Exodus 1:3 kjv

Issachar, Zebulun, and Benjamin,

Exodus 1:3 nkjv

Issachar, Zebulun, and Benjamin;

Exodus 1:3 niv

Issachar, Zebulun and Benjamin;

Exodus 1:3 esv

Issachar, Zebulun, and Benjamin,

Exodus 1:3 nlt

Issachar, Zebulun, Benjamin,

Exodus 1 verses

Exodus 1 3 Meaning

Exodus chapter 1 verse 3 continues the genealogical listing of the sons of Jacob (Israel) who journeyed with him into Egypt. This verse specifically names Issachar, Zebulun, and Benjamin, establishing their place as founding patriarchs of three of the twelve tribes of Israel. This enumeration serves to connect the vast multitude of Israelites in Egypt, about to be introduced, back to their specific familial origin as the direct descendants of Jacob, affirming their unique identity and the continuity of God's covenant with them.

Exodus 1 3 Context

Exodus chapter 1 initiates the dramatic narrative of Israel's bondage and deliverance, following directly from the patriarchal history of Genesis. Verses 1-5 serve as a genealogical bridge, explicitly listing Jacob's sons who went into Egypt with him, effectively connecting the nation in bondage to its familial roots. This brief list immediately precedes the account of the Israelites' phenomenal growth and subsequent oppression, highlighting the miraculous fulfillment of God's promise to Abraham, Isaac, and Jacob regarding their numerous descendants. The chapter aims to show that despite a new pharaoh who "knew not Joseph," God knew His covenant people and was fulfilling His long-held word.

Exodus 1 3 Word analysis

• Issachar (Hebrew: יִשָּׂשכָר, Yissakhar): Meaning "there is reward" or "man of recompense." He was the ninth son of Jacob and the fifth son of Leah. The name is linked to Leah's declaration that God had given her a reward for giving her servant Zilpah to Jacob (Gen 30:18). Jacob's blessing in Gen 49:14-15 portrays Issachar as a strong, burdened servant, but also dwelling in a pleasant, fertile land.
• Zebulun (Hebrew: זְבוּלֻן, Zevulun): Meaning "dwelling" or "honor/habitation." He was the tenth son of Jacob and the sixth and last son of Leah. Leah named him hoping her husband Jacob would now "honor" her and dwell with her (Gen 30:20). Jacob's blessing in Gen 49:13 indicates a maritime and mercantile tribe, dwelling "by the shore of the sea."
• Benjamin (Hebrew: בִּנְיָמִין, Binyamin): Meaning "son of the right hand." He was the twelfth and youngest son of Jacob and the second son of Rachel. His mother, Rachel, named him "Ben-Oni" (son of my sorrow) as she died giving birth to him, but Jacob renamed him "Benjamin" (Gen 35:18), signifying strength and honor. The tribe of Benjamin was known for its fierce warriors and produced Israel's first king, Saul, as well as the Apostle Paul.

• "Issachar, Zebulun, and Benjamin,": This group represents the final three of Jacob's sons listed in this bridging section of Exodus 1. Their specific inclusion ensures that the list accounts for all of Jacob's sons who came to Egypt, reinforcing the comprehensiveness of the seventy souls. This emphasis on individual names within the broader family unit highlights the specific divine lineage from which the great nation of Israel sprang. Each name carries prophetic significance from Jacob's and Moses' blessings, setting the stage for the distinct characteristics and roles each tribe would later play in the history of Israel.

Exodus 1 3 Bonus section

• Theological Continuity: The inclusion of these names bridges the patriarchal narratives of Genesis with the exodus narrative. It demonstrates that the same God who chose and blessed Jacob's family in Genesis is actively working out His plan in Exodus, fulfilling the promises of multiplying His people (Gen 12:2; 17:6).
• Literary Bridge: Exodus 1:1-5 acts as a "book-bridge," formally connecting the conclusion of Genesis (Jacob's descent to Egypt) with the new beginning of Exodus (the birth of the nation Israel). This naming ritual highlights the unbroken link between Abraham's covenant and Israel's emerging national identity.
• God's Remembering: Even in silence about Joseph's influence (Exod 1:8), God remembered His covenant. The repetition of the names reminds the reader that though human memory (Pharaoh's) might fail, divine memory (God's) is perfect and persistent, ensuring the continuation of His redemptive plan through the specific seed of Jacob.

Exodus 1 3 Commentary

Exodus 1:3 is seemingly a simple continuation of a genealogical list, yet its theological depth lies in its understated affirmation of God's unwavering covenant faithfulness. By naming these specific sons, the narrative roots the burgeoning Israelite nation directly to the covenant family that went down to Egypt. It is a divine reminder that the vast, oppressed populace introduced later in the chapter did not spontaneously appear but descended from a distinct, promised lineage. The meticulous recounting underscores God's meticulous care for His word, demonstrating how the small, identified family of seventy individuals would blossom into a nation so numerous as to threaten Pharaoh. The detailed naming, extending beyond just Jacob's most prominent sons, testifies to the fact that every part of Israel's foundational family was remembered by God, regardless of their later tribal size or prominence. It subtly prepares the reader for the unfolding drama of deliverance, assured that God remembers His promises made to all the seed of Jacob.