Exodus / Chapter 6

Exodus 6

30 verses • Westminster Leningrad Codex 2 traditions available

Translator's Introduction

What This Chapter Is About

God answers Moses's complaint with a covenant-reaffirmation speech built on four 'I will' declarations, reveals that the patriarchs knew Him as El Shaddai but not yet by the full significance of YHWH, and provides the Levitical genealogy establishing Moses and Aaron's lineage.

What Makes This Chapter Remarkable

The four 'I will' verbs of v6-8 — bring out, deliver, redeem, take — form the theological backbone of the exodus and traditionally correspond to the four cups of the Passover Seder. The climactic verb ga'al ('redeem') is kinsman-redeemer language: God acts not as a distant benefactor but as covenant kin. The phrase qotser ruach ('crushed spirit,' v9) — literally 'shortness of breath' — is one of Scripture's most psychologically accurate descriptions of sustained trauma: even good news cannot penetrate.

Translation Friction

The statement that God was not 'known' (noda) to the patriarchs by the name YHWH (v3) created tension with Genesis passages where the name appears. We rendered it 'I did not make Myself fully known to them,' following the interpretation that yada here means experiential knowledge of the name's redemptive significance, not mere awareness of the word. The metaphor aral sefatayim ('uncircumcised lips,' v12) we rendered as 'unskilled in speech' for readability, noting the striking covenant metaphor in our translator notes.

Connections

The four 'I will' declarations are echoed in the Passover Haggadah's four cups. The covenant formula of v7 ('I will take you as My people, I will be your God') recurs at Sinai (19:5-6), in Jeremiah 31:33, and Revelation 21:3. The genealogy connects to Numbers 3 and 1 Chronicles 6. **Tradition comparisons:** The Samaritan Pentateuch shows 1 moderate variant(s) in this chapter. See the [Samaritan Pentateuch](/samaritan-pentateuch/exodus). Targum Onkelos interprets this chapter with notable Aramaic renderings: The theophany to the patriarchs is rendered as self-revelation (itgeleiti), and knowledge of the Name is described as God's active disclosure (hodeiti) rather than passive recognition. See the [Targum Onkelos on Exodus](/targum/exodus).

Exodus 6:1

וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־מֹשֶׁ֔ה עַתָּ֣ה תִרְאֶ֔ה אֲשֶׁ֥ר אֶֽעֱשֶׂ֖ה לְפַרְעֹ֑ה כִּ֣י בְיָ֤ד חֲזָקָה֙ יְשַׁלְּחֵ֔ם וּבְיָ֣ד חֲזָקָ֔ה יְגָרְשֵׁ֖ם מֵאַרְצֽוֹ׃ {ס}

Then the LORD said to Moses, "Now you will see what I will do to Pharaoh. By a mighty hand he will let them go, and by a mighty hand he will drive them out of his land."

KJV Then the LORD said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.

Notes & Key Terms

Translator Notes

  1. God's response to Moses's complaint (5:22-23) begins with a promise of force: 'by a mighty hand' (beyad chazaqah). The phrase will echo throughout Exodus as a signature description of divine power. God does not explain the delay; He announces decisive action.
Exodus 6:2

וַיְדַבֵּ֥ר אֱלֹהִ֖ים אֶל־מֹשֶׁ֑ה וַיֹּ֥אמֶר אֵלָ֖יו אֲנִ֥י יְהֹוָֽה׃

God spoke to Moses and said to him, "I am the LORD.

KJV And God spake unto Moses, and said unto him, I am the LORD:

Notes & Key Terms

Translator Notes

  1. 'I am the LORD' (ani YHWH) opens a formal covenant-reaffirmation speech (vv.2-8) that is among the most theologically dense passages in the Pentateuch. God speaks His own name as the ground of everything that follows.

Targum Onkelos (Aramaic, 1st-5th c. CE)anti-anthropomorphism

"I am the LORD. And I revealed myself to Abraham... as God Almighty, but by my name the LORD I did not make myself known to them."

The theophany to the patriarchs is rendered as self-revelation (itgeleiti), and knowledge of the Name is described as God's active disclosure (hodeiti) rather than passive recognition.

Exodus 6:3

וָאֵרָ֗א אֶל־אַבְרָהָ֛ם אֶל־יִצְחָ֥ק וְאֶֽל־יַעֲקֹ֖ב בְּאֵ֣ל שַׁדָּ֑י וּשְׁמִ֣י יְהֹוָ֔ה לֹ֥א נוֹדַ֖עְתִּי לָהֶֽם׃

I appeared to Abraham, to Isaac, and to Jacob as God Almighty, but by My name the LORD I did not make Myself fully known to them.

KJV And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.

Notes & Key Terms 1 term

Key Terms

אֵל שַׁדַּי El Shaddai
"God Almighty" — God Almighty, the all-sufficient God, the overpowering God

The patriarchal divine title emphasizing power sufficient to fulfill impossible promises. Now superseded in revelatory depth by YHWH, which reveals God's character through redemptive action.

Translator Notes

  1. The statement about El Shaddai and YHWH has generated centuries of debate. It does not mean the patriarchs never heard the name YHWH (cf. Genesis 15:7), but that they did not experience its full significance — the God who acts in redemptive power to fulfill covenant promises. The name's meaning is now being revealed through action, not merely speech.

Targum Onkelos (Aramaic, 1st-5th c. CE)anti-anthropomorphism

"I am the LORD. And I revealed myself to Abraham... as God Almighty, but by my name the LORD I did not make myself known to them."

The theophany to the patriarchs is rendered as self-revelation (itgeleiti), and knowledge of the Name is described as God's active disclosure (hodeiti) rather than passive recognition.

Exodus 6:4

וְגַ֨ם הֲקִמֹ֤תִי אֶת־בְּרִיתִי֙ אִתָּ֔ם לָתֵ֥ת לָהֶ֖ם אֶת־אֶ֣רֶץ כְּנָ֑עַן אֵ֛ת אֶ֥רֶץ מְגֻרֵיהֶ֖ם אֲשֶׁר־גָּ֥רוּ בָֽהּ׃

I also established My covenant with them, to give them the land of Canaan, the land in which they lived as sojourners.

KJV And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers.

Notes & Key Terms

Translator Notes

  1. 'Established My covenant' (haqimoti et-beriti) — the verb qum ('establish, set up') treats the covenant as a standing structure, erected and maintained by God. The land of Canaan is specifically named as the covenant's territorial content.
Exodus 6:5

וְגַ֣ם ׀ אֲנִ֣י שָׁמַ֗עְתִּי אֶֽת־נַאֲקַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁ֥ר מִצְרַ֖יִם מַעֲבִדִ֣ים אֹתָ֑ם וָאֶזְכֹּ֖ר אֶת־בְּרִיתִֽי׃

Furthermore, I have heard the groaning of the sons of Israel, whom the Egyptians hold in slavery, and I have remembered My covenant.

KJV And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant.

Notes & Key Terms

Translator Notes

  1. Divine 'hearing' and 'remembering' reprise the language of 2:24-25. God heard, remembered, saw, knew — and now He declares what He will do. The groaning of the enslaved has become the engine of salvation history.
Exodus 6:6

לָכֵ֞ן אֱמֹ֥ר לִבְנֵֽי־יִשְׂרָאֵל֮ אֲנִ֣י יְהֹוָה֒ וְהוֹצֵאתִ֣י אֶתְכֶ֗ם מִתַּ֙חַת֙ סִבְלֹ֣ת מִצְרַ֔יִם וְהִצַּלְתִּ֥י אֶתְכֶ֖ם מֵעֲבֹדָתָ֑ם וְגָאַלְתִּ֤י אֶתְכֶם֙ בִּזְר֣וֹעַ נְטוּיָ֔ה וּבִשְׁפָטִ֖ים גְּדֹלִֽים׃

Therefore say to the sons of Israel: 'I am the LORD. I will bring you out from under the burdens of the Egyptians. I will deliver you from their bondage. I will redeem you with an outstretched arm and with great acts of judgment.

KJV Wherefore say unto the children of Israel, I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments:

Notes & Key Terms 1 term

Key Terms

גָּאַל ga'al
"redeem" — redeem, reclaim, act as kinsman-redeemer, ransom

Kinsman-redeemer language: God claims Israel as His own family and pays the cost of their liberation. This is not rescue by a stranger but reclamation by covenant kin.

Translator Notes

  1. The four 'I will' declarations form the theological backbone of the exodus: (1) I will bring you out, (2) I will deliver you, (3) I will redeem you, (4) I will take you. Each verb carries distinct weight. The climactic 'redeem' (ga'al) is kinsman-redeemer language — God acts not as a distant benefactor but as covenant kin who pays the price of liberation.
Exodus 6:7

וְלָקַחְתִּ֨י אֶתְכֶ֥ם לִי֙ לְעָ֔ם וְהָיִ֥יתִי לָכֶ֖ם לֵֽאלֹהִ֑ים וִֽידַעְתֶּ֗ם כִּ֣י אֲנִ֤י יְהֹוָה֙ אֱלֹ֣הֵיכֶ֔ם הַמּוֹצִ֣יא אֶתְכֶ֔ם מִתַּ֖חַת סִבְל֥וֹת מִצְרָֽיִם׃

I will take you as My people, and I will be your God. Then you will know that I am the LORD your God, who brought you out from under the burdens of the Egyptians.

KJV And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the LORD your God, which bringeth you out from under the burdens of the Egyptians.

Notes & Key Terms 1 term

Key Terms

וְלָקַחְתִּי אֶתְכֶם לִי לְעָם וְהָיִיתִי לָכֶם לֵאלֹהִים velaqachti etkhem li le'am vehayiti lakhem le'Elohim
"I will take you as My people, and I will be your God" — covenant formula of mutual belonging

The foundational covenant formula that defines the God-Israel relationship. It will be restated at Sinai, through the prophets, and into the New Testament. The exodus exists to establish this relationship.

Translator Notes

  1. 'I will take you as My people, and I will be your God' — this is the covenant formula (formula of mutual belonging) that defines the God-Israel relationship throughout Scripture. It will be restated at Sinai (Exodus 19:5-6), in the prophets (Jeremiah 31:33), and in Revelation (21:3). Relationship, not merely rescue, is the goal of the exodus.
Exodus 6:8

וְהֵבֵאתִ֤י אֶתְכֶם֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֤ר נָשָׂ֙אתִי֙ אֶת־יָדִ֔י לָתֵ֣ת אֹתָ֔הּ לְאַבְרָהָ֥ם לְיִצְחָ֖ק וּֽלְיַעֲקֹ֑ב וְנָתַתִּ֨י אֹתָ֥הּ לָכֶ֛ם מוֹרָשָׁ֖ה אֲנִ֥י יְהֹוָֽה׃

I will bring you into the land that I swore to give to Abraham, to Isaac, and to Jacob, and I will give it to you as a possession. I am the LORD.'"

KJV And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the LORD.

Notes & Key Terms

Translator Notes

  1. The speech closes as it opened: 'I am the LORD.' The entire declaration is bracketed by divine self-identification (vv.2, 8). The promises are as certain as the identity of the one who speaks them. The land sworn (nasa yadi, 'I lifted My hand') to the patriarchs is now the destination of the exodus.
Exodus 6:9

וַיְדַבֵּ֥ר מֹשֶׁ֛ה כֵּ֖ן אֶל־בְּנֵ֣י יִשְׂרָאֵ֑ל וְלֹ֤א שָֽׁמְעוּ֙ אֶל־מֹשֶׁ֔ה מִקֹּ֣צֶר ר֔וּחַ וּמֵעֲבֹדָ֖ה קָשָֽׁה׃ {פ}

Moses spoke this to the sons of Israel, but they did not listen to him because of their crushed spirit and harsh bondage.

KJV And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage.

Notes & Key Terms

Translator Notes

  1. 'Crushed spirit' (qotser ruach) — literally 'shortness of breath/spirit.' Oppression has compressed the people's inner capacity to the point where even good news cannot penetrate. This is one of the most psychologically accurate descriptions of sustained trauma in Scripture.
Exodus 6:10

וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃

Then the LORD spoke to Moses, saying,

KJV And the LORD spake unto Moses, saying,

Notes & Key Terms

Translator Notes

  1. God does not wait for Israel to recover before issuing the next command. The mission moves forward regardless of the people's readiness.
Exodus 6:11

בֹּ֣א דַבֵּ֔ר אֶל־פַּרְעֹ֖ה מֶ֣לֶךְ מִצְרָ֑יִם וִֽישַׁלַּ֥ח אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל מֵאַרְצֽוֹ׃

"Go in and tell Pharaoh king of Egypt to let the sons of Israel go out of his land."

KJV Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land.

Notes & Key Terms

Translator Notes

  1. The command to Pharaoh is blunt and direct: 'let them go' (shalach). No diplomacy, no negotiation — a sovereign demand.
Exodus 6:12

וַיְדַבֵּ֣ר מֹשֶׁ֔ה לִפְנֵ֥י יְהֹוָ֖ה לֵאמֹ֑ר הֵ֤ן בְּנֵֽי־יִשְׂרָאֵל֙ לֹֽא־שָׁמְע֣וּ אֵלַ֔י וְאֵיךְ֙ יִשְׁמָעֵ֣נִי פַרְעֹ֔ה וַאֲנִ֖י עֲרַ֥ל שְׂפָתָֽיִם׃ {פ}

But Moses said before the LORD, "If the sons of Israel have not listened to me, how will Pharaoh listen to me? I am unskilled in speech."

KJV And Moses spake before the LORD, saying, Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who am of uncircumcised lips?

Notes & Key Terms 1 term

Key Terms

עֲרַל שְׂפָתָיִם aral sefatayim
"unskilled in speech" — uncircumcised of lips, impeded in speech, unfit to speak

Literally 'uncircumcised lips' — a striking metaphor that links speech inadequacy to covenant incompleteness. The word arel ('uncircumcised') carries deep theological weight in the covenant tradition.

Translator Notes

  1. Moses repeats his speech objection from 4:10, now using the phrase 'uncircumcised lips' (aral sefatayim) — an unusual metaphor linking speech inadequacy to covenant incompleteness. The word arel ('uncircumcised') will gain enormous significance at Sinai and beyond.
Exodus 6:13

וַיְדַבֵּ֣ר יְהֹוָה֮ אֶל־מֹשֶׁ֣ה וְאֶֽל־אַהֲרֹן֒ וַיְצַוֵּם֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאֶל־פַּרְעֹ֖ה מֶ֣לֶךְ מִצְרָ֑יִם לְהוֹצִ֥יא אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל מֵאֶ֥רֶץ מִצְרָֽיִם׃ {ס}

The LORD spoke to Moses and to Aaron and gave them a charge regarding the sons of Israel and regarding Pharaoh king of Egypt, to bring the sons of Israel out of the land of Egypt.

KJV And the LORD spake unto Moses and unto Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt.

Notes & Key Terms

Translator Notes

  1. God responds to Moses's objection not with argument but with commissioning. He gives a 'charge' (tsav) to both Moses and Aaron — a formal military/legal command that overrides personal hesitation.
Exodus 6:14

אֵ֖לֶּה רָאשֵׁ֣י בֵית־אֲבֹתָ֑ם בְּנֵ֨י רְאוּבֵ֜ן בְּכֹ֣ר יִשְׂרָאֵ֗ל חֲנ֤וֹךְ וּפַלּוּא֙ חֶצְרֹ֣ן וְכַרְמִ֔י אֵ֖לֶּה מִשְׁפְּחֹ֥ת רְאוּבֵֽן׃

These are the heads of their fathers' houses: The sons of Reuben, the firstborn of Israel — Hanoch, Pallu, Hezron, and Carmi. These are the clans of Reuben.

KJV These be the heads of their fathers’ houses: The sons of Reuben the firstborn of Israel; Hanoch, and Pallu, Hezron, and Carmi: these be the families of Reuben.

Notes & Key Terms

Translator Notes

  1. The genealogy begins with Reuben and Simeon (Jacob's first two sons) but quickly narrows to Levi — Moses and Aaron's tribe. The list legitimizes their authority by anchoring it in Israel's tribal structure.
Exodus 6:15

וּבְנֵ֣י שִׁמְע֗וֹן יְמוּאֵ֨ל וְיָמִ֤ין וְאֹ֙הַד֙ וְיָכִ֣ין וְצֹ֔חַר וְשָׁא֖וּל בֶּן־הַֽכְּנַעֲנִ֑ית אֵ֖לֶּה מִשְׁפְּחֹ֥ת שִׁמְעֽוֹן׃

The sons of Simeon — Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul, the son of a Canaanite woman. These are the clans of Simeon.

KJV And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman: these are the families of Simeon.

Notes & Key Terms

Translator Notes

  1. Simeon's genealogy is brief, setting up the extended treatment of Levi that follows. The note about Shaul's Canaanite mother preserves the historical record without commentary.
Exodus 6:16

וְאֵ֨לֶּה שְׁמ֤וֹת בְּנֵֽי־לֵוִי֙ לְתֹ֣לְדֹתָ֔ם גֵּרְשׁ֕וֹן וּקְהָ֖ת וּמְרָרִ֑י וּשְׁנֵי֙ חַיֵּ֣י לֵוִ֔י שֶׁ֧בַע וּשְׁלֹשִׁ֛ים וּמְאַ֖ת שָׁנָֽה׃

These are the names of the sons of Levi according to their generations: Gershon, Kohath, and Merari. The years of Levi's life were 137 years.

KJV And these are the names of the sons of Levi according to their generations; Gershon, and Kohath, and Merari: and the years of the life of Levi were an hundred thirty and seven years.

Notes & Key Terms

Translator Notes

  1. The Levite genealogy becomes the chapter's center. Three sons of Levi — Gershon, Kohath, Merari — establish the branches from which all priestly and Levitical service will descend.
Exodus 6:17

בְּנֵ֥י גֵרְשׁ֛וֹן לִבְנִ֥י וְשִׁמְעִ֖י לְמִשְׁפְּחֹתָֽם׃

The sons of Gershon — Libni and Shimei, by their clans.

KJV The sons of Gershon; Libni, and Shimi, according to their families.

Notes & Key Terms

Translator Notes

  1. The Gershonite line is listed briefly; the narrative interest lies with the Kohathites (v18), from whom Moses and Aaron descend.
Exodus 6:18

וּבְנֵ֣י קְהָ֔ת עַמְרָ֣ם וְיִצְהָ֔ר וְחֶבְר֖וֹן וְעֻזִּיאֵ֑ל וּשְׁנֵי֙ חַיֵּ֣י קְהָ֔ת שָׁלֹ֧שׁ וּשְׁלֹשִׁ֛ים וּמְאַ֖ת שָׁנָֽה׃

The sons of Kohath — Amram, Izhar, Hebron, and Uzziel. The years of Kohath's life were 133 years.

KJV And the sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel: and the years of the life of Kohath were an hundred thirty and three years.

Notes & Key Terms

Translator Notes

  1. The Kohathite line is expanded because it leads to Amram, Moses and Aaron's father. The genealogical focus narrows with each generation toward the commissioned deliverers.
Exodus 6:19

וּבְנֵ֥י מְרָרִ֖י מַחְלִ֣י וּמוּשִׁ֑י אֵ֛לֶּה מִשְׁפְּחֹ֥ת הַלֵּוִ֖י לְתֹלְדֹתָֽם׃

The sons of Merari — Mahli and Mushi. These are the clans of the Levites according to their generations.

KJV And the sons of Merari; Mahali and Mushi: these are the families of Levi according to their generations.

Notes & Key Terms

Translator Notes

  1. Merari's line completes the three-branch Levitical structure. This genealogical framework will govern tabernacle service assignments in Numbers.
Exodus 6:20

וַיִּקַּ֨ח עַמְרָ֜ם אֶת־יוֹכֶ֤בֶד דֹּֽדָתוֹ֙ ל֣וֹ לְאִשָּׁ֔ה וַתֵּ֣לֶד ל֔וֹ אֶֽת־אַהֲרֹ֖ן וְאֶת־מֹשֶׁ֑ה וּשְׁנֵי֙ חַיֵּ֣י עַמְרָ֔ם שֶׁ֧בַע וּשְׁלֹשִׁ֛ים וּמְאַ֖ת שָׁנָֽה׃

Amram married Jochebed, his father's sister, and she bore him Aaron and Moses. The years of Amram's life were 137 years.

KJV And Amram took him Jochebed his father’s sister to wife; and she bare him Aaron and Moses: and the years of the life of Amram were an hundred and thirty and seven years.

Notes & Key Terms

Translator Notes

  1. Amram and Jochebed are named for the first time — Moses's parents, identified in the genealogical record. Jochebed is Amram's father's sister (dodah), a marriage later prohibited by Levitical law (Leviticus 18:12-13). The narrative records without judging.

Samaritan Pentateuch (4th c. BCE divergence)moderate

"one hundred and thirty-seven years"

Amram's lifespan agrees between MT and SP. The genealogical figures in Exodus are more stable than those in Genesis.

Exodus 6:21

וּבְנֵ֖י יִצְהָ֑ר קֹ֥רַח וָנֶ֖פֶג וְזִכְרִֽי׃

The sons of Izhar — Korah, Nepheg, and Zichri.

KJV And the sons of Izhar; Korah, and Nepheg, and Zichri.

Notes & Key Terms

Translator Notes

  1. Izhar's son Korah will later lead a rebellion against Moses (Numbers 16). The genealogy quietly positions future conflicts within the family tree.
Exodus 6:22

וּבְנֵ֖י עֻזִּיאֵ֑ל מִֽישָׁאֵ֥ל וְאֶלְצָפָ֖ן וְסִתְרִֽי׃

The sons of Uzziel — Mishael, Elzaphan, and Sithri.

KJV And the sons of Uzziel; Mishael, and Elzaphan, and Zithri.

Notes & Key Terms

Translator Notes

  1. Uzziel's sons will play roles in the tabernacle narrative (Leviticus 10:4). The genealogy plants seeds for later developments.
Exodus 6:23

וַיִּקַּ֨ח אַהֲרֹ֜ן אֶת־אֱלִישֶׁ֧בַע בַּת־עַמִּינָדָ֛ב אֲח֥וֹת נַחְשׁ֖וֹן ל֣וֹ לְאִשָּׁ֑ה וַתֵּ֣לֶד ל֗וֹ אֶת־נָדָב֙ וְאֶת־אֲבִיה֔וּא אֶת־אֶלְעָזָ֖ר וְאֶת־אִֽיתָמָֽר׃

Aaron married Elisheba, the daughter of Amminadab and the sister of Nahshon, and she bore him Nadab, Abihu, Eleazar, and Ithamar.

KJV And Aaron took him Elisheba, daughter of Amminadab, sister of Naashon, to wife; and she bare him Nadab, and Abihu, Eleazar, and Ithamar.

Notes & Key Terms

Translator Notes

  1. Aaron's wife Elisheba connects the priestly line to the tribe of Judah through Nahshon (cf. Ruth 4:20, 1 Chronicles 2:10). The marriage links the priestly and royal tribes at the genealogical level.
Exodus 6:24

וּבְנֵ֣י קֹ֔רַח אַסִּ֥יר וְאֶלְקָנָ֖ה וַאֲבִיאָסָ֑ף אֵ֖לֶּה מִשְׁפְּחֹ֥ת הַקׇּרְחִֽי׃

The sons of Korah — Assir, Elkanah, and Abiasaph. These are the clans of the Korahites.

KJV And the sons of Korah; Assir, and Elkanah, and Abiasaph: these are the families of the Korhites.

Notes & Key Terms

Translator Notes

  1. The Korahite clans will become significant in later Israelite worship — the 'sons of Korah' are credited with multiple psalms (Psalms 42, 44-49, 84-85, 87-88).
Exodus 6:25

וְאֶלְעָזָ֨ר בֶּֽן־אַהֲרֹ֜ן לָקַֽח־ל֨וֹ מִבְּנ֤וֹת פּֽוּטִיאֵל֙ ל֣וֹ לְאִשָּׁ֔ה וַתֵּ֥לֶד ל֖וֹ אֶת־פִּֽינְחָ֑ס אֵ֗לֶּה רָאשֵׁ֛י אֲב֥וֹת הַלְוִיִּ֖ם לְמִשְׁפְּחֹתָֽם׃

Eleazar the son of Aaron married one of the daughters of Putiel, and she bore him Phinehas. These are the heads of the fathers' houses of the Levites, by their clans.

KJV And Eleazar Aaron’s son took him one of the daughters of Putiel to wife; and she bare him Phinehas: these are the heads of the fathers of the Levites according to their families.

Notes & Key Terms

Translator Notes

  1. Phinehas will become the great zealot for covenant faithfulness (Numbers 25:7-13). His genealogy here connects future zeal to the Aaronic priestly line.
Exodus 6:26

ה֥וּא אַהֲרֹ֖ן וּמֹשֶׁ֑ה אֲשֶׁ֨ר אָמַ֤ר יְהֹוָה֙ לָהֶ֔ם הוֹצִ֜יאוּ אֶת־בְּנֵ֧י יִשְׂרָאֵ֛ל מֵאֶ֥רֶץ מִצְרַ֖יִם עַל־צִבְאֹתָֽם׃

It was this Aaron and Moses to whom the LORD said, "Bring the sons of Israel out of the land of Egypt by their hosts."

KJV These are that Aaron and Moses, to whom the LORD said, Bring out the children of Israel from the land of Egypt according to their armies.

Notes & Key Terms

Translator Notes

  1. The narrator breaks the genealogy to reidentify Moses and Aaron as the ones God commissioned. The genealogy serves the narrative, not the other way around — it exists to legitimize the mission.
Exodus 6:27

הֵ֗ם הַֽמְדַבְּרִים֙ אֶל־פַּרְעֹ֣ה מֶֽלֶךְ־מִצְרַ֔יִם לְהוֹצִ֥יא אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל מִמִּצְרָ֑יִם ה֥וּא מֹשֶׁ֖ה וְאַהֲרֹֽן׃

It was they who spoke to Pharaoh king of Egypt about bringing the sons of Israel out of Egypt — this Moses and Aaron.

KJV These are they which spake to Pharaoh king of Egypt, to bring out the children of Israel from Egypt: these are that Moses and Aaron.

Notes & Key Terms

Translator Notes

  1. The emphasis falls on 'this Moses and Aaron' (hu Mosheh ve'Aharon) — lest anyone mistake identities. The commissioned deliverers are specific, named individuals within a documented lineage.
Exodus 6:28

וַיְהִ֗י בְּי֨וֹם דִּבֶּ֧ר יְהֹוָ֛ה אֶל־מֹשֶׁ֖ה בְּאֶ֥רֶץ מִצְרָֽיִם׃ {ס}

On the day when the LORD spoke to Moses in the land of Egypt,

KJV And it came to pass on the day when the LORD spake unto Moses in the land of Egypt,

Notes & Key Terms

Translator Notes

  1. The narrative returns to the commission scene, resuming from v13 after the genealogical interlude. The phrase 'on the day when' (beyom dibber) reconnects to the direct speech of God.
Exodus 6:29

וַיְדַבֵּ֧ר יְהֹוָ֛ה אֶל־מֹשֶׁ֥ה לֵּאמֹ֖ר אֲנִ֣י יְהֹוָ֑ה דַּבֵּ֗ר אֶל־פַּרְעֹה֙ מֶ֣לֶךְ מִצְרַ֔יִם אֵ֛ת כׇּל־אֲשֶׁ֥ר אֲנִ֖י דֹּבֵ֥ר אֵלֶֽיךָ׃

the LORD said to Moses, "I am the LORD. Tell Pharaoh king of Egypt all that I say to you."

KJV That the LORD spake unto Moses, saying, I am the LORD: speak thou unto Pharaoh king of Egypt all that I say unto thee.

Notes & Key Terms

Translator Notes

  1. 'I am the LORD' again — the speech restarts with the same self-identification that opened the covenant declaration in v2. Repetition is not redundancy but rhetorical anchoring.
Exodus 6:30

וַיֹּ֥אמֶר מֹשֶׁ֖ה לִפְנֵ֣י יְהֹוָ֑ה הֵ֤ן אֲנִי֙ עֲרַ֣ל שְׂפָתַ֔יִם וְאֵ֕יךְ יִשְׁמַ֥ע אֵלַ֖י פַּרְעֹֽה׃ {פ}

But Moses said before the LORD, "I am unskilled in speech. How will Pharaoh listen to me?"

KJV And Moses said before the LORD, Behold, I am of uncircumcised lips, and how shall Pharaoh hearken unto me?

Notes & Key Terms

Translator Notes

  1. Moses's final objection returns verbatim — 'uncircumcised lips.' The repetition creates a literary frame (vv.12, 30) that brackets the genealogy, showing that Moses's inadequacy is not resolved by pedigree but by divine commission.
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