How large did Jacob's family grow in Egypt?

If Jacob's family "increased abundantly" (Exodus 1:7)" TARGET="_blank">Exodus 1:7) in Egypt for 430 years (Exodus 12:40)," TARGET="_blank">Exodus 12:40), wouldn't their population have been much more than 2 million?

When they arrived in Egypt, the descendants of Jacob numbered 70 (Exodus 1:5)," TARGET="_blank">Exodus 1:5), not counting Joseph and his two sons, or the family's marriage partners. The "population growth rate" from the time Jacob received his wives was at least 7%. With only a 5% rate of growth, the population after 430 years would be almost 200 million.

This is one reason to take another look at the 430 year figure in Exodus 12:40." TARGET="_blank">Exodus 12:40. This figure and the 400 years of sojourning and persecution in Genesis 15:13" TARGET="_blank">Genesis 15:13 must be understood with Paul's figure of 430 years from the promise of blessing through Abram's Seed until the giving of the law (Galatians 3:17)." TARGET="_blank">Galatians 3:17).

If we identify the beginning point of this period with Genesis 12:1-7," TARGET="_blank">Genesis 12:1-7, Abram was 75. 25 years takes us to the birth of Isaac (21:5), 60 more years to the birth of Jacob (25:26), and an additional 130 years to Jacob's arrival in Egypt (47:9). That's 215 years (25 + 60 + 130).

A 5% growth rate for the remaining 215 years of the total 430 years comes to around 2.5 million, a more reasonable figure. The following figures lend support to this.

According to Exodus 6:16-20," TARGET="_blank">Exodus 6:16-20, 4 generations (see Genesis 15:16)" TARGET="_blank">Genesis 15:16) span the time from Jacob's entering Egypt until the Exodus: Levi, Kohath, Amram, Moses. Since Moses was 80 at the time of the Exodus (Exodus 7:7)," TARGET="_blank">Exodus 7:7), that brings the total years to 295.

When Jacob entered Egypt at 130, Joseph was 39. He had become governor at 30 (Genesis 41:46)," TARGET="_blank">Genesis 41:46), and after 7 years of plenty, his brothers came for corn in the second year of famine (45:6). Joseph was born, therefore, when Jacob was 91 (130 minus 39), at the end of Jacob's 14 years of service for Rachel and Leah (30:25; 31:38). At the time of Joseph's birth, Jacob had been married to Leah 7 years (29:21-22,25); he was 84 when married. Levi was Leah's third son, so Jacob would have been about 87 at Levi's birth. Levi, then, was 43 years old (130 minus 87) when he moved down to Egypt. Kohath had been born already (46:11), but would not likely have been 23 - likely closer to 3. His son Amrarn was born sometime in the next 110 years, since Kohath died at 133 (Exodus 6:18)." TARGET="_blank">Exodus 6:18). Amram died at 137 (6:20), so the time between entering Egypt and the birth of Moses must have been less than 243 years (110 plus 133).

If, instead, we make the reasonable assumption that Levi, Kohath, and Amram were, on average, 46 when their sons were born, then the total from Genesis 12" TARGET="_blank">Genesis 12 to Exodus 12" TARGET="_blank">Exodus 12 is 430" TARGET="_blank">is 430 years. The sojourning in Exodus 12" TARGET="_blank">Exodus 12: 40 began when Abraham entered Canaan as a sojourner. The 400 years of being strangers and being persecuted by the Egyptians (Genesis 15:13)" TARGET="_blank">Genesis 15:13) began with Ishmael's mocking Isaac (Gen 21:9)." TARGET="_blank">Gen 21:9).

D. Oliver
Other pages in this section

About this site

The Sunday school curriculum provided here for free contains several parts:

1. Curriculum planning

First you should start with a curriculum planner and teaching helper. The section titled Sunday School Helper is an online book with ideas for organizing a lesson, creating a learning unit, maintaining discipline in the classroom, selecting an appropriate Bible verse, reaching children with various learning styles and more.

2. Lessons plans and Activities.

Lesson plans - A quick-start to help study a passage and important talking points for your next class.
Printable activities - Crafts, foldable paper models, worksheets, PowerPoint presentations and other items to make your lesson more interesting and active.

3. Free Sunday School Bible Verse Puzzle Maker.

You can turn a Bible vese or chapter into a Sunday School class activity in a 3 mouse clicks.

4. Online Study Bible

Bible search, commentary, dictionary and other tools to help you prepare a lesson for your next class.

5. Newsletter for Sunday School Teachers - The Encourager

Get a weekly class activity in your mailbox. There are two options for the Encourager:

These are free resources. "Freely ye have received, freely give." Matthew 10:8" TARGET="_blank">Matthew 10:8

Other pages in this section

About this site

What is the hope in this life to which Paul refers in 1 Corinthians 15:19?

What is the hope in this life to which Paul refers in 1 Corinthians 15:19" TARGET="_blank">1 Corinthians 15:19?

What we hope for causes us to live as we do (Hebrews 11:1)." TARGET="_blank">Hebrews 11:1). In Romans 8," TARGET="_blank">Romans 8, we are assured that tribulation (vv. 35-39) cannot thwart God’s purpose to ultimately conform us to the image of His Son (vv. 29, 30). But in Romans 5," TARGET="_blank">Romans 5, tribulation works in the present to produce perseverance, character, and hope (vv. 3-4, NASB). What God will ultimately do, He does progres- sively making us more like His Son now. Our hope for the future gives us hope in the present.

This is true in 1 Corinthians 15," TARGET="_blank">1 Corinthians 15, too. Verses twelve through 34 emphasize the impact of the resurrection of Christ. It assures that believers will rise, Christ will reign, death will be defeated, and God will be all in all (vv. 26-28). Why then fear death? Hope for the future translates into living in the present. Therefore, Paul daily faced the possibility of a martyr’s death (vv. 30-32).

If believers are willing to hazard their lives for a hope that will die with them because it is ill-founded, "if Christ be not risen" (v. 14), they are miserably misguided and most to be pitied.

D. Oliver
Other pages in this section

About this site

Has God lost control of the world to Satan?

GOD’S GOVERNMENT OF THE UNIVERSE

Is it scriptural to teach that God has ceased to hold the reins of government relative to the universe (presently)?

If so, give a little enlightenment on such verses as Jeremiah 27:5-8;" TARGET="_blank">Jeremiah 27:5-8; Daniel 4:25" TARGET="_blank">Daniel 4:25 and 26; Matthew 22:21;" TARGET="_blank">Matthew 22:21; Romans 13:1-7;" TARGET="_blank">Romans 13:1-7; 1 Timothy 2:1-2;" TARGET="_blank">1 Timothy 2:1-2; 1 Peter 2. 17." TARGET="_blank">1 Peter 2. 17.

I should say it is very unscriptural. There is no such thought, that I know of, in the Scriptures. If Satan and man are in rebellion against God and try to usurp His authority, and apparently succeed to a certain extent, it is only by His permission and within strictly prescribed limits. I think Jeremiah 27:5-8;" TARGET="_blank">Jeremiah 27:5-8; Daniel 4:25;" TARGET="_blank">Daniel 4:25; Matthew 22:21;" TARGET="_blank">Matthew 22:21; Romans 13:1-7," TARGET="_blank">Romans 13:1-7, verses quoted by the questioner, are quite sufficient to prove that God has never relinquished the reins of government of the Universe or of this world even. Satan is certainly called the “Prince of this World,” but it was only by God’s permission, Who “makes the wrath of man to praise Him,” and he is never called this since the Cross and resurrection of our Lord. But nowhere is Satan entitled as Prince of the Universe. How could it be said “The Lord reigneth” (Psalm 93," TARGET="_blank">Psalm 93, Psalm 97," TARGET="_blank">Psalm 97, Psalm 99.)," TARGET="_blank">Psalm 99.), had He ceased to hold the reins of government?
W.H.

Other pages in this section

About this site

To what does the "healing" (Isaiah 53:5) refer?

To what does the "healing" (Isaiah 53:5)" TARGET="_blank">Isaiah 53:5) refer?

The spiritual condition of Israel in Isaiah 1:5," TARGET="_blank">Isaiah 1:5, 6 is an untreated disease that increases its corruption. They would not listen to God Word and be healed (6:10). John cites this passage in his gospel (12:40), perhaps hinting that the sign miracles, in John, foreshadow God’s healing of the nation in the future. That healing is mentioned often in Isaiah (30:26; 57:18, 19) and embraces the spiritual well-being and wholeness ("peace," 53:5) into which the Lord will bring them when He returns. At that time, a "saved nation" (Romans 11:26)" TARGET="_blank">Romans 11:26) will welcome the Savior they rejected and exclaim, "With His stripes, we are healed."

D. Oliver
Other pages in this section

About this site

Is the purpose of marriage only to bear children?

Did God establish different roles for man and woman merely for the purpose of their bearing children?

Forming Eve (Genesis 2:22)" TARGET="_blank">Genesis 2:22) was God's climactic act in creation. This anticipates giving Christ His Bride (John 17:24;" TARGET="_blank">John 17:24; Ephesians 5:32)." TARGET="_blank">Ephesians 5:32). Nothing is dearer to the heart of the Son. No work of the Godhead will ever surpass this. Differing roles not only enable procreation, but also display the relation of Christ to His Church. Also, the headship of man over woman parallels the headship of Christ over man (1 Corinthians 11:3)." TARGET="_blank">1 Corinthians 11:3). Since this relates to the eventual subjection of all things to God (1 Corinthians 15:28)," TARGET="_blank">1 Corinthians 15:28), the roles of man and woman express very precious truths. We do well to cherish and uphold these in an unbelieving world.

D. Oliver

Other pages in this section

About this site

When was Peter saved?

PETER’S CONVERSION AND CALL

When was Peter saved? Was it when Andrew brought him to the Lord Jesus, or was it when the Lord called him on the shores of the sea of Galilee to become a fisher of men?

The mission of John the Baptist was, amongst other things, to “make ready a people prepared for the Lord” (Luke 1:15)," TARGET="_blank">Luke 1:15), and, no doubt, Peter, Andrew and the rest of the apostles were all disciples of John, having been baptized by him with the baptism of repentance for the remission of sins, waiting for the One that was to come. Accordingly, when these prepared ones came in contact with the Lord, they were ready to receive Him as Messiah. In John i, when Andrew brought Peter to the Lord, He did not call him to repentance or faith, for he did already in a manner believe on Him, but gave Him his new name, anticipating the moment when He would build him as a living stone into His Church. This was only the prelude to the scene on the sea of Galilee.

Thus Peter was called by John to repentance and faith in the one coming after him; then by the Lord to a place in His Church, and later to His service. We apply the word “saved” to everyone who has received Christ as personal Saviour, though the word carries with it more than forgiveness, namely, deliverance to and from. Peter could not receive Christ in above sense till the Lord was revealed to Israel, but no doubt all the true disciples of John, though they did not form part of the Church till Pentecost, were saved persons; they were of the people of God, His own, in a very real sense. In this sense Peter was a saved person before he was introduced to the Lord by Andrew, for he had been already introduced to Him by John the Baptist and had doubtless believed on Him as the One “who should come after him” (Acts 19:4)," TARGET="_blank">Acts 19:4), as indeed did the Old Testament saints in a minor degree. The Lord knew him by name and was now calling him out of the Jewish fold, to belong to His flock.

W.H.

Other pages in this section

About this site

Is Israel or the Church the theme of Psalm 45?

What is the application of Psalm 45" TARGET="_blank">Psalm 45? Is the Bride mentioned in the Psalm Israel or the Church? How are we to understand the expressions, “unto the king” and “unto thee” in Psalm 45:14" TARGET="_blank">Psalm 45:14?

In order to fully understand Psalm 45," TARGET="_blank">Psalm 45, it will have to be accepted that its principal application, so far as the Bride is concerned, is not to the Church but to Israel. The expressions, “King’s daughters,” “the daughter of Tyne,” and “the rich among the people,” etc., are more easily explained when we think of Israel in her future exaltation above the other nations, and acknowledged as Bride by the Lord, in keeping with His promises of Isaiah 54:5; 62:5;" TARGET="_blank">Isaiah 54:5; 62:5; Hosea 2:19, 20," TARGET="_blank">Hosea 2:19, 20, etc., than when we think of the Church. Yet there are, no doubt, one or two expressions, such as, “Forget also thine own people” and “raiment of needlework” (as compared with Revelation 19:8," TARGET="_blank">Revelation 19:8, R.V.), which appear to suit the Church better, although they can perhaps be understood of Israel also.
Of course, some take it for granted that if the Church is the Bride, Israel cannot be; and if Israel is the Bride, the Church cannot be; but this is to lose sight of the fact that the term is figurative, and there is no reason why the figure should not be used of Israel in the Old Testament and of the Church in the New Testament. This is the case with other figures, e.g., Israel is the Vine of the Old Testament (Psalm 8" TARGET="_blank">Psalm 8o:8, etc.), while the Church in union with Christ is the Vine in the New Testament; Israel is the House in the Old Testament, while the Church is the House in the New Testament (Numbers 12:7;" TARGET="_blank">Numbers 12:7; Hebrews 3: 6)." TARGET="_blank">Hebrews 3: 6). Even the term, “Body,” which we usually look upon as the exclusive property of the Church, had been used of Israel in Isaiah 26:19" TARGET="_blank">Isaiah 26:19 (where the italics should be omitted). Moreover, it may be that these early pictures, like the early prophecies of the Messiah’s coming, in which events separated (as we now know) by many years, are joined together as if one—are so worded by the Holy Ghost as to include applications both to Israel and the Church, some details being more suited to the one application, and some to the other. This would be helpful in studying the Song of Songs, of which Psalm 45" TARGET="_blank">Psalm 45 seems to be the germ.
I consider this to be a better way of looking at the matter, than to accept the view suggested in Newberry’s Bible, where he distinguishes two women, the “Queen” (Israel), to whom he applies vv. 9-12, and the “King’s daughter” (the Church) to whom he applies vv. 13-15. I could agree that the Israel aspect of the picture is prominent in the former verses, and the Church aspect in the latter; but I cannot see two separate Brides in the Psalm definitely distinguished from one another.
With regard to v. i, I think that the “unto the King” at the begin- fling of the verse, and the “unto thee” at the end of it, refer to the same person. It is only an example of what is very common in the Psalms, in Isaiah 53," TARGET="_blank">Isaiah 53, and elsewhere, that is, an abrupt change from speaking about the Lord, to speaking to Him. And this speaking to Him is continued into verse 16, which, as well as verse 17, is addressed to the King, not to the Bride, although in our A.V. it looks as if it were.

W.R.

Other pages in this section

About this site

How do we "make disciples" and fulfill the Great Commission?

What is the most important help in "making disciples"?

The responsibility to "make disciples" extends "to the end of the age" (Matthew 28:19, 20)." TARGET="_blank">Matthew 28:19, 20). We need every available spiritual means to encourage all believers to "obey all things."

New believers retain their former personality traits. Some love to learn something new (Acts 17:21);" TARGET="_blank">Acts 17:21); others like the challenge of advancing beyond others (Galatians 1:14);" TARGET="_blank">Galatians 1:14); still others love to fit into their new-found society and they eagerly conform (Acts 8:13)," TARGET="_blank">Acts 8:13), while the timid can be intimidated (Diotrephes did this, 3 John 1:9, 10)." TARGET="_blank">3 John 1:9, 10). Playing on these natural traits cannot produce spiritual results. The Lord predicates discipleship on this condition: "if any man will come after me" (Luke 9:23)." TARGET="_blank">Luke 9:23). Hearts drawn to Christ by an all-consuming devotion gladly embrace all He commands (John 14:15, 23)." TARGET="_blank">John 14:15, 23). Fostering devotion to Christ, coupled with patient, practical teaching, is essential to making disciples.

D. Oliver
Other pages in this section

About this site

My parents are interferring in my marriage. What should I do?

What should a married couple do if their parents interfere in their marriage?

"Honor thy father and thy mother" applies lifelong. Overbearing parents should be treated with respect and love. Adult children honor their parents, not by obeying them, but by upholding what they value.

If patience and prayer don’t resolve the issue, a first response could be a gentle, perhaps humorous, reminder by the wife or the husband, depending on whose parent is overbearing. If that makes no difference, a kind, but more direct plea could follow. If this is ineffective a different course is indicated. By continuing to cultivate a relationship of mutual respect between themselves and the overbearing parents, the younger couple will be better able to handle the problem effectively.

Marriage forms a new relationship. "Therefore shall a man leave his father and his mother, and shall cleave unto his wife" (Genesis 2:24)." TARGET="_blank">Genesis 2:24). The wife leaves her father’s headship for a new head. The man leaves his parents to establish a new home and headship. The husband is responsible for this new marriage relationship. He is responsible to lead in protecting this relationship and, therefore, in dealing with overbearing parents. Both partners should be open and caring in discussing the problem between themselves and should make every effort to extend understanding to the offending parents. This cannot be allowed to come between the husband and wife and they must remain united in arriving at a way to confront the issue. If his parents are the problem, it’s appropriate for him to speak to them both by himself. In this way, he protects his wife and confines the problem to the ones directly involved. When he expresses the problem and the proposed solution to his parents, he indicates that "we have this concern" (not "she has…"), and "we are asking you to…" (not "she wants you to…"). If the wife’s parents are the problem, the husband should speak with them in the same spirit, but should take his wife with him, so the parents know it is a united stance. While being direct and firm, it’s important to affirm the intention of keeping an enjoyable and loving relationship with these parents.

Postponing dealing with the problem only makes its impact worse and makes dealing with it more difficult.

D. Oliver
Other pages in this section

About this site

Main Menu