Exodus 1:9

KJV

And he said unto his people, Behold, the people of the children of Israel [are] more and mightier than we:

KJV (with Strong's)

And he said {H559} unto his people {H5971}, Behold, the people {H5971} of the children {H1121} of Israel {H3478} are more {H7227} and mightier {H6099} than we:

Complete Jewish Bible

but said to his people, "Look, the descendants of Isra'el have become a people too numerous and powerful for us.

Berean Standard Bible

“Look,” he said to his people, “the Israelites have become too numerous and too powerful for us.

American Standard Version

And he said unto his people, Behold, the people of the children of Israel are more and mightier than we:

Commentary

### SUMMARY
Exodus 1:9 marks a pivotal moment in the narrative, revealing a new Egyptian pharaoh's profound anxiety and strategic declaration to his people concerning the burgeoning Israelite population. His pronouncement, "Behold, the people of the children of Israel are more and mightier than we," articulates a deep-seated fear of foreign demographic growth and perceived power, thereby laying the ideological groundwork for the systematic oppression and enslavement that would define the ensuing chapters of Israel's history in Egypt.

### CONTEXT
* **Literary Context:** This verse immediately follows the account of Joseph's death and the passing of his generation, emphasizing a significant transition in leadership and memory. [Exodus 1:7](/exodus/1-7 "The Multiplication of Israel in Egypt") explicitly states that the Israelites "were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them." This demographic explosion sets the stage for the pharaoh's fearful assessment in [Exodus 1:9](/exodus/1-9 "Pharaoh's Fear of Israel's Growth"). The subsequent verses detail the pharaoh's oppressive policies, beginning with forced labor in [Exodus 1:11](/exodus/1-11 "Israelites Forced into Slavery") and escalating to infanticide in [Exodus 1:16](/exodus/1-16 "Pharaoh's Command to Kill Hebrew Boys"), demonstrating a direct cause-and-effect relationship between the pharaoh's expressed fear and his cruel actions. The entire chapter functions as a prelude to the dramatic confrontation between God and Pharaoh, culminating in the Exodus.
* **Historical & Cultural Context:** The period described in Exodus 1 is generally understood to be during the New Kingdom era of ancient Egypt, a time when pharaohs were highly centralized and powerful, often wary of foreign elements within their borders, especially after the Hyksos period when foreign rulers had controlled parts of Egypt. The Israelites, having settled in the fertile land of Goshen ([Genesis 47:6](/genesis/47-6 "Israelites Settle in Goshen")), were a distinct ethnic and religious group. Their rapid growth would have been perceived as a potential internal threat to Egyptian national security and cultural homogeneity, particularly if they maintained loyalties to non-Egyptian deities or powers. The pharaoh's address "unto his people" suggests a public justification for policies, appealing to nationalistic sentiments and xenophobia, a common tactic for consolidating power and uniting a populace against a perceived external or internal threat.
* **Key Themes:** [Exodus 1](/exodus/1 "Exodus Chapter 1") introduces several foundational themes that resonate throughout the book and the broader biblical narrative. The most prominent is **God's Covenant Faithfulness**, as the extraordinary multiplication of Israel, despite their foreign status, is a direct fulfillment of God's promises to Abraham regarding numerous descendants ([Genesis 12:2](/genesis/12-2 "God's Promise to Abraham") and [Genesis 15:5](/genesis/15-5 "God's Covenant with Abraham")). Another crucial theme is **Human Oppression and Divine Deliverance**, where the pharaoh's fear initiates a period of severe suffering for Israel, ultimately serving as the catalyst for God's mighty acts of redemption. The verse also highlights the theme of **Xenophobia and Power Dynamics**, illustrating how fear of "the other" can be manipulated by those in authority to justify injustice and systematic subjugation, contrasting sharply with God's inclusive and redemptive purposes for humanity.

### EXPOSITION AND ANALYSIS
The KJV text of [Exodus 1:9](/exodus/1-9 "Pharaoh's Fearful Declaration") captures Pharaoh's calculated assessment of the Israelites, which directly precipitates their enslavement. His declaration is not merely an observation but a strategic pronouncement designed to instigate fear and justify his subsequent oppressive measures.

#### Key Word Analysis
* **said (Hebrew, _ʼâmar'_):** This primitive root signifies "to say," but is used with great latitude, encompassing declaring, commanding, thinking, or even boasting. In this context, it highlights Pharaoh's deliberate and authoritative pronouncement, not a casual observation. His words are performative, setting in motion a new national policy.
* **people (Hebrew, _ʻam'_):** This term refers to "a people (as a congregated unit)," specifically a tribe or nation, and can collectively denote troops or attendants, or figuratively, a flock. When Pharaoh uses this word for his own people, he is addressing them as a unified national entity, distinct from the foreign "people" of Israel, emphasizing their collective identity and shared concern.
* **mightier (Hebrew, _ʻâtsûwm'_):** Derived from a passive participle meaning "powerful," this word implies not just physical strength but also a formidable, numerous, or great quality. Pharaoh's use of "mightier" suggests a perceived inherent power, influence, or potential for military or political leverage beyond mere numbers, indicating a deep-seated anxiety about Israel's collective strength and potential threat to Egyptian dominance.

#### Verse Breakdown
* **"And he said unto his people":** This opening clause immediately establishes the speaker as the new pharaoh, who "knew not Joseph" ([Exodus 1:8](/exodus/1-8 "A New King in Egypt")). The address "unto his people" signifies a public declaration, a strategic move to rally his own populace, justify his impending actions, and frame the Israelites as a national problem requiring collective action. It is an act of political rhetoric designed to create consensus for oppression.
* **"Behold, the people of the children of Israel":** The interjection "Behold" (Hebrew: _hinneh_) serves to draw immediate and urgent attention to the subject. This phrase emphasizes the Israelites as a distinct, identifiable, and growing group, separate from the Egyptians. The use of "children of Israel" reinforces their lineage and unique identity, highlighting their foreignness and the fact that they are a cohesive, multiplying entity within Egypt's borders.
* **"[are] more and mightier than we":** This is the core of Pharaoh's fear and the justification for his subsequent policies. "More" (Hebrew: _rab_) refers to their sheer numerical superiority, fulfilling God's covenant promises of multiplication. "Mightier" (Hebrew: _ʻāṣûwm_) implies not just numerical strength but also a perceived inherent power, influence, or potential for military or political leverage. Pharaoh's anxiety was not merely about their numbers but about the collective strength and potential threat they represented to Egyptian security and dominance. This perception was likely exaggerated by xenophobia and a desire for control, serving as a pretext for subjugation.

#### Literary Devices
Exodus 1:9 employs several potent literary devices. **Hyperbole** is evident in Pharaoh's declaration that the Israelites are "more and mightier than we." While the Israelites were indeed numerous, the pharaoh likely exaggerated their strength to instill fear in his own people and justify his harsh policies. This exaggeration functions as **Propaganda**, a deliberate use of rhetoric to manipulate public opinion and garner support for oppressive measures against a perceived threat. The verse also exhibits **Foreshadowing**, as Pharaoh's fearful assessment directly precedes and sets the stage for the systematic enslavement and persecution of the Israelites, initiating the long and arduous journey toward their eventual deliverance. Furthermore, there is a subtle **Irony** in the fact that the very multiplication of Israel, a sign of God's blessing and covenant faithfulness, becomes the human pretext for their suffering, yet this suffering ultimately leads to a greater demonstration of God's power and glory in the Exodus.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 1:9 is a foundational verse, revealing the clash between human fear and divine faithfulness. The rapid multiplication of Israel, despite the death of Joseph and the passage of generations, stands as a powerful testament to God's unwavering commitment to His covenant promises made to Abraham, Isaac, and Jacob. Even in the face of human hostility and a new king who "knew not Joseph," God's plan for His people progresses, demonstrating His sovereignty over all human schemes. This verse starkly illustrates how fear—specifically, fear of "the other," demographic shifts, or perceived threats—can be manipulated by leaders to justify prejudice, injustice, and systematic oppression. Pharaoh's fear is not based on any actual aggression by the Israelites but on a perceived potential threat due to their numbers and distinct identity, setting the stage for the dramatic divine intervention that will define the Exodus narrative.

* [Genesis 12:2](/genesis/12-2 "God's Promise to Abraham: A Great Nation")
* [Genesis 46:3](/genesis/46-3 "God's Promise to Jacob: I Will Make You a Great Nation There")
* [Proverbs 19:21](/proverbs/19-21 "Many are the plans in a person's heart, but it is the LORD's purpose that prevails.")

### REFLECTION AND APPLICATION
Exodus 1:9 serves as a timeless warning against the insidious dangers of xenophobia, the manipulation of fear, and the abuse of power. It challenges us to critically examine narratives that demonize or dehumanize any group based on their numbers, perceived strength, or cultural differences. In our own contexts, whether societal or personal, we are called to resist prejudice, advocate for justice, and stand in solidarity with the marginalized, remembering that God's people, throughout history, have often been the target of such fear-driven oppression. Furthermore, this verse reminds us of God's enduring faithfulness: even when faced with human hostility and plans for destruction, His purposes for His people continue to unfold, demonstrating that [if God is for us, who can be against us](/romans/8-31 "Romans 8:31 - God is for Us"). It encourages us to trust in His providence even amidst adversity, knowing that He is sovereign over all human schemes and that His ultimate plan for redemption will prevail.

#### Questions for Reflection
* **How do contemporary societies or leaders sometimes use fear of "the other" to justify policies or actions?**
* **In what ways can we, as individuals or communities, resist xenophobia and advocate for justice for marginalized groups?**
* **How does Pharaoh's fear, despite Israel's numerical strength, highlight the spiritual truth that true power belongs to God, not to human might?**
* **How does knowing God's faithfulness to His promises, even in times of intense oppression, strengthen your trust in Him today?**

### FAQ
**Why was Pharaoh afraid of the Israelites?**

Answer: Pharaoh's fear stemmed primarily from the Israelites' rapid demographic growth, which made them "more and mightier" in his perception. He viewed them as a large, distinct, and potentially powerful foreign group within his kingdom, fearing they might align with Egypt's enemies in times of war or even revolt against Egyptian rule. This fear was likely exacerbated by a desire to maintain absolute control and a prevailing xenophobia common in ancient empires.

**How did the Israelites become "more and mightier" so quickly?**

Answer: The rapid multiplication of the Israelites was a direct and miraculous fulfillment of God's covenant promises to Abraham, Isaac, and Jacob, who were promised descendants as numerous as the stars of the sky or the dust of the earth ([Genesis 15:5](/genesis/15-5 "God's Covenant with Abraham")). This divine blessing allowed them to flourish and increase exponentially even while residing in a foreign land, demonstrating God's faithfulness to His word.

**Does this verse suggest that demographic growth of a specific group is inherently a threat?**

Answer: No, the verse does not suggest that demographic growth is inherently a threat. Instead, it highlights how human fear, xenophobia, and a desire for control can *perceive* such growth as a threat, leading to unjust and oppressive actions. The problem lies with the oppressor's mindset and intentions, not with the growth itself. In fact, throughout the Bible, numerical growth is often a sign of God's blessing and faithfulness to His covenant promises, as seen in [Acts 6:7](/acts/6-7 "The word of God spread, and the number of disciples multiplied").

### CHRIST-CENTERED FULFILLMENT
Exodus 1:9, by initiating the narrative of Israel's oppression and subsequent deliverance, profoundly foreshadows the greater spiritual bondage from which humanity needs salvation and the ultimate deliverance wrought by Christ. Just as a "new king who knew not Joseph" sought to suppress God's chosen people through fear and oppression, so too does the world system, under the dominion of sin and spiritual darkness, seek to oppress and hinder God's people. However, the very increase of Israel's numbers, despite Pharaoh's attempts to diminish them, points to the unstoppable growth of God's kingdom and the Church, which multiplies even under persecution, as seen in the early church's expansion ([Acts 6:7](/acts/6-7 "The word of God spread, and the number of disciples multiplied greatly") and [Acts 12:24](/acts/12-24 "But the word of God grew and multiplied.")). Christ is the true deliverer, the greater Moses, who liberates His people not from physical slavery in Egypt but from the ultimate bondage of sin and death ([John 8:34-36](/john/8-34-36 "Jesus on Freedom from Sin")). Through His sacrificial death and resurrection, He leads His redeemed into the promised land of eternal life and fellowship with God ([Hebrews 4:9-10](/hebrews/4-9-10 "The Promise of Entering God's Rest")), a salvation far surpassing the Exodus from Egypt, and establishing a kingdom that will know no end ([Luke 1:33](/luke/1-33 "His kingdom will never end")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 105:24

And he increased his people greatly; and made them stronger than their enemies.

Psalms 105:25

¶ He turned their heart to hate his people, to deal subtilly with his servants.

James 3:14

But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth.

James 3:16

For where envying and strife [is], there [is] confusion and every evil work.

Ecclesiastes 4:4

¶ Again, I considered all travail, and every right work, that for this a man is envied of his neighbour. This [is] also vanity and vexation of spirit.

Numbers 22:4

And Moab said unto the elders of Midian, Now shall this company lick up all [that are] round about us, as the ox licketh up the grass of the field. And Balak the son of Zippor [was] king of the Moabites at that time.

Numbers 22:5

He sent messengers therefore unto Balaam the son of Beor to Pethor, which [is] by the river of the land of the children of his people, to call him, saying, Behold, there is a people come out from Egypt: behold, they cover the face of the earth, and they abide over against me: