Keluaran 6:10-16

6:10 Then the Lord said to Moses, 6:11 “Go, tell Pharaoh king of Egypt that he must release ¹  the Israelites from his land.” 6:12 But Moses replied to ²  the Lord, “If the Israelites did not listen to me, then ³  how will Pharaoh listen to me, since ⁴  I speak with difficulty?” ⁵ 

6:13 The Lord spoke ⁶  to Moses and Aaron and gave them a charge ⁷  for the Israelites and Pharaoh king of Egypt to bring the Israelites out of the land of Egypt.

The Ancestry of the Deliverer

6:14 ⁸ These are the heads of their fathers’ households: ⁹ 

The sons ¹⁰  of Reuben, the firstborn son of Israel, were Hanoch and Pallu, Hezron and Carmi. These were the clans ¹¹  of Reuben.

6:15 The sons of Simeon were Jemuel, Jamin, Ohad, Jakin, Zohar, and Shaul, the son of a Canaanite woman. These were the clans of Simeon.

6:16 Now these are the names of the sons of Levi, according to their records: ¹²  Gershon, Kohath, and Merari. (The length of Levi’s life was 137 years.)

[6:11]  ¹ tn The form וִישַׁלַּח (vishallakh) is the Piel imperfect or jussive with a sequential vav; following an imperative it gives the imperative’s purpose and intended result. They are to speak to Pharaoh, and (so that as a result) he will release Israel. After the command to speak, however, the second clause also indirectly states the content of the speech (cf. Exod 11:2; 14:2, 15; 25:2; Lev 16:2; 22:2). As the next verse shows, Moses doubts that what he says will have the intended effect.

[6:12]  ² tn Heb “And Moses spoke before.”

[6:12]  ³ sn This analogy is an example of a qal wahomer comparison. It is an argument by inference from the light (qal) to the heavy (homer), from the simple to the more difficult. If the Israelites, who are Yahwists, would not listen to him, it is highly unlikely Pharaoh would.

[6:12]  ⁴ tn The final clause begins with a disjunctive vav (ו), a vav on a nonverb form – here a pronoun. It introduces a circumstantial causal clause.

[6:12]  ⁵ tn Heb “and [since] I am of uncircumcised lips.” The “lips” represent his speech (metonymy of cause). The term “uncircumcised” makes a comparison between his speech and that which Israel perceived as unacceptable, unprepared, foreign, and of no use to God. The heart is described this way when it is impervious to good impressions (Lev 26:41; Jer 9:26) and the ear when it hears imperfectly (Jer 6:10). Moses has here returned to his earlier claim – he does not speak well enough to be doing this.

[6:13]  ⁶ tn Heb “And Yahweh spoke.”

[6:13]  ⁷ tn The term וַיְצַוֵּם (vayÿtsavvem) is a Piel preterite with a pronominal suffix on it. The verb צָוָה (tsavah) means “to command” but can also have a much wider range of meanings. In this short summary statement, the idea of giving Moses and Aaron a commission to Israel and to Pharaoh indicates that come what may they have their duty to perform.

[6:14]  ⁸ sn This list of names shows that Moses and Aaron are in the line of Levi that came to the priesthood. It helps to identify them and authenticate them as spokesmen for God within the larger history of Israel. As N. M. Sarna observes, “Because a genealogy inherently symbolizes vigor and continuity, its presence here also injects a reassuring note into the otherwise despondent mood” (Exodus [JPSTC], 33).

[6:14]  ⁹ tn The expression is literally “the house of their fathers.” This expression means that the household or family descended from a single ancestor. It usually indicates a subdivision of a tribe, that is, a clan, or the subdivision of a clan, that is, a family. Here it refers to a clan (S. R. Driver, Exodus, 46).

[6:14]  ¹⁰ tn Or “descendants.”

[6:14]  ¹¹ tn Or “families,” and so throughout the genealogy.

[6:16]  ¹² tn Or “generations.”