He said to his people, “Behold, the people of the children of Israel are more and mightier than we. Come, let’s deal wisely with them, lest they multiply, and it happen that when any war breaks out, they also join themselves to our enemies and fight against us, and escape out of the land.” Therefore they set taskmasters over them to afflict them with their burdens. They built storage cities for Pharaoh: Pithom and Raamses. But the more they afflicted them, the more they multiplied and the more they spread out. They started to dread the children of Israel. The Egyptians ruthlessly made the children of Israel serve, and they made their lives bitter with hard service in mortar and in brick, and in all kinds of service in the field, all their service, in which they ruthlessly made them serve.
The king of Egypt spoke to the Hebrew midwives, of whom the name of the one was Shiphrah, and the name of the other Puah, and he said, “When you perform the duty of a midwife to the Hebrew women, and see them on the birth stool, if it is a son, then you shall kill him; but if it is a daughter, then she shall live.” But the midwives feared God, and didn’t do what the king of Egypt commanded them, but saved the baby boys alive. The king of Egypt called for the midwives, and said to them, “Why have you done this thing and saved the boys alive?”
The midwives said to Pharaoh, “Because the Hebrew women aren’t like the Egyptian women; for they are vigorous and give birth before the midwife comes to them.”
God dealt well with the midwives, and the people multiplied, and grew very mighty. Because the midwives feared God, he gave them families. Pharaoh commanded all his people, saying, “You shall cast every son who is born into the river, and every daughter you shall save alive.”
Geneva Bible translators 1599 · Public Domain On vv10, 11, 12, 14, 15, 16, 19, 21, 22 Or, go up out of the land.
Or, go up out of the land.
Into Canaan, and so we shall lose our commodity.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv9–22 Exo 1:9 And he said unto his people, Behold,…
Exo 1:9 And he said unto his people, Behold, the people of the children of Israel [are] more and mightier than we:
Ver. 9. More and mightier.] He speaks as if he had looked through a multiplying glass. {See Trapp on "Gen 31:1"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv9, 10, 11, 12, 13, 14, 15, 16, 17, 19, 20, 21 This was not a true, but an invidious representation…
This was not a true, but an invidious representation and aggravation of the matter, the better to justify the sororities which he designed.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v15 The Egyptians' indignation at Israel's increase, notwithstanding the many…
The Egyptians' indignation at Israel's increase, notwithstanding the many hardships they put upon them, drove them at length to the most barbarous and inhuman methods of suppressing them, by the murder of their children. It was strange that they did not rather pick quarrels with the grown men, against whom they might perhaps find some occasion: to be thus bloody towards the infants, whom all must own to be innocents, was a sin which they had to cloak for. Note, 1. There is more cruelty in the corrupt heart of man than one would imagine, Rom 3:15, Rom 3:16. The enmity that is in the seed of the serpent against the seed of the woman divests men of humanity itself, and makes them forget all pity. One would not think it possible that ever men should be so barbarous and blood-thirsty as the persecutors of God's people have been, Rev 17:6. 2. Even confessed innocence is no defence against the old enmity. What blood so guiltless as that of a child new-born? Yet that is prodigally shed like water, and sucked with delight like milk or honey. Pharaoh and Herod sufficiently proved themselves agents for that great red dragon, who stood to devour the man-child as soon as it was born, Rev 12:3, Rev 12:4. Pilate delivered Christ to be crucified, after he had confessed that he found no fault in him. It is well for us that, though man can kill the body, this is all he can do. Two bloody edicts are here signed for the destruction of all the male children that were born to the Hebrews.
I. The midwives were commanded to murder them. Observe, 1. The orders given them, Exo 1:15, Exo 1:16. It added much to the barbarity of the intended executions that the midwives were appointed to be the executioners; for it was to make them, not only bloody, but perfidious, and to oblige them to betray a trust, and to destroy those whom they undertook to save and help. Could he think that their sex would admit such cruelty, and their employment such base treachery? Note, Those who are themselves barbarous think to find, or make, others as barbarous. Pharaoh's project was secretly to engage the midwives to stifle the men-children as soon as they were born, and then to lay it upon the difficulty of the birth, or some mischance common in that case, Job 3:11. The two midwives he tampered with in order hereunto are here named; and perhaps, at this time, which was above eighty years before their going out of Egypt, those two might suffice for all the Hebrew women, at least so many of them as lay near the court, as it is plain by Exo 2:5, Exo 2:6, many of them did, and of them he was most jealous. They are called Hebrew midwives, probably not because they were themselves Hebrews (for surely Pharaoh could never expect they should be so barbarous to those of their own nation), but because they were generally made use of by the Hebrews; and, being Egyptians, he hoped to prevail with them. 2. Their pious disobedience to this impious command, Exo 1:17. They feared God, regarded his law, and dreaded his wrath more than Pharaoh's and therefore saved the men-children alive. Note, If men's commands be any way contrary to the commands of God, we must obey God and not man, Act 4:19; Act 5:29. No power on earth can warrant us, much less oblige us, to sin against God, our chief Lord. Again, Where the fear of God rules in the heart, it will preserve it from the snare which the inordinate fear of man brings. 3. Their justifying themselves in this disobedience, when they were charged with it as a crime, Exo 1:18. They gave a reason for it, which, it seems, God's gracious promise furnished them with - that they came too late to do it, for generally the children were born before they came, Exo 1:19. I see no reason we have to doubt the truth of this; it is plain that the Hebrews were now under an extraordinary blessing of increase, which may well be supposed to have this effect, that the women had very quick and easy labour, and, the mothers and children being both lively, they seldom needed the help of midwives: this these midwives took notice of, and, concluding it to the finger of God, were thereby emboldened to disobey the king, in favour of those whom Heaven thus favoured, and with this justified themselves before Pharaoh, when he called them to an account for it. Some of the ancient Jews expound it thus, Ere the midwife comes to them they pray to their Father in heaven, and he answereth them, and they do bring forth. Note, God is a readier help to his people in distress than any other helpers are, and often anticipates them with the blessings of his goodness; such deliverances lay them under peculiarly strong obligations. 4. The recompence God gave them for their tenderness towards his people: He dealt well with them, Exo 1:20. Note, God will be behind-hand with none for any kindness done to his people, taking it as done to himself. In particular, he made them houses (Exo 1:21), built them up into families, blessed their children, and prospered them in all they did. Note, The services done for God's Israel are often repaid in kind. The midwives kept up the Israelites' houses, and, in recompence for it, God made them houses. Observe, The recompence has relation to the principle upon which they went: Because they feared God, he made them houses. Note, Religion and piety are good friends to outward prosperity: the fear of God in a house will help to build it up and establish it. Dr. Lightfoot's notion of it is, That, for their piety, they were married to Israelites, and Hebrew families were built up by them.
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II. When this project did not take effect, Pharaoh gave public orders to all his people to drown all the male children of the Hebrews, Exo 1:22. We may suppose it was made highly penal for any to know of the birth of a son to an Israelite, and not to give information to those who were appointed to throw him into the river. Note, The enemies of the church have been restless in their endeavours to wear out the saints of the Most High, Dan 7:25. But he that sits in heaven shall laugh at them. See Psa 2:4.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv9–22 And he said unto his people,.... His princes, nobles,…
And he said unto his people,.... His princes, nobles, and courtiers about him, his principal ministers of state:
behold, the people of the children of Israel are more and mightier than we: which could not be true in fact, but is said to stir up his nobles to attend to what he was about to say, and to work upon them to take some speedy measures for the crushing of this people; for that they were more in number, and mightier in power and wealth than the Egyptians, it was impossible; and indeed it may seem strange, that the king should tell such an untruth, which might be so easily contradicted by his courtiers; though the words will bear to be otherwise rendered, as that "the children of Israel are many" (o); as they were very greatly multiplied, and became very numerous; and they might be "mightier", that is, more robust and strong, and fitter for war than the Egyptians, and therefore, were formidable, and a people to be guarded against; and it was high time to think of securing themselves from them, before they grew too mighty and powerful; or they might be more numerous and mighty in that part of the land in which they were, in Goshen, though not more and mightier than the Egyptians in general.
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(o) "multus", Pagninus, Montanus, Drusius, Rivet.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv10, 11, 12, 15, 16, 17, 19, 20 Come on, let us deal wisely with them, lest…
Come on, let us deal wisely with them, lest they multiply - When men deal wickedly it is common for them to imagine that they deal wisely, but the folly of sin will at last be manifested before all men.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv9, 10, 11, 12, 13, 14, 15, 16, 17, 19, 20, 21, 22 Verse 9. He said unto his people] He probably…
Verse 9. He said unto his people] He probably summoned a council of his nobles and elders to consider the subject; and the result was to persecute and destroy them, as is afterwards stated.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv10, 12, 13, 14, 15, 16, 20 Exo 1:10-11. Come on, let us deal wisely with…
Exo 1:10-11. Come on, let us deal wisely with them, lest they multiply — When men deal wickedly, it is common for them to imagine that they deal wisely, but the folly of sin will at last be manifested before all men. They set over them task-masters, to afflict them — With this very design. They not only made them serve, which was sufficient for Pharaoh’s profit, but they made them serve with rigour, so that their lives became bitter to them; intending hereby to break their spirits, and to rob them of every thing in them that was generous; to ruin their health, and shorten their days, and so diminish their numbers; to discourage them from marrying, since their children would be born to slavery; and to oblige them to desert the Hebrews, and incorporate with the Egyptians. And it is to be feared the oppression they were under did bring over many of them to join with the Egyptians in their idolatrous worship; for we read, Jos 24:14, that they served other gods in Egypt; and we find, Eze 20:8, that God had threatened to destroy them for it, even while they were in the land of Egypt. Treasure-cities — To keep the king’s money or corn, wherein a great part of the riches of Egypt consisted.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv10, 11, 14, 15, 16, 21, 22 Any war - The Northeastern frontier was infested by…
Any war - The Northeastern frontier was infested by the neighboring tribes, the Shasous of Egyptian monuments, and war was waged with Egypt by the confederated nations of Western Asia under the reigns of the successors of Amosis. These incursions were repulsed with extreme difficulty. In language, features, costume, and partly also in habits, the Israelites probably resembled those enemies of Egypt.
Out of the land - The Pharaohs apprehended the loss of revenue and power, which would result from the withdrawal of a peaceful and industrious race.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv9, 11, 14, 15, 16, 19, 21, 22 Numerous. Calvisius observes, that from Ephraim alone might have…
Numerous. Calvisius observes, that from Ephraim alone might have sprung 4,112,323,729 people. See St. Augustine, q. 43, &c. (Haydock) --- In the space of 215 years, 70 people may produce an immense multitude, as Bonfrere shews by an accurate calculation. God also was pleased to bless the Hebrews with fecundity, so that they sprung up (ebullierunt) like frogs or fishes, ver. 7. In Egypt, the women had sometimes seven at a birth (Pliny, Natural History vii. 3,) and Aristotle (Anim. vii. 4,) mentions one woman who had 20 children at four births. (Tirinus) --- Stronger. This might easily be true, if this king had only Thebais under his command. But if he was king of all Egypt, it seems an exaggeration. (Calmet) --- Indeed, human policy often gives birth to all kinds of wickedness. The king justifies his cruelty on this pretext of self-defence. He wishes to keep the Hebrews under; yet he is not willing to let them depart, as he knew they intended, according to Joseph’s prediction. (Haydock) --- God permitted this disposition, in order to punish his people for their idolatry, (Ezechiel xxiii. 8,) to admonish them not to fix their abode in Egypt, and to manifest his power and glory in the destruction of the impious. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv9, 11, 13, 15, 16, 17, 20 he said . . . Behold, the . .…
he said . . . Behold, the . . . children of Israel are more and mightier than we--They had risen to great prosperity--as during the lifetime of Joseph and his royal patron, they had, probably, enjoyed a free grant of the land. Their increase and prosperity were viewed with jealousy by the new government; and as Goshen lay between Egypt and Canaan, on the border of which latter country were a number of warlike tribes, it was perfectly conformable to the suggestions of worldly policy that they should enslave and maltreat them, through apprehension of their joining in any invasion by those foreign rovers. The new king, who neither knew the name nor cared for the services of Joseph, was either Amosis, or one of his immediate successors [OSBURN].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv9, 10, 11, 12, 13, 15, 17, 20, 21, 22 9, 10. And he said unto his people —…
9, 10. And he said unto his people — This implies consultation of a king with his counsellors in an epoch of transition or revolution, and suits well the time of Amosis. Before his reign Egypt was divided into several kingdoms — Thebes, This, Memphis, etc., between which there were constant struggles, the different dynasties ruling side by side. Under Amosis, Thebes became supreme.
More and mightier than we — Not that they really outnumbered the Egyptians, but the new king is alarmed at the rapid increase of an alien population which, from its religious antagonism, could not become assimilated with the Egyptian nation. See Introduction, (2.)
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv9, 10, 11, 12, 13, 14, 15, 16, 17, 19, 20, 21, 22 9. more and mightier] In the Heb. the two…
9. more and mightier] In the Heb. the two adjectives corresponding to the two verbs ‘increased,’ and ‘waxed mighty,’ in v. 7. The marg. is merely an alternative rendering of the Heb., bringing out more distinctly the sense intended (cf. 1Ki_19:7, where the Heb. is similar).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv9, 10, 11, 12, 13, 14, 15, 16, 17, 19, 20, 21, 22 (9) He said unto his people.—It is not intended…
(9) He said unto his people.—It is not intended to represent the Egyptian monarch as summoning a popular assembly, and addressing it. “His people.” Is antithetical to “the people of the children of Israel,” and simply marks that those whom he addressed were of his own nation. No doubt they were his nobles, or, at any rate, his courtiers.
More and mightier than we.—Heb., great and mighty in comparison with us. The more to impress his counsellors, and gain their consent to his designs, the king exaggerates. Ancient Egypt must have had a population of seven or eight millions, which would imply nearly two millions of adult males, whereas the adult male Israelites, near a century later, were no more than six hundred thousand (Exo_12:37). Wicked men do not scruple at misrepresentation when they have an end to gain.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 22 And he said unto his people, Behold, the children…
And he said unto his people, Behold, the children of Israel are more and mightier than we. Literally, "great and strong in comparison with us." Actual numerical superiority is not, perhaps, meant; yet the expression is no doubt an exaggerated one, beyond the truth the sort of exaggeration in which unprincipled persons indulge when they would justify themselves for taking an extreme and unusual course.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv13, 15, 22 MAIN HOMILETICS OF THE PARAGRAPH.—Exo_1:13-14
MAIN HOMILETICS OF THE PARAGRAPH.—Exo_1:13-14
THE DESPOTISM OF SIN
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I. That it commences by suggesting a small tribute to the sinner. The Egyptian King, no doubt, suggested to the Israelites that great advantage might arise to them if they would enter into certain engagements or investments under his authority. This they did—paying heavy tribute—which they were unable to meet—and so placed themselves in his power.
1. Sin generally commences its tyranny by suggesting the probability of gain under its rule. It wins us by the hope of a good investment—whereby we may secure wealth—prosperity—fame. But when we commence to work out the contract we find that we have been lured by a false hope—a deceptive promise. We find ourselves involved in difficulties—numerous—complicated—depressing—ever increasing—until we are reduced from the position of tenant to that of slave. Never enter into any bargains with sin. They are sure to end in woe. They promise liberty—they give chains. The world is a great prison-house full of the dupes of sin.
(1.) Sin is cunning.
(2.) Sin has many counsellors.
(3.) Sin has many agencies. You are not a match for it.
II. That it succeeds in getting the sinner completely within its power. The Egyptians succeeded in getting the Israelites completely under their authority
1. Sin gets the sinner under its rule. It makes him obey the laws of hell. It makes him work the purposes of Satan. He must violate every holy instinct of his nature. He must reject the counsel of the Infinite. He becomes a subject of the infernal realm of being.
2. Sin makes the sinner subject to its counsel. The Israelites were enslaved as the result of a national consultation between the Egyptian king and his near advisers. Satan holds a council in reference to the moral servitude of human souls—the sinner yields to the unjust and unholy requirements of his fiendish companions.
3. Sin makes the sinner responsible to its authority. The Israelites were responsible to the king of Egypt for the kind and amount of service they rendered. He made them feel obligated to build the house, and to serve in the field. So the devil tries to bring men to do his work as though they were obligated to follow his bidding, so completely is the soul brought under Satanic power. It is conscious of its burden. It has not the energy to cast it away.
III. That it ultimately imposes upon the sinner an intolerable servitude.
1. The servitude of a bitter life. How sad the lives of these abject Israelites. Every day spent in unrequited toil—subject to heavy tribute—savage taskmasters—a fierce king—an envious nation—without hope of deliverance. Without free social intercourse—without happy domestic life. Sin renders life bitter—destroys friendly companionships—breaks up family comfort. Fills life with grief.
2. The servitude of hard work. The Egyptians made the Israelites build cities, and attend in the fields. The devil gives sinners hard work to do. Sinners often work harder than saints. Their toil is far more exhausting and fatiguing. Nor are sinners recompensed for their toil; Satan makes them build houses for other people! The unprofitableness—the folly of sin.
3. The servitude is degrading. The Israelites came into Egypt as a godly family, brought there by Joseph, who was distinguished as a God-fearing man. They were honoured by the king. They were respected by the people—Yet a few years afterwards they are employed as field-servants. What a transition in their position, and all because they yielded to the cunning allurements of a wicked king! So sin brings men from respect to derision—from plenty to beggary—from moral rulership to servitude, Repulse the first attempt of Satan to bind even a golden chain around your wrist, for, when fastened, you will find the gold to wear off, and disclose a steel manacle that will bruise your flesh. Sin degrades individuals—and nations.
THE SPIRITUAL BONDAGE OF MAN
I. It was an entire and universal bondage. The dominion of the oppressor had no merciful limit, nor mitigation. Every Israelite in Goshen was the bondservant of the Egyptians. The bondage of Satan knows no limit—no mercy:—
1. The understanding is depraved.
2. The will is perverted.
3. The affections are depraved.
II. The Israelites under a severe and cruel bondage.
III. The Israelites were in a helpless bondage. Every refinement of policy, every effort of power, every device of craft, was practised against them by the might and subtilty of a nation unrivalled in arts and arms. They could not escape of themselves. Satan has a close alliance with every appetite and affection of our nature. Difficult to get from under his tyranny [Buddicom’s Christian Exodus].
SUGGESTIVE COMMENTS ON THE VERSES
Exo_1:13-14. The sufferings of Israel were rendered more intense:—
1. As a punishment for their idolatry.
2. To inspire within them a deep hatred toward Egypt, so that through their perils in the wilderness they might not wish to return thither.
3. That the prospect of Canaan might animate and refresh their souls.
4. That after such excessive and unpaid labour they might fairly spoil the Egyptians on their departure.
5. That they might be aroused to earnest prayer for deliverance.
6. That the power and mercy of God might be more forcibly displayed in their freedom. Here is a true picture of tyranny:—i. Its rigour increases with failure. ii. It becomes more impious as it is in evident opposition to the Divine providence. iii. It discards all the claims of humanity. iv. It ends in its own defeat and overthrow.
It is the cruel design of persecutors to make God’s freemen their slaves.
Wicked persecutors are the more rigorous to those whom God favoureth.
Some men take a delight in making the lives of God’s people miserable.
Men are slow to be taught that, by their mad schemes, they are fighting against God.
By the Work of this bondage the Israelites, getting instructed in civilized life, were being prepared for their future home.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v17 (See Scofield "Psa 19:9").
feared
(See Scofield "Psa 19:9").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v15 The Command to Kill all the Male Children
The Command to Kill all the Male Children
v. 15. 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, their names being recorded to their lasting honor;
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v. 16. and he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools, in determining the sex;if it be a son, then ye shall kill him, the male children should be killed right after birth; but if it be a daughter, then she shall live. Whether these two women were the only midwives in Israel, or whether they were the heads of the order of midwives, is immaterial, the devilish command to use inhuman violence referred to all male children among the Hebrews.
v. 17. But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive. They placed the reverential fear of God before the slavish fear of the tyrant.
v. 18. And the king of Egypt called for the midwives, he stormed at them with an angry cry, and said unto them, Why have ye done this thing, and have saved the men children alive?
v. 19. And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are lively, full of life and energy, and are delivered ere the midwives come in unto them. This was not a mere evasion or deception, but agreed with the general experience, although in this case art untruth would have been defensible.
v. 20. Therefore God dealt well with the midwives, gave them evidence of His goodness; and the people multiplied, and waxed very mighty under their ministrations, the remarkable growth of the children of Israel continued.
v. 21. And it came to pass, because the midwives feared God, that He made them houses. He blessed them with abundant prosperity.
v. 22. And Pharaoh charged all his people, saying, Every son that is born (to the Hebrews) ye shall cast into the river (Nile), and every daughter ye shall save alive. Since his first plan had failed, he made use of open, violent brutality in not only giving permission, but even a command that his people might at any time drown the male babies of the Israelites. No Christian will permit himself to be made the instrument of a tyrant who seeks to destroy the Church of God. And it will be found that it is to the advantage of believers to obey God rather than men, even here in time.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv11, 13, 15, 18, 20 Egyptians whose job was to force the Israelites to…
taskmasters
Egyptians whose job was to force the Israelites to do hard work
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to oppress them with hard labor
"to force the Israelites to do hard work for the Egyptians"
store cities
These were places where the leaders put food and other important things to keep them safe.
translationWords
labor
Pharaoh
oppress
Israel
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv10, 11, 12, 14, 15, 16, 17, 19, 20 1:10 The people whom Pharaoh referred to as our…
1:10 The people whom Pharaoh referred to as our enemies would almost certainly have been the remnants of the Hyksos (see study note on 1:8-10).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.