1 Yahweh said to Moses, “Now you shall see what I will do to Pharaoh, for by a strong hand he shall let them go, and by a strong hand he shall drive them out of his land.”
2 God spoke to Moses, and said to him, “I am Yahweh.
3 I appeared to Abraham, to Isaac, and to Jacob, as God Almighty; but by my name Yahweh I was not known to them.
4 I have also established my covenant with them, to give them the land of Canaan, the land of their travels, in which they lived as aliens.
5 Moreover I have heard the groaning of the children of Israel, whom the Egyptians keep in bondage, and I have remembered my covenant.
6 Therefore tell the children of Israel, ‘I am Yahweh, 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 an outstretched arm, and with great judgments.
7 I will take you to myself for a people. I will be your God; and you shall know that I am Yahweh your God, who brings you out from under the burdens of the Egyptians.
8 I will bring you into the land which I swore to give to Abraham, to Isaac, and to Jacob; and I will give it to you for a heritage: I am Yahweh.’”
9 Moses spoke so to the children of Israel, but they didn’t listen to Moses for anguish of spirit, and for cruel bondage.
10 Yahweh spoke to Moses, saying,
11 “Go in, speak to Pharaoh king of Egypt, that he let the children of Israel go out of his land.”
12 Moses spoke before Yahweh, saying, “Behold, the children of Israel haven’t listened to me. How then shall Pharaoh listen to me, when I have uncircumcised lips?”
13 Yahweh spoke to Moses and to Aaron, and gave them a command to the children of Israel, and to Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt.
14 These are the heads of their fathers’ houses. The sons of Reuben the firstborn of Israel: Hanoch, and Pallu, Hezron, and Carmi; these are the families of Reuben.
15 The sons of Simeon: Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanite woman; these are the families of Simeon.
16 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 one hundred thirty-seven years.
17 The sons of Gershon: Libni and Shimei, according to their families.
18 The sons of Kohath: Amram, and Izhar, and Hebron, and Uzziel; and the years of the life of Kohath were one hundred thirty-three years.
19 The sons of Merari: Mahli and Mushi. These are the families of the Levites according to their generations.
20 Amram took Jochebed his father’s sister to himself as wife; and she bore him Aaron and Moses. The years of the life of Amram were one hundred thirty-seven years.
21 The sons of Izhar: Korah, and Nepheg, and Zichri.
22 The sons of Uzziel: Mishael, Elzaphan, and Sithri.
23 Aaron took Elisheba, the daughter of Amminadab, the sister of Nahshon, as his wife; and she bore him Nadab and Abihu, Eleazar and Ithamar.
24 The sons of Korah: Assir, Elkanah, and Abiasaph; these are the families of the Korahites.
25 Eleazar Aaron’s son took one of the daughters of Putiel as his wife; and she bore him Phinehas. These are the heads of the fathers’ houses of the Levites according to their families.
26 These are that Aaron and Moses to whom Yahweh said, “Bring out the children of Israel from the land of Egypt according to their armies.”
27 These are those who spoke to Pharaoh king of Egypt, to bring out the children of Israel from Egypt. These are that Moses and Aaron.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 6:1–3NOW THOU SHALT SEE etc. — You have criticised My methods of guiding the world. You are not like Abraham to whom I said. (Genesis 21:12) “for through Isaac shall seed be raised unto thee” and to whom I afterwards said, (Gen 22:2) “bring him up as a burnt offering”, and yet he did not criticise My ways, therefore … NOW THOU SHALT SEE — what will now be done to Pharaoh thou shalt see, but thou shalt not see what will be done to the kings of the seven nations of Canaan when I shall bring them (the Israelites) into the Holy Land (cf. Sanhedrin 111a). … AND GOD SPOKE UNTO MOSES — He took him to task because he had spoken so censoriously when he said, (Exodus 5:22) “Wherefore hast thou done so evil to this people”. … BUT BY MY NAME THE LORD WAS I NOT KNOWN TO THEM … I was not recognised by them in My attribute of “keeping faith”, by reason of which My name is called ה׳, which denotes that I am certain to substantiate My promise, for, indeed, I made promises to them but did not fulfill them [during their lifetime].
NOW THOU SHALT SEE etc. — You have criticised My methods of guiding the world. You are not like Abraham to whom I said. (Genesis 21:12) “for through Isaac shall seed be raised unto thee” and to whom I afterwards said, (Gen 22:2) “bring him up as a burnt offering”, and yet he did not criticise My ways, therefore … NOW THOU SHALT SEE — what will now be done to Pharaoh thou shalt see, but thou shalt not see what will be done to the kings of the seven nations of Canaan when I shall bring them (the Israelites) into the Holy Land (cf. Sanhedrin 111a). … AND GOD SPOKE UNTO MOSES — He took him to task because he had spoken so censoriously when he said, (Exodus 5:22) “Wherefore hast thou done so evil to this people”. … BUT BY MY NAME THE LORD WAS I NOT KNOWN TO THEM … I was not recognised by them in My attribute of “keeping faith”, by reason of which My name is called ה׳, which denotes that I am certain to substantiate My promise, for, indeed, I made promises to them but did not fulfill them [during their lifetime].
Rashi, Commentary on the Torah, on 6:1–3; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 6:13–15AND THE LORD SPAKE UNTO MOSES AND UNTO AARON — because Moses had said, “I am of uncircumcised lips”. The Holy One, blessed be He, associated Aaron with him to be his mouth-piece and spokesman. … signifies that HE GAVE THEM A CHARGE regarding them; viz., to deal with them in a gentle manner and to be patient with them (Exodus Rabbah 7:3) … signifies that He charged them with regard to PHARAOH, KING OF EGYPT, viz., that they should show respect to him in all that they spoke. … because Scripture has mentioned Moses and Aaron here, it interrupts the narrative by interpolating the section beginning (v. 14), “These are the heads of their fathers’ houses”, in order to inform us how Moses and Aaron were born (who were their parents) and with whom they are connected by descent. … And in Pesikta Rabbati 7 (on Numbers 7:12) I have seen the statement, that because their father Jacob reproached these three tribes in the hour of his death Scripture again enumerates here their genealogy alone of all the tribes to indicate that they nevertheless were men of worth.
AND THE LORD SPAKE UNTO MOSES AND UNTO AARON — because Moses had said, “I am of uncircumcised lips”. The Holy One, blessed be He, associated Aaron with him to be his mouth-piece and spokesman. … signifies that HE GAVE THEM A CHARGE regarding them; viz., to deal with them in a gentle manner and to be patient with them (Exodus Rabbah 7:3) … signifies that He charged them with regard to PHARAOH, KING OF EGYPT, viz., that they should show respect to him in all that they spoke. … because Scripture has mentioned Moses and Aaron here, it interrupts the narrative by interpolating the section beginning (v. 14), “These are the heads of their fathers’ houses”, in order to inform us how Moses and Aaron were born (who were their parents) and with whom they are connected by descent. … And in Pesikta Rabbati 7 (on Numbers 7:12) I have seen the statement, that because their father Jacob reproached these three tribes in the hour of his death Scripture again enumerates here their genealogy alone of all the tribes to indicate that they nevertheless were men of worth.
Rashi, Commentary on the Torah, on 6:13–14; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Exodus 6:1–3Moses was indeed unworthy of receiving so kind and gentle a reply from God; but the Father of all goodness of His infinite mercy pardoned both the sins of Moses and of the people, that He might effect the deliverance which he had determined. … The expression, "thou shalt see," is a tacit reproof of his immoderate impatience, in not waiting for the result of the promise. … Here again, where He says that He appeared to the Fathers as the God "Sadai," He has not respect so much to His might in exercising judgment, as to His abundant and perfect loving-kindness … But although He declares what benefits He conferred upon them, He says that He was not known to them by His name "Jehovah;" signifying thus that He now more brightly manifested the glory of His divinity to their descendants. … Nor does God by "His name" in this passage mean syllables or letters, but the knowledge of His glory and majesty, which shone out more fully and more brightly in the redemption of His Church, than in the commencement of the covenant. For Abraham and the other Patriarchs were content with a smaller measure of light
Moses was indeed unworthy of receiving so kind and gentle a reply from God; but the Father of all goodness of His infinite mercy pardoned both the sins of Moses and of the people, that He might effect the deliverance which he had determined. … The expression, "thou shalt see," is a tacit reproof of his immoderate impatience, in not waiting for the result of the promise. … Here again, where He says that He appeared to the Fathers as the God "Sadai," He has not respect so much to His might in exercising judgment, as to His abundant and perfect loving-kindness … But although He declares what benefits He conferred upon them, He says that He was not known to them by His name "Jehovah;" signifying thus that He now more brightly manifested the glory of His divinity to their descendants. … Nor does God by "His name" in this passage mean syllables or letters, but the knowledge of His glory and majesty, which shone out more fully and more brightly in the redemption of His Church, than in the commencement of the covenant. For Abraham and the other Patriarchs were content with a smaller measure of light
John Calvin, Commentaries, on 6:1–3; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Exodus 6:1–8God silences Moses's complaints with the assurance of success in this negotiation … When Moses was at his wit's end, wishing he had staid in Midian, rather than have come to Egypt to make bad worse - when he was quite at a loss what to do - Then the Lord said unto Moses, for the quieting of his mind, "Now shalt thou see what I will do to Pharaoh (Exo 6:1); now that the affair has come to a crisis, things are as bad as they can be, Pharaoh is in the height of pride and Israel in the depth of misery, now is my time to appear." … Note, Man's extremity is God's opportunity of helping and saving. … I will bring you out. I will rid you. I will redeem you. I will bring you into the land of Canaan, and I will give it to you. … I will take you to me for a people, a peculiar people, and I will be to you a God; more than this we need not ask, we cannot have, to make us happy.
God silences Moses's complaints with the assurance of success in this negotiation … When Moses was at his wit's end, wishing he had staid in Midian, rather than have come to Egypt to make bad worse - when he was quite at a loss what to do - Then the Lord said unto Moses, for the quieting of his mind, "Now shalt thou see what I will do to Pharaoh (Exo 6:1); now that the affair has come to a crisis, things are as bad as they can be, Pharaoh is in the height of pride and Israel in the depth of misery, now is my time to appear." … Note, Man's extremity is God's opportunity of helping and saving. … I will bring you out. I will rid you. I will redeem you. I will bring you into the land of Canaan, and I will give it to you. … I will take you to me for a people, a peculiar people, and I will be to you a God; more than this we need not ask, we cannot have, to make us happy.
Matthew Henry, Commentary on the Whole Bible, on 6:1–9; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Exodus 6:25–27It 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. … 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
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. … 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
John Gill, An Exposition of the Old and New Testament, on 6:25–26; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Exodus 6:14–16This genealogy ends in those two great patriots, Moses and Aaron; and comes in here to shew that they were Israelites, bone of their bone, and flesh of their flesh, whom they were sent to deliver, raised up unto them of their brethren, as Christ also should be, who was to be the prophet and priest, the Redeemer and law - giver of the house of Israel, and whose genealogy also like this was to be carefully preserved. The heads of the houses of three of the tribes are here named … Reuben and Simeon seem to be mentioned only for the sake of Levi, from whom Moses and Aaron descended, and all the priests of the Jewish church.
This genealogy ends in those two great patriots, Moses and Aaron; and comes in here to shew that they were Israelites, bone of their bone, and flesh of their flesh, whom they were sent to deliver, raised up unto them of their brethren, as Christ also should be, who was to be the prophet and priest, the Redeemer and law - giver of the house of Israel, and whose genealogy also like this was to be carefully preserved. The heads of the houses of three of the tribes are here named … Reuben and Simeon seem to be mentioned only for the sake of Levi, from whom Moses and Aaron descended, and all the priests of the Jewish church.
John Wesley, Explanatory Notes upon the Old Testament, on 6:14–15; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Exodus 6:3It is certain that the name Jehovah was in use long before the days of Abraham … and see Gen 15:7, where God reveals himself to Abraham by this very name: And he said unto him, I am Jehovah, that brought thee out of Ur of the Chaldees. How then can it be said that by his name Jehovah he was not known unto them? Several answers have been given to this question; the following are the chief: - 1. The words should be read interrogatively … "I appeared unto Abraham, Isaac, and Jacob by the name of God Almighty, and by my name Jehovah was I not also made known unto them?" 2. The name Jehovah was not revealed before the time mentioned here, for though it occurs so frequently in the book of Genesis, as that book was written long after the name had come into common use … Moses employs it in his history because of this circumstance … I believe the simple meaning is this, that though from the beginning the name Jehovah was known as one of the names of the Supreme Being, yet what it really implied they did not know.
It is certain that the name Jehovah was in use long before the days of Abraham … and see Gen 15:7, where God reveals himself to Abraham by this very name: And he said unto him, I am Jehovah, that brought thee out of Ur of the Chaldees. How then can it be said that by his name Jehovah he was not known unto them? Several answers have been given to this question; the following are the chief: - 1. The words should be read interrogatively … "I appeared unto Abraham, Isaac, and Jacob by the name of God Almighty, and by my name Jehovah was I not also made known unto them?" 2. The name Jehovah was not revealed before the time mentioned here, for though it occurs so frequently in the book of Genesis, as that book was written long after the name had come into common use … Moses employs it in his history because of this circumstance … I believe the simple meaning is this, that though from the beginning the name Jehovah was known as one of the names of the Supreme Being, yet what it really implied they did not know.
Adam Clarke, Commentary on the Holy Bible, on 6:3; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Exodus 6:9–14When Moses communicated this solemn assurance of God to the people, they did not listen to him … lit., "for shortness of breath;" not "from impatience" … but from anguish, inward pressure, which prevents a man from breathing properly. Thus the early belief of the Israelites was changed into the despondency of unbelief through the increase of their oppression. This result also produced despondency in Moses' mind, so that he once more declined the commission, which followed the promise, viz., to go to Pharaoh and demand that he would let Israel go out of his land (Exo 6:11). If the children of Israel would not listen to him, how should Pharaoh hear him, especially as he was uncircumcised in the lips (Exo 6:12)? … For, before the historian gives the decisive answer of Jehovah which removed all further hesitation on the part of Moses, and completed his mission and that of Aaron to Pharaoh, he considers it advisable to introduce the genealogy of the two men of God, for the purpose of showing clearly their genealogical relation to the people of Israel.
When Moses communicated this solemn assurance of God to the people, they did not listen to him … lit., "for shortness of breath;" not "from impatience" … but from anguish, inward pressure, which prevents a man from breathing properly. Thus the early belief of the Israelites was changed into the despondency of unbelief through the increase of their oppression. This result also produced despondency in Moses' mind, so that he once more declined the commission, which followed the promise, viz., to go to Pharaoh and demand that he would let Israel go out of his land (Exo 6:11). If the children of Israel would not listen to him, how should Pharaoh hear him, especially as he was uncircumcised in the lips (Exo 6:12)? … For, before the historian gives the decisive answer of Jehovah which removed all further hesitation on the part of Moses, and completed his mission and that of Aaron to Pharaoh, he considers it advisable to introduce the genealogy of the two men of God, for the purpose of showing clearly their genealogical relation to the people of Israel.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 6:9–12; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Exodus 6
Exodus 6:1–27, World English Bible
Exodus 6 in the Bible · Told in the Story: Chapter 3, Let My People Go
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 6:1–3NOW THOU SHALT SEE etc. — You have criticised My methods of guiding the world. You are not like Abraham to whom I said. (Genesis 21:12) “for through Isaac shall seed be raised unto thee” and to whom I afterwards said, (Gen 22:2) “bring him up as a burnt offering”, and yet he did not criticise My ways, therefore … NOW THOU SHALT SEE — what will now be done to Pharaoh thou shalt see, but thou shalt not see what will be done to the kings of the seven nations of Canaan when I shall bring them (the Israelites) into the Holy Land (cf. Sanhedrin 111a). … AND GOD SPOKE UNTO MOSES — He took him to task because he had spoken so censoriously when he said, (Exodus 5:22) “Wherefore hast thou done so evil to this people”. … BUT BY MY NAME THE LORD WAS I NOT KNOWN TO THEM … I was not recognised by them in My attribute of “keeping faith”, by reason of which My name is called ה׳, which denotes that I am certain to substantiate My promise, for, indeed, I made promises to them but did not fulfill them [during their lifetime].
Rashi, Commentary on the Torah, on 6:1–3; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Exodus 6:13–15AND THE LORD SPAKE UNTO MOSES AND UNTO AARON — because Moses had said, “I am of uncircumcised lips”. The Holy One, blessed be He, associated Aaron with him to be his mouth-piece and spokesman. … signifies that HE GAVE THEM A CHARGE regarding them; viz., to deal with them in a gentle manner and to be patient with them (Exodus Rabbah 7:3) … signifies that He charged them with regard to PHARAOH, KING OF EGYPT, viz., that they should show respect to him in all that they spoke. … because Scripture has mentioned Moses and Aaron here, it interrupts the narrative by interpolating the section beginning (v. 14), “These are the heads of their fathers’ houses”, in order to inform us how Moses and Aaron were born (who were their parents) and with whom they are connected by descent. … And in Pesikta Rabbati 7 (on Numbers 7:12) I have seen the statement, that because their father Jacob reproached these three tribes in the hour of his death Scripture again enumerates here their genealogy alone of all the tribes to indicate that they nevertheless were men of worth.
Rashi, Commentary on the Torah, on 6:13–14; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Exodus 6:1–3Moses was indeed unworthy of receiving so kind and gentle a reply from God; but the Father of all goodness of His infinite mercy pardoned both the sins of Moses and of the people, that He might effect the deliverance which he had determined. … The expression, "thou shalt see," is a tacit reproof of his immoderate impatience, in not waiting for the result of the promise. … Here again, where He says that He appeared to the Fathers as the God "Sadai," He has not respect so much to His might in exercising judgment, as to His abundant and perfect loving-kindness … But although He declares what benefits He conferred upon them, He says that He was not known to them by His name "Jehovah;" signifying thus that He now more brightly manifested the glory of His divinity to their descendants. … Nor does God by "His name" in this passage mean syllables or letters, but the knowledge of His glory and majesty, which shone out more fully and more brightly in the redemption of His Church, than in the commencement of the covenant. For Abraham and the other Patriarchs were content with a smaller measure of light
John Calvin, Commentaries, on 6:1–3; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Exodus 6:1–8God silences Moses's complaints with the assurance of success in this negotiation … When Moses was at his wit's end, wishing he had staid in Midian, rather than have come to Egypt to make bad worse - when he was quite at a loss what to do - Then the Lord said unto Moses, for the quieting of his mind, "Now shalt thou see what I will do to Pharaoh (Exo 6:1); now that the affair has come to a crisis, things are as bad as they can be, Pharaoh is in the height of pride and Israel in the depth of misery, now is my time to appear." … Note, Man's extremity is God's opportunity of helping and saving. … I will bring you out. I will rid you. I will redeem you. I will bring you into the land of Canaan, and I will give it to you. … I will take you to me for a people, a peculiar people, and I will be to you a God; more than this we need not ask, we cannot have, to make us happy.
Matthew Henry, Commentary on the Whole Bible, on 6:1–9; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Exodus 6:25–27It 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. … 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
John Gill, An Exposition of the Old and New Testament, on 6:25–26; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Exodus 6:14–16This genealogy ends in those two great patriots, Moses and Aaron; and comes in here to shew that they were Israelites, bone of their bone, and flesh of their flesh, whom they were sent to deliver, raised up unto them of their brethren, as Christ also should be, who was to be the prophet and priest, the Redeemer and law - giver of the house of Israel, and whose genealogy also like this was to be carefully preserved. The heads of the houses of three of the tribes are here named … Reuben and Simeon seem to be mentioned only for the sake of Levi, from whom Moses and Aaron descended, and all the priests of the Jewish church.
John Wesley, Explanatory Notes upon the Old Testament, on 6:14–15; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Exodus 6:3It is certain that the name Jehovah was in use long before the days of Abraham … and see Gen 15:7, where God reveals himself to Abraham by this very name: And he said unto him, I am Jehovah, that brought thee out of Ur of the Chaldees. How then can it be said that by his name Jehovah he was not known unto them? Several answers have been given to this question; the following are the chief: - 1. The words should be read interrogatively … "I appeared unto Abraham, Isaac, and Jacob by the name of God Almighty, and by my name Jehovah was I not also made known unto them?" 2. The name Jehovah was not revealed before the time mentioned here, for though it occurs so frequently in the book of Genesis, as that book was written long after the name had come into common use … Moses employs it in his history because of this circumstance … I believe the simple meaning is this, that though from the beginning the name Jehovah was known as one of the names of the Supreme Being, yet what it really implied they did not know.
Adam Clarke, Commentary on the Holy Bible, on 6:3; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Exodus 6:9–14When Moses communicated this solemn assurance of God to the people, they did not listen to him … lit., "for shortness of breath;" not "from impatience" … but from anguish, inward pressure, which prevents a man from breathing properly. Thus the early belief of the Israelites was changed into the despondency of unbelief through the increase of their oppression. This result also produced despondency in Moses' mind, so that he once more declined the commission, which followed the promise, viz., to go to Pharaoh and demand that he would let Israel go out of his land (Exo 6:11). If the children of Israel would not listen to him, how should Pharaoh hear him, especially as he was uncircumcised in the lips (Exo 6:12)? … For, before the historian gives the decisive answer of Jehovah which removed all further hesitation on the part of Moses, and completed his mission and that of Aaron to Pharaoh, he considers it advisable to introduce the genealogy of the two men of God, for the purpose of showing clearly their genealogical relation to the people of Israel.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 6:9–12; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.