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Exodus Chapter
Six
New King James Version
(NKJV)
INTRODUCTION TO
EXODUS 6
The Lord encourages Moses
to hope for success from his name Jehovah, and the covenant he had made with
the fathers of his people, Exodus 6:1, orders
him to assure the children of Israel that he would deliver them from their
bondage and burdens, and bring them into the land of Canaan; but through their
distress and anguish they hearkened not to him, Exodus 6:6 but
Moses is sent again to Pharaoh to demand the dismission of Israel, to which he
seems unwilling, and both he and Aaron are charged both to go to the children
of Israel, and to Pharaoh, Exodus 6:10, next
follows a genealogy of the tribes of Reuben, Simeon, and Levi, which seems to
be given for the sake of Moses and Aaron, and to show their descent, Exodus 6:14, who
were the persons appointed of God to be the instruments of bringing the
children of Israel out of Egypt, Exodus 6:26.
Exodus 6:1 Then the Lord said to Moses,
“Now you shall see what I will do to Pharaoh. For with a strong hand he will
let them go, and with a strong hand he will drive them out of his land.”
YLT 1And Jehovah saith unto Moses, `Now dost thou
see that which I do to Pharaoh, for with a strong hand he doth send them away,
yea, with a strong hand he doth cast them out of his land.'
Then the Lord
said unto Moses,.... In answer to the questions put to him, and the
expostulations made with him:
now shalt thou
see what I will do to Pharaoh: in inflicting punishments on him: for with
a strong hand shall he let them go; being forced to it by the mighty hand of
God upon him; and it is by some rendered, "because of a strong hand"F19ביד חזקה "propter manum
validam"; so some in Drusius. ; so Jarchi; for this is not to be
understood of the hand of Pharaoh, but of the hand of God:
and with a
strong hand shall he drive them out of his land: not only be willing that
they should go, but be urgent upon them to be gone, Exodus 12:33.
Exodus 6:2 2 And
God spoke to Moses and said to him: “I am the Lord.
YLT 2And God speaketh unto Moses, and saith unto
him, `I [am] Jehovah,
And God spake
unto Moses, and said unto him, I am the Lord. Or Jehovah, the
self-existent Being, the Being of beings, the everlasting I am, the
unchangeable Jehovah, true, firm, and constant to his promises, ever to be
believed, and always to be depended on.
Exodus 6:3 3 I
appeared to Abraham, to Isaac, and to Jacob, as God Almighty, but by My
name Lord[a]
I was not known to them.
YLT 3and I appear unto Abraham, unto Isaac, and
unto Jacob, as God Almighty; as to My name Jehovah, I have not been known to
them;
And I appeared
unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty,.... Able to
fulfil all his purposes, promises, and covenant, with whom nothing is
impossible; or Elshaddai, God all-sufficient, who has a sufficiency of
happiness in himself, and everything to supply the wants of his creatures in
things temporal and spiritual, see Genesis 17:1,
but by my name
Jehovah was I not known to them; which he had in the preceding verse called
himself by. This is not to be understood absolutely; for it is certain that he
had made himself known by this name, and this name was known unto Abraham,
Isaac, and Jacob, Genesis 15:6, and
but comparatively, as some think; that is, he was not so much made known to
them by the one name as the other; though it may be questioned whether the one
was more used in speaking to them than the other; wherefore others think, as
Saadiah Gaon, that the word only is to be supplied, as in Genesis 32:28 and
the sense to be, that by his name Jehovah he was not only made known to them,
but by his name Elshaddai, and others also; and others reconcile the difficulty
thus, that though the name Jehovah itself was known to the patriarchs, by which
they were assured that God is eternal, immutable, and faithful to his promises;
yet he was not known as to the efficacy of this name, or with respect to the
actual performance of his promise, as he now would be by delivering the
children of Israel out of Egypt, and bringing them into the land of Canaan;
though perhaps, by reading the words with an interrogation, the clause will
appear more plain, "and by my name Jehovah was I not known to them?"F20Vid.
Noldium, No. 788. verily I was. JosephusF21Antiqu. l. 2. c. 12.
sect. 4. says, this name was not before made known to men, and that it was not
lawful for a man to speak it; and this is the common notion of the Jews, that
it is ineffable, and not lawful to be pronounced, and therefore they put Adonai
and Elohim in the room of it, and the vowel points of these words to it, which
is a false and superstitious notion: this name was known among the Heathens; it
is the same with ιαω
in the oracle of ApolloF23Cornelius Labeo de oraculo Apoll. Clarii
apud Macrob. Saturnal. l. 1. c. 18. ; and Diodorus SiculusF24Bibliothoc.
l. 1. p. 84. says, that with the Jews Moses is said to give laws from a God
called "IAO", and is the same which in Philo BybliusF25Apud
Euseb. Praepar. Evangel. l. 1. c. 9. p. 31. is called Jevo; and both are no
other than a corruption of Jah or Jehovah; and perhaps the τετρακτυς
of the PythagoreansF26Carmin. Aurea Pythagor. l. 47. & Hierocles
in ib. p. 225, 277. Porphyr. de Vita Pythagor. p. 189. , by which they swore,
is the same with the tetragrammaton, or this word of four letters, with the
Jews.
Exodus 6:4 4 I
have also established My covenant with them, to give them the land of Canaan,
the land of their pilgrimage, in which they were strangers.
YLT 4and also I have established My covenant with
them, to give to them the land of Canaan, the land of their sojournings,
wherein they have sojourned;
And I have also
established my covenant with them,.... With Abraham, Isaac,
and Jacob, and with their posterity, so that it is sure and firm, and shall
never be made null and void:
to give them
the land of Canaan; or to their children, which were as themselves:
the land of
their pilgrimage, wherein they were strangers; not being in actual
possession of any part of it, but lived as pilgrims and strangers in it, as
their posterity now did in another land not theirs; see Hebrews 11:9.
Exodus 6:5 5 And
I have also heard the groaning of the children of Israel whom the Egyptians
keep in bondage, and I have remembered My covenant.
YLT 5and also I have heard the groaning of the
sons of Israel, whom the Egyptians are causing to serve, and I remember My
covenant.
And I have also
heard the groaning of the children of Israel,.... For the Lord is not
only the eternal and immutable Being in his purposes and promises, and a
covenant keeping God; but he is compassionate and merciful, and sympathizes
with his people in all their afflictions; he takes notice of their sighs and
groans, as he now did those of his people in Egypt:
whom the
Egyptians keep in bondage; and which was the reason of their groaning;
their bondage being so hard and rigorous, in which they were detained by
Pharaoh, who refused to let them go, though Moses in the name of the Lord had
required him to do it:
and I have
remembered my covenant; concerning bringing them out of Egypt into the land of Canaan,
which he would quickly do, and thereby make it appear he was mindful of his
covenant, which is indeed never forgotten by him, though it may seem to be.
Exodus 6:6 6 Therefore
say to the children of Israel: ‘I am the Lord; I will bring
you out from under the burdens of the Egyptians, I will rescue you from their
bondage, and I will redeem you with an outstretched arm and with great
judgments.
YLT 6`Therefore say to the sons of Israel, I [am]
Jehovah, and I have brought you out from under the burdens of the Egyptians,
and have delivered you from their service, and have redeemed you by a
stretched-out arm, and by great judgments,
Wherefore say
unto the children of Israel, I am the Lord,.... Eternal in his
being, immutable in his counsels, faithful to his covenant, and able to fulfil
it:
and I will
bring you out from under the burdens of the Egyptians; which lay
heavy on them, and made them sigh and groan:
and I will rid
you out of their bondage; in which they were kept, and by which their lives were made
bitter:
and I will
redeem you with a stretched out arm; with an arm stretched
out from heaven to earth, as Aben Ezra expresses it; even by the exertion of
his almighty power, openly and manifestly displayed in the lighting down of his
arm upon the enemies of his people, and in delivering them out of their hands:
and with great
judgments; upon the Egyptians, by many and sore plagues and punishments
inflicted on them.
Exodus 6:7 7 I
will take you as My people, and I will be your God. Then you shall know that I am
the Lord
your God who brings you out from under the burdens of the Egyptians.
YLT 7and have taken you to Me for a people, and I
have been to you for God, and ye have known that I [am] Jehovah your God, who
is bringing you out from under the burdens of the Egyptians;
And I will take
you to me for a people,.... Out of the hands of the Egyptians, and out of their country,
to be in a political sense his kingdom and subjects; and in a religious sense a
holy people to himself, to fear, serve, worship, and glorify him, by walking
according to laws and rules given them by him; and this he did by setting up
and establishing a civil and ecclesiastical polity among them:
and I will be
to you a God; their King and their God to rule over them, protect and defend
them, they being a theocracy; and their covenant God and Father, giving them
various spiritual privileges, the adoption, the glory, the covenant, the law,
service, and promises:
and ye shall
know that I am the Lord your God; by the promises
fulfilled, the favours granted, and the deliverances wrought for them:
which bringeth
you out from under the burdens of the Egyptians; see the preceding verse Exodus 6:6.
Exodus 6:8 8 And
I will bring you into the land which I swore to give to Abraham, Isaac, and
Jacob; and I will give it to you as a heritage: I am the Lord.’”
YLT 8and I have brought you in unto the land which
I have lifted up My hand to give it to Abraham, to Isaac, and to Jacob, and
have given it to you -- a possession; I [am] Jehovah.'
And I will
bring you in unto the land,.... The land of Canaan:
concerning the
which I did swear; or lift up my handF1נשאתי את ידי "levavi manum
meam", Pagninus, Montanus, Munster. , which was a gesture used in
swearing, Genesis 14:22.
to give it to
Abraham, to Isaac, and to Jacob; see Exodus 6:4,
and I will give
it you for an heritage; to be possessed as an inheritance by them, so long as they were
obedient to his will, or until the Messiah came:
I am the Lord; whose
counsels of old are faithfulness and truth; whose promises are yea and amen;
whose gifts and calling are without repentance; and who is able also to perform
whatever he has said he will do.
Exodus 6:9 9 So
Moses spoke thus to the children of Israel; but they did not heed Moses,
because of anguish of spirit and cruel bondage.
YLT 9And Moses speaketh so unto the sons of
Israel, and they hearkened not unto Moses, for anguish of spirit, and for harsh
service.
And Moses spake
so unto the children of Israel,.... After this manner, and in the above
words, declaring all that the Lord made known to him, and promised to do for
them; which one would have thought would have revived their spirits, and
refreshed and comforted their hearts under their troubles, and encouraged a
lively exercise of faith and hope of deliverance:
but they
hearkened not unto Moses; being disappointed of deliverance by him, and their afflictions
being increased, and lying heavy upon them, they were heartless and hopeless:
for anguish of
spirit; trouble of mind and grief of heart, with which they were
swallowed up; or "for shortness of breath"F2מקצר רוח "ob brevem
anhelitum", Munster. , being so pressed that they could hardly breathe,
and so were incapable of attending to what was spoken to them:
and for cruel
bondage; under which they laboured, and from which they had scarce any
respite, and saw no way of deliverance from it.
Exodus 6:10 10 And
the Lord
spoke to Moses, saying,
YLT 10And Jehovah speaketh unto Moses, saying,
And the Lord
spake unto Moses,.... At another time, and renewed his orders to him to go again
to Pharaoh, and require their dismission:
saying; as follows:
Exodus 6:11 11 “Go
in, tell Pharaoh king of Egypt to let the children of Israel go out of his
land.”
YLT 11`Go in, speak unto Pharaoh king of Egypt, and
he doth send the sons of Israel out of his land;
Go in,.... Into
Pharaoh's palace, and into his presence, to whom access seems not to be very
difficult; and perhaps access to princes was not attended with so much ceremony
then as it now is:
speak unto Pharaoh
king of Egypt; though a king, and a king of so large a country as Egypt, yet do
not be afraid to speak to him; speak to him plainly and boldly, not in a
supplicatory, but in an authoritative way, in the name of the King of kings:
that he let the
children of Israel go out of his land; this demand had been
made before, but was rejected with an haughty air, and now it is repeated,
before the Lord proceeds to punish him for his disobedience, that his judgments
upon him might appear more manifestly to be just and right.
Exodus 6:12 12 And
Moses spoke before the Lord,
saying, “The children of Israel have not heeded me. How then shall Pharaoh heed
me, for I am of uncircumcised lips?”
YLT 12and Moses speaketh before Jehovah, saying,
`Lo, the sons of Israel have not hearkened unto me, and how doth Pharaoh hear
me, and I of uncircumcised lips?'
And Moses spake
before the Lord,.... Who appeared in a visible form, and had spoke to him with an
articulate voice, and before whom Moses stood, and made the following reply:
saying, behold,
the children of Israel have not hearkened unto me; even though
he brought a comfortable message to them from the Lord, and delivered many
gracious promises of his to them, assuring them of deliverance out of Egypt,
and of their possession of the land of Canaan:
how then shall
Pharaoh hear me? making a demand upon him to part with a people, from whose
labour he receives so much advantage, and has such an addition to his revenues,
and who is a mighty king, and haughty monarch. And this is further enforced
from his own weakness and unfitness to speak to Pharaoh:
who am
of uncircumcised lips? had an impediment in his speech, could not speak freely and
readily, but with difficulty; perhaps stammered, and so uttered superfluous
syllables, repeated them before he could fully pronounce what he aimed at; or
in other words, he was not eloquent, which was his old objection, and had been
fully answered before: and by this it appears that there was no alteration in
the speech of Moses since God spoke with him at Mount Horeb. Some think Moses
expected to have had this impediment removed, and tacitly hints at it here, not
being so well satisfied with Aaron's being joined with him as his mouth and
spokesman, which seemed to carry in it some reflection upon him.
Exodus 6:13 13 Then
the Lord
spoke to Moses and Aaron, and gave them a command for the children of Israel
and for Pharaoh king of Egypt, to bring the children of Israel out of the land
of Egypt.
YLT 13And Jehovah speaketh unto Moses, and unto
Aaron, and chargeth them for the sons of Israel, and for Pharaoh king of Egypt,
to bring out the sons of Israel from the land of Egypt.
And the Lord
spake unto Moses and unto Aaron,.... No notice is taken of the objection of
Moses, having been sufficiently answered before, and Aaron is joined with him
in the following charge:
and gave them a
charge unto the children of Israel, and unto Pharaoh king of Egypt; that is, to
go to the children of Israel and comfort them, and direct them what they should
do, and how they should behave under their present circumstances; assuring them
of deliverance, and to go to Pharaoh, and to make a fresh demand upon him to
let Israel go; and in this work they had a solemn charge from God to continue,
and not to desist from it, until they had finished it:
to bring the
children of Israel out of the land of Egypt; which they were to be
the instruments of: and that it might be known clearly from whom they
descended, who had such a charge given them, and such honour put upon them, the
following genealogy is recorded.
Exodus 6:14 14 These
are the heads of their fathers’ houses: The sons of Reuben, the
firstborn of Israel, were Hanoch, Pallu, Hezron, and Carmi. These are
the families of Reuben.
YLT 14These [are] heads of the house of their
fathers: Sons of Reuben first-born of Israel [are] Hanoch, and Phallu, Hezron,
and Carmi: these [are] families of Reuben.
These be the
heads of their father's houses,.... Not of the families of Moses and Aaron,
but of the children of Israel, though only the heads of three tribes are
mentioned; and some think that these three are taken notice of, to show that
they were not rejected of God, though they seem to be rather cursed than
blessed by Jacob; and that though they were guilty of very great crimes, as
Reuben of incest, and Simeon and Levi of murder, yet they truly repented, and
obtained mercy of God, and were honoured in their offspring, of whom an account
is here given; but the two first seem to be taken notice of for the sake of the
third, and that order might be observed, and that it might plainly appear that
the deliverers of Israel were Israelites:
the sons of
Reuben, the firstborn of Israel, Hanoch, and Pallu, Hezron, and Carmi; whose names,
and the order in which they are put, are the same as in Genesis 46:9 these
be the families of Reuben; the heads of them, or from whence they sprung.
Exodus 6:15 15 And
the sons of Simeon were Jemuel,[b] Jamin,
Ohad, Jachin, Zohar, and Shaul the son of a Canaanite woman. These are
the families of Simeon.
YLT 15And sons of Simeon [are] Jemuel, and Jamin,
and Ohad, and Jachin, and Zohar, and Shaul, son of the Canaanitess: these [are]
families of Simeon.
And the sons of
Simeon, Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son
of a Canaanitish woman,.... See Gill on Genesis 46:10.
these are the
families of Simeon; who gave rise and name to the several families of that tribe now
in Egypt.
Exodus 6:16 16 These
are the names of the sons of Levi according to their generations:
Gershon, Kohath, and Merari. And the years of the life of Levi were one
hundred and thirty-seven.
YLT 16And these [are] the names of the sons of
Levi, as to their births: Gershon, and Kohath, and Merari: and the years of the
life of Levi [are] a hundred and thirty and seven years.
And these are
the names of the sons of Levi, according to their generations,.... Whose
sons, according to the order of their birth, were as follow:
Gershom, and
Kohath, and Merari; see Genesis 46:11,
and the years
of the life of Levi were one hundred and thirty seven years; and exactly
the same number of years is assigned him by Polyhistor from DemetriusF3Apud
Euseb. Praepar. Evangel. l. 9. c. 21. p. 425. , an Heathen writer. Jarchi says,
that the reason why, the years of the life of Levi are reckoned is to show how
long the bondage lasted; for there was no servitude as long as any of the
tribes (or of the sons of Jacob) remained, according to Exodus 1:6 and the
Jewish chronologersF4Shalshalet Hakabala, fol. 5. 1. Tzemach David,
par. 1, fol. 6. 2. & 7. 1. Seder Olam Rabba, c. 3. p. 9. affirm that Levi
was the last of the patriarchs that died; and that he died in the year of the
world 3332, and lived in Egypt ninety four years; and from his time, to the
going out of Egypt, were only one hundred and sixteen years; and they further
say the bondage could not last longer than one hundred and sixteen years, nor
shorter than eighty seven. Bishop UsherF5Annales Vet. Test. p. 17.
places his death in A. M. 2385, and before Christ 1619: according to the Targum
of Jonathan, he lived to see Moses and Aaron the deliverers of Israel; but that
is false, since Joseph and all his brethren died before Moses was born, Exodus 1:6.
Exodus 6:17 17 The
sons of Gershon were Libni and Shimi according to their families.
YLT 17The sons of Gershon [are] Libni, and Shimi,
as to their families.
And the sons of
Gershom, Libni, and Shimi, according to their families. He had only
two sons, from whom came the families of the Libnites and Shimites; see Numbers 3:21.
Exodus 6:18 18 And
the sons of Kohath were Amram, Izhar, Hebron, and Uzziel. And the years
of the life of Kohath were one hundred and thirty-three.
YLT 18And the sons of Kohath [are] Amram, and
Izhar, and Hebron, and Uzziel: and the years of the life of Kohath [are] a
hundred and thirty and three years.
And the sons of
Kohath, Amram, and Izhar, and Hebron, and Uzziel,.... So they are reckoned
in 1 Chronicles 6:18
though only the family of the Hebronites are mentioned in Numbers 26:58.
and the years
of the life of Kohath were one hundred and thirty three years. A Jewish
chronologer saysF6Shalshalet Hakabalaut, ut supra. (fol. 5. 1.) he
died one hundred years before the going out of Egypt: just the same number of
years is ascribed to him by Polyhistor from Demetrius, an Heathen historianF7Apud
Euseb. ut supra. (Praepar. Evangel. l. 9. c. 21. p. 425.) .
Exodus 6:19 19 The
sons of Merari were Mahli and Mushi. These are the families of
Levi according to their generations.
YLT 19And the sons of Merari [are] Mahli and Mushi:
these [are] families of Levi, as to their births.
And the sons of
Merari, Mahali, and Mushi,.... From whence sprung the families of the
Mahalites, and Mushites, Numbers 3:33,
these are the
families of Levi, according to their generations: the families that
descended from him and his sons, according to the order of their birth.
Exodus 6:20 20 Now
Amram took for himself Jochebed, his father’s sister, as wife; and she bore him
Aaron and Moses. And the years of the life of Amram were one hundred and
thirty-seven.
YLT 20And Amram taketh Jochebed his aunt to himself
for a wife, and she beareth to him Aaron and Moses: and the years of the life
of Amram [are] a hundred and thirty and seven years.
And Amram took
him Jochebed his father's sister to wife,.... This Amram was the
first son of Kohath, and the father of Moses, as after related, and so must be
the same with the man of the house of Levi, and his wife the daughter of Levi,
as in Exodus 2:1 and
though such a marriage was afterwards prohibited, Moses does not conceal it,
though it may seem to reflect some dishonour on him and his family; he writing
not for his own glory, but for the sake of truth, and the good of mankind, and
especially the church and people of God. Indeed the Vulgate Latin version, and
the Septuagint, Samaritan, and Syriac versions, make her to be his first
cousin, the daughter of his father's brother, his uncle's daughter: and so does
Polyhistor from DemetriusF8Apud Euseb. ut supra. (Praepar. Evangel.
l. 9. c. 21. p. 425.) ; but in Numbers 26:59, she
is expressly said to be a daughter of Levi, born to him in Egypt, and therefore
must be his father's sister:
and she bare
him Aaron and Moses: and Miriam also, though not mentioned, it being for the sake of
these two that the genealogy is made:
and the years
of the life of Amram were one hundred and thirty seven years: just the age
of his grandfather Levi, Exodus 6:16. A
Jewish chronologerF9Shalshalet Hakabala, ut supra. (fol. 5. 1.) says
he died in the thirtieth year of Moses: but the Arabic writersF11Patricides,
p. 26. Elmacinus, p. 46. apud Hottinger. Smegma Oriental. l. 1. c. 8. p. 392.
say in the fifty sixth or fifty seventh, and at the end of A. M. 3810. PolyhistorF12Apud
Euseb. ut supra. from Demetrius makes his age to be one hundred and thirty six,
and him to be the father of Moses and Aaron, and Aaron to be three years older
than Moses, exactly according to the Scripture account.
Exodus 6:21 21 The
sons of Izhar were Korah, Nepheg, and Zichri.
YLT 21And sons of Izhar [are] Korah, and Nepheg,
and Zichri.
And the sons of
Izhar, Korah, and Nepheg, and Zichri. These seem to be
mentioned for the sake of Korah, concerning whom is a remarkable history in the
following book; for the other two are nowhere else spoken of.
Exodus 6:22 22 And
the sons of Uzziel were Mishael, Elzaphan, and Zithri.
YLT 22And sons of Uzziel [are] Mishael, and
Elzaphan, and Sithri.
And the sons of
Uzziel, Mishael, and Elzaphan, and Zichri. The two first of these
were the men that were ordered by Moses to carry out of the camp the two sons
of Aaron, who were killed by lightning for offering strange fire, Leviticus 10:4.
Exodus 6:23 23 Aaron
took to himself Elisheba, daughter of Amminadab, sister of Nahshon, as wife;
and she bore him Nadab, Abihu, Eleazar, and Ithamar.
YLT 23And Aaron taketh Elisheba daughter of
Amminadab, sister of Naashon, to himself for a wife, and she beareth to him
Nadab, and Abihu, Eleazar, and Ithamar.
And Aaron took
him Elisheba,.... The same name we pronounce Elizabeth; and of this name was
the wife of Zacharias, the father of John the Baptist, Luke 1:5, this
woman Aaron took was
the daughter of
Amminadab, the sister of Naashon; a prince of the tribe of
Judah, Numbers 7:12, her
he took to wife; or married; for though intermarriages with the several tribes
were not allowed, nor used in after times, that they might be kept distinct,
and the inheritances also, yet the tribe of Levi often took wives of other
tribes, because they had no inheritance, and were to have none in the land of
Canaan, so that confusion in tribes and inheritance was not made hereby; and it
is observable, that these marriages were frequently with the tribe of Judah, as
signifying the union of the kingly and priestly offices in Christ, who sprung
from the tribe of Judah:
and she bare
him Nadab, and Abihu, Eleazar, and Ithamar; the two first of these
died by fire from heaven in their father's lifetime, for offering strange fire
to the Lord, Leviticus 10:1.
Eleazar succeeded his father in the priesthood, Numbers 20:26 and
of the sons of Ithamar executing the priest's office, see 1 Chronicles 24:2.
Exodus 6:24 24 And
the sons of Korah were Assir, Elkanah, and Abiasaph. These are the
families of the Korahites.
YLT 24And sons of Korah [are] Assir, and Elkanah,
and Abiasaph: these [are] families of the Korhite.
And the sons of
Korah,.... The eldest son of Izhar, who, though he proved a bad man,
yet many of his posterity were good men, and are often mentioned in general in
the titles of some of the psalms of David: the immediate sons of Korah were
Assir, and
Elkanah, and Abiasaph. Aben Ezra says, that Samuel the prophet was of the sons of
Korah; perhaps what might lead him to it was, because his father's name was
Elkanah, the name of one of these sons of Korah, but cannot be this Elkanah:
these are the
families of the Korhites; the heads of them, or from whom they descended.
Exodus 6:25 25 Eleazar,
Aaron’s son, took for himself one of the daughters of Putiel as wife; and she
bore him Phinehas. These are the heads of the fathers’ houses of the
Levites according to their families.
YLT 25And Eleazar, Aaron's son, hath taken to him
[one] of the daughters of Putiel for a wife to himself, and she beareth to him
Phinehas: these [are] heads of the fathers of the Levites, as to their
families.
And Eleazar
Aaron's son took him one of the daughters of Putiel to wife,.... This was
Aaron's eldest son. The person, whose daughter he married, Dr. LightfootF13Works,
vol. 1. p. 704, 705. conjectures was an Egyptian convert, perhaps of the
posterity of Potipherah, among whom Joseph had sowed the seeds of true
religion, and supposes that the Egyptians used the name of Puti or Poti, either
in memorial of their uncle Put, Genesis 10:6 or in
reverence of some deity of that name; but the Targum of Jonathan makes Putiel
to be the same with Jethro; and so does Jarchi; but Aben Ezra seems to be most
right, who takes him to be of the children of Israel, though the reason of his
name is not known, and the daughter of such an one it is most likely a son of
Aaron would marry:
and she bore
him Phinehas; of whom see Numbers 25:11,
these are the
heads of the Levites, according to their families; from whence
the Levites sprung, and their several families. It may be observed, that Moses
says nothing of his own offspring, only of his brother Aaron's, partly out of
modesty and humility, and partly because the priesthood was successive in the
family of Aaron, but not the civil government in the family of Moses; and that
he proceeds no further to give the genealogy of the remaining tribes, his chief
view being to show the descent of Aaron and himself, that it might be with
certainty known in after times who they were that were instruments of Israel's
deliverance out of Egypt, which would be matter of inquiry, and very desirable
to be known.
Exodus 6:26 26 These
are the same Aaron and Moses to whom the Lord said, “Bring
out the children of Israel from the land of Egypt according to their armies.”
YLT 26This [is] Aaron -- and Moses -- to whom
Jehovah said, `Bring ye out the sons of Israel from the land of Egypt, by their
hosts;'
These are that
Aaron and Moses,.... Aaron is set before Moses, because he was the eldest, and
because he prophesied in Egypt before Moses, as Aben Ezra observes; though
Moses was greater in dignity than he, and therefore the true reason may be the
modesty of Moses; though in a following verse Moses is set before Aaron, to
show that they were equal, as Jarchi thinks; and perhaps the thing was quite an
indifference to the historian, and done without any care and intention, however
these words are emphatically expressed, on purpose to point out the persons to
future ages:
to whom the
Lord said, bring out the children of Israel from the land of Egypt: which is the
charge he gave them both, Exodus 6:13, and
the account of which is returned to again, after an interruption by the
genealogy before recorded: Israel were to be brought out:
according to
their armies; denoting their numbers, and the order in which they were to
march out of Egypt, as they did, not by flight, nor in confusion, but in a
formidable manner, and in great composure and order, with these two men, Moses
and Aaron, as their generals at the head of them.
Exodus 6:27 27 These
are the ones who spoke to Pharaoh king of Egypt, to bring out the
children of Israel from Egypt. These are the same Moses and Aaron.
YLT 27these are they who are speaking unto Pharaoh
king of Egypt, to bring out the sons of Israel from Egypt, this [is] Moses --
and Aaron.
These are they
which spoke to Pharaoh king of Egypt,.... In the name of the
Lord of hosts; and demanded the dismission of Israel, in order
to bring the
children of Israel from Egypt; nor did they desist making application to
him, until they had prevailed upon him to let them go:
these are that
Moses and Aaron; which is repeated, that it may be observed who were the
deliverers of Israel, what their names, of what tribe they were, and from whom
they descended, and who sprung from them, at least from Aaron.
Exodus 6:28 28 And
it came to pass, on the day the Lord spoke to Moses in the
land of Egypt,
YLT 28And it cometh to pass in the day of Jehovah's
speaking unto Moses in the land of Egypt,
And it came to
pass on the day when the Lord spake unto Moses in the land of Egypt. This verse
depends upon the following for the sense of it, which shows what it was the
Lord said to Moses in the day he spake to him in Egypt, when he was come
thither, which is as follows:
Exodus 6:29 29 that
the Lord
spoke to Moses, saying, “I am the Lord. Speak to Pharaoh king of
Egypt all that I say to you.”
YLT 29that Jehovah speaketh unto Moses, saying, `I
[am] Jehovah, speak unto Pharaoh king of Egypt all that I am speaking unto
thee.'
And the Lord
spake unto Moses, saying, I am the Lord,.... See Exodus 6:2,
speak thou unto
Pharaoh king of Egypt all that I say unto thee; that he let Israel go;
and that in case of refusal, that he would punish him and his people with this
and the other plague, one after another, and at last slay him and their
firstborn.
Exodus 6:30 30 But
Moses said before the Lord,
“Behold, I am of uncircumcised lips, and how shall Pharaoh heed me?”
YLT 30And Moses saith before Jehovah, `Lo, I [am]
of uncircumcised lips, and how doth Pharaoh hearken unto me?'
And Moses said
before the Lord, behold, I am of uncircumcised lips,.... As he had
done, Exodus 6:13, and
this is only a repetition of what is there said, in order to lead on to what is
related in the following chapter:
how shall
Pharaoh hearken unto me? so mean a person, and so poor a speaker, and he a mighty king,
surrounded with wise counsellors and eloquent orators.
──《John Gill’s
Exposition of the Bible》
New
King James Version (NKJV)
a.
Exodus 6:3 Hebrew
YHWH, traditionally Jehovah
b.
Exodus 6:15 Spelled
Nemuel in Numbers 26:12