The big picture
Exodus 6 opens in verse 1 with “Then the LORD said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a…”, reaches its middle movement near verse 15 with “And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul…”, and closes in verse 30 with “And Moses said before the LORD , Behold, I am of uncircumcised lips, and how shall…” Repeated or prominent terms include LORD, Moses, Israel, children, sons. Together, those details trace this chapter’s own movement from its opening to its conclusion.
Scripture beside the summary
Exodus · King James Version · 30Exodus 6:1-8
1–8: The LORD said unto Moses, Now shalt thou see what I will do to Pharaoh…
Exodus 6:1–8 opens with “Then the LORD said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong…” and reaches “And I will bring you in unto the land, concerning the which I did swear to give it to Abraham…” by its final verse. That movement develops the focus on the wording and movement of this passage, with particular weight carried by LORD, land, Egyptians.
Deep dive
The movement opens with “Then the LORD said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a…” By verse 4, the text has turned to “And I have also established my covenant with them, to give them the land of Canaan, the land…” It lands on “And I will bring you in unto the land, concerning the which I did swear to give it to…” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 2 verses with a speech marker, 1 stated contrast, 6 verses naming the LORD or God. Those features reveal where the narrative slows down, speaks directly, or changes direction.
The covenant audience and the reason attached to each command show how worship, holiness, justice, mercy, and communal responsibility belong together. Words such as LORD, land, Egyptians, Abraham, bondage, burdens tie the complete block together. The central idea, “the wording and movement of this passage,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.
Names or load-bearing terms in this scene include God, Egyptians, Abraham, Isaac, Israel, Jacob. The nearest hinge to the center comes in verse 1: “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…” That detail helps separate the opening situation from what the passage changes next.
Words to trace: LORD, land, Egyptians, Abraham, bondage, burdens
Verse-by-verse path
- Exodus 6:1
“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…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
- Exodus 6:2
“And God spake unto Moses, and said unto him, I am the LORD :” Naming Moses keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Exodus 6:3
“And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not…” Naming Abraham and Almighty keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Exodus 6:4
“And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage…” The promise, blessing, or covenant language needs its named recipient and scope. Those details prevent a personal word in the story from becoming a promise detached from context.
- Exodus 6:5
“And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have…” The promise, blessing, or covenant language needs its named recipient and scope. Those details prevent a personal word in the story from becoming a promise detached from context.
- Exodus 6:6
“Wherefore say unto the children of Israel, I am the LORD , and I will bring you out from under the burdens of the…” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.
- Exodus 6:7
“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…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
- Exodus 6:8
“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…” The promise, blessing, or covenant language needs its named recipient and scope. Those details prevent a personal word in the story from becoming a promise detached from context.
Exodus 6:1-8
King James Version1Then 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.
2And God spake unto Moses, and said unto him, I am the LORD :
3And 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.
4And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers.
5And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant.
6Wherefore 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:
7And 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.
8And 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 .
Exodus 6:9-16
9–16: Moses spake so unto the children of Israel: but they hearkened not unto…
Exodus 6:9–16 opens with “And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of…” and reaches “And these are the names of the sons of Levi according to their generations; Gershon, and Kohath…” by its final verse. That movement develops the focus on the wording and movement of this passage, with particular weight carried by Israel, children, Moses.
Deep dive
The movement opens with “And Moses spake so unto the children of Israel: but they hearkened not unto Moses for…” By verse 12, the text has turned to “And Moses spake before the LORD , saying, Behold, the children of Israel have not hearkened…” It lands on “And these are the names of the sons of Levi according to their generations; Gershon, and…” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 4 verses with a speech marker, 1 question, 1 stated contrast, 3 verses naming the LORD or God. Those features reveal where the narrative slows down, speaks directly, or changes direction.
The covenant audience and the reason attached to each command show how worship, holiness, justice, mercy, and communal responsibility belong together. Words such as Israel, children, Moses, spake, Egypt, LORD tie the complete block together. The central idea, “the wording and movement of this passage,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.
Names or load-bearing terms in this scene include Israel, Moses, Egypt, Pharaoh, Levi, Reuben. Its number language includes hundred, thirty, seven. The nearest hinge to the center comes in verse 12: “And Moses spake before the LORD , saying, Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear…” That detail helps separate the opening situation from what the passage changes next.
Words to trace: Israel, children, Moses, spake, Egypt, LORD
Verse-by-verse path
- Exodus 6:9
“And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel…” Naming Moses and Israel keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Exodus 6:10
“And the LORD spake unto Moses, saying,” Naming Moses keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Exodus 6:11
“Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land.” Naming Egypt and Israel keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Exodus 6:12
“And Moses spake before the LORD , saying, Behold, the children of Israel have not hearkened unto me; how then shall…” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
- Exodus 6:13
“And the LORD spake unto Moses and unto Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
- Exodus 6:14
“These be the heads of their fathers’ houses: The sons of Reuben the firstborn of Israel; Hanoch, and Pallu, Hezron…” Naming Reuben and Carmi keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Exodus 6:15
“And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman…” Naming Simeon and Canaanitish keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Exodus 6:16
“And these are the names of the sons of Levi according to their generations; Gershon, and Kohath, and Merari: and the…” The number hundred makes the report concrete. Ask whether it measures time, people, distance, repetition, or completeness before deciding what weight it carries.
Exodus 6:9-16
King James Version9And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage.
10And the LORD spake unto Moses, saying,
11Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land.
12And 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?
13And 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.
14These 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.
15And 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.
16And 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.
Exodus 6:17-24
17–24: The sons of Gershon; Libni, and Shimi, according to their families.
Exodus 6:17–24 opens with “The sons of Gershon; Libni, and Shimi, according to their families.” and reaches “And the sons of Korah; Assir, and Elkanah, and Abiasaph: these are the families of the Korhites.” by its final verse. That movement develops the focus on the wording and movement of this passage, with particular weight carried by sons, years, Amram.
Deep dive
The movement opens with “The sons of Gershon; Libni, and Shimi, according to their families.” By verse 20, the text has turned to “And Amram took him Jochebed his father’s sister to wife; and she bare him Aaron and Moses…” It lands on “And the sons of Korah; Assir, and Elkanah, and Abiasaph: these are the families of the…” The distance between those lines matters as much as any isolated phrase. Its subjects, actions, connecting terms, and consequences reveal how the thought develops before any interpretation is added.
The covenant audience and the reason attached to each command show how worship, holiness, justice, mercy, and communal responsibility belong together. Words such as sons, years, Amram, families, Aaron, bare tie the complete block together. The central idea, “the wording and movement of this passage,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.
Names or load-bearing terms in this scene include Amram, Aaron, Izhar, Kohath, Korah, Uzziel. Its number language includes hundred, thirty, three, seven. The nearest hinge to the center comes in verse 20: “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…” That detail helps separate the opening situation from what the passage changes next.
Words to trace: sons, years, Amram, families, Aaron, bare
Verse-by-verse path
- Exodus 6:17
“The sons of Gershon; Libni, and Shimi, according to their families.” Naming Gershon and Libni keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Exodus 6:18
“And the sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel: and the years of the life of Kohath were an hundred…” The number hundred makes the report concrete. Ask whether it measures time, people, distance, repetition, or completeness before deciding what weight it carries.
- Exodus 6:19
“And the sons of Merari; Mahali and Mushi: these are the families of Levi according to their generations.” Naming Levi and Mahali keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Exodus 6:20
“And Amram took him Jochebed his father’s sister to wife; and she bare him Aaron and Moses: and the years of the life…” The number hundred makes the report concrete. Ask whether it measures time, people, distance, repetition, or completeness before deciding what weight it carries.
- Exodus 6:21
“And the sons of Izhar; Korah, and Nepheg, and Zichri.” Naming Izhar and Korah keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Exodus 6:22
“And the sons of Uzziel; Mishael, and Elzaphan, and Zithri.” Naming Elzaphan and Mishael keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Exodus 6:23
“And Aaron took him Elisheba, daughter of Amminadab, sister of Naashon, to wife; and she bare him Nadab, and Abihu…” Naming Aaron and Abihu keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Exodus 6:24
“And the sons of Korah; Assir, and Elkanah, and Abiasaph: these are the families of the Korhites.” Naming Abiasaph and Assir keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
Exodus 6:17-24
King James Version17The sons of Gershon; Libni, and Shimi, according to their families.
18And 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.
19And the sons of Merari; Mahali and Mushi: these are the families of Levi according to their generations.
20And 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.
21And the sons of Izhar; Korah, and Nepheg, and Zichri.
22And the sons of Uzziel; Mishael, and Elzaphan, and Zithri.
23And Aaron took him Elisheba, daughter of Amminadab, sister of Naashon, to wife; and she bare him Nadab, and Abihu, Eleazar, and Ithamar.
24And the sons of Korah; Assir, and Elkanah, and Abiasaph: these are the families of the Korhites.
Exodus 6:25-30
25–30: Eleazar Aaron’s son took him one of the daughters of Putiel to wife; and…
Exodus 6:25–30 opens with “And Eleazar Aaron’s son took him one of the daughters of Putiel to wife; and she bare him…” and reaches “And Moses said before the LORD , Behold, I am of uncircumcised lips, and how shall Pharaoh…” by its final verse. That movement develops the focus on the wording and movement of this passage, with particular weight carried by Egypt, LORD, Moses.
Deep dive
The movement opens with “And Eleazar Aaron’s son took him one of the daughters of Putiel to wife; and she bare him…” By verse 27, the text has turned to “These are they which spake to Pharaoh king of Egypt, to bring out the children of Israel…” It lands on “And Moses said before the LORD , Behold, I am of uncircumcised lips, and how shall Pharaoh…” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 5 verses with a speech marker, 1 question, 4 verses naming the LORD or God. Those features reveal where the narrative slows down, speaks directly, or changes direction.
The covenant audience and the reason attached to each command show how worship, holiness, justice, mercy, and communal responsibility belong together. Words such as Egypt, LORD, Moses, Pharaoh, spake, Aaron tie the complete block together. The central idea, “the wording and movement of this passage,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.
Names or load-bearing terms in this scene include Egypt, Moses, Aaron, Pharaoh, Israel, Bring. Its number language includes one. The nearest hinge to the center comes in verse 28: “And it came to pass on the day when the LORD spake unto Moses in the land of Egypt,” That detail helps separate the opening situation from what the passage changes next.
Words to trace: Egypt, LORD, Moses, Pharaoh, spake, Aaron
Verse-by-verse path
- Exodus 6:25
“And Eleazar Aaron’s son took him one of the daughters of Putiel to wife; and she bare him Phinehas: these are the…” The number one makes the report concrete. Ask whether it measures time, people, distance, repetition, or completeness before deciding what weight it carries.
- Exodus 6:26
“These are that Aaron and Moses, to whom the LORD said, Bring out the children of Israel from the land of Egypt…” Naming Aaron and Bring keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Exodus 6:27
“These are they which spake to Pharaoh king of Egypt, to bring out the children of Israel from Egypt: these are that…” Naming Egypt and Aaron keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Exodus 6:28
“And it came to pass on the day when the LORD spake unto Moses in the land of Egypt,” This familiar narrative signal moves the clock forward. What follows is a new scene, consequence, or answer to an earlier tension.
- Exodus 6:29
“That the LORD spake unto Moses, saying, I am the LORD : speak thou unto Pharaoh king of Egypt all that I say unto…” Naming Egypt and Moses keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
- Exodus 6:30
“And Moses said before the LORD , Behold, I am of uncircumcised lips, and how shall Pharaoh hearken unto me?” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
Exodus 6:25-30
King James Version25And 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.
26These 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.
27These are they which spake to Pharaoh king of Egypt, to bring out the children of Israel from Egypt: these are that Moses and Aaron.
28And it came to pass on the day when the LORD spake unto Moses in the land of Egypt,
29That the LORD spake unto Moses, saying, I am the LORD : speak thou unto Pharaoh king of Egypt all that I say unto thee.
30And Moses said before the LORD , Behold, I am of uncircumcised lips, and how shall Pharaoh hearken unto me?
Questions to keep in mind while reading
- Identify the people addressed and the covenant setting.
- Distinguish rescue, worship, holiness, justice, and community responsibility.
- Read commands in their literary and covenant context before making a modern application.
Text first
Where readers differ
The chapter summary begins with what the passage says and how its parts fit together. It does not assume one denomination has already settled every question. Where a conclusion depends on a tradition, literary theory, or historical reconstruction, that dependence is named openly.
The KJV text is presented first. Interpretive conclusions are labeled, and differences are introduced only when they help a reader understand why serious communities do not always reach the same answer.
Comparative interpretive notes for this chapter are in preparation. Until reviewed notes are ready, this page separates the KJV text from summary and application without claiming that serious readers agree on every question.
Questions beneath the surface
- What account of God, human freedom, responsibility, and the good life emerges from Exodus 6?
- Which tension does the chapter refuse to resolve quickly?
- What changes when the chapter is read as part of the whole canon rather than as an isolated moral story?
- Where might a sincere reader confuse a familiar tradition with something the text states directly?
Questions for serious personal contemplation
These open-ended questions make room for tension, honest response, prayer, and conclusions that remain accountable to the chapter.
Observe without rushing
What part of Exodus 6 makes you stop, feel unsettled, or feel surprised, and why?
Which detail in the passage would be easiest to overlook? How does that detail change your understanding?
Where do you see tension between what happens and this focus: Exodus 6:1–30 completes a passage that was not covered by the original study-unit map. Its own wording and immediate context supply the focus.?
What important question does the passage leave open instead of resolving quickly?
Examine your inner life honestly
Which person, response, fear, or desire in the passage feels most like your own life right now?
What assumption about God, other people, or yourself does this text challenge?
Which part would you rather soften, avoid, or explain away too quickly? What might that reaction reveal?
If this Scripture could ask you one direct question, what do you think it would ask?
Respond with wisdom and courage
What do you need to remember, confess, grieve, thank God for, or trust after reading this passage?
How might another faithful person read this situation differently without ignoring the text?
What obedient response would be costly, uncomfortable, or slow, yet still faithful to Scripture?
What question will you carry into prayer this week, and which verses will you keep in front of you?
