God said he would set apart the land of Goshen, where his people dwelt, so that no swarms of flies would be there. This separation was presented as a sign that the LORD was in the midst of the land. The distinction is explicitly stated in the warning before the plague came (Exodus 8:22-23).

Moses’ mother hid him, then placed him in a basket among the reeds by the river. Pharaoh’s daughter saw the child, took pity on him, and arranged for a Hebrew woman to nurse him. The child was then brought to Pharaoh’s daughter and became her son (Exodus 2:2-10).

Pharaoh commanded all his people that every son born to the Hebrews should be cast into the Nile, while daughters were allowed to live. The order expands the violence beyond the midwives to the whole population. This decree closes the chapter’s escalation of oppression (Exodus 1:22).

God heard their groaning and remembered his covenant with Abraham, Isaac, and Jacob. The text says God saw the people of Israel and knew. This closing note sets up the deliverance that follows (Exodus 2:23-25).

God promised to bring Israel out from under the burdens of the Egyptians and deliver them from slavery. He said he would redeem them with an outstretched arm and with great acts of judgment, and take them to be his people. The promise is part of God’s renewed declaration to Moses (Exodus 6:6-7).

When dust became gnats (lice) and the magicians could not produce it by their secret arts, they told Pharaoh, “This is the finger of God.” The statement comes after their failure to replicate the sign. Even then, Pharaoh’s heart was hardened and he would not listen (Exodus 8:16-19).

Before the hail, Moses warned that anyone or any livestock left in the field would die, and some of Pharaoh’s servants brought their slaves and livestock into houses. Then the LORD sent thunder and hail and fire ran down to the earth, striking the land. The text says Goshen, where the people of Israel were, had no hail (Exodus 9:19-26).

Moses and Aaron told Pharaoh that the LORD, the God of Israel, said, “Let my people go.” Pharaoh responded, “Who is the LORD, that I should obey his voice?” and refused to let Israel go. He also accused them of making the people rest from their burdens (Exodus 5:1-5).

Aaron threw down his staff before Pharaoh and it became a serpent. Pharaoh’s wise men and sorcerers did the same with their secret arts, but Aaron’s staff swallowed up their staffs. Even so, Pharaoh’s heart was hardened and he would not listen (Exodus 7:10-13).

God said to Moses, “I AM WHO I AM,” and told him to say, “I AM has sent me to you.” God also identified himself as the God of Abraham, Isaac, and Jacob and said this is his name forever. The disclosure is given as the message Moses should take to Israel (Exodus 3:13-15).

God gave Moses a sign with his staff, which became a serpent and then returned to a staff. God also gave a sign with Moses’ hand becoming leprous and then being restored. A third sign was promised: water from the Nile would become blood on dry ground (Exodus 4:2-9).

Moses announced that about midnight the LORD would go out in Egypt and every firstborn in the land would die. The message includes firstborn in Pharaoh’s house, firstborn of servants, and firstborn of livestock. The announcement sets the time and scope of the coming strike (Exodus 11:4-5).

The first plague was that the waters of Egypt were turned to blood. Moses and Aaron struck the Nile as commanded, and fish died and the river stank so that Egyptians could not drink the water. The text also extends the effect to other water containers and sources (Exodus 7:19-21).

Moses was keeping the flock of Jethro, his father-in-law, in the wilderness. He came to Horeb, the mountain of God, where the angel of the LORD appeared to him in a flame of fire from the midst of a bush. The location is stated at the start of the scene (Exodus 3:1-2).

Zipporah is one of the daughters of the priest of Midian who met Moses at the well. Moses later took her as his wife, and she bore him a son. She is identified in the narrative of Moses settling in Midian (Exodus 2:16-22).

The Hebrew midwives are named Shiphrah and Puah. Pharaoh told them to kill the Hebrew sons at birth, but they did not do as the king commanded and let the boys live. When questioned, they gave Pharaoh an explanation for why the births happened before they arrived (Exodus 1:15-19).

Moses said he was not eloquent and asked to be excused from speaking. God responded by providing Aaron the Levite as a spokesman, saying Aaron would speak to the people for Moses. The passage frames Aaron’s role as an answer to Moses’ objection about speech (Exodus 4:10-16).

The LORD told Moses to have the people ask their neighbors for silver and gold jewelry. The text says the LORD gave the people favor in the sight of the Egyptians, and it also notes Moses was very great in the land of Egypt. These instructions are presented as preparation immediately before the final plague (Exodus 11:2-3).

After Moses struck down an Egyptian who was beating a Hebrew, the matter became known. Pharaoh sought to kill Moses, and Moses fled from Pharaoh and lived in the land of Midian. The text presents flight as his immediate escape from danger (Exodus 2:11-15).

Pharaoh asked Moses to pray for relief, and Moses set a specific time so Pharaoh would know the LORD had done it. When the frogs died and there was relief, Pharaoh saw that there was respite and hardened his heart. The narrative links his renewed refusal to the removal of the pressure (Exodus 8:8-15).

Pharaoh ordered that straw would no longer be given, but the people still had to produce the same number of bricks. He described them as idle and used the harsher labor to press them back into work. The policy is stated as an intentional tightening of their burden (Exodus 5:6-9).

Pharaoh proposed that Israel sacrifice “in the land,” and later tried to restrict who could go. Moses rejected these terms, saying it would not be right to do so and insisting on going a three days’ journey to sacrifice as commanded. The exchanges show bargaining under pressure rather than full release (Exodus 8:25-27; Exodus 10:8-11).

The king said the people of Israel had become “too many and too mighty” and could join Egypt’s enemies in war. He appointed taskmasters to afflict them with heavy burdens and forced labor. The text presents this as a fear-driven policy to control Israel’s growth (Exodus 1:8-11).

Pharaoh’s daughter named him Moses because she said, “I drew him out of the water.” The naming is directly tied to how she found and rescued him. The explanation is given in the narrative itself (Exodus 2:10).