Keluaran 1:1-5

Blessing during Bondage in Egypt

1:1 ¹ These ²  are the names ³  of the sons of Israel ⁴  who entered Egypt – each man with his household ⁵  entered with Jacob: 1:2 Reuben, Simeon, Levi, and Judah, 1:3 Issachar, Zebulun, and Benjamin, 1:4 Dan and Naphtali, Gad and Asher. 1:5 All the people ⁶  who were directly descended ⁷  from Jacob numbered seventy. ⁸  But Joseph was already in Egypt, ⁹ 

Bilangan 1:5-15

1:5 Now these are the names of the men who are to help ¹⁰  you:

from ¹¹  Reuben, Elizur son of Shedeur;

1:6 from Simeon, Shelumiel son of Zurishaddai; ¹² 

1:7 from Judah, Nahshon ¹³  son of Amminadab;

1:8 from Issachar, Nethanel son of Zuar;

1:9 from Zebulun, Eliab son of Helon;

1:10 from the sons of Joseph:

from Ephraim, Elishama son of Ammihud;

from Manasseh, Gamaliel son of Pedahzur;

1:11 from Benjamin, Abidan son of Gideoni;

1:12 from Dan, Ahiezer son of Ammishaddai;

1:13 from Asher, Pagiel son of Ocran;

1:14 from Gad, Eliasaph son of Deuel; ¹⁴ 

1:15 from Naphtali, Ahira son of Enan.”

Bilangan 13:4-15

13:4 Now these were their names: from the tribe of Reuben, Shammua son of Zaccur; 13:5 from the tribe of Simeon, Shaphat son of Hori; 13:6 from the tribe of Judah, Caleb son of Jephunneh; 13:7 from the tribe of Issachar, Igal son of Joseph; 13:8 from the tribe of Ephraim, Hoshea son of Nun; 13:9 from the tribe of Benjamin, Palti son of Raphu; 13:10 from the tribe of Zebulun, Gaddiel son of Sodi; 13:11 from the tribe ¹⁵  of Joseph, namely, the tribe of Manasseh, Gaddi son of Susi; 13:12 from the tribe of Dan, Ammiel son of Gemalli; 13:13 from the tribe of Asher, Sethur son of Michael; 13:14 from the tribe of Naphtali, Nahbi son of Vopshi; 13:15 from the tribe of Gad, Geuel son of Maki.

Wahyu 7:4-8

7:4 Now ¹⁶  I heard the number of those who were marked with the seal, ¹⁷  one hundred and forty-four thousand, sealed from all ¹⁸  the tribes of the people of Israel: ¹⁹ 

7:5 From the tribe of Judah, twelve thousand were sealed,

from the tribe of Reuben, twelve thousand,

from the tribe of Gad, twelve thousand,

7:6 from the tribe of Asher, twelve thousand,

from the tribe of Naphtali, twelve thousand,

from the tribe of Manasseh, twelve thousand,

7:7 from the tribe of Simeon, twelve thousand,

from the tribe of Levi, twelve thousand,

from the tribe of Issachar, twelve thousand,

7:8 from the tribe of Zebulun, twelve thousand,

from the tribe of Joseph, twelve thousand,

from the tribe of Benjamin, twelve thousand were sealed.

[1:1]  ¹ sn Chapter 1 introduces the theme of bondage in Egypt and shows the intensifying opposition to the fulfillment of promises given earlier to Abraham, Isaac, and Jacob. The first seven verses announce the theme of Israel’s prosperity in Egypt. The second section (vv. 8-14) reports continued prosperity in the face of deliberate opposition. The third section (vv. 15-21) explains the prosperity as divine favor in spite of Pharaoh’s covert attempts at controlling the population. The final verse records a culmination in the developing tyranny and provides a transition to the next section – Pharaoh commands the open murder of the males. The power of God is revealed in the chapter as the people flourish under the forces of evil. However, by the turn of affairs at the end of the chapter, the reader is left with a question about the power of God – “What can God do?” This is good Hebrew narrative, moving the reader through tension after tension to reveal the sovereign power and majesty of the Lord God, but calling for faith every step of the way. See also D. W. Wicke, “The Literary Structure of Exodus 1:2–2:10,” JSOT 24 (1982): 99-107.

[1:1]  ² tn Heb “now these” or “and these.” The vav (ו) disjunctive marks a new beginning in the narrative begun in Genesis.

[1:1]  ³ sn The name of the book of Exodus in the Hebrew Bible is שְׁמוֹת (shÿmot), the word for “Names,” drawn from the beginning of the book. The inclusion of the names at this point forms a literary connection to the book of Genesis. It indicates that the Israelites living in bondage had retained a knowledge of their ancestry, and with it, a knowledge of God’s promise.

[1:1]  ⁴ tn The expression בְּנֵי יִשְׂרָאֵל (bÿne yisra’el, “sons of Israel”) in most places refers to the nation as a whole and can be translated “Israelites,” although traditionally it has been rendered “the children of Israel” or “the sons of Israel.” Here it refers primarily to the individual sons of the patriarch Israel, for they are named. But the expression is probably also intended to indicate that they are the Israelites (cf. Gen 29:1, “eastern people,” or “easterners,” lit., “sons of the east”).

[1:1]  ⁵ tn Heb “a man and his house.” Since this serves to explain “the sons of Israel,” it has the distributive sense. So while the “sons of Israel” refers to the actual sons of the patriarch, the expression includes their families (cf. NIV, TEV, CEV, NLT).

[1:5]  ⁶ tn The word נֶפֶשׁ (nefesh) is often translated “soul.” But the word refers to the whole person, the body with the soul, and so “life” or “person” is frequently a better translation.

[1:5]  ⁷ tn The expression in apposition to נֶפֶשׁ (nefesh) literally says “those who went out from the loins of Jacob.” This distinguishes the entire company as his direct descendants.

[1:5]  ⁸ sn Gen 46 describes in more detail Jacob’s coming to Egypt with his family. The Greek text of Exod 1:5 and of Gen 46:27 and two Qumran manuscripts, have the number as seventy-five, counting the people a little differently. E. H. Merrill in conjunction with F. Delitzsch notes that the list in Gen 46 of those who entered Egypt includes Hezron and Hamul, who did so in potentia, since they were born after the family entered Egypt. Joseph’s sons are also included, though they too were born in Egypt. “The list must not be pressed too literally” (E. H. Merrill, Kingdom of Priests, 49).

[1:5]  ⁹ tn Heb “and Joseph was in Egypt” (so ASV). The disjunctive word order in Hebrew draws attention to the fact that Joseph, in contrast to his brothers, did not come to Egypt at the same time as Jacob.

[1:5]  ¹⁰ tn The verb is עָמַד (’amad, “to stand”). It literally then is, “who will stand with you.” They will help in the count, but they will also serve as leaders as the camp moves from place to place.

[1:5]  ¹¹ tn The preposition lamed (ל) prefixed to the name could be taken in the sense of “from,” but could also be “with regard to” (specification).

[1:6]  ¹² sn This name and the name Ammishaddai below have the theophoric element (שַׁדַּי, shadday, “the Almighty”). It would mean “the Almighty is my rock”; the later name means “the Almighty is my kinsman.” Other theophoric elements in the passage are “father,” “brother,” and “God.”

[1:7]  ¹³ sn Nahshon was an ancestor of Boaz and David, and therefore of Christ (Luke 3:32-33).

[1:14]  ¹⁴ tc There is a textual difficulty with this verb. The Greek form uses r and not d, giving the name Ra‘oul. There is even some variation in the Hebrew traditions, but BHS (following the Leningrad codex of a.d. 1008) has preferred the name Deuel.

[13:11]  ¹⁵ tc Some scholars emend “tribe” to “sons.” Cf. Num 1:10.

[7:4]  ¹⁶ tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.

[7:4]  ¹⁷ tn Grk “who were sealed.”

[7:4]  ¹⁸ tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.

[7:4]  ¹⁹ tn Grk “the sons of Israel,” normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.