What is the meaning of Exodus 1?

Introduction to Exodus 1

The opening chapter of Exodus marks a pivotal transition in biblical history, bridging the patriarchal narratives of Genesis with the national story of Israel. This dramatic shift is captured in the Hebrew word “ve’eleh” (and these), which connects this new narrative to the previous while simultaneously introducing a stark contrast between Joseph’s era of prosperity and the emergence of systematic oppression. The chapter sets the stage for one of the most significant salvation narratives in Scripture, establishing themes of divine providence amidst human suffering that will resonate throughout biblical theology.

Context of Exodus 1

Exodus 1 opens approximately 360 years after the events concluding Genesis, during which time the family of Jacob had grown into a numerous people. This temporal gap is bridged by the chapter’s opening verses, which reference the previous generation while introducing a new political reality under a Pharaoh “who did not know Joseph.” This transitional chapter serves as both epilogue to the patriarchal period and prologue to the exodus narrative.

The broader contextual significance of this chapter extends beyond its historical setting. It establishes foundational themes that will echo throughout Scripture: the fulfillment of divine promises of multiplication despite opposition (Genesis 15:5), the pattern of salvation through suffering, and the triumph of יהוה’s purposes over human schemes. This chapter introduces motifs that will become central to Israel’s national identity and spiritual memory.

Ancient Key Word Study

• “Grew” (וַיִּשְׁרְצוּ, vayishretzu): This Hebrew term in Exodus 1:7 literally means “to swarm” or “teem,” the same word used in Genesis 1:20 for aquatic creatures. Its usage here suggests supernatural multiplication, emphasizing divine blessing in fulfillment of creation mandates.
• “Arose” (וַיָּקָם, vayakom): The term in Exodus 1:8 carries political implications beyond mere succession, suggesting a new dynasty or radical policy shift, possibly referring to the transition from Hyksos to native Egyptian rule.
• “Afflict” (עַנֹּתוֹ, anoto): This word in Exodus 1:11 is the same root used to describe Abraham’s descendants’ future suffering in Genesis 15:13, connecting prophetic promise to historical fulfillment.
• “Midwives” (מְיַלְּדֹת, meyaldot): These women in Exodus 1:15 hold a title derived from the verb “to birth,” suggesting professional status rather than mere assistants, indicating organized Hebrew society.
• “Feared” (וַתִּירֶאןָ, vatirena): Used in Exodus 1:17 regarding the midwives’ relationship with God, this term implies reverent awe leading to moral action, not mere emotional response.
• “Made Houses” (וַיַּעַשׂ לָהֶם בָּתִּים, vaya’as lahem batim): This phrase in Exodus 1:21 refers to establishing dynasties or families, suggesting divine blessing through posterity.
• “Son” (בֵּן, ben): The repeated emphasis on male children in Exodus 1:22 connects to ancient Near Eastern royal ideology and the threat perceived by Pharaoh.

Compare & Contrast

• Exodus 1:7: The fivefold description of Israel’s growth (“were fruitful,” “increased abundantly,” “multiplied,” “waxed exceeding mighty,” “filled the land”) deliberately echoes creation and flood narratives, establishing continuity with God’s original blessing while emphasizing supernatural intervention.
• Exodus 1:8: The phrase “who did not know Joseph” uses יָדַע (yada) rather than נָכַר (nakar), suggesting not mere lack of acquaintance but deliberate rejection of covenant relationship.
• Exodus 1:11: The term “taskmasters” (שָׂרֵי מִסִּים, sarei missim) literally means “princes of tribute,” ironically contrasting with Joseph’s previous elevated status.
• Exodus 1:14: The repetition of “service” (עֲבֹדָה, avodah) creates a theological wordplay, as this term later describes worship of יהוה, suggesting redemptive purpose in suffering.
• Exodus 1:16: The instruction to observe the “birthstool” (אָבְנָיִם, ovnayim) uses a dual form suggesting either a potter’s wheel or birth stones, connecting to creation imagery.
• Exodus 1:17: The midwives’ fear of God uses the plural Elohim rather than the divine name יהוה, suggesting universal moral consciousness rather than specific covenant relationship.
• Exodus 1:19: The description of Hebrew women as “lively” (חָיוֹת, chayot) carries a double meaning of “animal-like,” possibly suggesting both vigor and divine blessing of natural processes.

Exodus 1 Unique Insights

The chapter contains several layers of meaning that would have resonated deeply with its original audience. The Egyptian setting recalls the Joseph narrative while introducing new elements of oppression that mirror ancient Near Eastern royal propaganda. Archaeological evidence from the period shows Egyptian kings often boasted of building projects using forced labor, adding historical credibility to the narrative.

Rabbinic tradition provides fascinating insights into this chapter. The Midrash Rabbah suggests that the Hebrew women gave birth to sextuplets, explaining the extraordinary population growth. It also interprets the “houses” built for the midwives as dynasties of priests (Levi) and kings (Judah), seeing Shifrah and Puah as Jochebed and Miriam respectively.

The chapter’s structure follows a chiastic pattern centering on the midwives’ fear of God, emphasizing divine sovereignty over human schemes. This literary device highlights the theological message that יהוה’s purposes cannot be thwarted by human opposition, a theme that becomes central to exodus theology.

Exodus 1 Connections to Yeshua

The persecution narrative in Exodus 1 finds profound parallel in the Messiah’s early life, particularly in Herod’s attempt to destroy the male children of Bethlehem (Matthew 2:16). Both accounts feature rulers threatened by the growth of God’s people and the promise of a deliverer, demonstrating Satan’s consistent opposition to divine redemptive purposes.

The theme of preservation through suffering established here points forward to the Messiah’s role as the ultimate preserved son who brings deliverance through His own suffering. The midwives’ civil disobedience foreshadows the ethical tension between divine and human authority that would culminate in Yeshua’s conflict with religious and political powers.

Exodus 1 Scriptural Echoes

This chapter resonates throughout Scripture, establishing patterns that recur in biblical narrative. The multiplication of Israel fulfills promises to Abraham (Genesis 15:5), while their oppression fulfills the prophecy of Genesis 15:13. The theme of preservation through persecution echoes in Daniel, Esther, and the early church (Acts 8:1-4).

The midwives’ courage anticipates later examples of faith-driven resistance to tyranny, including Daniel’s friends (Daniel 3) and the apostles (Acts 5:29). Their reward demonstrates the principle that “those who honor Me I will honor” (1 Samuel 2:30).

Exodus 1 Devotional

In times of oppression and seeming defeat, this chapter reminds us that God’s purposes advance through, not despite, opposition. The midwives’ example challenges us to maintain ethical integrity even when facing powerful opposition, trusting in divine protection and reward rather than human approval.

The chapter invites reflection on how we respond to systemic evil. Do we, like the midwives, fear God more than human authority? Their creative resistance to evil while maintaining truth (they spoke honestly about Hebrew women’s vigor) provides a model for engaging with unjust systems.

Consider where you might be called to stand against institutional evil in your sphere of influence. The midwives’ seemingly small acts of courage preserved life and contributed to God’s larger purposes. What “small acts of courage” might God be calling you to perform?

Did You Know

• The Hebrew term for “multiply” in Exodus 1:7 appears in exactly the same grammatical form as in God’s creation blessing (Genesis 1:28), suggesting supernatural fulfillment.
• Archaeological evidence suggests the store cities of Pithom and Raamses were built during the reign of Ramesses II (circa 1279-1213 BCE), providing historical context for the narrative.
• The names Shiphrah and Puah are of Semitic origin, suggesting they were Hebrew women rather than Egyptians, contrary to some interpretations.
• The term for “Hebrew” women first appears in this chapter and may derive from the word meaning “to cross over,” possibly referring to their ancestor Abraham who crossed the Euphrates.
• The Egyptian practice of using birth stools (mentioned in Exodus 1:16) is confirmed by medical papyri from the period.
• The phrase “made them houses” (Exodus 1:21) uses the same Hebrew construction as in 2 Samuel 7:11 regarding David’s dynasty.
• The number of Israelites who entered Egypt was 70 (Exodus 1:5), a number symbolizing completeness and divine order in Hebrew thought.
• The Egyptian fear of foreign population growth is historically attested in ancient documents warning about the danger of immigrant populations becoming too numerous.