Deuteronomy 26:6
And the Egyptians evil entreated us, and afflicted us, and laid upon us hard bondage:
Original Language Analysis
וַיָּרֵ֧עוּ
evil entreated
H7489
וַיָּרֵ֧עוּ
evil entreated
Strong's:
H7489
Word #:
1 of 8
properly, to spoil (literally, by breaking to pieces); figuratively, to make (or be) good for nothing, i.e., bad (physically, socially or morally)
אֹתָ֛נוּ
H854
אֹתָ֛נוּ
Strong's:
H854
Word #:
2 of 8
properly, nearness (used only as a preposition or an adverb), near; hence, generally, with, by, at, among, etc
הַמִּצְרִ֖ים
And the Egyptians
H4713
הַמִּצְרִ֖ים
And the Egyptians
Strong's:
H4713
Word #:
3 of 8
a mitsrite, or inhabitant of mitsrajim
וַיְעַנּ֑וּנוּ
us and afflicted
H6031
וַיְעַנּ֑וּנוּ
us and afflicted
Strong's:
H6031
Word #:
4 of 8
to depress literally or figuratively, transitive or intransitive (in various applications, as follows)
וַיִּתְּנ֥וּ
us and laid
H5414
וַיִּתְּנ֥וּ
us and laid
Strong's:
H5414
Word #:
5 of 8
to give, used with greatest latitude of application (put, make, etc.)
Cross References
Exodus 1:11Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses.Exodus 1:14And they made their lives bitter with hard bondage, in morter, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour.
Historical Context
Egyptian oppression intensified under a pharaoh 'who knew not Joseph' (Exodus 1:8), likely Seti I or Ramesses II (13th century BCE). Israel's enslavement lasted over 400 years (Genesis 15:13), making the exodus generation's grandparents born into bondage. The hard labor built store cities Pithom and Rameses (Exodus 1:11), likely Pi-Ramesse in the Nile Delta. This historical memory shaped Israel's identity permanently—they were slaves redeemed by grace, not a naturally free people.
Questions for Reflection
- How does remembering your spiritual bondage before Christ's deliverance shape your gratitude and humility?
- In what ways should memory of oppression or hardship influence how you treat vulnerable people today?
Related Resources
Explore related topics, people, and study resources to deepen your understanding of this passage.
Analysis & Commentary
The Egyptians evil entreated us, and afflicted us, and laid upon us hard bondage—the firstfruits liturgy shifts from present blessing to past suffering, reciting salvation history. The threefold Hebrew intensification—vayare'u (dealt harshly), vayannunu (afflicted), vayyitnu avodah qashah (imposed hard labor)—recalls Exodus 1:11-14's account of Egyptian oppression. This isn't generic hardship but specific historical persecution of God's covenant people.
The phrase avodah qashah (hard/harsh service) refers to the brutal forced labor of brick-making without straw (Exodus 5:6-19). The same root avad means both "serve/work" and "worship"—Israel's bondage to Pharaoh prevented their service to YHWH, making the exodus a liberation for worship. Significantly, this confession occurs during worship, transforming avodah from slavery into joyful service.
Including slavery's memory in a harvest celebration prevents historical amnesia. Israel must never forget they were slaves, lest they oppress others (Deuteronomy 15:15, 24:18, 22) or attribute prosperity to their own strength. The basket of firstfruits held by free hands once made bricks under the taskmaster's whip.