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Translation
King James Version
Dan, and Naphtali, Gad, and Asher.
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KJV (with Strong's)
Dan H1835, and Naphtali H5321, Gad H1410, and Asher H836.
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Complete Jewish Bible
Dan, Naftali, Gad and Asher.
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Berean Standard Bible
Dan and Naphtali; Gad and Asher.
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American Standard Version
Dan and Naphtali, Gad and Asher.
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World English Bible Messianic
Dan and Naphtali, Gad and Asher.
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Geneva Bible (1599)
Dan, and Naphtali, Gad, and Asher.
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Young's Literal Translation
Dan, and Naphtali, Gad, and Asher.
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The Kingdom of Egypt in the Time of Moses
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In the KJVVerse 1,537 of 31,102

Study This Verse

SUMMARY

Exodus 1:4 continues the meticulous enumeration of Jacob's sons who journeyed into Egypt, specifically listing Dan, Naphtali, Gad, and Asher. This verse is an integral part of the introductory passage of the book of Exodus, serving as a vital bridge from the patriarchal narratives of Genesis to the burgeoning formation of Israel as a distinct nation. It underscores the foundational lineage of the rapidly growing Israelite family, setting the historical and theological stage for their dramatic increase in number and subsequent divine deliverance from bondage.

CONTEXT

  • Literary Context: Exodus 1 opens by explicitly linking itself to the book of Genesis, recalling the "names of the sons of Israel who came to Egypt with Jacob" Exodus 1:1. Verses 2-5 provide a concise but crucial summary of Jacob's family, totaling "seventy souls," who migrated to Egypt. Exodus 1:4 specifically lists the final four of the twelve sons, following those mentioned in Exodus 1:2-3. This detailed enumeration serves to establish the historical continuity of God's covenant people, emphasizing that the burgeoning nation of Israel is directly descended from the patriarch Jacob (Israel) and his sons, whose entry into Egypt was a pivotal moment in their history, as recounted in Genesis 46. The listing sets the stage for the dramatic shift from a family unit to a vast multitude, as described in Exodus 1:7.
  • Historical & Cultural Context: The migration of Jacob's family to Egypt occurred during a severe famine, a common occurrence in the ancient Near East, which often led to migrations in search of sustenance. The narrative in Genesis places this event during the Hyksos period in Egypt (roughly 17th-16th centuries BCE), when Semitic peoples held significant influence, making it plausible for a foreign family like Jacob's to be welcomed and even granted land in Goshen Genesis 47:6. The listing of names reflects the ancient Near Eastern practice of meticulously recording genealogies, which were crucial for establishing identity, inheritance rights, and tribal affiliations. Such records were not merely historical but also served to validate claims of lineage and covenant status. The subsequent shift in Egyptian rule, leading to the rise of a "new king, who did not know Joseph" Exodus 1:8, marks a significant historical turning point, transforming the Israelites from welcomed guests into enslaved laborers.
  • Key Themes: The listing of Jacob's sons in Exodus 1:1-5 contributes to several overarching themes in Exodus and the broader Pentateuch. Firstly, it highlights Divine Faithfulness to Covenant Promises. God had promised Abraham that his descendants would become a great nation Genesis 12:2, and the detailed enumeration of Jacob's family underscores the initial, albeit humble, fulfillment of this promise. Secondly, it emphasizes Historical Continuity and Identity. By explicitly connecting the family of Jacob to the burgeoning nation of Israel, the text establishes an unbroken lineage from the patriarchs to the people who will experience the Exodus, reinforcing their unique identity as God's chosen people. Thirdly, it subtly introduces the theme of God's Sovereign Control over Growth and Destiny. The fact that a small group of "seventy souls" could multiply so rapidly, even under oppression, points to God's miraculous hand at work, a theme that becomes central as the narrative progresses towards the miraculous deliverance from Egypt.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Dan (Hebrew, Dân', H1835): From the root meaning "to judge." Dan, the fifth son of Jacob, born to Bilhah, Rachel's servant, was named by Rachel, saying, "God has judged my case and has also heard my voice and given me a son" Genesis 30:6. In Exodus 1:4, Dan represents one of the foundational tribal heads, whose descendants would form a distinct tribe within Israel. His name, signifying "judge," foreshadows the role of leadership and justice that would be integral to the nation's future.
  • Naphtali (Hebrew, Naphtâlîy', H5321): From the root meaning "my wrestling." Naphtali, the sixth son of Jacob, also born to Bilhah, was named by Rachel, saying, "With great wrestlings I have wrestled with my sister, and indeed I have prevailed" Genesis 30:8. The name reflects the intense rivalry between Rachel and Leah for Jacob's affection and the desire for children. In this context, Naphtali signifies another distinct branch of the Israelite family, contributing to the collective strength and identity of the nascent nation.
  • Gad (Hebrew, Gâd', H1410): From a root possibly meaning "fortune" or "troop." Gad, the seventh son of Jacob, born to Zilpah, Leah's servant, was named by Leah, saying, "Good fortune has come!" Genesis 30:11. The name can also be associated with a "troop" or "raiding party," which perhaps hinted at the future tribal characteristics or military prowess. Here, Gad represents another vital component of the "seventy souls" who entered Egypt, signifying the growing diversity and numerical strength of Jacob's descendants.
  • Asher (Hebrew, ʼÂshêr', H836): From the root meaning "happy" or "blessed." Asher, the eighth son of Jacob, also born to Zilpah, was named by Leah, saying, "Happy am I, for the daughters will call me blessed" Genesis 30:13. The name conveys a sense of blessedness and prosperity. In Exodus 1:4, Asher completes the list of Jacob's sons, symbolizing the full complement of the patriarchal progenitors. His name, "happy," resonates with the divine blessing and multiplication that God bestows upon Jacob's family, setting the stage for their miraculous growth in Egypt.

Verse Breakdown

  • "Dan, and Naphtali": These two names represent sons born to Bilhah, Rachel's servant. Their inclusion here, following the six sons of Leah and the one son of Rachel (Benjamin), maintains the order of birth narratives as presented in Genesis, emphasizing the distinct maternal lineages that contribute to the twelve tribes. Their presence here underscores the comprehensive nature of the enumeration, ensuring all foundational family units are accounted for.
  • "Gad, and Asher": These two names represent sons born to Zilpah, Leah's servant. Their listing completes the full roster of Jacob's sons (excluding Joseph and Benjamin, who were accounted for differently or implicitly as part of the "seventy"). The meticulous naming of each son reinforces the historical and genealogical precision with which God's people are identified, highlighting that every branch of the family is significant in the divine plan for the formation of a nation. The simple yet complete listing serves to transition the focus from individual patriarchs to the collective entity of "Israel."

Literary Devices

Exodus 1:4, though brief, employs several significant literary devices. The primary device is Enumeration, as the verse is part of a list of Jacob's sons. This systematic listing serves to establish a clear Genealogy, tracing the lineage from the patriarch Jacob to the foundational heads of the twelve tribes. This genealogical emphasis is crucial for establishing the identity and historical continuity of the Israelite people, linking them directly to the covenant promises made to Abraham, Isaac, and Jacob. The use of a simple, declarative sentence structure for the names creates a sense of factual record-keeping, reinforcing the historical veracity of the account. Furthermore, the verse contributes to the broader device of Transition, smoothly bridging the narrative from the family-centric stories of Genesis to the nation-building events of Exodus. The very act of naming each son, even those born to concubines, underscores the divine inclusivity and the comprehensive nature of God's chosen family, highlighting that all these individuals contribute to the "seventy souls" who enter Egypt, destined to become a great nation.

THEOLOGICAL AND THEMATIC CONNECTIONS

The careful enumeration of Jacob's sons in Exodus 1:4, alongside the preceding verses, serves as a powerful theological statement about God's unwavering faithfulness to His covenant promises. Each name represents a foundational pillar of the burgeoning nation of Israel, demonstrating God's meticulous attention to the details of His redemptive plan. From a small family, God orchestrates the growth of a people who will become His chosen nation, highlighting His sovereign power to multiply and sustain His people, even in foreign lands and under future oppression. This foundational listing underscores that the Exodus narrative is not a new beginning but a continuation of God's long-standing relationship with the descendants of Abraham, Isaac, and Jacob.

REFLECTION AND APPLICATION

Exodus 1:4, though a simple list of names, carries profound spiritual weight. It reminds us that God's grand redemptive plan often begins with humble, seemingly insignificant beginnings—a family of seventy souls entering a foreign land. Yet, within this list is the seed of a mighty nation, a testament to God's sovereign power to multiply, sustain, and fulfill His promises across generations. For us today, this verse underscores that every individual and every family, no matter how small or seemingly ordinary, has a place in God's overarching narrative. It encourages us to trust in God's faithfulness, knowing that He remembers His covenant and meticulously works out His purposes, even through challenging circumstances and long periods of waiting. Just as He nurtured Israel from a family to a nation, He continues to build His kingdom, often starting with small acts of obedience and faithfulness, leading to profound and lasting impact.

Questions for Reflection

  • How does the meticulous listing of names in Exodus 1:4, and the broader context of Exodus 1, reinforce your understanding of God's faithfulness to His promises?
  • In what ways does this passage encourage you to trust God with the seemingly small or humble beginnings of your own life or ministry?
  • What does it mean for you personally that God remembers and works through specific lineages and historical details to accomplish His purposes?

FAQ

Why does Exodus 1:4 list only four names?

Answer: Exodus 1:4 is part of a continuous enumeration of Jacob's sons that begins in Exodus 1:2 and continues through Exodus 1:3. The full list of Jacob's twelve sons, who are the patriarchal founders of the twelve tribes of Israel, is presented across these verses to provide a comprehensive record of the family that entered Egypt. The verse simply completes the list that began in the preceding verses.

What is the significance of the "seventy souls" mentioned in Exodus 1:5?

Answer: The "seventy souls" (or seventy persons) refers to the total number of Jacob's direct descendants who migrated with him to Egypt, as explicitly detailed in Genesis 46:27. This number is profoundly significant as it represents the small, initial family unit from which God had promised Abraham He would raise a great nation Genesis 12:2. It highlights the miraculous and divinely orchestrated growth that follows in Exodus, where this small group multiplies exponentially, underscoring God's power and faithfulness to His covenant.

CHRIST-CENTERED FULFILLMENT

The meticulous listing of Jacob's sons in Exodus 1:4, and the subsequent growth of their descendants into a vast nation, profoundly foreshadows the ultimate fulfillment of God's redemptive plan in Jesus Christ. While the physical lineage of Israel was crucial for the coming of the Messiah, Christ is the true "seed" of Abraham Galatians 3:16, the one through whom all the families of the earth are blessed Genesis 12:3. The miraculous multiplication of physical Israel from a small family in Egypt prefigures the spiritual expansion of God's kingdom through Christ, gathering a new, vast multitude of believers from every nation, tribe, people, and language Revelation 7:9 into His spiritual family, the Church. In Christ, the promises made to the patriarchs find their ultimate and universal scope, transcending national boundaries to embrace all who believe, fulfilling God's redemptive purpose to its fullest extent Ephesians 2:19-22.

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Commentary on Exodus 1 verses 1–7

In these verses we have, 1. A recital of the names of the twelve patriarchs, as they are called, Act 7:8. Their names are often repeated in scripture, that they may not sound uncouth to us, as other hard names, but that, by their occurring so frequently, they may become familiar to us; and to show how precious God's spiritual Israel are to him, and how much he delights in them. The account which was kept of the number of Jacob's family, when they went down into Egypt; they were in all seventy souls (Exo 1:5). according to the computation we had, Gen 46:27. This was just the number of the nations by which the earth was peopled, according to the account given, Gen. 10. For when the Most High separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel, as Moses observes, Deu 32:8. Notice is here taken of this that their increase in Egypt might appear the more wonderful. Note, It is good for those whose latter end greatly increases often to remember how small their beginning was, Job 8:7. 3. The death of Joseph, Exo 1:6. All that generation by degrees wore off. Perhaps all Jacob's sons died much about the same time; for there was not more than seven years' difference in age between the eldest and the youngest of them, except Benjamin; and, when death comes into a family, sometimes it makes a full end in a little time. When Joseph, the stay of the family, died, the rest went off apace. Note, We must look upon ourselves and our brethren, and all we converse with, as dying and hastening out of the world. This generation passeth away, as that did which went before. 4. The strange increase of Israel in Egypt, Exo 1:7. Here are four words used to express it: They were fruitful, and increased abundantly, like fishes or insects, so that they multiplied; and, being generally healthful and strong, they waxed exceedingly mighty, so that they began almost to outnumber the natives, for the land was in all places filled with them, at least Goshen, their own allotment. Observe, (1.) Though, no doubt, they increased considerably before, yet, it should seem, it was not till after the death of Joseph that it began to be taken notice of as extraordinary. Thus, when they lost the benefit of his protection, God made their numbers their defence, and they became better able than they had been to shift for themselves. If God continue our friends and relations to us while we most need them, and remove them when they can be better spared, let us own that he is wise, and not complain that he is hard upon us. After the death of Christ, our Joseph, his gospel Israel began most remarkably to increase: and his death had an influence upon it; it was like the sowing of a corn of wheat, which, if it die, bringeth forth much fruit, Joh 12:24. (2.) This wonderful increase was the fulfillment of the promise long before made unto the fathers. From the call of Abraham, when God first told him he would make of him a great nation, to the deliverance of his seed out of Egypt, it was 430 years, during the first 215 of which they were increased but to seventy, but, in the latter half, those seventy multiplied to 600,000 fighting men. Note, [1.] Sometimes God's providences may seem for a great while to thwart his promises, and to go counter to them, that his people's faith may be tried, and his own power the more magnified. [2.] Though the performance of God's promises is sometimes slow, yet it is always sure; at the end it shall speak, and not lie, Hab 2:3.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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