After his public and indirect attempts to curb the rapid growth of the Israelites failed, the Egyptian king shifts to a direct yet highly secretive strategy. Bypassing his ministers, he summons the midwives personally. His goal is to either intimidate them or tempt them with royal honor, hoping they will execute his dark plot behind closed doors [קאסוטו, ביאור יש״ר, רש״ר הירש, אדרת אליהו, אלשיך].
The identity of these women is a matter of discussion. The primary approach among commentators is that they were indeed women of Israelite descent [רשב״ם, בכור שור, שד״ל]. However, others argue that they were Egyptian women appointed to deliver Israelite babies. According to this view, the king would never trust Hebrew women to murder their own people. Furthermore, the later praise they receive for fearing God is amplified if they were Gentiles acting out of genuine, independent reverence [כלי יקר, שד״ל, פענח רזא]. A third perspective bridges these views, suggesting they were Egyptian women who had converted [פענח רזא, תורה תמימה]. The specific description of them as Hebrew is particularly fitting at this stage, reflecting a time when the Israelites had lost their freedom and were reduced to the status of slaves and outsiders [קאסוטו]. Ancient Aramaic translations even refer to them as Jewish, utilizing a term that became common among the nations to hint that this decree was an early expression of antisemitism [ברכת אשר, נתינה לגר].
The logistical challenge of only two midwives serving an entire nation offers several explanations. A subtle spelling anomaly in the text hints that there was actually only one chief midwife, accompanied by a young assistant [הדר זקנים, דעת זקנים, פרדס יוסף]. Most agree, however, that these two women were the chief overseers of hundreds of other midwives. The king commanded them directly so they would secretly pass the order down the ranks [אבן עזרא, חזקוני, העמק דבר, מלבי״ם]. Alternatively, he may have only spoken to the midwives of the capital city [ספורנו], or approached them individually to avoid raising suspicion [שד״ל]. Others suggest the two women represented distinct professions, with one responsible for delivering the baby and the other for its postnatal care [מלבי״ם]. It is also possible that the Israelite women were skilled enough to give birth independently, while these two stood by for emergencies to provide reassurance [חומש קה״ת].
The deliberate phrasing used to introduce them indicates a clear hierarchy and close familial bond. Tradition identifies the pair as mother and daughter, Jochebed and Miriam, or mother-in-law and daughter-in-law, Jochebed and Elisheba [גור אריה, משכיל לדוד, תורה תמימה]. Their names, Shiphrah and Puah, serve not merely as private names but as titles of honor reflecting their dedicated actions [ביאור שטיינזלץ, משכיל לדוד, צרור המור]. The name Shiphrah was given to Jochebed because she would beautify, clean, and straighten the limbs of the newborns [רש״י, מזרחי, חומש קה״ת]. Other interpretations suggest she resuscitated failing infants [קיצור בעל הטורים], prayed deeply for the Israelites to multiply [תורה תמימה, הדר זקנים, שפתי כהן], or experienced a personal miracle that restored her youthful beauty [כלי יקר]. The name Puah was given to Miriam because she would coo and speak gently to soothe the crying infants [רש״י, חומש קה״ת]. Alternatively, she would whisper and call the baby out of the womb [דעת זקנים, רבינו חננאל], pray aloud for a swift delivery [שפתי כהן], or prophesy through the Holy Spirit that her mother would give birth to the savior of Israel [כלי יקר, תורה תמימה, הדר זקנים].
The mention of their specific names highlights the ultimate failure of the king's plot. He attempted to impose a decree of death through women whose very titles and essence symbolized the giving of life, dedicated care, and unwavering faith in redemption. He mistakenly assumed they would serve as blind tools in his hands, completely underestimating their independent moral courage [כלי יקר, אלשיך, ביאור שטיינזלץ].