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About this book

Exodus

About this book

Israel Oppressed in Egypt

Chapter 1

1 These are the names of the sons of Israel who entered Egypt—each man with his household entered with Jacob: 2 Reuben, Simeon, Levi, and Judah, 3 Issachar, Zebulun, and Benjamin, 4 Dan and Naphtali, Gad and Asher. 5 All the people who were directly descended from Jacob numbered 70.⁠ But Joseph was already in Egypt, 6 and in time Joseph and his brothers and all that generation died. 7 The Israelites, however, were fruitful, increased greatly, multiplied, and became extremely strong, so that the land was filled with them.⁠ 8 Then a new king, who did not know about Joseph,⁠ came to power over Egypt.⁠ 9 He said to his people, “Look at the Israelite people, more numerous and stronger than we are! 10 Come, let’s deal wisely with them. Otherwise they will continue to multiply, and if a war breaks out, they will ally themselves with our enemies and fight against us and leave the country.” 11 So they put foremen over the Israelites to oppress them with hard labor.⁠ As a result they built Pithom and Rameses as store cities for Pharaoh.⁠ 12 But the more the Egyptians oppressed them, the more they multiplied and spread. As a result the Egyptians loathed the Israelites,⁠ 13 and they made the Israelites serve rigorously.⁠ 14 They made their lives bitter by hard service with mortar and bricks and by all kinds of service in the fields.⁠ Every kind of service the Israelites were required to give was rigorous. 15 The king of Egypt said to the Hebrew midwives, one of whom was named Shiphrah and the other Puah,⁠ 16 “When you assist the Hebrew women in childbirth, observe at the delivery: If it is a son, kill him, but if it is a daughter, she may live.”⁠ 17 But the midwives feared God and did not do what the king of Egypt had told them; they let the boys live. 18 Then the king of Egypt summoned the midwives and said to them, “Why have you done this and let the boys live?” 19 The midwives said to Pharaoh, “Because the Hebrew women are not like the Egyptian women—for the Hebrew women are vigorous; they give birth before the midwife gets to them!”⁠ 20 So God treated the midwives well, and the people multiplied and became very strong. 21 And because the midwives feared God, he made households for them. 22 Then Pharaoh commanded all his people, “All sons that are born⁠ you must throw into the river, but all daughters you may let live.”

Texts in conversation

Compare Exodus 1:8 and Pseudo Jonathan Exodus 1:8 and Sotah 11a

Hebrew Bible · Targum · Rabbinic

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Summary

Exodus introduces a new king who did not know Joseph. The Aramaic Targum Pseudo-Jonathan and Rabbinic texts say the king was new only in attitude, not identity, trying to resolve the problem of how a ruler could not know a well-known person like Joseph.

Passages

Exodus 1:8

Hebrew Bible
7 The Israelites, however, were fruitful, increased greatly, multiplied, and became extremely strong, so that the land was filled with them. 8 Then a new king, who did not know about Joseph, came to power over Egypt. 9 He said to his people, “Look at the Israelite people, more numerous and stronger than we are!
750–400 BCE (scholarly estimate) Read in Exodus

Pseudo Jonathan Exodus 1:8

Targum
7 But the Israelites multiplied and begot children; they increased and became very strong, so that the land was filled with them. 8 Then a new king—as if at the beginning of his reign—arose over Egypt, who did not know Joseph, and he did not walk according to his laws. 9 And he said to his people, 'Behold, the people of the children of Israel are much more numerous and stronger than we.'
300–1200 CE (scholarly estimate) Read in Pseudo Jonathan Exodus

Sotah 11a

Rabbinic · Babylonian Talmud
§ The Gemara proceeds to discuss the sojourn of the Jewish people in Egypt. The verse states: “And there arose a new king over Egypt, who knew not Joseph” (Exodus 1:8). Rav and Shmuel disagree about the interpretation of this verse. One says that this means he was actually a new king, and one says that this means that his decrees were transformed as if he were a new king. The one who says that he was actually a new king holds that it is because it is written “new.” And the one who says that his decrees were transformed holds that it is because it is not written: “And the previous king of Egypt died and a new king reigned.” This indicates that the same king remained. According to this interpretation, the words: “Who knew not Joseph” (Exodus 1:8), mean that he was like someone who did not know him at all. Although he certainly knew Joseph and his accomplishments, he acted as if he didn’t.
450–550 CE (scholarly estimate) Read in Sotah

References

"... In translating the biblical phrase “a new king,” Targum Pseudo-Jonathan translates “new” (חָדָשׁ) by its Aramaic cognate (חֲדָתָא; compare Targums Onkelos, Neofiti), and then as “as (if) at the beginning” (כְּמֵרֵאשִׁית; compare the Latin Vulgate). This latter phrase seems to be an explanation of Hebrew חָדָשׁ, an explanation that is in line with the view which asserts that the king was “new” only in the sense that he issued new decrees. See Babylonian Talmud, Eruvin 53a; Sotah 11a; Tanhuma A, Shemot 5 (164-65); Tanhuma B, Shemot 1 (2:4); Exodus Rabbah 1:8. See also Iso‘dad of Merv, who said that the king was called “new” because “he was the first enemy of the Hebrews, and because of the new laws which he decreed against them” ..."
Martin McNamara, Targum Neofiti 1 & Targum Pseudo-Jonathan: Exodus, ArBib 2 (Collegeville, MN: Liturgical Press, 1994), 160.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Exodus 1:8 and Pseudo Jonathan Exodus 1:8 and Sotah 11a

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