(16) Upon the stools.--Literally, upon the two stones. It has been suggested that a seat corresponding to the modern hursee elwiladeh is meant. This is a "chair of a peculiar form," upon which in modern Egypt the woman is seated during parturition. (See Lane, Modern Egyptians, vol. iii. p. 142.) But it does not appear that this seat is composed of "two stones;" nor is there any distinct evidence of its employment at the time of child-birth in Ancient Egypt. The emendation of Hirsch--banim for abnaim, is very tempting. This will give the sense, "When ye look upon the children."

Verse 16. - The stools. The explanation furnished by a remark of Mr. Lane ('Modem Egyptians,' vol. 3. p. 142) is more satisfactory than any other. In modern Egypt, he says, "two or three days before the expected time of delivery, the midwife conveys to the house the kursee elwiladeh, a chair of a peculiar form, upon which the patient is to be seated during the birth." A chair of the form intended is represented on the Egyptian monuments.

1:15-22 The Egyptians tried to destroy Israel by the murder of their children. The enmity that is in the seed of the serpent, against the Seed of the woman, makes men forget all pity. It is plain that the Hebrews were now under an uncommon blessing. And we see that the services done for God's Israel are often repaid in kind. Pharaoh gave orders to drown all the male children of the Hebrews. The enemy who, by Pharaoh, attempted to destroy the church in this its infant state, is busy to stifle the rise of serious reflections in the heart of man. Let those who would escape, be afraid of sinning, and cry directly and fervently to the Lord for assistance.And he said, when ye do the office of a midwife to the Hebrew women,.... Deliver them of their children:

and see them upon the stools; seats for women in labour to sit upon, and so contrived, that the midwives might do their office the more readily; but while they sat there, and before the birth, they could not tell whether the child was a son or a daughter; wherefore Kimchi (h) thinks the word here used signifies the place to which the infant falls down from its mother's belly, at the time of labour, and is called the place of the breaking forth of children, and takes it to be the "uterus" itself; and says it is called "Abanim", because "Banim", the children, are there, and supposes "A" or "Aleph" to be an additional letter; and so the sense then is, not when ye see the women on the seats, but the children in the place of coming forth; but then he asks, if it be so, why does he say, "and see them" there? could they see them before they were entirely out of the womb? to which he answers, they know by this rule, if a son, its face was downwards, and if a daughter, its face was upwards; how true this is, must be left to those that know better; the Jewish masters (i) constantly and positively affirm it: he further observes, that the word is of the dual number, because of the two valves of the womb, through which the infant passes:

if it be a son, then ye shall kill him; give it a private pinch as it comes forth, while under their hands, that its death might seem to be owing to the difficulty of its birth, or to something that happened in it. This was ordered, because what the king had to fear from the Israelites was only from the males, and they only could multiply their people; and because of the above information of his magicians, if there is any truth in that:

but if it be a daughter, then she shall live, be kept alive, and preserved, and brought up to woman's estate; and this the king chose to have done, having nothing to fear from them, being of the feeble sex, and that they might serve to gratify the lust of the Egyptians, who might be fond of Hebrew women, being more beautiful than theirs; or that they might be married and incorporated into Egyptian families, there being no males of their own, if this scheme took place, to match with them, and so by degrees the whole Israelitish nation would be mixed with, and swallowed up in the Egyptian nation, which was what was aimed at.

(h) Sepher Shorash. rad. (i) T. Bab. Sotah, fol. 11. 1. Niddah, fol. 31. 2.