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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