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Exodus 1:1
Now theseare the names of the children of Israel, which came into Egypt; every man and his household came with Jacob.

Exodus 6:14-16
Thesebe the heads of their fathers' houses: The sons of Reuben the firstborn of Israel; Hanoch, and Pallu, Hezron, and Carmi: thesebe the families of Reuben…

Genesis 29:31-35
And when the LORD saw that Leahwas hated, he opened her womb: but Rachelwas barren…

Genesis 30:1-21
And when Rachel saw that she bare Jacob no children, Rachel envied her sister; and said unto Jacob, Give me children, or else I die…

who went to Egypt with Jacob
This part of the verse recalls the migration of Jacob and his family to Egypt, as recorded inGenesis 46. This move was prompted by a severe famine and Joseph's position of power in Egypt. It marks the beginning of Israel's sojourn in Egypt, setting the stage for their eventual enslavement and the Exodus. The journey to Egypt was a pivotal moment in Israel's history, fulfilling God's word to Abraham that his descendants would be strangers in a foreign land (Genesis 15:13).

each with his family
The mention of "each with his family" highlights the familial structure and unity of the tribes of Israel. It underscores the importance of family in maintaining cultural and religious identity, especially in a foreign land. This detail also foreshadows the multiplication of the Israelites in Egypt, as they grew from a family into a nation, fulfilling God's promise of numerous descendants (Genesis 46:27).

• God begins the book by spotlighting specific people, underscoring that He works through identifiable individuals, not anonymous crowds.

• Naming in Scripture conveys value and permanence; it roots history in real lives (cf.Isaiah 43:1;Luke 10:20).

• By listing names, the Holy Spirit affirms the historical accuracy of the account—these are verifiable ancestors, not mythic figures (compareGenesis 46:8-27, where the same names appear).

• “Israel” is Jacob’s covenant name (Genesis 32:28; 35:10), reminding us that what follows unfolds within God’s sworn promises to Abraham, Isaac, and Jacob.

• The phrase previews the tribal structure that will dominate the rest of the Pentateuch: twelve sons, twelve tribes, one nation (Genesis 49:28;Numbers 1:4-16).

• By calling them “sons,” the text stresses lineage and inheritance—each man carries forward the covenant seed (Galatians 3:16).

• Their journey was not random migration but God’s sovereign relocation, arranged through Joseph (Genesis 45:5-8; 50:20).

• This move fulfills God’s earlier word: “your descendants will be strangers in a land that is not theirs” (Genesis 15:13-14).

• Egypt becomes both a place of preservation (Genesis 47:27) and the furnace where Israel will multiply and be forged into a nation (Acts 7:14-17).

• The family traveled under their patriarch’s leadership; unity around Jacob pictures unity around covenant headship (Genesis 46:1-4).

• Jacob’s presence also signals continuity: the same man who wrestled with God now anchors a fledgling nation.Hebrews 11:21 celebrates his faith at life’s end, blessing each of Joseph’s sons.

• The detail affirms literal history—Jacob, an identifiable individual, physically entered Egypt at a documented time (Genesis 47:9).

• “Family” translates to households, including wives, children, and servants—embryonic tribes poised for exponential growth (Exodus 12:37;Numbers 1:2-3).

• God’s covenant strategy works through homes: nurture faith, transmit identity, multiply life (Deuteronomy 6:6-9;Psalm 78:5-7).

• The phrase foreshadows how redemption will later come “house by house” through the Passover lamb (Exodus 12:3-4), pointing ultimately to Christ, “the Lamb of God” (John 1:29).

Exodus 1:1 is far more than a heading; it roots the Exodus in verifiable history, links the coming deliverance to God’s covenant with Israel, and spotlights households as God’s chosen channel for blessing. By naming names, tracing lineage, recording the move to Egypt under Jacob’s leadership, and noting each family unit, the verse announces that the unfolding drama is personal, purposeful, and anchored in God’s faithful, literal promises.

(1)Now these are the names.--The divisions between the"books "of the Pentateuch are not arbitrary. Genesis ends naturally and Exodus begins at the point where the history of the individuals who founded the Israelite nation ceases and that of the nation itself is entered on. That history commences properly withExodus 1:7.Exodus 1:1-6 form the connecting link between the two books, and would not have been needed unless Exodus had been introduced as a distinct work, since they are little more than a recapitulation of what had been already stated and stated more fully in Genesis. CompareExodus 1:1-5 withGenesis 46:8-27, andExodus 1:6 withGenesis 1:26. . . .