King James Version
Exodus 1
22 verses with commentary
Israel's Oppression in Egypt
Now these are the names of the children of Israel, which came into Egypt; every man and his household came with Jacob.
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Now these are the names (וְאֵלֶּה שְׁמוֹת, ve'eleh shemot)—The Hebrew title of Exodus, Shemot (Names), emphasizes covenant continuity with Genesis. The conjunction and links directly to Genesis 50, showing Exodus as the continuation of God's redemptive plan. Every man and his household (אִישׁ וּבֵיתוֹ, ish uveito) recalls the Abrahamic promise that through Abraham's seed all families would be blessed (Genesis 12:3). This opening anchors the Exodus narrative in covenant theology—God remembers His promises even across centuries of silence.
Reuben, Simeon, Levi, and Judah,
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Reuben, Simeon, Levi, and Judah—The listing follows birth order from Jacob's wives, beginning with Leah's four eldest sons. Reuben (ראובן), though firstborn, forfeited his birthright (Genesis 49:3-4). Levi (לוי) would become the priestly tribe, showing God's sovereign choice overrides natural birth order. Judah (יהודה) receives Jacob's blessing of kingship (Genesis 49:10), the line through which Messiah would come. This genealogy isn't mere record-keeping but theological foundation—showing God's elective purposes working through flawed human families.
Issachar, Zebulun, and Benjamin,
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Issachar, Zebulun, and Benjamin—The remaining sons of Leah and Rachel continue the covenant line. Issachar (יִשָּׂשכָר) means "there is reward," prophetically pointing to Israel's recompense after Egyptian bondage. Zebulun (זְבוּלֻן, "dwelling") would later dwell by the sea (Genesis 49:13). Benjamin (בִּנְיָמִין, "son of my right hand"), Rachel's youngest, connects to the beloved wife's line—from Benjamin's tribe would come Israel's first king (Saul) and the apostle Paul. Each name carries prophetic and theological significance.
Dan, and Naphtali, Gad, and Asher.
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Dan, and Naphtali, Gad, and Asher—The sons of the handmaids (Bilhah and Zilpah) complete the twelve. Though born of secondary status, these tribes receive equal inheritance in God's covenant economy. Dan (דָּן, "judge") would provide judges for Israel (Judges 13-16). Naphtali (נַפְתָּלִי, "my wrestling") recalls Rachel's struggle. Gad (גָּד, "fortune") and Asher (אָשֵׁר, "happy") represent blessing despite difficult origins. This inclusivity demonstrates that God's covenant extends beyond natural privilege to all He sovereignly chooses.
And all the souls that came out of the loins of Jacob were seventy souls: for Joseph was in Egypt already. loins: Heb. thigh
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All the souls that came out of the loins of Jacob were seventy souls (שִׁבְעִים נֶפֶשׁ, shiv'im nefesh)—The number seventy represents completeness in Hebrew thought (cf. seventy nations in Genesis 10, seventy elders in Exodus 24:1). Souls (נֶפֶשׁ, nefesh) emphasizes living persons, not mere statistics. From this small clan God would multiply a nation—fulfilling His promise to Abraham (Genesis 15:5). For Joseph was in Egypt already shows divine providence: the one sold into slavery became the savior who preserved the covenant family. This verse sets up the miraculous multiplication to follow.
And Joseph died, and all his brethren, and all that generation.
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And Joseph died, and all his brethren, and all that generation (וַיָּמָת יוֹסֵף וְכָל־אֶחָיו, vayamat Yosef vekhol-echav)—This somber summary marks the end of an era. The Hebrew verb died (מוּת, mut) appears three times (Joseph, brothers, generation), emphasizing finality and transition. Despite Joseph's honored status (Genesis 50:26), death claims all—setting the stage for a new pharaoh who "knew not Joseph" (v. 8). The theological message: human glory fades, but God's covenant purposes endure. This verse creates narrative tension: with the protecting generation gone, how will Israel survive?
And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them.
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And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty—Five Hebrew verbs emphasize explosive growth: fruitful (פָּרָה, parah), increased abundantly (שָׁרַץ, sharats, lit. "swarmed" like fish or insects), multiplied (רָבָה, ravah), waxed mighty (עָצַם, atsam, "became strong"), and exceeding (מְאֹד מְאֹד, me'od me'od, doubly intensive). This language deliberately echoes Genesis 1:28 ("be fruitful and multiply") and Genesis 9:7, showing God fulfilling His creation mandate. Despite hostile conditions, God's blessing produces supernatural increase—from 70 to potentially 2+ million (Exodus 12:37).
Now there arose up a new king over Egypt, which knew not Joseph.
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Now there arose up a new king over Egypt, which knew not Joseph (וַיָּקָם מֶלֶךְ־חָדָשׁ עַל־מִצְרָיִם אֲשֶׁר לֹא־יָדַע אֶת־יוֹסֵף)—The verb arose (קוּם, qum) often signals hostile action in Hebrew narrative. New king likely indicates a dynastic change, possibly the expulsion of the Hyksos and rise of the 18th Dynasty. Knew not (לֹא־יָדַע, lo yada) means more than ignorance—it implies deliberate disregard or refusal to acknowledge. This king rejected the historical debt Egypt owed to Joseph. Theologically, this marks the beginning of Israel's "affliction" prophesied to Abraham (Genesis 15:13). Human power structures shift, but God's redemptive plan advances.
And he said unto his people, Behold, the people of the children of Israel are more and mightier than we:
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And he said unto his people, Behold, the people of the children of Israel are more and mightier than we (רַב וְעָצוּם מִמֶּנּוּ, rav ve'atsum mimenu)—Pharaoh's assessment reveals both truth and paranoid exaggeration. More (רַב, rav, "many/numerous") and mightier (עָצוּם, atsum, "strong/powerful") echo verse 7's description of Israel's growth. The phrase than we is likely hyperbolic—Israel was numerous but hardly outnumbered all Egypt. This is the rhetoric of fear used to justify oppression. Pharaoh's speech to his people suggests mobilizing popular support for his policies. The irony: the more Pharaoh oppresses, the more God multiplies (v. 12).
Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land.
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Come on, let us deal wisely with them (הָבָה נִתְחַכְּמָה לוֹ, havah nitchakemah lo)—The verb "deal wisely" (חָכַם, chakam) drips with irony: Pharaoh thinks he's being shrewd, but he's actually opposing God's covenant people. This so-called "wisdom" is folly (cf. 1 Corinthians 1:19-20). His three-part fear: lest they multiply, join our enemies, and get them up out of the land. The last phrase is doubly ironic—Pharaoh fears their exodus, which is exactly God's plan! Human schemes cannot thwart divine purposes. Pharaoh's "wisdom" will be exposed as foolishness when God delivers Israel through mighty acts.
Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses.
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Therefore they did set over them taskmasters to afflict them with their burdens (שָׂרֵי מִסִּים לְמַעַן עַנֹּתוֹ בְּסִבְלֹתָם, sarei missim lema'an anoto besivlotam)—Taskmasters (שָׂרֵי מִסִּים, sarei missim, "forced labor officials") implemented slave labor. Afflict (עָנָה, anah) is the same verb used in Genesis 15:13's prophecy of Israel's affliction. They built for Pharaoh treasure cities, Pithom and Raamses—archaeological sites possibly identified with Tell el-Retabah and Qantir/Pi-Ramesses. These store cities for military supplies show Israel's labor served Pharaoh's imperial ambitions. Yet affliction became the crucible for Israel's national identity and cry to God (2:23-25).
But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel. But: Heb. And as they afflicted them, so they multiplied, etc
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But the more they afflicted them, the more they multiplied and grew (וְכַאֲשֶׁר יְעַנּוּ אֹתוֹ כֵּן יִרְבֶּה וְכֵן יִפְרֹץ, vekha'asher ye'anu oto ken yirbeh vekhen yifrots)—The Hebrew structure creates emphatic contrast: "the more... the more." Grew (פָּרַץ, parats) means "break out/burst forth"—an irrepressible expansion despite oppression. And they were grieved because of the children of Israel (וַיָּקֻצוּ, vayakutsu, "they felt dread/loathing"). This verse reveals a spiritual principle: God's blessing cannot be suppressed by human opposition. The Egyptians' mounting dread anticipates their terror at the Red Sea (14:10-12). Satan's attacks on God's people often produce the opposite of intended results.
And the Egyptians made the children of Israel to serve with rigour:
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And the Egyptians made the children of Israel to serve with rigour (וַיַּעֲבִדוּ מִצְרַיִם אֶת־בְּנֵי יִשְׂרָאֵל בְּפָרֶךְ, vaya'avidu Mitsrayim et-benei Yisra'el befarekh)—Rigour (פֶּרֶךְ, farekh) denotes brutal, crushing, ruthless oppression. This intensified cruelty follows the failure of forced labor to suppress population growth. The verb made to serve (עָבַד, avad) will become thematic in Exodus—Israel exchanges service to Pharaoh for service to YHWH (3:12, 4:23). The escalating harshness prepares for Israel's desperate cry (2:23) and God's compassionate response (2:24-25).
And they made their lives bitter with hard bondage, in morter, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour.
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And they made their lives bitter with hard bondage, in morter, and in brick, and in all manner of service in the field (וַיְמָרְרוּ אֶת־חַיֵּיהֶם בַּעֲבֹדָה קָשָׁה, vayemareru et-chayeihem ba'avodah kashah)—Made bitter (מָרַר, marar) connects to the later Passover's maror (bitter herbs, 12:8), memorial of this suffering. Morter and brick describes clay brick production, confirmed by Egyptian tomb paintings showing Semitic slaves making mud bricks. All their service, wherein they made them serve, was with rigour—the repetition of "rigour" (בְּפָרֶךְ, befarekh) bookends the verse, emphasizing relentless cruelty. This bitterness prepares Israel to appreciate deliverance and shapes their identity as a redeemed people.
And the king of Egypt spake to the Hebrew midwives, of which the name of the one was Shiphrah, and the name of the other Puah:
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And the king of Egypt spake to the Hebrew midwives, of which the name of the one was Shiphrah, and the name of the other Puah (שִׁפְרָה וּפוּעָה, Shifrah uFu'ah)—Pharaoh's genocidal escalation targets male infants. Shiphrah (שִׁפְרָה, "beauty/splendor") and Puah (פּוּעָה, possibly "splendid" or related to a birth cry) are named, honoring their courage. Whether these are two individuals supervising many midwives or representing the Hebrew midwifery guild, their names are preserved in Scripture while Pharaoh remains anonymous—a reversal of worldly honor. God remembers the faithful by name (v. 21). This begins the Exodus theme of women as deliverers (Miriam, Jochebed, Pharaoh's daughter, Zipporah).
And he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools; if it be a son, then ye shall kill him: but if it be a daughter, then she shall live.
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And he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools; if it be a son, then ye shall kill him: but if it be a daughter, then she shall live—Upon the stools (עַל־הָאָבְנָיִם, al-ha'ovnayim, lit. "upon the stones/bricks") refers to the birthing stool, a seat with an opening used in ancient deliveries. The selective infanticide of males reflects Pharaoh's dual strategy: eliminate future warriors while preserving females who could be absorbed into Egyptian population. This satanic attack on the seed recalls Genesis 3:15's promise and anticipates Herod's slaughter (Matthew 2:16). God will preserve His deliverer (Moses) through ironic means—Pharaoh's own household (2:5-10).
But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive.
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But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive (וַתִּירֶאןָ הַמְיַלְּדֹת אֶת־הָאֱלֹהִים, vatirenah hameyaldot et-ha'Elohim)—Feared God is the pivotal phrase: reverence for God trumps fear of Pharaoh. This is the first instance of civil disobedience in Scripture, establishing a biblical precedent (Acts 5:29). The midwives' action demonstrates saving faith—fear of God producing righteous works (James 2:25-26 cites similar faith in Rahab). Saved the men children alive (וַתְּחַיֶּיןָ, vatechayenah) uses the causative form: they actively caused life, opposing death's decree. God will reward their faith with households of their own (v. 21).
And the king of Egypt called for the midwives, and said unto them, Why have ye done this thing, and have saved the men children alive?
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And the king of Egypt called for the midwives, and said unto them, Why have ye done this thing, and have saved the men children alive? (וַיִּקְרָא מֶלֶךְ מִצְרַיִם לַמְיַלְּדֹת, vayikra melekh Mitsrayim lameyaldot)—Pharaoh's interrogation reveals his realization that the genocide isn't occurring. The question Why have ye done this thing? suggests either suspicion of deliberate disobedience or confusion at the policy's failure. The king who commanded death is now forced to ask for explanation—a subtle reversal showing God beginning to frustrate Pharaoh's plans. The interrogation sets up the midwives' shrewd response (v. 19), which may be tactical deception or genuine observation of Hebrew women's vigor.
And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwives come in unto them.
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And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwives come in unto them (כִּי־חָיוֹת הֵנָּה, ki-chayot henah, "for they are vigorous/lively")—The midwives' answer emphasizes Hebrew women's vitality contrasting with Egyptian women's weakness. Lively (חָיוֹת, chayot) means "full of life/vigorous," suggesting the blessing of God manifesting in physical strength. Whether this is complete truth, partial truth, or tactical deception, it highlights the irony: Pharaoh's oppression couldn't weaken Israel—God's blessing made them strong even in bondage. The response satisfies Pharaoh (v. 20) and protects the midwives while allowing them to continue their work.
Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty.
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Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty (וַיֵּיטֶב אֱלֹהִים לַמְיַלְּדֹת, vayeitev Elohim lameyaldot)—God dealt well is divine approval and blessing on their civil disobedience rooted in the fear of God. The verb (יָטַב, yatav, "do good/treat favorably") contrasts with Pharaoh's evil treatment. The result: the people multiplied, and waxed very mighty—the exact opposite of Pharaoh's intention (1:10). This demonstrates a consistent biblical principle: God blesses those who honor Him over human authority. The midwives' faith produced national blessing, as individual righteousness often does (Genesis 18:26-32).
And it came to pass, because the midwives feared God, that he made them houses.
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And it came to pass, because the midwives feared God, that he made them houses (וַיַּעַשׂ לָהֶם בָּתִּים, vaya'as lahem batim)—He made them houses means God gave them families/descendants, not merely physical buildings (cf. 2 Samuel 7:11, 27 where God "builds a house" for David). The Hebrew idiom "house" (בַּיִת, bayit) signifies dynasty, family lineage, posterity. This is remarkable because childless women might have feared remaining barren as midwives who defied the king's infanticide. Instead, God rewards their life-preserving work with their own enduring households. This principle echoes throughout Scripture: those who honor God in their work receive His blessing (Proverbs 3:9-10).
And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive.
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And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive (כָּל־הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ, kol-haben hayilod haye'orah tashlikhuhu)—Pharaoh escalates from secret midwife-executed genocide to public, nation-wide infanticide. Charged all his people makes every Egyptian complicit in the murder of Hebrew boys. Cast into the river—the Nile, Egypt's lifeline and divine symbol, becomes an instrument of death. The tragic irony: the river meant to destroy Moses will become his salvation (2:3), and later the Nile will be turned to blood (7:20). This decree sets up Moses' birth narrative and God's poetic justice—Pharaoh's own daughter will adopt the deliverer (2:5-10).