Exegetical and Hermeneutical Commentary of Exodus 1:9
And he said unto his people, Behold, the people of the children of Israel [are] more and mightier than we:
9. more and mightier ] In the Heb. the two adjectives corresponding to the two verbs ‘increased,’ and ‘waxed mighty,’ in v. 7. The marg. is merely an alternative rendering of the Heb., bringing out more distinctly the sense intended (cf. 1Ki 19:7, where the Heb. is similar).
Fuente: The Cambridge Bible for Schools and Colleges
Verse 9. He said unto his people] He probably summoned a council of his nobles and elders to consider the subject; and the result was to persecute and destroy them, as is afterwards stated.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This was not a true, but an invidious representation and aggravation of the matter, the better to justify the sororities which he designed.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9, 10. he said . . . Behold, the . .. children of Israel are more and mightier than weThey hadrisen to great prosperityas during the lifetime of Joseph and hisroyal patron, they had, probably, enjoyed a free grant of the land.Their increase and prosperity were viewed with jealousy by the newgovernment; and as Goshen lay between Egypt and Canaan, on the borderof which latter country were a number of warlike tribes, it wasperfectly conformable to the suggestions of worldly policy that theyshould enslave and maltreat them, through apprehension of theirjoining in any invasion by those foreign rovers. The new king, whoneither knew the name nor cared for the services of Joseph, waseither Amosis, or one of his immediate successors [OSBURN].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he said unto his people,…. His princes, nobles, and courtiers about him, his principal ministers of state:
behold, the people of the children of Israel are more and mightier than we: which could not be true in fact, but is said to stir up his nobles to attend to what he was about to say, and to work upon them to take some speedy measures for the crushing of this people; for that they were more in number, and mightier in power and wealth than the Egyptians, it was impossible; and indeed it may seem strange, that the king should tell such an untruth, which might be so easily contradicted by his courtiers; though the words will bear to be otherwise rendered, as that “the children of Israel are many” o; as they were very greatly multiplied, and became very numerous; and they might be “mightier”, that is, more robust and strong, and fitter for war than the Egyptians, and therefore, were formidable, and a people to be guarded against; and it was high time to think of securing themselves from them, before they grew too mighty and powerful; or they might be more numerous and mighty in that part of the land in which they were, in Goshen, though not more and mightier than the Egyptians in general.
o “multus”, Pagninus, Montanus, Drusius, Rivet.
Fuente: John Gill’s Exposition of the Entire Bible
9. And he said unto his people. That is to say, in a public assembly, such as kings are wont to hold for consultation on public affairs. As if Moses had said that this point was proposed by the king for deliberation by his estates; viz., that because it was to be apprehended that the Israelites, trusting in their multitude and strength, might rise in rebellion, or might take advantage of any public disturbance to shake off the yoke and to leave Egypt, they should be anticipated, and afflicted with heavy burdens, to prevent their making any such attempt. This Pharaoh calls (13) “dealing wisely with them;” for though the word חכם, chakam, is often taken, in a bad sense, to mean “to overreach with cunning,” still in this case he concealed under an honest pretext the injury which he proposed to do them, alleging that prudent advice should be taken lest the Egyptians might suffer great loss through their carelessness and delay. This was common with heathen nations, to profess in their counsels, that what was right should be preferred to what was profitable; but, when it comes to the point, covetousness generally so blinds everybody, that they lose their respect for what is right, and are hurried away headlong to their own advantage. They make out too that what is advantageous is necessary; and so persuade themselves that whatever they are compelled to do is right. For that specious yet fallacious pretext readily occurs, and easily deceives, that, when any danger is apprehended, it ought to be met. By the tragic poets, indeed, that detestable sentiment, occupandum esse scelus, “that we should be beforehand in crime,” is attributed to wicked and desperate characters; because our nature convinces us that it is unjust and absurd; and yet is it commonly considered the best mode of precaution, so that only those are accounted provident who consult for their own security by injuring others, if occasion requires it. From this source almost all wars proceed; because, whilst every prince fears his neighbor, this fear so fills him with apprehension, that he does not hesitate to cover the earth with human blood. Hence, too, amongst private individuals, arises the license for deceit, murder, rapine, and lying, because they think that injuries would be repelled too late, unless they respectively anticipated them. But this is a wicked kind of cunning, (however it may be varnished over with the specious name of foresight,) unjustly to molest others for our own security. I fear this or that person, because he both has the means of injuring me, and I am uncertain of his disposition towards me; therefore, in order that I may be safe from harm, I will endeavor by every possible means to oppress him. In this way the most contemptible, and imbecile, if he be inclined to mischief, will be armed for our hurt, and so we shall stand in doubt of the greater part of mankind. If thus every one should indulge his own distrust, while each will be devising to do some injury to his possible enemies, there will be no end to iniquities. Wherefore we must oppose the providence of God to these immoderate cares and anxieties which withdraw us from the course of justice. Reposing on this, no fear of danger will ever impel us to unjust deeds or crooked counsels. In the words of Pharaoh, all is otherwise; for, having given warning that the Israelites might, if they would, be injurious, he advises that their strength should in some way or other be broken. For, when we have once determined to provide for our own advantage, or quiet, or safety, we ask not the question whether we are doing right or wrong.
Behold, the people. It not unfrequently happens that the minds of the wicked are aroused to jealousy by the mercies of God, acting like fans to light up their wrath. Nevertheless, the very least proof of his favor ought not on that account to be less agreeable to us, because it is made an occasion to the wicked of dealing more cruelly with us. In fact, God thus attempers his bounty towards us, lest we should be too much taken up with earthly prosperity. Thus the blessing on which all his happiness depended banished Jacob from the home of his father, and from his promised inheritance; but yet he assuaged his grief with this single consolation, that he knew God to be reconciled to him. So also his posterity, the more they experienced of God’s goodness towards them, the more they were exposed to the enmity of the Egyptians. But Pharaoh, to render them hated, or suspected, refers to their power, and accuses them of disaffection, whereof they had given no token. Yet he does not accuse them of rebellion, as if they would take armed possession of the kingdom, but that they would depart elsewhere; whence we may conjecture, that they made no secret of the hope which God had given them of their return. But this seemed a plausible excuse enough, that it was anything but just for those, who had of their own accord sought the protection of the king, to be freely sent away; and thus (14) Isaiah speaks of it. (Isa 52:4.)
(13) נתחכמה. In A V. , Let us deal wisely If C. be justified in saying that חכם if often employed for the wisdom which is evil, it is very much more often used for wisdom in a favorable sense. — W
(14) “Comme de faict Isaie dit que les Egyptiens ont eu plus de couleur de tenir le peuple de Dieu en servitude, que les Assyriens, qui les sont venus molester sans titre;” as, in fact, Isaiah says that the Egyptians had more excuse for keeping God’s people in servitude than the Assyrians, who came to molest them without pretext. — Fr.
Fuente: Calvin’s Complete Commentary
(9) He said unto his people.It is not intended to represent the Egyptian monarch as summoning a popular assembly, and addressing it. His people. Is antithetical to the people of the children of Israel, and simply marks that those whom he addressed were of his own nation. No doubt they were his nobles, or, at any rate, his courtiers.
More and mightier than we.Heb., great and mighty in comparison with us. The more to impress his counsellors, and gain their consent to his designs, the king exaggerates. Ancient Egypt must have had a population of seven or eight millions, which would imply nearly two millions of adult males, whereas the adult male Israelites, near a century later, were no more than six hundred thousand (Exo. 12:37). Wicked men do not scruple at misrepresentation when they have an end to gain.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9, 10. And he said unto his people This implies consultation of a king with his counsellors in an epoch of transition or revolution, and suits well the time of Amosis . Before his reign Egypt was divided into several kingdoms Thebes, This, Memphis, etc . , between which there were constant struggles, the different dynasties ruling side by side . Under Amosis, Thebes became supreme .
More and mightier than we Not that they really outnumbered the Egyptians, but the new king is alarmed at the rapid increase of an alien population which, from its religious antagonism, could not become assimilated with the Egyptian nation . See Introduction, (2 . )
Fuente: Whedon’s Commentary on the Old and New Testaments
Exo 1:9. He said unto his people, &c. i.e. to his council, composed of the principal people of his land. We must either understand the king here in an hyperbolical sense, or as uttering the language of fear, which, indeed, the word wisely, let us deal wisely, seems to insinuate; or else, as there is no verb in the Hebrew, we must supply the verb will be instead of are: The children of Israel will be more and mightier than we; therefore, come on, (Exo 1:10.) let us do so and so.
Fuente: Commentary on the Holy Bible by Thomas Coke
Is it not worthy remark, that the enmity of the world against the people of God, however variously manifested, is always the same. Reader! do not lose sight of what God said at the fall: I will put enmity between thee and the woman: and between thy seed and her seed. Gen 3:15 ; Ezr 4:12 ; Est 3:8 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 1:9 And he said unto his people, Behold, the people of the children of Israel [are] more and mightier than we:
Ver. 9. More and mightier. ] He speaks as if he had looked through a multiplying glass. See Trapp on “ Gen 31:1 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the people: Num 22:4, Num 22:5, Job 5:2, Psa 105:24, Psa 105:25, Pro 14:28, Pro 27:4, Ecc 4:4, Tit 3:3, Jam 3:14-16, Jam 4:5
Reciprocal: Gen 26:16 – mightier Exo 1:12 – grieved Deu 4:34 – take him Psa 73:8 – speak wickedly Act 7:19 – General