Israel Increases in Egypt
Exodus 1:1-22
Exo.1.1 - Details
Original Text
Morphology
- ואלה: CONJ+DEM,pl,abs
- שמות: NOUN,m,pl,abs
- בני: NOUN,m,pl,construct
- ישראל: NOUN,m,sg,abs
- הבאים: PART,qal,ptcp,masc,pl,def
- מצרימה: NOUN,prop,pl,m,abs
- את: PRT,acc
- יעקב: NOUN,prop,m,sg,abs
- איש: NOUN,m,sg,abs
- וביתו: CONJ+NOUN,m,sg,abs,poss3,m,sg
- באו: VERB,qal,perf,3,m,pl
Parallels
- Gen.46.8 (verbal): A near-verbatim genealogical formula: Genesis 46:8 introduces the list of Jacob's sons who went to Egypt with the same wording and context (the arrival of Jacob and his household in Egypt).
- Gen.46.27 (thematic): Summarizes the same event — the migration of Jacob's family to Egypt — giving the total number of persons who came (the family/household theme that Exodus 1:1 begins to unfold).
- Gen.35.23-26 (structural): An earlier listing of Jacob’s sons by wife/concubine; provides the background roster of the individuals named as 'sons of Israel' who later go to Egypt. Shows the origin of the names cited in Exodus 1:1.
- Num.26.5-51 (structural): A later tribal census that enumerates the descendants of Jacob/Jacob’s sons (tribal lists). Parallel in function to Exodus 1:1’s introductory naming—both serve to define tribal identity and lineage.
- 1Chr.2.1 (verbal): Another genealogical formula (“These are the sons of Israel…”) that repeats the names of Jacob’s sons; reflects the same tradition of listing Israel’s patriarchal sons as the basis for tribal identity, paralleling Exodus 1:1’s opening formula.
Alternative generated candidates
- These are the names of the sons of Israel who came to Egypt with Jacob; each came with his household.
- These are the names of the sons of Israel who came into Egypt with Jacob—each man and his household came.
Exo.1.2 - Details
Original Text
Morphology
- ראובן: NOUN,m,sg,abs
- שמעון: NOUN,m,sg,abs
- לוי: PROPN,m,sg
- ויהודה: CONJ+NOUN,m,sg,abs
Parallels
- Gen.35.23 (verbal): Gives the same sequence of names (Reuben, Simeon, Levi, Judah) as part of Jacob's list of sons — Exodus repeats this ancestral list.
- Gen.46.8-11 (verbal): List of Jacob's sons who went to Egypt (Reuben through Benjamin); repeats the names and order found in Exodus 1:2, linking the genealogy to the Egyptian setting.
- Num.26.5-15 (structural): Census/genealogical listing of the descendants and tribal heads corresponding to Reuben, Simeon, Levi, Judah — shows the development of these names into Israelite tribes.
- 1Chr.2.1-2 (verbal): Chronicles' genealogical opening repeats the names of Jacob's sons (including Reuben, Simeon, Levi, Judah), paralleling Exodus' invocation of Israel's patriarchal sons.
Alternative generated candidates
- Reuben, Simeon, Levi, and Judah.
- Reuben, Simeon, Levi, and Judah;
Exo.1.3 - Details
Original Text
Morphology
- יששכר: NOUN,m,sg,abs
- זבולן: NOUN,m,sg,abs
- ובנימן: CONJ+NOUN,m,sg,abs
Parallels
- Gen.35:23 (verbal): Lists Issachar, Zebulun, and Benjamin among Jacob's sons in the genealogical birth-list.
- Gen.46:8 (verbal): Repeats the names of the sons of Jacob who went down to Egypt, including Issachar, Zebulun, and Benjamin (contextually close to Exodus' opening).
- Num.1:2-4 (structural): Census/tribal enumeration that includes Issachar, Zebulun, and Benjamin as distinct tribes of Israel.
- Deut.33:12,18-19 (thematic): Moses' blessings addressing Benjamin (v.12) and Issachar/Zebulun (vv.18–19), reflecting tribal roles and fortunes.
- Josh.19:17-23; 19:38 (structural): Territorial allotments and tribal listings for Issachar, Zebulun (19:17–23) and Benjamin (19:38), tying names to land inheritance.
Alternative generated candidates
- Issachar, Zebulun, and Benjamin.
- Issachar, Zebulun, and Benjamin;
Exo.1.4 - Details
Original Text
Morphology
- דן: NOUN,m,sg,abs
- ונפתלי: CONJ+NOUN,m,sg,abs
- גד: NOUN,prop,m,sg
- ואשר: CONJ+PRON,rel
Parallels
- Gen.49:16-20 (verbal): Jacob’s blessing lists and speaks prophetically about the same tribal names — Dan, Naphtali, Gad, and Asher — using characteristic imagery tied to each tribe.
- Deut.33:20-24 (thematic): Moses’ final blessing addresses several of these tribes (Gad, Naphtali, Asher among them), echoing tribal roles and fortunes similar to the listing in Exodus 1:4.
- Num.1:1-46 (structural): The first census of Israel enumerates the tribes, including Dan, Naphtali, Gad, and Asher, reflecting the same tribal framework as the Exodus listing.
- Josh.19:28-48 (structural): The allotment chapter records the territorial inheritances of the tribes, including detailed listings for Dan, Naphtali, Gad, and Asher, paralleling the tribal names in Exodus 1:4.
- 1 Chr.7:1-40 (verbal): The genealogical summaries in 1 Chronicles repeat the tribal names and lineages (including Dan, Naphtali, Gad, Asher), providing parallel genealogical and onomastic material.
Alternative generated candidates
- Dan and Naphtali, Gad and Asher.
- Dan and Naphtali, Gad and Asher.
Exo.1.5 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- כל: DET
- נפש: NOUN,f,sg,abs
- יצאי: NOUN,m,pl,cons
- ירך: NOUN,f,sg,abs
- יעקב: NOUN,prop,m,sg,abs
- שבעים: NUM,card,m,pl
- נפש: NOUN,f,sg,abs
- ויוסף: NOUN,m,sg,abs
- היה: VERB,qal,perf,3,m,sg
- במצרים: PREP+NOUN,m,pl,abs
Parallels
- Genesis 46:26-27 (verbal): Gives the same count—'seventy' persons of Jacob's household who went down to Egypt—and situates Joseph among them; essentially the source for Exodus’ statement.
- Deuteronomy 10:22 (quotation): Echoes the tradition that the fathers 'went down to Egypt with seventy persons,' citing the same number in a later retelling.
- Acts 7:14 (allusion): Stephen recounts Joseph bringing his family into Egypt; the LXX-based speech reads 'seventy‑five' (variant), reflecting early textual/interpretive traditions tied to Exodus’ claim.
- Psalm 105:17-22 (thematic): Retells Joseph's experience in Egypt (sold, imprisoned, exalted and sent before the people), thematically linking Joseph's presence in Egypt with God's providential plan for Israel.
Alternative generated candidates
- All the persons coming from Jacob's loins were seventy persons; and Joseph was already in Egypt.
- And all the persons who came from the loins of Jacob were seventy persons; and Joseph was in Egypt.
Exo.1.6 - Details
Original Text
Morphology
- וימת: VERB,qal,perf,3,m,sg
- יוסף: NOUN,m,sg,abs
- וכל: CONJ+PRON,indef
- אחיו: NOUN,3,m,sg,abs
- וכל: CONJ+PRON,indef
- הדור: NOUN,m,sg,def
- ההוא: DEM,ms,sg
Parallels
- Genesis 50:26 (quotation): Direct parallel in Genesis reporting Joseph’s death (’So Joseph died…’), which Exodus 1:6 echoes as the closing of that generation.
- Genesis 50:25 (verbal): Joseph’s dying charge that his bones be carried out of Egypt links his death in Egypt to the later promise and departure of Israel from Egypt.
- Hebrews 11:22 (allusion): New Testament reference to Joseph’s death and his faith concerning the Israelites’ eventual departure from Egypt (recalls Joseph’s dying testimony).
- Judges 2:10 (verbal): Uses similar language about ‘all that generation’ being gathered to their fathers and introduces the theme of a succeeding generation that does not remember former events or covenants.
- Exodus 1:8 (structural): Immediate narrative contrast: after Joseph and his generation die, a ‘new king’ arises who does not know Joseph, setting up the transition to Israel’s oppression.
Alternative generated candidates
- Then Joseph died, and all his brothers, and all that generation.
- And Joseph died, and all his brothers, and all that generation.
Exo.1.7 - Details
Original Text
Morphology
- ובני: CONJ+NOUN,m,pl,cons
- ישראל: NOUN,m,sg,abs
- פרו: VERB,qal,perf,3,m,pl
- וישרצו: CONJ+VERB,qal,imf,3,m,pl
- וירבו: VERB,qal,impf,3,m,pl
- ויעצמו: CONJ+VERB,qal,imf,3,m,pl
- במאד: PREP+ADV
- מאד: ADV
- ותמלא: VERB,qal,impf,3,f,sg
- הארץ: NOUN,f,sg,def
- אתם: PRON,2,m,pl
Parallels
- Genesis 47:27 (verbal): Uses nearly the same language to describe Israel’s growth in Egypt — 'they increased and were fruitful' — a direct verbal parallel to Exodus 1:7.
- Exodus 1:20-21 (structural): Immediate narrative echo: God 'dealt well with the midwives' and the people 'multiplied and grew very mighty,' explaining and attributing the growth described in v.7.
- Genesis 1:28 (verbal): The divine command 'Be fruitful and multiply' supplies the same key vocabulary and theme of human/national fertility and increase found in Exodus 1:7.
- Genesis 35:11 (verbal): God’s promise to Jacob, 'Be fruitful and multiply... a nation and a company of nations,' uses the same promise-formula of fruitfulness and multiplication applied to Israel’s ancestors.
- Genesis 17:6 (thematic): God’s promise to Abraham — 'I will make thee exceeding fruitful; and I will make nations of thee' — expresses the covenantal theme of multiplication and filling of the land underlying Exodus 1:7.
Alternative generated candidates
- But the sons of Israel were fruitful and swarmed and multiplied and became very, very mighty, and the land was filled with them.
- But the sons of Israel were fruitful and teemed and multiplied and grew very, very strong, and the land was filled with them.
Exo.1.8 - Details
Original Text
Morphology
- ויקם: VERB,qal,wayyiqtol,3,m,sg
- מלך: NOUN,m,sg,cons
- חדש: ADJ,m,sg,abs
- על: PREP
- מצרים: NOUN,f,pl,abs
- אשר: PRON,rel
- לא: PART_NEG
- ידע: VERB,qal,perf,3,m,sg
- את: PRT,acc
- יוסף: NOUN,m,sg,abs
Parallels
- Acts 7:18 (quotation): Stephen's speech in Acts repeats Exodus 1:8 nearly verbatim — 'there arose another king over Egypt, who knew not Joseph' — using the Exodus tradition to explain Israel's later bondage.
- Judges 2:10 (thematic): Describes a new generation that 'knew not the LORD, nor yet the works which he had done for Israel' — parallels the motif of a new ruler/people who do not remember past benefactors or acts that shaped their status.
- Psalm 78:10–11 (thematic): Complains that the people 'forgot' God's works and wonders; thematically parallels Exodus 1:8's idea of forgetting Joseph (the benefactor) and the consequences of that forgetfulness.
- Deuteronomy 32:7 (thematic): Calls for remembering former days and the deeds of previous generations — an implicit corrective to the same kind of forgetfulness exemplified by the new Egyptian king who did not know Joseph.
- Genesis 41:41–43 (structural): Provides the earlier context and contrast: Pharaoh elevates Joseph to power in Egypt. Exodus 1:8 then forms a structural reversal — a later ruler 'did not know Joseph,' changing Joseph's legacy and Israel's situation.
Alternative generated candidates
- Now a new king arose over Egypt who did not know Joseph.
- Then a new king arose over Egypt who did not know Joseph.
Exo.1.9 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- אל: NEG
- עמו: PREP+PRON,3,m,sg
- הנה: PART
- עם: PREP
- בני: NOUN,m,pl,construct
- ישראל: NOUN,m,sg,abs
- רב: ADJ,m,sg
- ועצום: CONJ+ADJ,m,sg,abs
- ממנו: PREP+PRON,3,m,sg
Parallels
- Exodus 1:10 (structural): Immediate continuation of 1:9 — Israel's size provokes Pharaoh and his courtiers to plot measures to check their growth.
- Exodus 1:12 (thematic): Shows the paradoxical result of Egyptian oppression: instead of diminishing, the Israelites 'multiplied and grew' — a direct thematic counterpoint to Pharaoh’s fear in 1:9.
- Genesis 47:27 (thematic): Reports Israel's multiplication and prosperity in Egypt ('the people increased and were fruitful, and multiplied exceedingly'), echoing the concern about their numbers in Exod 1:9.
- Psalm 105:24 (allusion): The psalm recounts God's blessing that made Israel numerous and stronger than foes — a theological reflection on the same growth that alarms Pharaoh in Exod 1:9.
- Numbers 1:46 (thematic): The later census (about 600,000 men) provides the concrete fulfillment/background for the claim that Israel had become an exceedingly many and strong people, implicit in Exod 1:9.
Alternative generated candidates
- He said to his people, "Look, the people—the sons of Israel—are more numerous and mightier than we are.
- And he said to his people, 'Behold, the people of the sons of Israel are more numerous and mightier than we.'
Exo.1.10 - Details
Original Text
Morphology
- הבה: PRT
- נתחכמה: VERB,hitpael,impf,1,?,pl
- לו: PRON,3,m,sg
- פן: CONJ
- ירבה: VERB,qal,impf,3,m,sg
- והיה: VERB,qal,imperfect,3,m,sg
- כי: CONJ
- תקראנה: VERB,qal,impf,3,f,pl
- מלחמה: NOUN,f,sg,abs
- ונוסף: VERB,qal,impf,3,m,sg
- גם: ADV
- הוא: PRON,3,m,sg
- על: PREP
- שנאינו: NOUN,m,pl,abs+PRON,1,pl
- ונלחם: VERB,qal,impf,3,m,sg
- בנו: NOUN,m,sg,abs+3ms
- ועלה: VERB,qal,impf,3,m,sg
- מן: PREP
- הארץ: NOUN,f,sg,def
Parallels
- Exod.1.11 (structural): Immediate narrative continuation: Egyptians respond to the fear expressed in v.10 by appointing taskmasters and oppressing Israel (directly linked action).
- Ps.105:24-25 (verbal): Psalm retells the Exodus scene: Israel 'increased greatly' and the Egyptians 'dealt craftily' with them—language and imagery echoing Pharaoh's fear and scheme in Exod 1:10.
- Acts 7:18-22 (quotation): Stephen's speech recounts the same tradition: a new king 'did not know Joseph' and 'dealt shrewdly' with the Israelites, directly alluding to Exodus 1 and its explanation of Egyptian policy.
- Ps.2:1-3 (thematic): Rulers and nations plot together against a threatened people/the Lord’s anointed ('let us ...'), paralleling the conspiratorial phrasing and motive (fear of a group's rise) in Exod 1:10.
- Gen.47:18-26 (thematic): Pharaoh's seizure of land and economic measures during the famine (acquiring fields, controlling people) provide a thematic parallel to later policies aimed at subduing and controlling Israel in Egypt.
Alternative generated candidates
- Come, let us deal shrewdly with them, lest they multiply; and it will be that if war should occur, they too will join our enemies and fight against us and go up from the land."
- 'Come, let us deal shrewdly with them, lest they multiply, and it will happen that if war occurs, they too will join our enemies, and fight against us, and go up from the land.'
Exo.1.11 - Details
Original Text
Morphology
- וישימו: VERB,qal,perf,3,m,pl
- עליו: PREP,3,m,sg
- שרי: NOUN,m,pl,cs
- מסים: NOUN,m,pl,abs
- למען: PREP
- ענתו: NOUN,f,pl,abs,3,m,pl
- בסבלתם: PREP+NOUN,m,sg,abs,3,m,pl
- ויבן: VERB,qal,perf,3,m,sg
- ערי: NOUN,f,pl,cons
- מסכנות: NOUN,f,pl,abs
- לפרעה: PREP+NOUN,m,sg,abs
- את: PRT,acc
- פתם: NOUN,m,sg,abs
- ואת: CONJ
- רעמסס: NOUN,m,sg,abs
Parallels
- Exodus 1:13-14 (verbal): Immediate parallel within the same narrative: repeats the language of harsh labor and affliction—Israelites were made to serve with hard labor and their lives were made bitter.
- Exodus 5:6-14 (thematic): Pharaoh's response to Moses leads to intensified oppression by taskmasters and heavier burdens—continues the theme of forced labor and punitive overseers.
- Genesis 47:21-23 (thematic): Earlier instance of people being sold into servitude and reduced to forced labor under a ruler (Joseph's administration of Egypt), thematically echoing Israelite subjugation.
- 1 Kings 5:13-16 (thematic): Solomon's conscription of forced labor for royal building projects parallels the motif of rulers imposing corvée labor to build state cities and monuments.
- Exodus 12:37 (verbal): Uses the place-name 'Rameses' (Raamses) in the route of the Exodus, linking the city named in 1:11 to Israel's later departure from Egypt.
Alternative generated candidates
- So they set over them overseers of forced labor to afflict them with their burdens, and they built for Pharaoh store-cities, Pithom and Rameses.
- So they set over them taskmasters to afflict them with their burdens; and they built store-cities for Pharaoh—Pithom and Rameses.
Exo.1.12 - Details
Original Text
Morphology
- וכאשר: CONJ
- יענו: VERB,qal,impf,3,m,pl
- אתו: PRON,3,m,sg,acc
- כן: ADV
- ירבה: VERB,qal,impf,3,m,sg
- וכן: ADV
- יפרץ: VERB,qal,impf,3,m,sg
- ויקצו: VERB,qal,impf,3,m,pl
- מפני: PREP
- בני: NOUN,m,pl,construct
- ישראל: NOUN,m,sg,abs
Parallels
- Exod.1.7 (verbal): Same wording/idea: the Israelites “were fruitful, and increased abundantly, and multiplied,” framing the population growth that provokes Egyptian anxiety.
- Exod.1.20-21 (structural): Immediate narrative continuation: God blesses the midwives and the people so that Israel multiplies and grows strong—explains the divine cause/result behind the multiplication and Egyptian dread.
- Gen.47.27 (thematic): Reports Israel’s flourishing in Egypt—“they were fruitful, and increased abundantly,” a parallel instance of growth despite foreign residence.
- Ps.105:24-25 (thematic): Psalm retells Israel’s multiplication in Egypt and God’s prospering of the people, linking divine blessing with Israel’s increased number and power over their oppressors.
- Isa.54:1 (thematic): Prophetic image of unexpected increase (“Sing, O barren… the children of the desolate shall be more than the children of the married”), echoing the motif of growth in spite of adverse circumstances.
Alternative generated candidates
- But the more they afflicted them, the more they multiplied and the more they spread out; and they were in dread because of the sons of Israel.
- But the more they afflicted them, the more they multiplied and the more they burst forth; and they were in dread because of the sons of Israel.
Exo.1.13 - Details
Original Text
Morphology
- ויעבדו: VERB,qal,impf,3,m,pl
- מצרים: NOUN,f,pl,abs
- את: PRT,acc
- בני: NOUN,m,pl,construct
- ישראל: NOUN,m,sg,abs
- בפרך: PREP+NOUN,m,sg,abs
Parallels
- Exod.1.11 (structural): Introduces the system of taskmasters and forced labor (building the store cities Pithom and Raamses) that leads into the statement that the Israelites were made to serve 'with rigour.'
- Exod.1.14 (verbal): Immediate continuation and intensification of 1:13 — explicitly states the Egyptians made their lives bitter with hard service, repeating the theme of harsh bondage.
- Psalm 105:25 (verbal): The psalm recounts God turning Pharaoh’s heart and setting taskmasters to afflict Israel with burdens — a liturgical retelling that echoes the language and theme of Israel’s harsh servitude in Egypt.
- Deut.26:6-8 (thematic): Part of the covenantal recitation of Israel’s history: it remembers that the descendants sojourned in Egypt and were afflicted and enslaved there, echoing the theme of oppression and later deliverance.
- Acts 7:6 (allusion): Stephen’s speech refers to the future enslavement and affliction of Abraham’s offspring in a foreign land (400 years), drawing on the Exodus tradition of Israel’s harsh bondage in Egypt as summarized in 1:13.
Alternative generated candidates
- And the Egyptians made the sons of Israel serve with harshness.
- And the Egyptians made the sons of Israel serve ruthlessly.
Exo.1.14 - Details
Original Text
Morphology
- וימררו: VERB,piel,impf,3,m,pl
- את: PRT,acc
- חייהם: NOUN,m,pl,abs+3mp
- בעבדה: PREP+NOUN,f,sg,abs+PRON,3,f,sg
- קשה: ADJ,f,sg
- בחמר: PREP+NOUN,m,sg,abs
- ובלבנים: CONJ+PREP+NOUN,m,pl,abs
- ובכל: CONJ+PREP
- עבדה: NOUN,f,sg,abs
- בשדה: PREP+NOUN,m,sg,abs
- את: PRT,acc
- כל: DET
- עבדתם: NOUN,f,sg,abs+2mp
- אשר: PRON,rel
- עבדו: NOUN,m,sg,abs+3,m,sg
- בהם: PREP+PRON,3,m,pl
- בפרך: PREP+NOUN,m,sg,abs
Parallels
- Exodus 1:11 (verbal): Describes appointment of taskmasters and putting the Israelites to work — closely connected wording and context (imposition of burdens and forced labor).
- Exodus 1:13 (structural): Immediate parallel in the chapter: 'they made the Israelites serve with rigor,' framing the same theme of harsh servitude and preparing verse 1:14's details.
- Psalm 105:24-27 (quotation): Psalm retells Israel's oppression in Egypt, using similar language about afflicting the people with burdens and hard bondage — a liturgical recollection of Exodus' account.
- Genesis 15:13 (thematic): God's prophecy to Abram that his descendants 'shall be strangers ... and shall serve them; and they shall afflict them' — foretelling the period of Egyptian bondage narrated in Exodus 1:14.
- Deuteronomy 28:48 (thematic): Describes servitude as divine curse — being forced to serve enemies with hard labor and a yoke of iron, thematically resonant with the enforced hard labor in Egypt.
Alternative generated candidates
- They made their lives bitter with hard service—in mortar and brick and in all kinds of service in the field; all their service with which they made them serve was with harshness.
- They made their lives bitter with hard service—in mortar and brick and in every kind of work in the field; all their service in which they made them serve was ruthless.
Exo.1.15 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- מלך: NOUN,m,sg,cons
- מצרים: NOUN,f,pl,abs
- למילדת: PREP+NOUN,f,pl,abs
- העברית: NOUN,f,sg,def
- אשר: PRON,rel
- שם: ADV
- האחת: NOUN,f,sg,def
- שפרה: NOUN,f,sg,prop
- ושם: CONJ+NOUN,m,sg,abs
- השנית: ADJ,ord,f,sg,def
- פועה: NOUN,f,sg,prop
Parallels
- Exod.1.16-21 (structural): Immediate literary continuation: Pharaoh's instruction to the Hebrew midwives to kill male infants and the midwives' fear of God and refusal — directly completes and explains the role introduced in v.15.
- Exod.2.1-10 (thematic): Narrates the birth and preservation of Moses by his mother, sister and Pharaoh’s daughter; parallels v.15 by continuing the theme of women's pivotal role in protecting Israelite infants.
- Hebrews 11:23 (thematic): Speaks of the faith of Moses' parents who hid him after his birth; parallels the motif of protection of the newborn Israelite leader introduced by the midwives in Exod 1:15–21.
- Judges 13:2-5,24-25 (thematic): Account of Samson’s miraculous birth and divine purpose amid hostile circumstances; parallels the theme of divinely significant births and women's roles in preserving future deliverers.
- Exod.1.8-14 (structural): Sets the historical context — a new king who oppresses the Israelites — which explains Pharaoh’s later command to the midwives in v.15 and the escalating measures against Hebrew children.
Alternative generated candidates
- Then the king of Egypt spoke to the Hebrew midwives, of whom the name of the one was Shiphrah and the name of the second Puah,
- And the king of Egypt spoke to the Hebrew midwives—the name of the one was Shiphrah, and the name of the second Puah—
Exo.1.16 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- בילדכן: VERB,qal,ptc,2,f,pl
- את: PRT,acc
- העבריות: NOUN,f,pl,def
- וראיתן: VERB,qal,perf,2,f,pl
- על: PREP
- האבנים: NOUN,f,pl,def
- אם: CONJ
- בן: NOUN,m,sg,abs
- הוא: PRON,3,m,sg
- והמתן: VERB,hiph,impf,2,m,pl
- אתו: PRON,3,m,sg,acc
- ואם: CONJ
- בת: NOUN,f,sg,cs
- היא: PRON,3,f,sg
- וחיה: VERB,qal,juss,2,m,sg
Parallels
- Exod.1:17 (structural): Immediate narrative continuation: the Hebrew midwives fear God and do not carry out Pharaoh's instruction to kill the boys, directly responding to the decree in v.16.
- Exod.1:22 (structural): Pharaoh's broader public decree to 'cast every son that is born' into the river — the wider implementation of the same policy toward Hebrew male infants.
- Acts 7:19 (allusion): Stephen's retelling of Israelite history refers to a king who 'forced our fathers to expose their infants,' echoing the Exodus account of infanticidal measures against Hebrew boys.
- Matt.2:16 (thematic): Herod's order to kill Bethlehem's male children parallels Pharaoh's attempt to eliminate male infants to thwart a rival; similar motive and outcome in the narrative pattern.
Alternative generated candidates
- and he said, "When you deliver the Hebrew women and you see them on the birthstool—if it is a son, you shall put him to death; but if it is a daughter, she shall live."
- and he said, 'When you deliver the Hebrew women and you see upon the birthstool: if it is a son, you shall kill him; but if it is a daughter, she shall live.'
Exo.1.17 - Details
Original Text
Morphology
- ותיראן: VERB,qal,impf,3,f,pl
- המילדת: NOUN,f,sg,def
- את: PRT,acc
- האלהים: NOUN,m,sg,def
- ולא: CONJ
- עשו: VERB,qal,perf,3,m,pl
- כאשר: CONJ
- דבר: NOUN,m,sg,abs
- אליהן: PREP,3,f,pl
- מלך: NOUN,m,sg,cons
- מצרים: NOUN,f,pl,abs
- ותחיין: VERB,qal,impf,3,f,pl
- את: PRT,acc
- הילדים: NOUN,m,pl,def
Parallels
- Exod.1.20-21 (structural): Immediate continuation: God rewards the midwives’ fear of God by making the people multiply and blessing them — direct result of refusing Pharaoh’s command.
- Matt.2.16 (allusion): Herod’s slaughter of the infants echoes Pharaoh’s decree to kill Hebrew male children; both are royal attempts to eradicate a newborn male threat.
- Acts 5:29 (thematic): “We must obey God rather than men” parallels the midwives’ refusal to follow the king’s order because they feared God, putting divine command above royal mandate.
- Dan.3:16-18 (thematic): Shadrach, Meshach and Abednego refuse the king’s command on religious grounds and accept potential punishment — a similar stance of fearing God over obeying royal authority.
- Heb.11:23 (allusion): The preservation of Moses as an infant (by faith his parents hid him) is thematically linked to actions that thwarted Pharaoh’s intent to kill Hebrew male infants.
Alternative generated candidates
- But the midwives feared God and did not do as the king of Egypt spoke to them; they let the boys live.
- But the midwives feared God and did not do as the king of Egypt spoke to them; they let the boys live.
Exo.1.18 - Details
Original Text
Morphology
- ויקרא: VERB,qal,wayyiqtol,3,m,sg
- מלך: NOUN,m,sg,cons
- מצרים: NOUN,f,pl,abs
- למילדת: PREP+NOUN,f,pl,abs
- ויאמר: VERB,qal,perf,3,m,sg
- להן: PREP+PRON,3,f,pl
- מדוע: ADV
- עשיתן: VERB,qal,perf,2,f,pl
- הדבר: NOUN,m,sg,def
- הזה: DEM,m,sg
- ותחיין: VERB,qal,perf,2,f,pl
- את: PRT,acc
- הילדים: NOUN,m,pl,def
Parallels
- Exod.1.17 (verbal): Immediate verbal/ narrative parallel: the midwives 'feared God' and did not follow the king's command (explains why Pharaoh confronts them in v.18).
- Exod.1.20-21 (structural): Direct structural continuation: Pharaoh's question is answered, the midwives' deception succeeds, and God rewards them — showing outcome of their disobedience to royal order.
- Heb.11.23 (allusion): New Testament allusion to the same resistance to the Egyptian decree: Moses' parents hid him, refusing to obey the king's edict to kill male infants (parallel theme of defying royal infanticide).
- Acts 5.29 (thematic): A later articulation of the same principle: the apostles' statement 'We must obey God rather than men' echoes the moral stance of refusing an immoral royal command.
- Matt.2.16 (thematic): Parallel motif of a ruler's order to kill infants (Herod's massacre of the innocents) — provides contrast to the midwives' preservation of Hebrew boys in Exodus.
Alternative generated candidates
- So the king of Egypt called the midwives and said to them, "Why have you done this thing and let the boys live?"
- So the king of Egypt called the midwives and said to them, 'Why have you done this thing, and let the boys live?'
Exo.1.19 - Details
Original Text
Morphology
- ותאמרן: VERB,qal,perf,3,f,pl
- המילדת: NOUN,f,sg,def
- אל: NEG
- פרעה: NOUN,m,sg,def
- כי: CONJ
- לא: PART_NEG
- כנשים: NOUN,f,pl,abs
- המצרית: ADJ,f,sg,def
- העברית: ADJ,f,pl,def
- כי: CONJ
- חיות: ADJ,f,pl,abs
- הנה: PART
- בטרם: PREP
- תבוא: VERB,qal,impf,2,m,sg
- אלהן: PRON,3,f,pl
- המילדת: NOUN,f,sg,def
- וילדו: VERB,qal,imperfect,3,m,pl
Parallels
- Exod.1.15-17 (structural): Immediate narrative context: Pharaoh orders midwives to kill Hebrew male infants (v.15) and the midwives fear God and disobey (v.17), which sets up 1:19's report that Hebrew women give birth quickly and midwives cannot carry out the decree.
- Exod.1.20-21 (structural): Direct continuation/result: God blesses the midwives and the people multiply (v.20–21), linking the midwives' disobedience and the rapid, prolific births described in 1:19.
- Gen.35.17 (verbal): A midwife appears in childbirth language: when Rachel is in hard labor the midwife speaks to her ('Fear not; thou shalt have this son also'), echoing the role and speech of midwives in Exodus and the childbirth scene imagery.
- Isa.66.7-8 (thematic): Similar birth motif: Isaiah depicts a sudden or early national birth — 'before her pain came she was delivered' — paralleling Exodus 1:19's emphasis that Hebrew women give birth quickly, foiling external control of their fertility.
- Acts 5:29 (thematic): Principle of obeying God rather than human authority: the apostles' refusal to obey the authorities ('We must obey God rather than men') parallels the midwives' fear of God and their refusal to carry out Pharaoh's lethal command.
Alternative generated candidates
- The midwives said to Pharaoh, "Because the Hebrew women are not like the Egyptian women, for they are vigorous; before the midwife comes to them, they give birth."
- And the midwives said to Pharaoh, 'Because the Hebrew women are not like the Egyptian women, for they are vigorous; before the midwife comes to them, they have given birth.'
Exo.1.20 - Details
Original Text
Morphology
- וייטב: VERB,qal,imperfect,3,m,sg
- אלהים: NOUN,m,pl,abs
- למילדת: PREP+NOUN,f,pl,abs
- וירב: VERB,qal,impf,3,m,sg
- העם: NOUN,m,sg,def
- ויעצמו: VERB,qal,wayyiqtol,3,m,pl
- מאד: ADV
Parallels
- Exodus 1:7 (verbal): Same narrative and nearly identical language earlier in the chapter: the Israelites 'were fruitful, increased abundantly, multiplied and became exceedingly mighty.'
- Genesis 1:28 (verbal): The divine blessing/command 'Be fruitful and multiply' expresses the same idea of population growth as a blessing from God.
- Genesis 12:2–3 (thematic): God's promise to Abram that he will become a great nation echoes the theme of divine blessing resulting in multiplication of a people.
- Genesis 47:27 (verbal): Description of Israel in Egypt becoming fruitful and numerous uses language parallel to Exodus 1:20 about multiplication and prosperity.
- 1 Samuel 2:21 (thematic): God 'visited' Hannah and enabled her to bear children—parallel theme of God acting kindly to grant fertility and favor to women who fear/serve him, similar to God's treatment of the midwives.
Alternative generated candidates
- So God dealt well with the midwives; and the people multiplied and grew very strong.
- And God was good to the midwives; and the people multiplied and became very strong.
Exo.1.21 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- כי: CONJ
- יראו: VERB,qal,imperfect,3,f,pl
- המילדת: NOUN,f,sg,def
- את: PRT,acc
- האלהים: NOUN,m,sg,def
- ויעש: VERB,qal,impf,3,m,sg
- להם: PREP+PRON,3,m,pl
- בתים: NOUN,m,pl,abs
Parallels
- Exod.1:20 (structural): Immediate context: v.20 explains the midwives' action (they feared God and saved the boys); v.21 states the result—God 'made them houses'—so the two verses form a cause-and-effect unit.
- Ps.112:1-3 (verbal): Both link 'fear of the LORD' with tangible blessing for the household—'Blessed is the man who fears the LORD... his house shall be established' echoes 'because the midwives feared God, he made them houses.'
- Ps.128:1-2 (thematic): Shares the theme that fearing the LORD brings material and familial blessing: 'Blessed is everyone who fears the LORD... you shall eat the labor of your hands'—a parallel cause-effect promise for those who fear God.
- Prov.22:4 (thematic): States the principle that 'the reward of humility and the fear of the LORD is riches and honor and life,' paralleling Exodus' portrayal of divine reward (established households) for fearing God.
Alternative generated candidates
- And because the midwives feared God, he made them households.
- And because the midwives feared God, he gave them households.
Exo.1.22 - Details
Original Text
Morphology
- ויצו: VERB,qal,perf,3,m,sg
- פרעה: NOUN,m,sg,def
- לכל: PREP
- עמו: PREP+PRON,3,m,sg
- לאמר: INF,qal,infc
- כל: DET
- הבן: NOUN,m,sg,def
- הילוד: NOUN,m,sg,def
- היארה: NOUN,m,sg,def
- תשליכהו: VERB,qal,impf,2,m,sg,obj:3,m,sg
- וכל: CONJ+PRON,indef
- הבת: NOUN,f,sg,def
- תחיון: VERB,qal,impf,3,f,sg
Parallels
- Exod.1.15-21 (structural): Immediate antecedent: Pharaoh first orders the Hebrew midwives to kill newborn boys; their refusal leads Pharaoh to escalate his policy to the whole people (verse 22 is the narrative culmination).
- Exod.2.1-10 (structural): Immediate narrative consequence: Moses is hidden, placed in the Nile, and rescued—an explicit response to Pharaoh's decree to cast male infants into the river.
- Matt.2.16 (thematic): Parallel royal infanticide motif: Herod's order to kill male children in Bethlehem to eliminate a perceived rival echoes Pharaoh's decree to destroy newborn Hebrew boys.
- Rev.12:4 (thematic): Symbolic echo: the dragon's intent to devour a male child at birth mirrors the motif of persecuting newborn males who threaten established power, a theme reflected in Exodus 1:22.
- Judg.11:30-40 (thematic): Related motif of threatened/actual death of a child: Jephthah's vow results in the death/lifelong exclusion of his daughter—another instance in the Hebrew Bible of violence directed at children tied to communal or political crises (contrasts with Pharaoh sparing daughters).
Alternative generated candidates
- Then Pharaoh commanded all his people, saying, "Every son that is born—you shall throw him into the Nile, but every daughter you shall let live."
- Then Pharaoh commanded all his people, saying, 'Every son that is born—you shall throw him into the Nile, but every daughter you shall let live.'
These are the names of the sons of Israel who came to Egypt with Jacob; each man came with his household.
Reuben, Simeon, Levi, and Judah.
Issachar, Zebulun, and Benjamin.
Dan and Naphtali, Gad and Asher.
All the persons who came from Jacob's loins were seventy persons in all; and Joseph was already in Egypt.
Then Joseph died, and all his brothers, and all that generation. But the sons of Israel were fruitful and swarmed and multiplied and became very, very strong, so that the land was filled with them. Now a new king arose over Egypt who did not know Joseph. And he said to his people, 'Look, the people of the sons of Israel are more numerous and mightier than we are.'
Come, let us deal shrewdly with them, lest they multiply; and if war should arise, they will also join our enemies and fight against us and go up from the land. So they set over them overseers of forced labor to afflict them with their burdens, and they built store cities for Pharaoh: Pithom and Raamses. But the more they afflicted them, the more they multiplied and the more they spread out; and they dreaded the sons of Israel. And the Egyptians made the sons of Israel serve with ruthless rigor. And they made their lives bitter with hard service, in mortar and in brick and in all kinds of work in the field; all their service, with which they made them serve, was with ruthless rigor.
Then the king of Egypt said to the Hebrew midwives—one was named Shiphrah and the name of the second was Puah. And he said, 'When you assist the Hebrew women in childbirth and you see them on the birthstool, if it is a son, you shall kill him; but if it is a daughter, she shall live.' But the midwives feared God and did not do as the king of Egypt spoke to them; they let the boys live. So the king of Egypt called the midwives and said to them, 'Why have you done this thing and let the boys live?'
The midwives said to Pharaoh, 'Because the Hebrew women are not like the Egyptian women, for they are vigorous; before the midwife comes to them, they give birth.' And God dealt well with the midwives; and the people multiplied and became very strong. And because the midwives feared God, he made households for them.
Then Pharaoh commanded all his people, saying, 'Every son who is born, you shall throw him into the Nile; but every daughter you shall let live.'