Acts 7 19

Acts 7:19 kjv

The same dealt subtilly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live.

Acts 7:19 nkjv

This man dealt treacherously with our people, and oppressed our forefathers, making them expose their babies, so that they might not live.

Acts 7:19 niv

He dealt treacherously with our people and oppressed our ancestors by forcing them to throw out their newborn babies so that they would die.

Acts 7:19 esv

He dealt shrewdly with our race and forced our fathers to expose their infants, so that they would not be kept alive.

Acts 7:19 nlt

This king exploited our people and oppressed them, forcing parents to abandon their newborn babies so they would die.

Acts 7 verses

Acts 7 19 Meaning

Acts 7:19 explains how the Pharaoh, the new king of Egypt who did not acknowledge Joseph, cunningly oppressed the Israelite people. He subjected their ancestors to severe ill-treatment and commanded the abandonment of their newborn infants, specifically male children, by exposing them to the elements or the Nile River, with the explicit intention that they should not survive and thus prevent the growth and strength of the Israelite nation.

Acts 7 19 Context

Acts 7:19 is part of Stephen's extended speech before the Sanhedrin, which began in Acts 7:2 as his defense against charges of blasphemy against the Temple and the Law. Instead of defending himself directly, Stephen launches into a comprehensive review of Israel's history, highlighting God's faithfulness and intervention through His chosen figures (Abraham, Joseph, Moses), but also emphasizing Israel's repeated stubbornness, rebellion, idolatry, and rejection of God's messengers.

Within this historical narrative, verse 19 specifically details the extreme oppression faced by the Israelites in Egypt under a new, hostile Pharaoh. This particular act of state-sponsored infanticide sets the stage for the miraculous birth and preservation of Moses, whom Stephen then presents as God's chosen deliverer—a deliverer that the Israelites themselves later resisted, paralleling their resistance to Jesus, God's ultimate deliverer. This historical example serves to underscore the theme of persistent rejection of God's instruments, leading to Stephen's climatic accusation in verses 51-53 against his contemporary audience for mirroring their ancestors' behavior. The historical context underscores Pharaoh's absolute power and the common ancient practice of population control or decimation through brutal means.

Acts 7 19 Word analysis

• The same: Refers to the new king mentioned in Acts 7:18, who "knew not Joseph." This signifies a discontinuity in Pharaoh's benevolent policy towards the Israelites and marks the beginning of their subjugation.
• dealt subtilly (κατασοφίσατο - katasophisato): From katasophizomai, meaning "to outwit by cunning, to deal craftily with, to deceive artfully." This term emphasizes the calculated, insidious nature of Pharaoh's actions, initially through economic enslavement and exploitation, and then escalating to direct commands for infanticide, all designed to cleverly undermine and destroy the growing Israelite population. This is precisely the term used in the Septuagint (Greek Old Testament) for Psalm 105:25 (104:25 LXX), connecting Stephen's narrative directly to Israel's scriptural understanding of this event.
• with our kindred (τὸ γένος ἡμῶν - to genos hēmōn): "Our race," "our nation." Stephen identifies directly with his people, highlighting the continuity of their history and suffering, linking his present audience back to their ancestors' plight.
• and evil entreated (ἐκάκωσεν - ekakōsen): From kakoō, meaning "to harm, to make evil, to afflict, to oppress, to maltreat." This denotes harsh, severe, and active mistreatment. It indicates physical hardship, forced labor, and overall degradation, beyond just cunning strategies, escalating into direct malice.
• our fathers (τοὺς πατέρας ἡμῶν - tous pateras hēmōn): Refers to the patriarchs and the Israelite generations who lived and suffered under Egyptian oppression, emphasizing the deep historical roots and ancestral suffering.
• so that they cast out: The phrase "to cause to cast out" (τοῦ ποιεῖν ἔκθετα - tou poiein ektheta). The word ektheta comes from ektithemi, meaning "to set out," "to expose." This refers to the act of abandoning infants, typically in public places or specific environments like the Nile River, as instructed by Pharaoh (Exod 1:22). It implies a brutal form of passive murder by neglect or exposure to the elements/river, as opposed to direct killing by hand.
• their young children (τὰ βρέφη αὐτῶν - ta brephē autōn): Refers specifically to "infants" or "newborns," emphasizing their complete vulnerability and innocence, making Pharaoh's decree all the more heinous.
• to the end they might not live (εἰς τὸ μὴ ζῳογονεῖσθαι - eis to mē zōogoneisthai): This clause expresses Pharaoh's direct and ultimate murderous intention. Zōogoneisthai means "to preserve alive," so mē zōogoneisthai signifies the deliberate act to prevent their survival and thus to cause their death. This makes clear the genocidal aim behind the cunning and ill-treatment.

Words-group analysis:

• "The same dealt subtilly with our kindred, and evil entreated our fathers": This phrase highlights the two-pronged approach of Pharaoh's oppression: (1) Subtlety/cunning, indicating deceitful and manipulative strategies to gain control and oppress without overt initial violence; and (2) Evil entreating/affliction, representing direct, severe, and harsh maltreatment and physical burdens. Both were aimed at the Israelite nation, identified by Stephen as "our kindred" and "our fathers," creating a strong historical and personal connection for his listeners.
• "so that they cast out their young children, to the end they might not live": This describes the horrific outcome and the ultimate, explicit goal of Pharaoh's malevolent plan. The "casting out" or exposure of infants was not accidental but a calculated act of infanticide. This policy aimed at population control and preventing the future strength of Israel by targeting its most vulnerable members, with the direct intent of their demise. It vividly portrays the genocidal ambition and brutality underlying Pharaoh's oppression.

Acts 7 19 Bonus section

• Satanic Opposition: This act of genocide, specifically targeting male infants, carries significant theological weight. It foreshadows a consistent pattern throughout biblical history where demonic forces seek to thwart God's redemptive plan by attacking the promised "seed" (Gen 3:15). Pharaoh, by attempting to eradicate the lineage through which the Messiah would eventually come, acted as a direct agent of Satan. Herod's later slaughter of the Bethlehem infants (Matt 2:16-18) serves as a New Testament echo, confirming this continuous satanic opposition against the promised deliverer.
• Divine Overruling: Despite the utter evil depicted in this verse, it is immediately followed by the account of Moses' miraculous birth and preservation (Acts 7:20-21, Exod 2:2-10). This highlights God's sovereignty and His ability to turn even the darkest of human decrees into instruments of His will, ultimately using Pharaoh's wicked policy to bring about the very conditions for Moses to be found and raised within Pharaoh's own household, preparing him to deliver Israel.
• Typological Significance: Pharaoh, in his tyrannical power and murderous intent, functions as a type of the world ruler opposed to God. His policies demonstrate the destructive nature of absolute power divorced from divine righteousness, making his regime a spiritual "iron furnace" (Deut 4:20).

Acts 7 19 Commentary

Acts 7:19 is a concise yet profound indictment of the extreme wickedness manifested by Pharaoh against the Israelite nation. It sets the stage for the dramatic rescue of Moses and highlights God's protective sovereignty even amidst the gravest human depravity. Pharaoh's "subtlety" began with a calculated fear of Israel's burgeoning numbers, escalating from forced labor to cunning legislative decrees aimed at systemic extermination. The "evil entreating" was not just physical hardship but a deliberate effort to dehumanize and eradicate a people group. The directive to "cast out their young children" (a euphemism for infanticide by exposure) was the cruel culmination of this plan, designed to annihilate future generations and quash any hope for Israel's emergence as a strong nation. This historical recounting serves Stephen's larger rhetorical purpose: to draw a powerful parallel between Pharaoh's rejection of God's people and the Sanhedrin's rejection and persecution of God's Messiah, Jesus, and His followers. The recurring pattern of human opposition to divine will, whether through an external enemy like Pharaoh or an internal leadership, underscores the persistent human rebellion Stephen charges his audience with. This verse thus speaks to both the depth of human depravity and the unwavering determination of God to preserve His chosen people and fulfill His redemptive plan despite overwhelming evil.