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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="http://www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1"><title>Exodus 1 Berean Study Bible</title><link href='//fonts.googleapis.com/css?family=Cardo&subset=greek-ext' rel='stylesheet' type='text/css'><link rel="stylesheet" href="/chapnew2.css" type="text/css" media="Screen" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/exodus/1.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmgrkheb//exodus/1-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="https://biblehub.com">Bible</a> > <a href="../">Berean Study Bible</a> > Exodus 1</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="../menu.htm" width="100%" height="48" scrolling="no" frameborder="0"></iframe></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../genesis/50.htm" title="Genesis 50">◄</a> Exodus 1 <a href="../exodus/2.htm" title="Exodus 2">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Berean Study Bible</div><div class="chap"><div align="center"><h2>The Israelites Multiply in Egypt</h2></div><div align="center"><h3><a href="/exodus/1-1.htm"><b>Exodus 1:1</b></a></h3></div><b>These are the names</b><br />The phrase "These are the names" serves as a formal introduction, a common literary device in ancient Near Eastern texts, indicating the beginning of a new narrative or list. In Hebrew, "names" (שֵׁמוֹת, shemot) carries significant weight, as names often reflect character, destiny, or divine purpose. This introduction not only connects the reader to the patriarchal history of Genesis but also emphasizes the continuity of God's covenantal promises through the lineage of Israel.<p><b>of the sons of Israel</b><br />The term "sons of Israel" (בְּנֵי יִשְׂרָאֵל, b'nei Yisrael) refers to the descendants of Jacob, who was renamed Israel after wrestling with God (<a href="/genesis/32-28.htm">Genesis 32:28</a>). This phrase underscores the identity of the Israelites as a chosen people, set apart by God for His purposes. It also highlights the familial and tribal structure that will play a crucial role in the unfolding narrative of Exodus, as these sons become the progenitors of the twelve tribes of Israel.<p><b>who went to Egypt</b><br />The journey "to Egypt" (מִצְרָיְמָה, Mitzraymah) is a pivotal moment in Israel's history. It recalls the providential circumstances that led Jacob and his family to seek refuge in Egypt during a severe famine (Genesis 46). This migration sets the stage for the subsequent enslavement and eventual deliverance of the Israelites, illustrating God's sovereignty and faithfulness in using even adverse circumstances to fulfill His promises.<p><b>with Jacob</b><br />The mention of "Jacob" (יַעֲקֹב, Ya'akov) is significant as it ties the narrative back to the patriarchal promises given to Abraham, Isaac, and Jacob. Jacob's journey to Egypt is not merely a physical relocation but a continuation of the divine plan. His presence in the narrative serves as a reminder of God's covenantal faithfulness and the unfolding of His redemptive purposes through the lineage of the patriarchs.<p><b>each with his family</b><br />The phrase "each with his family" (אִישׁ וּבֵיתוֹ, ish u'beito) emphasizes the communal and familial nature of the Israelite identity. It highlights the importance of family units in the preservation and transmission of faith and culture. This detail foreshadows the multiplication of the Israelites in Egypt, setting the stage for their transformation from a family into a nation. It also reflects the biblical theme of God's concern for families and His work through them to accomplish His divine purposes. <div align="center"><h3><a href="/exodus/1-2.htm"><b>Exodus 1:2</b></a></h3></div><b>Reuben</b><br />The name "Reuben" is derived from the Hebrew "רְאוּבֵן" (Re'uven), which means "behold, a son." Reuben was the firstborn of Jacob and Leah, and his name reflects Leah's hope and joy at bearing a son, as recorded in <a href="/genesis/29-32.htm">Genesis 29:32</a>. In the context of Exodus, Reuben represents the beginning of the tribes of Israel, symbolizing the initial fulfillment of God's promise to Abraham to make his descendants a great nation. Historically, the tribe of Reuben settled east of the Jordan River, and although they were not prominent in later biblical narratives, their inclusion here underscores the unity and continuity of the Israelite people.<p><b>Simeon</b><br />"Simeon" comes from the Hebrew "שִׁמְעוֹן" (Shim'on), meaning "heard." Leah named him Simeon because she believed that the Lord had heard that she was unloved and had given her another son (<a href="/genesis/29-33.htm">Genesis 29:33</a>). The tribe of Simeon was later absorbed into the tribe of Judah, but their mention in Exodus highlights the early formation of the Israelite identity. This reflects God's attentiveness to the cries and needs of His people, a theme that resonates throughout the book of Exodus as God hears the cries of the Israelites in bondage.<p><b>Levi</b><br />The name "Levi" is derived from the Hebrew "לֵוִי" (Levi), meaning "joined" or "attached." Leah named him Levi, expressing her hope that her husband would become attached to her after bearing him three sons (<a href="/genesis/29-34.htm">Genesis 29:34</a>). The tribe of Levi holds significant importance in Israel's history, as they were set apart for religious duties and the priesthood. In Exodus, the Levites' future role as spiritual leaders is foreshadowed, emphasizing the importance of worship and obedience to God as central to the Israelite community.<p><b>Judah</b><br />"Judah" comes from the Hebrew "יְהוּדָה" (Yehudah), meaning "praise." Leah named him Judah, expressing her praise to the Lord (<a href="/genesis/29-35.htm">Genesis 29:35</a>). Judah's tribe became one of the most prominent, producing King David and, ultimately, Jesus Christ, the Lion of the tribe of Judah. In the context of Exodus, Judah's mention signifies the enduring promise of God's covenant and the hope of redemption. The name Judah encapsulates the theme of praise and thanksgiving, which is a response to God's faithfulness and deliverance, a central message in the narrative of Exodus. <div align="center"><h3><a href="/exodus/1-3.htm"><b>Exodus 1:3</b></a></h3></div><b>Issachar</b><br />The name "Issachar" is derived from the Hebrew root "שָׂכָר" (sakar), meaning "reward" or "compensation." Issachar was the ninth son of Jacob and the fifth son of Leah. In the context of the tribes of Israel, Issachar is often associated with wisdom and understanding of the times, as seen in <a href="/1_chronicles/12-32.htm">1 Chronicles 12:32</a>. Historically, the tribe of Issachar settled in a fertile region, which aligns with the blessing of prosperity and reward. This reflects the spiritual truth that God rewards those who diligently seek Him and live according to His wisdom.<p><b>Zebulun</b><br />"Zebulun" comes from the Hebrew root "זָבַל" (zaval), meaning "to dwell" or "to honor." Zebulun was the tenth son of Jacob and the sixth son of Leah. The tribe of Zebulun was known for its maritime activities and trade, as suggested in <a href="/genesis/49-13.htm">Genesis 49:13</a>, where Jacob prophesies that Zebulun will "live by the seashore." This highlights the theme of dwelling in God's provision and the honor that comes from fulfilling one's God-given purpose. It serves as a reminder of the importance of being rooted in God's promises and the blessings that come from living in alignment with His will.<p><b>Benjamin</b><br />The name "Benjamin" is derived from the Hebrew "בִּנְיָמִין" (Binyamin), meaning "son of the right hand" or "son of the south." Benjamin was the twelfth and youngest son of Jacob, born to Rachel. The tribe of Benjamin held a significant position in Israel's history, producing notable figures such as King Saul and the Apostle Paul. The right hand is often symbolic of strength and favor in biblical literature, indicating the special place Benjamin held in Jacob's heart. This reflects the spiritual truth of God's favor and strength bestowed upon His children, encouraging believers to trust in His mighty hand and guidance. <div align="center"><h3><a href="/exodus/1-4.htm"><b>Exodus 1:4</b></a></h3></div><b>Dan</b><br />The name "Dan" means "judge" in Hebrew, derived from the root word "din," which means to judge or to rule. Dan was the fifth son of Jacob and the first son of Bilhah, Rachel's maidservant. The tribe of Dan is historically significant, as it was one of the twelve tribes of Israel. In the context of Exodus, the mention of Dan signifies the inclusion of all tribes in the narrative of Israel's journey and God's covenant. Dan's role as a judge foreshadows the leadership and governance that would be necessary for the Israelites as they grow into a nation.<p><b>Naphtali</b><br />Naphtali, meaning "my struggle" or "wrestling" in Hebrew, was the sixth son of Jacob and the second son of Bilhah. The name reflects Rachel's struggle with her sister Leah for Jacob's affection, as well as the broader struggles of the Israelites. The tribe of Naphtali would later settle in the northern part of the Promised Land, an area known for its beauty and fertility. This name reminds us of the perseverance required in faith and the blessings that come from enduring struggles with God's help.<p><b>Gad</b><br />The name "Gad" means "good fortune" or "troop" in Hebrew, derived from the root word "gad," which signifies fortune or luck. Gad was the seventh son of Jacob and the first son of Zilpah, Leah's maidservant. The tribe of Gad was known for its warriors and played a crucial role in the conquest of the Promised Land. The mention of Gad in Exodus highlights the strength and unity of the tribes, as well as the divine providence that guided them. It serves as a reminder of God's provision and the blessings that come from being part of His people.<p><b>Asher</b><br />Asher means "happy" or "blessed" in Hebrew, derived from the root word "ashar," which means to go straight, to advance, or to be blessed. Asher was the eighth son of Jacob and the second son of Zilpah. The tribe of Asher was known for its prosperity and abundance, often associated with olive oil production. In the context of Exodus, Asher's inclusion signifies the joy and blessings that come from being part of God's covenant community. It is a reminder of the happiness and fulfillment found in living according to God's will and being part of His divine plan. <div align="center"><h3><a href="/exodus/1-5.htm"><b>Exodus 1:5</b></a></h3></div><b>The descendants of Jacob</b><br />This phrase refers to the lineage of Jacob, also known as Israel, the patriarch whose twelve sons became the progenitors of the twelve tribes of Israel. The Hebrew word for "descendants" is "נֶפֶשׁ" (nephesh), often translated as "souls" or "persons," emphasizing the living beings that came from Jacob. This highlights the continuity of God's covenant promise to Abraham, Isaac, and Jacob, ensuring that their lineage would grow into a great nation. Historically, this phrase sets the stage for the narrative of the Israelites' growth in Egypt, which is central to the unfolding account of God's deliverance.<p><b>numbered seventy in all</b><br />The number "seventy" is significant in biblical numerology, often symbolizing completeness or a full measure. The Hebrew word for seventy is "שִׁבְעִים" (shiv'im). This number includes Jacob's direct descendants who came to Egypt, signifying the fulfillment of God's promise to make Jacob's family into a great nation. Archaeologically, the number reflects a small group, yet it underscores the miraculous growth of the Israelites in Egypt, setting the stage for their eventual oppression and deliverance.<p><b>including Joseph</b><br />Joseph, one of Jacob's sons, is highlighted separately because he was already in Egypt prior to the arrival of the rest of his family. The Hebrew name "יוֹסֵף" (Yosef) means "He will add," reflecting Joseph's role in God's plan to preserve and increase the family of Israel during the famine. Joseph's presence in Egypt is a testament to God's providence and sovereignty, as his earlier trials and triumphs in Egypt were instrumental in the survival and eventual prosperity of the Israelites.<p><b>who was already in Egypt</b><br />This phrase emphasizes Joseph's unique position and the divine orchestration of events. The Hebrew word for "already" is "הָיָה" (hayah), meaning "was" or "existed," indicating that Joseph's presence in Egypt was part of God's preordained plan. Historically, Joseph's rise to power in Egypt is a pivotal moment in the biblical narrative, demonstrating God's ability to use individual lives to fulfill His greater purposes. Joseph's account is a powerful reminder of faithfulness and trust in God's timing and provision, even in foreign and challenging circumstances. <div align="center"><h3><a href="/exodus/1-6.htm"><b>Exodus 1:6</b></a></h3></div><b>Now Joseph</b><br />The mention of "Joseph" here is significant as it marks the transition from the narrative of Genesis to the unfolding account of Exodus. Joseph, whose name in Hebrew is יוֹסֵף (Yosef), meaning "He will add," was a pivotal figure in the history of Israel. His life story, filled with trials and triumphs, exemplifies God's providence and faithfulness. Joseph's leadership in Egypt not only saved his family during a time of famine but also set the stage for the Israelites' eventual enslavement and deliverance. His death signifies the end of an era of favor and the beginning of a period of oppression for the Israelites.<p><b>and all his brothers</b><br />The phrase "and all his brothers" refers to the sons of Jacob, the patriarchs of the twelve tribes of Israel. Each brother represents a tribe, and their collective death marks the passing of the founding generation of the Israelite nation. This transition is crucial as it underscores the shift from the individual accounts of the patriarchs to the collective experience of the Israelites as a people. The Hebrew word for "brothers" is אַחִים (achim), which emphasizes the familial bond and shared heritage that would continue to define the identity of the Israelites.<p><b>and all that generation</b><br />The phrase "and all that generation" indicates the passing of an entire era. This generation, which had witnessed God's promises to Abraham, Isaac, and Jacob, and had experienced the miraculous provision through Joseph, was now gone. The Hebrew term for "generation" is דּוֹר (dor), which can also imply a cycle or period. This highlights the cyclical nature of history and God's unfolding plan. The death of this generation sets the stage for the new developments in Exodus, where God will raise up Moses to lead His people out of bondage, fulfilling His covenant promises.<p><b>died</b><br />The word "died" is a stark reminder of the mortality of even the most significant biblical figures. In Hebrew, the word is מֵת (met), which simply means to die or perish. This serves as a humbling reminder of the transient nature of human life and the enduring nature of God's promises. The death of Joseph and his brothers signifies the end of their earthly journey but also points to the continuity of God's plan through successive generations. It is a call to trust in God's sovereignty and faithfulness, knowing that His purposes transcend individual lifespans and are ultimately fulfilled in His perfect timing. <div align="center"><h3><a href="/exodus/1-7.htm"><b>Exodus 1:7</b></a></h3></div><b>but the Israelites</b><br />The term "Israelites" refers to the descendants of Jacob, who was also named Israel by God. This name signifies their identity as God's chosen people, a lineage that began with the patriarchs Abraham, Isaac, and Jacob. The Hebrew root for Israel, "Yisra'el," means "God prevails," highlighting the divine favor and covenant relationship that God established with this nation. Historically, the Israelites' presence in Egypt began with Joseph, one of Jacob's sons, who rose to power in Egypt and brought his family there during a time of famine.<p><b>were fruitful</b><br />The phrase "were fruitful" echoes the blessing given by God in <a href="/genesis/1-28.htm">Genesis 1:28</a>, where He commands humanity to "be fruitful and multiply." The Hebrew word for "fruitful" is "parah," which conveys the idea of bearing fruit, thriving, and prospering. This fruitfulness is a sign of God's blessing and favor upon the Israelites, fulfilling His promise to Abraham that his descendants would be as numerous as the stars in the sky (<a href="/genesis/15-5.htm">Genesis 15:5</a>).<p><b>and increased abundantly</b><br />The Hebrew word for "increased abundantly" is "sharats," which means to swarm or teem. This word paints a vivid picture of the Israelites multiplying rapidly and filling the land, much like a swarm of insects. This abundance is a testament to God's providence and the fulfillment of His promise to make Israel a great nation. It also sets the stage for the subsequent narrative, where their growing numbers become a source of concern for the Egyptians.<p><b>they multiplied</b><br />The word "multiplied" in Hebrew is "rabah," which means to become many or great. This multiplication is not just in numbers but also in strength and influence. It signifies the fulfillment of God's covenant with Abraham, where He promised that Abraham's descendants would be exceedingly numerous. This multiplication is a divine act, showing that despite being in a foreign land, God's promises remain steadfast and true.<p><b>and became exceedingly strong</b><br />The phrase "became exceedingly strong" uses the Hebrew word "atzam," which means to be mighty or powerful. This strength is not merely physical but also represents the growing influence and presence of the Israelites in Egypt. It reflects God's empowerment of His people, preparing them for the eventual exodus and the challenges they would face. This strength is a precursor to the deliverance that God would bring through Moses.<p><b>so that the land was filled with them</b><br />The phrase "the land was filled with them" indicates the vast presence of the Israelites throughout Egypt. The Hebrew word "male" means to fill or be full, suggesting that the Israelites were not confined to a small area but had spread throughout the land. This fulfillment is both a blessing and a source of tension, as it leads to the Egyptians' fear and subsequent oppression of the Israelites. It underscores the theme of God's faithfulness in multiplying His people, even in a foreign land, and sets the stage for the unfolding of His redemptive plan. <div align="center"><h2>Oppression by a New King</h2></div><div align="center"><h3><a href="/exodus/1-8.htm"><b>Exodus 1:8</b></a></h3></div><b>Then a new king</b><br />The phrase "Then a new king" introduces a significant transition in the narrative of the Israelites in Egypt. The Hebrew word for "new" (חָדָשׁ, chadash) implies something fresh or different, indicating a change in leadership that would bring about a new era for the Israelites. Historically, this suggests a shift in the Egyptian dynasty, possibly the rise of a new pharaoh who did not share the same policies or sentiments as his predecessors. This change sets the stage for the ensuing oppression of the Israelites, highlighting the precarious nature of their situation in a foreign land.<p><b>who did not know Joseph</b><br />The phrase "who did not know Joseph" is crucial in understanding the shift in the Egyptians' treatment of the Israelites. The Hebrew verb "know" (יָדַע, yada) often implies more than mere awareness; it suggests a deep, relational understanding or acknowledgment. Joseph, once a revered figure in Egypt due to his role in saving the nation from famine, was no longer remembered or respected by this new king. This forgetfulness or disregard for Joseph's contributions signifies a loss of favor and protection for the Israelites, leading to their eventual enslavement. It serves as a reminder of the transient nature of human accolades and the importance of divine remembrance and faithfulness.<p><b>came to power in Egypt</b><br />The phrase "came to power in Egypt" indicates the establishment of authority and control by the new king. The Hebrew term for "came to power" (קָם, qam) conveys the idea of rising or standing up, suggesting a consolidation of power and a new regime. Egypt, a powerful and influential nation in the ancient world, was known for its complex political structure and dynastic changes. This new king's ascent to power marks a pivotal moment in the history of the Israelites, as it leads to their oppression and sets the stage for God's deliverance through Moses. The phrase underscores the sovereignty of God over earthly rulers and the unfolding of His divine plan, even amidst human political changes. <div align="center"><h3><a href="/exodus/1-9.htm"><b>Exodus 1:9</b></a></h3></div><b>He said to his people</b><br />This phrase introduces Pharaoh's address to the Egyptians, highlighting the beginning of a significant shift in the narrative of the Israelites in Egypt. The Hebrew word for "said" is "אָמַר" (amar), which is often used to denote a declaration or command. This sets the tone for the authoritative and decisive nature of Pharaoh's speech. Historically, this moment marks the transition from a period of favor under Joseph to one of oppression, as a new Pharaoh arises who does not remember Joseph's contributions to Egypt.<p><b>Look</b><br />The Hebrew word "הִנֵּה" (hinneh) is used here, which is often translated as "behold" or "see." It serves as an imperative to draw attention, indicating that Pharaoh is about to present something of great importance. This word is used throughout the Bible to emphasize the significance of what follows, urging the listener or reader to pay close attention.<p><b>the people of Israel</b><br />This phrase identifies the descendants of Jacob, also known as Israel, who have grown into a significant population within Egypt. The term "people" (עַם, am) signifies a collective group with a shared identity and destiny. The Israelites are not just a family but have become a distinct nation within a nation. This sets the stage for the unfolding narrative of their eventual liberation and journey to the Promised Land.<p><b>have become far too numerous for us</b><br />The Hebrew word for "numerous" is "רַב" (rav), which conveys the idea of abundance or greatness in number. Pharaoh's observation reflects a growing concern about the Israelites' population growth, which he perceives as a potential threat to Egyptian stability and security. This fear of the Israelites' increasing numbers is a pivotal moment that leads to their subsequent enslavement. Historically, this reflects the common ancient Near Eastern practice of oppressing minority groups perceived as threats. This phrase underscores the theme of God's blessing and promise to Abraham, that his descendants would be as numerous as the stars, even in the face of adversity. <div align="center"><h3><a href="/exodus/1-10.htm"><b>Exodus 1:10</b></a></h3></div><b>Come, we must deal shrewdly with them</b><br />This phrase marks the beginning of Pharaoh's plan to suppress the Israelites. The Hebrew word for "deal shrewdly" is "נִתְחַכְּמָה" (nithchakkemah), which implies a cunning or strategic approach. Historically, this reflects the Egyptian rulers' fear of losing control over a growing foreign population within their borders. The Israelites were seen as a potential threat due to their increasing numbers and strength. This phrase sets the stage for the ensuing oppression, highlighting the tension between the Egyptians and the Israelites.<p><b>or they will increase</b><br />The concern here is the rapid population growth of the Israelites. The Hebrew root "רָבָה" (ravah) means to multiply or become numerous. This reflects God's blessing upon the Israelites, as promised to Abraham, Isaac, and Jacob, that their descendants would be as numerous as the stars. The Egyptians' fear of this growth underscores the fulfillment of God's promises, even in the face of adversity.<p><b>and if war breaks out</b><br />This phrase indicates the Egyptians' fear of external threats and internal instability. Historically, Egypt was a powerful nation but faced threats from neighboring regions. The possibility of war exacerbated their fear of the Israelites, who might ally with enemies. This reflects the political and military concerns of the time, where alliances could shift the balance of power.<p><b>they may join our enemies</b><br />The Egyptians feared that the Israelites might side with their adversaries. This reflects a common ancient Near Eastern concern about loyalty and the potential for internal groups to collaborate with external foes. The Israelites, as a distinct ethnic group within Egypt, were seen as a wildcard in the event of conflict, highlighting the Egyptians' insecurity and the precariousness of their dominance.<p><b>fight against us</b><br />This phrase emphasizes the perceived threat of the Israelites as a potential military force. The Egyptians were concerned about the Israelites' ability to rise against them, which speaks to the Israelites' growing strength and numbers. This fear of rebellion is a recurring theme in history, where dominant powers often suppress minority groups to maintain control.<p><b>and leave the country</b><br />The ultimate fear was that the Israelites would depart, taking their labor and economic contributions with them. The Hebrew word "עָלָה" (alah) means to go up or ascend, often used in the context of leaving or exodus. This foreshadows the eventual Exodus, where the Israelites do indeed leave Egypt, fulfilling God's promise of deliverance. The Egyptians' fear of losing their workforce highlights their dependence on the Israelites and sets the stage for the dramatic events that follow. <div align="center"><h3><a href="/exodus/1-11.htm"><b>Exodus 1:11</b></a></h3></div><b>So they set over them taskmasters to afflict them with forced labor</b><br /><b>So they set over them</b><br />This phrase indicates a deliberate and authoritative action taken by the Egyptians. The Hebrew word used here is "שִׂים" (sim), which means to appoint or place. This reflects the Egyptians' strategic decision to control the Israelites, who had grown numerous and strong. Historically, this action marks the beginning of a systematic oppression aimed at curbing the growth and influence of the Israelites in Egypt. It underscores the theme of human authority being exercised in opposition to God's people, a recurring motif throughout the Bible.<p><b>taskmasters</b><br />The Hebrew word "שָׂרֵי מִסִּים" (sarei missim) is used here, which can be translated as "officers of burdens" or "overseers." These taskmasters were appointed to enforce the labor and ensure the Israelites' subjugation. This reflects a common practice in ancient Near Eastern societies where conquered or subjugated peoples were often put to work on state projects. The presence of taskmasters highlights the severity of the oppression and the organized effort to exploit the Israelites.<p><b>to afflict them</b><br />The Hebrew root "עָנָה" (anah) means to oppress, humble, or afflict. This word choice emphasizes the harshness and cruelty of the Egyptians' treatment of the Israelites. It was not merely about labor but about breaking their spirit and reducing them to a state of subjugation. This affliction is a precursor to the suffering that will eventually lead to the Israelites' cry for deliverance, setting the stage for God's intervention.<p><b>with forced labor</b><br />The phrase "בְּסִבְלֹתָם" (besivlotam) refers to burdens or heavy labor. This was not voluntary work but imposed servitude, reflecting the Egyptians' intent to exploit the Israelites' strength for their own benefit. The forced labor was likely related to large construction projects, such as building cities and monuments, which were common in ancient Egypt. This phrase highlights the physical and emotional toll on the Israelites, serving as a backdrop for the eventual liberation narrative.<p><b>And they built for Pharaoh storage cities, Pithom and Rameses</b><br /><b>And they built for Pharaoh</b><br />The Israelites' labor was directed towards the construction of cities for Pharaoh, the ruler of Egypt. This indicates the scale and significance of their work, as building cities was a major undertaking. The mention of Pharaoh underscores the centralized power and authority in Egypt, as well as the Israelites' role in contributing to the wealth and infrastructure of the nation.<p><b>storage cities</b><br />The term "עָרֵי מִסְכְּנוֹת" (arei miskenot) refers to cities used for storing goods, likely grain and other resources. These cities were crucial for maintaining the economic stability and military strength of Egypt. The construction of storage cities by the Israelites highlights their contribution to the prosperity of Egypt, even as they were oppressed.<p><b>Pithom and Rameses</b><br />These are the specific cities mentioned, which have been subjects of archaeological and historical interest. Pithom and Rameses were likely located in the eastern Nile Delta, a region known for its fertile land and strategic importance. The mention of these cities provides a tangible connection to the historical context of the Exodus narrative, grounding the biblical account in real locations and events. <div align="center"><h3><a href="/exodus/1-12.htm"><b>Exodus 1:12</b></a></h3></div><b>But the more they were oppressed</b><br />The Hebrew word for "oppressed" is "עָנָה" (anah), which conveys a sense of being afflicted or humbled. Historically, the Israelites were subjected to harsh labor and cruel treatment by the Egyptians. This oppression was intended to break their spirit and reduce their numbers. However, the divine irony here is that the very act of oppression, meant to diminish them, became a catalyst for their growth. This reflects a recurring biblical theme where God uses adversity to strengthen and multiply His people, demonstrating His sovereignty and faithfulness.<p><b>the more they multiplied</b><br />The Hebrew root for "multiplied" is "רָבָה" (ravah), meaning to increase or become numerous. This phrase underscores the miraculous nature of Israel's growth despite severe oppression. It echoes God's promise to Abraham in <a href="/genesis/15-5.htm">Genesis 15:5</a>, where He assured that Abraham's descendants would be as numerous as the stars. This multiplication is not merely a natural phenomenon but a fulfillment of divine promise, showcasing God's unwavering commitment to His covenant with Israel.<p><b>and flourished</b><br />The word "flourished" in Hebrew is "פָּרַץ" (parats), which means to break through or burst forth. This suggests not just survival, but thriving in the face of adversity. The Israelites' flourishing is a testament to God's providence and blessing. It serves as an encouragement to believers that God's purposes cannot be thwarted by human schemes. Even in the darkest times, God can cause His people to flourish, breaking through barriers and limitations imposed by the world.<p><b>so the Egyptians came to dread</b><br />The Hebrew word for "dread" is "קוּץ" (quts), indicating a deep-seated fear or loathing. The Egyptians' dread of the Israelites is a reversal of power dynamics. Despite their attempts to subjugate the Israelites, the Egyptians find themselves intimidated by the very people they sought to control. This dread is a manifestation of God's protective hand over His people, instilling fear in their oppressors and demonstrating that no weapon formed against God's chosen can prosper.<p><b>the Israelites</b><br />The term "Israelites" refers to the descendants of Jacob, also known as Israel. This identity is deeply rooted in their covenant relationship with God. The Israelites' experience in Egypt is foundational to their national identity and spiritual heritage. It is a narrative of deliverance and divine intervention that prefigures the ultimate redemption through Christ. For conservative Christians, the account of the Israelites serves as a powerful reminder of God's faithfulness and the assurance that He will fulfill His promises to His people, regardless of the challenges they face. <div align="center"><h3><a href="/exodus/1-13.htm"><b>Exodus 1:13</b></a></h3></div><b>So they worked the Israelites ruthlessly</b><br /><b>So they</b><br />This phrase refers to the Egyptians, specifically the taskmasters and Pharaoh's officials, who were enforcing labor upon the Israelites. In the broader context of Exodus, the Egyptians had become fearful of the Israelites' growing numbers and strength. Historically, this reflects a common theme in ancient societies where a dominant group would oppress a minority perceived as a threat. The Hebrew word for "they" here is "וַיַּעֲבִדוּ" (vaya'avidu), which is derived from the root "עבד" (avad), meaning to work or serve. This root is significant throughout the Old Testament, often used to describe both servitude and worship, highlighting the dual nature of service as both a burden and a form of devotion.<p><b>worked</b><br />The Hebrew word used here is "עבד" (avad), which, as mentioned, means to work or serve. In this context, it implies forced labor, a common practice in ancient Egypt, where large building projects often relied on the labor of slaves or subjugated peoples. This word sets the stage for understanding the severity of the Israelites' oppression, as their work was not voluntary but imposed upon them with harshness. Theologically, this labor contrasts with the rest and freedom God desires for His people, as later exemplified in the Sabbath commandment.<p><b>the Israelites</b><br />The term "Israelites" refers to the descendants of Jacob, also known as Israel. This name carries the covenantal promise God made to Abraham, Isaac, and Jacob, marking them as God's chosen people. In the context of Exodus, the Israelites are in Egypt due to Joseph's earlier rise to power and the subsequent migration of his family during a famine. Their identity as Israelites is crucial, as it underscores the fulfillment of God's promises and sets the stage for their eventual deliverance and formation as a nation under God's law.<p><b>ruthlessly</b><br />The Hebrew word here is "בְּפָרֶךְ" (beparekh), which conveys a sense of harshness, severity, and cruelty. This term is used to describe the oppressive nature of the labor imposed on the Israelites, emphasizing the Egyptians' lack of compassion and the brutal conditions under which the Israelites were forced to work. Historically, this reflects the harsh realities of slavery in ancient times, where human dignity was often disregarded. From a theological perspective, this ruthless oppression highlights the need for divine intervention and sets the stage for God's redemptive action through the Exodus. The use of "ruthlessly" serves as a reminder of the suffering endured by God's people and the hope of liberation that follows. <div align="center"><h3><a href="/exodus/1-14.htm"><b>Exodus 1:14</b></a></h3></div><b>They made their lives bitter</b><br />The phrase "They made their lives bitter" reflects the intense suffering and hardship imposed upon the Israelites by the Egyptians. The Hebrew word for "bitter" is "marar," which conveys a sense of extreme distress and anguish. This bitterness is not just physical but also emotional and spiritual, as the Israelites were subjected to relentless oppression. Historically, this period marks a time of severe affliction for the Israelites, setting the stage for their eventual cry for deliverance. The bitterness of their lives underlines the depth of their need for God's intervention and foreshadows the sweetness of their eventual liberation.<p><b>with hard labor</b><br />The term "hard labor" in Hebrew is "avodah kashah," which indicates not only the physical intensity of the work but also its oppressive nature. This labor was designed to break the spirit of the Israelites, to keep them subjugated and prevent them from rising against their oppressors. Archaeological evidence from ancient Egypt shows that forced labor was a common practice, often involving backbreaking tasks such as brick-making and construction. This phrase highlights the severity of the Israelites' bondage and the cruelty of their taskmasters, emphasizing the need for divine deliverance.<p><b>in brick and mortar</b><br />The phrase "in brick and mortar" refers to the specific types of labor the Israelites were forced to perform. Making bricks involved mixing clay and straw, forming the mixture into molds, and then drying them in the sun. This was a labor-intensive process, often carried out under harsh conditions. The use of "mortar" suggests construction work, likely on the grand building projects of the Pharaohs. This phrase underscores the physical toll of the Israelites' servitude and the relentless demands placed upon them, serving as a backdrop for God's eventual intervention.<p><b>and with all kinds of work in the fields</b><br />This phrase expands the scope of the Israelites' labor to include agricultural work, which was equally grueling. The "fields" would have required plowing, planting, and harvesting, all done manually and under the watchful eyes of their Egyptian overseers. This comprehensive exploitation of the Israelites' labor highlights the extent of their oppression and the Egyptians' determination to subjugate them completely. It serves as a reminder of the Israelites' total dependence on God for deliverance from their multifaceted bondage.<p><b>In all their harsh labor</b><br />The repetition of the word "labor" emphasizes the relentless and exhaustive nature of the work imposed on the Israelites. The Hebrew word "perekh" for "harsh" suggests cruelty and severity, indicating that the Egyptians' treatment of the Israelites was not just demanding but also inhumane. This phrase captures the essence of the Israelites' suffering and the Egyptians' mercilessness, setting the stage for God's intervention as a just and compassionate deliverer.<p><b>the Egyptians worked them ruthlessly</b><br />The phrase "the Egyptians worked them ruthlessly" underscores the cruelty and lack of compassion shown by the Egyptians. The Hebrew word "perek" for "ruthlessly" conveys a sense of breaking or fracturing, indicating that the Egyptians sought to crush the Israelites' spirit and will. This ruthless treatment is a stark contrast to the character of God, who hears the cries of the oppressed and acts with justice and mercy. This phrase serves as a powerful reminder of the need for divine justice and the hope of redemption for those who suffer under tyranny. <div align="center"><h3><a href="/exodus/1-15.htm"><b>Exodus 1:15</b></a></h3></div><b>Then the king of Egypt</b><br />The phrase introduces us to the ruler of Egypt, often referred to as Pharaoh. In the historical context, Pharaohs were considered divine figures, ruling with absolute power. The Hebrew word for king, "melek," signifies a sovereign authority. This sets the stage for the unfolding narrative of oppression and deliverance, highlighting the contrast between earthly power and divine intervention.<p><b>said to the Hebrew midwives</b><br />The Hebrew word for "said" is "amar," which implies a command or decree. The midwives, "meyalledot," were responsible for assisting in childbirth, a role of significant importance in ancient societies. The mention of "Hebrew" specifies their ethnic identity, indicating their connection to the Israelites, who were living in Egypt at the time. This phrase underscores the tension between the Egyptian authority and the Hebrew people, setting the stage for the midwives' courageous defiance.<p><b>whose names were Shiphrah and Puah</b><br />Naming the midwives, Shiphrah and Puah, is significant. In Hebrew culture, names often carry deep meanings and reflect character or destiny. "Shiphrah" can mean "beauty" or "brightness," while "Puah" may mean "splendid" or "fragrant." Their inclusion by name in the biblical text highlights their importance and valor. These women, though seemingly insignificant in the eyes of the world, play a crucial role in God's plan for His people, demonstrating that God often uses the humble and obedient to fulfill His purposes. <div align="center"><h3><a href="/exodus/1-16.htm"><b>Exodus 1:16</b></a></h3></div><b>When you help the Hebrew women</b><br />This phrase introduces the context of the midwives' role in ancient Egypt. The Hebrew word for "help" is "yalad," which means to bring forth or to deliver. The midwives were tasked with assisting in childbirth, a role of great responsibility and trust. Historically, midwives were crucial in ancient societies, often serving as the primary healthcare providers for women. The term "Hebrew" refers to the descendants of Abraham, Isaac, and Jacob, who were living in Egypt at this time. This highlights the ethnic and cultural identity of the Israelites, who were distinct from the Egyptians.<p><b>and see them on the birthstool</b><br />The "birthstool" is a translation of the Hebrew word "obnayim," which refers to a pair of stones or a stool used during childbirth. This indicates a specific birthing practice in ancient times, where women would sit or squat on a stool to give birth. This method was common in the ancient Near East and is supported by archaeological findings and historical records. The use of a birthstool suggests a level of medical knowledge and practice among the Hebrews and highlights the midwives' expertise.<p><b>if it is a son, kill him</b><br />This phrase reveals the Pharaoh's cruel and oppressive decree aimed at controlling the Hebrew population. The Hebrew word for "son" is "ben," which signifies a male child. The command to "kill" is from the Hebrew "muth," meaning to put to death. This edict was a direct attack on the future of the Hebrew people, as sons were seen as carriers of the family name and lineage. Historically, this reflects the fear and insecurity of the Egyptian ruler regarding the growing number of Israelites, which he perceived as a threat to his power.<p><b>but if it is a daughter, let her live</b><br />The word "daughter" in Hebrew is "bat," indicating a female child. The command to "let her live" contrasts sharply with the fate of the male children. This reflects the cultural and societal norms of the time, where females were not seen as a threat in the same way males were. The decision to spare the daughters suggests that the Pharaoh did not view them as a potential challenge to his authority. This part of the verse underscores the gender dynamics and the value placed on male heirs in ancient societies. <div align="center"><h3><a href="/exodus/1-17.htm"><b>Exodus 1:17</b></a></h3></div><b>But the midwives feared God</b><br />The phrase "feared God" is central to understanding the motivation behind the actions of the midwives. In Hebrew, the word for "feared" is "yare," which can mean to be afraid, but more often in the context of the Bible, it denotes a profound respect and reverence. The midwives' fear of God indicates their deep respect for His authority and commandments, which surpasses their fear of earthly powers, such as Pharaoh. This reverence for God is a recurring theme throughout Scripture, emphasizing the importance of prioritizing divine commands over human edicts.<p><b>and did not do as the king of Egypt had told them</b><br />The phrase "did not do as the king of Egypt had told them" highlights the civil disobedience of the midwives. The king of Egypt, or Pharaoh, was the most powerful ruler of the time, and his commands were expected to be followed without question. However, the midwives chose to defy his orders, demonstrating their allegiance to a higher moral law. This act of defiance is significant in the biblical narrative, as it underscores the theme of God's people standing firm in their faith and convictions, even in the face of oppressive regimes.<p><b>they let the boys live</b><br />The phrase "they let the boys live" is a direct act of preservation of life, which is a fundamental principle in the Judeo-Christian ethic. The Hebrew word for "live" is "chayah," which means to preserve life or to keep alive. By allowing the boys to live, the midwives were not only saving lives but also ensuring the continuation of the Israelite people, which was crucial for the fulfillment of God's promises to Abraham, Isaac, and Jacob. This act of mercy and courage is a testament to the midwives' faith and their role in God's redemptive plan. <div align="center"><h3><a href="/exodus/1-18.htm"><b>Exodus 1:18</b></a></h3></div><b>So the king of Egypt summoned the midwives</b><br />The phrase begins with the action of the king of Egypt, who is often identified as Pharaoh. In the Hebrew text, the word for "king" is "melek," which signifies a ruler with absolute authority. The summoning of the midwives indicates a direct confrontation, highlighting the gravity of the situation. Historically, Pharaohs were seen as divine figures, and their commands were expected to be obeyed without question. The midwives, Shiphrah and Puah, are called to account for their actions, which defied the king's edict. This sets the stage for a narrative of civil disobedience rooted in faith and moral conviction.<p><b>and asked them</b><br />The Hebrew verb "amar" is used here, which means "to say" or "to ask." This implies a dialogue, a moment of inquiry where the king seeks an explanation. The use of this verb suggests a moment of tension, as the midwives are questioned by the most powerful man in the land. It is a pivotal moment where the midwives must stand firm in their convictions. This interaction underscores the theme of courage in the face of oppressive power, a recurring motif in the biblical narrative.<p><b>'Why have you done this?'</b><br />The question posed by Pharaoh is direct and accusatory. The Hebrew word "madua" translates to "why," indicating a demand for justification. This reflects Pharaoh's incredulity and frustration at the midwives' actions. The midwives' defiance is a significant act of resistance against an unjust decree. In the broader biblical context, this question highlights the moral dilemma faced by those who choose to follow God's law over human edicts. It is a moment that calls for discernment and faithfulness.<p><b>Why have you let the boys live?</b><br />This phrase reveals the heart of Pharaoh's concern: the survival of the Hebrew male infants. The Hebrew word "chayah" means "to live" or "to preserve life." Pharaoh's question underscores his fear of the growing Hebrew population, which he perceives as a threat to his power. The midwives' decision to let the boys live is an act of defiance that aligns with God's command to value and preserve life. This act of preservation is a testament to their faith and reverence for God, who is the ultimate giver of life. In the biblical narrative, this moment foreshadows God's deliverance of His people and His sovereignty over the plans of earthly rulers. <div align="center"><h3><a href="/exodus/1-19.htm"><b>Exodus 1:19</b></a></h3></div><b>The midwives answered Pharaoh</b><br />This phrase introduces the response of the Hebrew midwives to Pharaoh, the ruler of Egypt. The midwives, Shiphrah and Puah, are named earlier in the chapter and are tasked with a morally challenging situation. The Hebrew word for "midwives" is "מְיַלְּדֹת" (meyalledot), which signifies their role as life-givers and caretakers in the community. Their courage to speak to Pharaoh, a figure of immense power, highlights their faith and moral conviction. Historically, Pharaohs were considered divine or semi-divine figures, making this interaction even more significant. The midwives' response is a testament to their fear of God over the fear of man, a recurring theme in Scripture that encourages believers to prioritize divine commands over human authority.<p><b>Hebrew women are not like the Egyptian women</b><br />This phrase draws a distinction between the Hebrew and Egyptian women, emphasizing the vitality and resilience of the Hebrew women. The Hebrew word for "Hebrew" is "עִבְרִיּוֹת" (ivriyot), which connects to the identity of the Israelites as God's chosen people. The midwives' statement may reflect a cultural perception or stereotype of the time, but it also serves as a strategic response to Pharaoh's command. By highlighting the differences, the midwives cleverly avoid directly disobeying Pharaoh while protecting the Hebrew infants. This phrase underscores the theme of God's providence and protection over His people, as He equips them with wisdom to navigate oppressive circumstances.<p><b>for they are vigorous and give birth before the midwives arrive</b><br />The word "vigorous" is translated from the Hebrew "חָיוֹת" (chayot), which can mean lively or robust. This description of the Hebrew women suggests a supernatural strength and vitality, possibly implying divine intervention in preserving the Hebrew children. The phrase "give birth before the midwives arrive" indicates the quickness and ease of the births, which could be seen as a miraculous occurrence orchestrated by God to thwart Pharaoh's plans. This part of the verse highlights God's sovereignty and His ability to protect and sustain His people even in the face of systemic oppression. It serves as an inspiration for believers to trust in God's timing and provision, knowing that He is always at work behind the scenes to fulfill His purposes. <div align="center"><h3><a href="/exodus/1-20.htm"><b>Exodus 1:20</b></a></h3></div><b>So God was good to the midwives</b><br />The phrase "God was good" reflects the Hebrew word "טוֹב" (tov), which conveys goodness, kindness, and favor. This goodness is not merely a passive state but an active benevolence from God towards the midwives. In the context of the narrative, the midwives, Shiphrah and Puah, feared God and defied Pharaoh's orders to kill the Hebrew male infants. Their reverence for God over human authority is rewarded by divine favor. This highlights a recurring biblical theme: God honors those who honor Him. The goodness of God here is a testament to His justice and mercy, rewarding the righteous actions of the midwives. Historically, this act of divine favor underscores the importance of moral courage and faithfulness in the face of oppressive regimes.<p><b>and the people multiplied</b><br />The Hebrew root for "multiplied" is "רָבָה" (ravah), which means to increase or become numerous. This multiplication of the Israelites is a direct fulfillment of God's promise to Abraham that his descendants would be as numerous as the stars (<a href="/genesis/15-5.htm">Genesis 15:5</a>). Despite the harsh conditions of slavery and the oppressive edicts of Pharaoh, the Israelites continued to grow in number. This miraculous increase is a testament to God's sovereign power and His ability to fulfill His promises regardless of human opposition. It serves as a reminder that God's plans cannot be thwarted by earthly powers.<p><b>and became even more numerous</b><br />The phrase "became even more numerous" emphasizes the extraordinary growth of the Israelite population. The Hebrew word "עָצַם" (atsam) is used here, which means to be strong, mighty, or numerous. This word choice underscores not just a numerical increase but a strengthening of the people. In the face of adversity, the Israelites not only survived but thrived, becoming a formidable presence in Egypt. This growth is a testament to God's providential care and His ability to turn what was meant for evil into good. It also foreshadows the eventual deliverance of the Israelites from Egypt, as their increasing numbers set the stage for the Exodus. This narrative encourages believers to trust in God's timing and His ability to bring about His purposes, even in the most challenging circumstances. <div align="center"><h3><a href="/exodus/1-21.htm"><b>Exodus 1:21</b></a></h3></div><b>And because the midwives feared God</b><br />The phrase "feared God" is rooted in the Hebrew word "yare," which conveys a deep reverence and awe. In the context of the ancient Near East, where polytheism was prevalent, the midwives' fear of the one true God signifies a profound commitment to His authority and moral law. This reverence is not merely an emotional response but a guiding principle that directs their actions, even in the face of potential danger from Pharaoh. The midwives' fear of God is a testament to their faith and courage, serving as an example of how true reverence for God can lead to righteous actions.<p><b>He gave them families of their own</b><br />The Hebrew word for "families" here is "batim," which can also mean "houses" or "households." This indicates not just the blessing of children but the establishment of a legacy and a secure place within the community. In the ancient world, having a family was a sign of divine favor and social stability. God's reward to the midwives for their faithfulness and fear of Him is both tangible and significant, ensuring their lineage and influence within Israel. This divine blessing underscores a recurring biblical theme: God honors those who honor Him, often in ways that extend beyond immediate circumstances to impact future generations. <div align="center"><h3><a href="/exodus/1-22.htm"><b>Exodus 1:22</b></a></h3></div><b>Then Pharaoh commanded all his people</b><br />This phrase indicates a direct order from Pharaoh, the ruler of Egypt, showcasing his absolute authority. The Hebrew word for "commanded" is "צִוָּה" (tsivah), which implies a strong, authoritative decree. Historically, Pharaohs were considered divine or semi-divine figures, and their commands were seen as law. This highlights the severity and the oppressive nature of the edict against the Hebrews, reflecting the escalating tension between the Egyptians and the Israelites.<p><b>Every son born to the Hebrews</b><br />The focus on "every son" underscores the threat Pharaoh perceived from the growing Hebrew population. Sons represented future strength and potential rebellion. The Hebrew word for "son" is "בֵּן" (ben), which also signifies a builder of the family name. This decree was not just an attack on individuals but an attempt to dismantle the future of the Hebrew people, threatening their covenantal promise with God.<p><b>you must throw into the Nile</b><br />The Nile River was central to Egyptian life, symbolizing both sustenance and death. The Hebrew word for "throw" is "תַּשְׁלִיכֻהוּ" (tashlikhu), suggesting a forceful act of casting away. This act of throwing Hebrew infants into the Nile was both a literal and symbolic attempt to drown the future of Israel in the very waters that sustained Egypt. The Nile, often associated with the Egyptian god Hapi, becomes a place of death rather than life, highlighting the perversion of Pharaoh's decree.<p><b>but every daughter you may allow to live</b><br />The sparing of daughters reflects a patriarchal view that women were less of a threat. The Hebrew word for "daughter" is "בַּת" (bat), which can also mean a member of a community. By allowing daughters to live, Pharaoh underestimated the role women would play in God's redemptive plan, as seen later with figures like Miriam and Jochebed. This phrase also foreshadows the subversive actions of women in the narrative, who defy Pharaoh's orders and contribute to the deliverance of Israel.</div></div><div id="botbox"><div class="padbot"><div align="center">This is a draft of the Berean Study Bible. 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