Hebrews

Lore & Background

The Hebrews first appear in the person of Abram, who is called 'the Hebrew' after escaping a battle (Genesis 14:13). Later, Joseph is repeatedly called a 'Hebrew' while in Egypt, both by Potiphar's wife (Genesis 39:14, 39:17) and by himself (Genesis 40:15), and he is described as a 'young man, an Hebrew, servant to the captain of the guard' (Genesis 41:12). The Egyptians maintain social distance, refusing to eat with Hebrews, calling it an abomination (Genesis 43:32). In Exodus, the Hebrews are an oppressed people in Egypt, with Pharaoh commanding Hebrew midwives to kill newborn sons (Exodus 1:15-16). The midwives describe Hebrew women as 'lively' and delivering before midwives arrive (Exodus 1:19). Moses, raised in Pharaoh's house, identifies with the Hebrews, seeing an Egyptian smiting a Hebrew (Exodus 2:11) and intervening in a quarrel between two Hebrews (Exodus 2:13). God identifies Himself repeatedly as 'the LORD God of the Hebrews' when sending Moses to demand the release of His people (Exodus 3:18, 5:3, 7:16, 9:1, 9:13, 10:3). The term also appears in legal context: a Hebrew servant serves six years and goes free in the seventh (Exodus 21:2).

Reader's Guide

The passages portray the Hebrews as a distinct ethnic and religious group, often defined by their relationship to God and their separation from Egyptians. The term is first applied to Abram (Genesis 14:13), establishing a lineage. In the Joseph narrative, 'Hebrew' is used by Egyptians as a label for Joseph, sometimes pejoratively (Genesis 39:14, 39:17), but Joseph himself uses it to describe his origin (Genesis 40:15). The Egyptians' refusal to eat with Hebrews (Genesis 43:32) underscores social and religious barriers. In Exodus, the Hebrews are an enslaved people, yet their women are noted for vitality (Exodus 1:19), and their midwives resist Pharaoh's infanticide order (Exodus 1:15-19). Moses' identification with the Hebrews (Exodus 2:11) sets the stage for liberation. The repeated phrase 'the LORD God of the Hebrews' (Exodus 3:18, 5:3, 7:16, 9:1, 9:13, 10:3) ties the people's identity directly to their deity, framing their deliverance as a divine mandate. The legal provision for a Hebrew servant (Exodus 21:2) shows that the term also carried social and legal weight within Israelite society. Overall, the passages present Hebrews as a people chosen by God, distinct from surrounding nations, and subject to both oppression and divine intervention.

Did You Know?

• The first person called a 'Hebrew' in the Bible is Abram (Genesis 14:13).
• Egyptians considered eating with Hebrews an abomination (Genesis 43:32).
• The Hebrew midwives Shiphrah and Puah defied Pharaoh's order to kill newborn sons (Exodus 1:15-19).
• God is repeatedly called 'the LORD God of the Hebrews' when speaking to Pharaoh (Exodus 3:18, 5:3, 7:16, 9:1, 9:13, 10:3).