fensham, F. Charles. “Widow, Orphan, and the Poor in Ancient Near Eastern Legal and Wisdom Literature.” Journal of Near Eastern Studies 21, no. 2 (1962): 129–139.
· Hallo, William W. “The House of David: A House in Retrospect.” Near Eastern Archaeology 61, no. 4 (1998): 231–234.
· Kingsbury, Edwin. The Promises of God: Their History and Their Interpretations. Mustang, 2009.
· Moran, William L. The Amarna Letters. Johns Hopkins University Press, 1992.
· Sarna, Nahum M. Exploring Exodus: The Origins of Biblical Israel. Schocken Books, 1986.
· Steiner, Richard C. “The Aramaic Sefire Treaty and the Metaphor of House as Dynasty.” Bulletin of the American Schools of Oriental Research 223 (1976): 11–27.
