Certainly! Let's dive into the rich tapestry of the Book of Exodus, a foundational text in the Pentateuch that recounts the deliverance of the Israelites from Egyptian bondage, the giving of the Law, and the establishment of the covenant between God and His people. Due to the length and complexity of the book, we'll focus on the first two chapters for a detailed verse-by-verse explanation.
Exodus Chapter 1
1:1-5: "Now these are the names of the children of Israel, which came into Egypt; every man and his household came with Jacob. Reuben, Simeon, Levi, and Judah, Issachar, Zebulun, and Benjamin, Dan, and Naphtali, Gad, and Asher. And all the souls that came out of the loins of Jacob were seventy souls: for Joseph was in Egypt already."
These verses serve as a bridge from the Book of Genesis, summarizing the migration of Jacob's family to Egypt. The number "seventy" signifies completeness and highlights the small beginnings of the Israelite nation.
1:6-7: "And Joseph died, and all his brethren, and all that generation. And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them."
Here, we see the fulfillment of God's promise to Abraham that his descendants would be numerous (Genesis 15:5). The Israelites' population growth sets the stage for the ensuing tension with the Egyptians.
1:8: "Now there arose up a new king over Egypt, which knew not Joseph."
This verse introduces a significant shift in the narrative. The new Pharaoh's ignorance of Joseph indicates a break from the past relationship between Egypt and the Israelites, leading to their subsequent oppression.
1:9-10: "And he said unto his people, Behold, the people of the children of Israel are more and mightier than we: 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."
Pharaoh's fear and paranoia reflect a common theme in the Bible: the fear of the "other." His plan to subjugate the Israelites is driven by a desire to maintain control and prevent potential rebellion.
1:11-14: "Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses. But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel. And the Egyptians made the children of Israel to serve with rigour: 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."
Pharaoh's oppressive measures include forced labor and harsh treatment, yet these actions only serve to fulfill God's promise of multiplication. The Israelites' resilience under oppression is a testament to divine providence.
1:15-17: "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: 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. But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive."
The midwives' defiance of Pharaoh's orders highlights the theme of fearing God over man. Their courage and moral integrity play a crucial role in preserving the Israelite lineage.
1:18-21: "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? 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. Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty. And it came to pass, because the midwives feared God, that he made them houses."
God's blessing upon the midwives for their faithfulness underscores the biblical principle that those who honor God will be honored by Him. Their actions contribute to the continued growth of the Israelites.
1:22: "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."
Pharaoh's decree to kill all newborn Hebrew boys by drowning them in the Nile River marks an escalation in his campaign against the Israelites. This sets the stage for the birth and preservation of Moses.
Exodus Chapter 2
2:1-2: "And there went a man of the house of Levi, and took to wife a daughter of Levi. And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months."
The birth of Moses is presented in a simple yet profound manner. His parents' lineage from the tribe of Levi is significant, as the Levites would later be set apart for priestly duties.
2:3: "And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river's brink."
Moses' mother’s actions parallel Noah's ark, symbolizing salvation through water. The use of "ark" (Hebrew: tebah) connects Moses' story to the broader narrative of deliverance.
2:4: "And his sister stood afar off, to wit what would be done to him."
Moses' sister, later identified as Miriam, watches over him, demonstrating familial love and concern. Her role foreshadows her future significance in the Exodus narrative.
2:5-6: "And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the river's side; and when she saw the ark among the flags, she sent her maid to fetch it. And when she had opened it, she saw the child: and, behold, the babe wept. And she had compassion on him, and said, This is one of the Hebrews' children."
Pharaoh's daughter’s compassion is a divine intervention. Her willingness to adopt Moses despite knowing his Hebrew origin reflects God's sovereignty in using unexpected means to fulfill His purposes.
2:7-9: "Then said his sister to Pharaoh's daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee? And Pharaoh's daughter said to her, Go. And the maid went and called the child's mother. And Pharaoh's daughter said unto her, Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it."
In a remarkable turn of events, Moses' own mother is paid to nurse her child. This arrangement not only ensures Moses' survival but also allows him to be nurtured in his Hebrew heritage.
2:10: "And the child grew, and she brought him unto Pharaoh's daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water."
The naming of Moses (Hebrew: Mosheh) is significant. It means "drawn out," reflecting both his rescue from the Nile and his future role in leading the Israelites out of Egypt.
2:11-12: "And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting an Hebrew, one of his brethren. And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian, and hid him in the sand."
Moses' identification with his Hebrew brethren and his impulsive act of justice reveal his emerging sense of calling, though it is initially marred by violence and secrecy.
2:13-14: "And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow? And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known."
Moses' attempt to mediate between two Hebrews is met with suspicion and rejection, highlighting his alienation. His fear of exposure leads him to flee.
2:15: "Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well."
Moses' flight to Midian represents a period of exile and preparation. Wells often symbolize divine encounters and new beginnings in biblical narratives.
2:16-17: "Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father's flock. And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock."
Moses' defense of Jethro's daughters at the well demonstrates his character as a protector and leader. This act of kindness leads to his integration into the Midianite community.
2:18-20: "And when they came to Reuel their father, he said, How is it that ye are come so soon to day? And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew water enough for us, and watered the flock. And he said unto his daughters, And where is he? why is it that ye have left the man? call him, that he may eat bread."
Reuel, also known as Jethro, recognizes Moses' worth and invites him into his household. This hospitality marks the beginning of a significant relationship.
2:21-22: "And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter. And she bare him a son, and he called his name Gershom: for he said, I have been a stranger in a strange land."
Moses' marriage to Zipporah and the birth of Gershom signify his new life in Midian. The name Gershom (meaning "a stranger there") reflects Moses' sense of exile and his journey of faith.
2:23-25: "And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage. And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob. And God looked upon the children of Israel, and God had respect unto them."
These closing verses of Chapter 2 set the stage for God's intervention. The Israelites' cries for deliverance reach God, who remembers His covenant and prepares to act on their behalf. This divine remembrance and compassion underscore the faithfulness of God to His promises.
In these opening chapters, we see the providential hand of God at work, preserving and preparing Moses for his future role as the deliverer of Israel. The themes of suffering, divine intervention, and the fulfillment of God's promises are woven throughout this narrative, setting the stage for the dramatic events that will unfold in the subsequent chapters of Exodus.
