There is no hint in the biblical narrative that the Israelites are anything but good, faithful citizens of the empire. What Genesis describes as God’s faithfulness in blessing the Israelites through many descendants (Genesis 12:1-3 15:1-6 28:1-4 Exodus 1:7), Pharaoh describes as a terroristic threat that may endanger Egypt’s security and way of life. In Exodus 1, Pharaoh singles out the rapidly expanding Hebrew minority as an emerging threat. Fear of others can be a powerful source of unity. The text reveals again the interaction of politics, ethnic difference and religion as a volatile cauldron for human interaction with potential both for great good and great evil.Ī tempting political strategy for new leaders, whether an Egyptian pharaoh or a Nazi Hitler, involves trying to solidify power by singling out a relatively weak minority or outsider group and calling them an enemy. Israel’s status quickly deteriorated from welcomed guests (Genesis 45:16-20) to feared aliens and oppressed slaves. But then came the great disruption: Now a new king arose over Egypt, who did not know Joseph (Exodus 1:8). The Egyptians had welcomed the Hebrew foreigners from Canaan because they were family to Joseph who, even as a non-Egyptian, had risen to second-in-command next to Pharaoh (Genesis 41:37-45). Exodus 1:8 - 10: From Welcomed Guests to Suspected Terroristsīy the end of the Genesis narrative, the Israelites had achieved most-favored immigrant status in the land of Egypt.
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