Êxodo 6
Bob Utley · You Can Understand the Bible
Êxodo 6
God Promises Action Israel's Deliverance Assured (5:22-6:13) Moses Complains to the Lord (5:22-6:1) 6:1 The Call of Moses and the Appointment of Aaron (6:2-7:7) God Calls Moses Another Account of the Call of Moses 6:2-9 6:2-9 6:2-9 6:2-9 6:2-9 6:10-13 6:10-13 6:10-13 6:10-12 6:10-13 6:13 The Heads of Israel The Family of Moses and Aaron The Family Record of Moses and Aaron The Genealogy of Moses and Aaron 6:14-27 6:14-19 6:14-25 6:14-19 6:14 6:15 6:16 6:17 6:18 6:19 6:20-25 6:20-22 6:20 6:21 6:22 6:23-25 6:23 6:24 6:25 6:26-27 6:26-27 6:26-27 6:26-27 The Lord's Command to Moses and Aaron (6:28-7:7) The Narrative of Moses' Call Continued (6:28-7:6) 6:28-30 6:28-7:7 6:28-7:7 6:28-29 6:28-30 6:30 CONTEXTUAL INSIGHTS In some ways, Exodus 6 seems to repeat many of the things previously recorded. There are several theories why. They are from two different authors. This chapter is from a priestly source. The UBS Handbook (p. 129) says "scholars have noticed in this material significant differences in style, vocabulary, and theology that reflect a priestly point of view." See SPECIAL TOPIC: PENTATEUCH SOURCE CRITICISM. There are a number of "doublets" in the OT. They may reflect streams of oral traditions. See John H. Walton and D. Brent Sandy, The Lost World of Scripture, which discusses ANE oral sources. Brevard Childs, in his commentary on Exodus (p. 112), asserts "the nature of the similarities, as well as the differences, appear to me, better explained by positing a common oral tradition with a long period of independent development." Genealogies were important for the Israelites, especially the family tree of the priests/Levites and Kings (i.e., Ruth).
Êxodo 6:1
6:1 "for under compulsion he will let them go" Exodus 6:1 should go with Exodus 5. Literally, this is "with a strong hand," and is used twice. This is historically described in Exod. 12:33,39. There is some word play on the strong VERB literally "drive them out" (BDB 176, KB 204, Piel IMPERFECT), for this had occurred to Moses earlier (i.e., he was a stranger/sojourner in a foreign land, cf. Exod. 2:22). ▣ "under compulsion" NKJV, Peshitta "with a strong hand" NRSV, NJB, LXX "with a mighty hand" "a greater might" "will be compelled" The MT is reflected in the NKJV (cf. Exod. 3:19-20; 13:3). See SPECIAL TOPIC: HAND. ▣ "he will drive them out of the land" This is recorded in Exod. 12:31,33,39; 13:3.
Êxodo 6:2-9
6:2 "I am the Lord" Here again is a play on the name, YHWH, and its etymological relationship to the Hebrew VERB, "to be" (cf. Exod. 6:6,7,8,29). It denotes the character of Israel's God (cf. Exod. 34:6). For "the name" see the extensive note at Exod. 3:14-16 and SPECIAL TOPIC: NAMES FOR DEITY, D. 6:3 "and I appeared to Abraham, Isaac, and Jacob, as God Almighty" This verse states that the Patriarchal name for Deity was El Shaddai; see SPECIAL TOPIC: SHADDAI and EL SHADDAI. It is used often in the early parts of Genesis, but so too, is the name/title of YHWH (cf. Gen. 2:4; 4:26). ▣ "but by My name, Lord, I did not make Myself known to them" This is somewhat unusual in light of the use of the name in Genesis 1-3 and the specific reference in Gen. 4:26. Possible explanations are: that the Hebrews sometimes used this name for God but did not understand its full significance a later writer wrote this covenant name back into earlier accounts (anacronism) SPECIAL TOPIC: "THE NAME" OF YHWH (OT) 6:4 "I also established My covenant with them" This refers to the repeated covenant beginning with Abraham in Genesis 12; 15; 17; 22 and his children. SPECIAL TOPIC: COVENANT ▣ "to give them the land of Canaan, the land in which they sojourned" Canaan was a "gift" (cf. Exod. 6:8) to YHWH's covenant people. This, of course, refers specifically to the promises in Gen. 15:16-18 and the subsequent history of Isaac and Jacob. 6:5 "I have heard the groanings of the sons of Israel" YHWH knows the situation of His people and hears their prayers! This refers to Exod. 2:24; 3:6,7. ▣ "I have remembered My covenant" This refers to the prophetic fulfillment, not only of the freedom from Egyptian bondage, but also of the deliverance described in Gen. 15:16 (i.e., the conquest). It has often been thought that God unfairly drove out the Canaanites and allowed the Hebrews to take their place. However, when one looks at the big picture, when the Hebrews continued in the same sins as the Canaanites, they too, were taken out of the land (i.e., the Assyrian and Babylonian exiles). God said that the immediate judgment of Canaan was not complete, but it had to wait until the sins of the Amorites were full (cf. Gen. 15:16). God is no respecter of persons. 6:6 "Say, therefore, to the sons of Israel" Here we have three specific promises that YHWH made to Abraham and his descendants. I will bring you out from under the burdens of the Egyptians, Exod. 6:6 I will take you for My people, Exod. 6:7 I will bring you to the land that I swore to your fathers, Exod. 6:8 SPECIAL TOPIC: COVENANT PROMISES TO THE PATRIARCHS ▣ "redeem" This term is etymologically related to the concept of a near kinsman purchasing a relative back from debt or captivity (i.e., go'el). By using this VERB for God we see the personal, intimate agency upon which the OT understanding of God is based. SPECIAL TOPIC: RANSOM/REDEEM ▣ "with an outstretched arm" This is an anthropomorphic imagery because God does not have a physical body, but it is a human analogy to show God's power (cf. Deut. 4:34; 5:15; 26:8). SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (anthropomorphic language) ▣ "with great judgments" This phrase is used in Exod. 7:4; 12:12; Num. 33:4. It refers to God's great acts of deliverance, which also provided the opportunity to reveal the helplessness of the Egyptian deities. 6:7 "Then I will take you for My people" This is covenant language (cf. Exod. 19:5-6; Lev. 26:12; Deut. 4:20; Jer. 7:23; 11:4). This is a formulaic statement in the ANE for marriage (i.e., Hosea 1-3). Here, it denotes an intimate covenant which is characterized by familial terminology (i.e., Hos. 11:1-4). See SPECIAL TOPIC: FATHER. The term "know" (cf. Exod. 6:3) was also used of marriage (cf. Gen. 4:1; see SPECIAL TOPIC: KNOW). ▣ "I will be your God; and you shall know that I am the Lord your God, who brought you out from under the burdens of the Egyptians" This phrase becomes the central statement of the relationship between God and Israel (cf. Exod. 7:5; 16:6; 29:46). The exodus was seen as the tremendous act of God on behalf of the Jewish people (cf. Exod. 20:2). 6:8 This reflects Gen. 12:1-3; 15:12-21. SPECIAL TOPIC: COVENANT PROMISES TO THE PATRIARCHS ▣ "land" The Abrahamic promise involved descendants a homeland Canaan was "YHWH's land" (cf. Lev. 25:23). In a sense, all lands were YHWH's (cf. Exod. 19:5), but Canaan was the special place where "His name would dwell" (i.e., later temple). From this land the Messiah would come. ▣ "which I swore" This is literally "lifted My hand." It was an oath-taking gesture (cf. Gen. 14:22; Num. 14:30; Ezek. 20:5). It theologically points toward the unconditional promises of Gen. 15:12-21. Israel's deliverance from Egypt had a wider purpose. SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN 6:9 "but they did not listen to Moses on account of their despondency and cruel bondage" Discouragement (i.e., "shortness of spirit," cf. Pro. 14:29) is infectious. It happens to even the best of God's children (cf. 1 Kings 19-20).
Êxodo 6:10-13
6:11 This verse has two IMPERATIVES go ‒ BDB 97, KB 112, Qal tell ‒ BDB 180, KB 210, Piel JUSSIVE, "let the sons of Israel go out of his land" ‒ BDB 1018, KB 1511, Piel IMPERFECT used in a JUSSIVE sense No longer is Pharaoh to let them go for a short period (cf. Exod. 3:18; 5:1,3; 8:27), but for good (cf. Exod. 6:13; 7:2). The time for Oriental bargaining is over. 6:12 This verse could refer to Moses' first attempt to help his people in Exod. 2:11-15 Moses' fear expressed in Exod. 4:1 the people believed in Exod. 4:31 but not after Pharaoh's extra burden, i.e., Exod. 5:21, which discouraged Moses (Exod. 5:22-23) simply a doublet of the account in Exodus 3 what is referred to in Exod. 6:9 ▣ "for I am unskilled in speech" This is literally "uncircumcised of lips" (also Exod. 6:30). The Bible often used the concept of a part of the human body being uncircumcised to show relationships and rebellion (i.e., the uncircumcised heart or ear, cf. Deut. 10:16; 30:6; Jer. 4:4; 6:10). Even OT faith was meant to be a personal relationship, not just a series of rules (cf. Jer. 9:26). See SPECIAL TOPIC: BELIEVE, TRUST, FAITH, AND FAITHFULNESS IN THE OLD TESTAMENT . Moses, like all humans, was a man of faith and doubt. 6:13 "gave them a charge" This VERB (BDB 845, KB 1010, Piel IMPERFECT with waw) denotes an authoritative command to deliver a message (cf. Exod. 25:22; Lev. 27:34; Esther 3:12; 8:9).
Êxodo 6:14-27
6:14-25 This genealogy seems to break into the context of the account until one realizes the extreme significance of genealogies in the Hebrew mindset (NIDOTTE, vol. 4, pp. 654-664). This was a way of introducing both Aaron and Moses (i.e., but particularly Aaron, the High Priest to be). It would also set the stage for some events that would happen in the lives of some of these men and women. This is only a partial listing but it begins with the first son of Jacob, Reuben, and the second son, Simeon. Then it moves to a detailed listing of the third son, Levi (which is the theological purpose of the list). It is only a selected list of descendants from Jacob's first three sons to Aaron's day. 6:14 "the heads" See SPECIAL TOPIC: HEAD. 6:16 "Merari" This term (BDB 601 I) and the term "Assir" (BDB 64) of Exod. 6:24 and "Phinehas" (BDB 810) in 6:25, are all Egyptian names. Also, the word "Putiel" (BDB 806) of 6:25 is half-Egyptian and half- Hebrew. This implies the intermarriage of this period. ▣ "one hundred thirty-seven years" There are three direct ancestors of Aaron whose length of life is given. Levi ‒ 137 years, Exod. 6:16 Kohath ‒ 133 years, Exod. 6:18 Amram ‒ 137 years, Exod. 6:20 The length of their lives is very similar, possibly imagery (i.e., the long lives of the pre-flood Sumerian kings) of a "full" life or a "blessed" life. 6:20 "Amram married his father's sister Jochebed" This is later forbidden in Lev. 18:12-13, but it shows the historicity of this account, that it was included here in the important genealogy of the Levites Moses and Aaron. The LXX changes this phrase to "the daughter of his father's brother." 6:21 "Korah" His story will be developed further in the rebellion of Korah (BDB 901) in Numbers 16:1ff. 6:22 Mishael (BDB 567) and Elzaphan (BDB 45) are mentioned in Lev. 10:4-5. 6:25 "Aaron's son Eleazar" The older two boys, Nadab and Abihu, lose their lives in Lev. 10:1-5. Eleazar (BDB 46) will function as Aaron's successor (cf. Num. 20:26-28). SPECIAL TOPIC: AARON'S SONS ▣ "Phinehas" His son, Eleazar, is used by YHWH to punish the people in Num. 25:1-13. 6:26-27 A later editor/scribe/presenter gives this concluding summary.
Êxodo 6:28-30
6:28-30 Many have seen this as a duplicate of Exod. 3:10-13 or 6:10-13. However, it seems to be a reaffirmation and not a duplicate. If one is looking for duplicates so as to identify written sources, the mindset determines the text. See a new book on orality (traditions passed on orally instead of written) in the ANE by John H. Walton and D. Brent Sandy, The Lost World of Scripture. 6:28 Moses is YHWH's channel of revelation to Pharaoh. It is not his revelation but YHWH's. Moses is to pass it on just as he received it, all of it!