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.
Parallel Translations
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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.
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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.
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And the LORD spoke 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.
Cross-references (11)
Passages linked to Exodus 6:13 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Numbers 27:23 He laid his hands on him and commissioned him, as Yahweh spoke by Moses.
- Deuteronomy 31:14 Yahweh said to Moses, “Behold, your days approach that you must die. Call Joshua, and present yourselves in the Tent of Meeting, that I may commission him.” Moses and Joshua went, and presented themselves in the Tent of Meeting.
- Psalms 91:11 For he will put his angels in charge of you, to guard you in all your ways.
- 1 Timothy 1:18 I commit this instruction to you, my child Timothy, according to the prophecies which were given to you before, that by them you may wage the good warfare,
- 1 Timothy 5:21 I command you in the sight of God, and the Lord Jesus Christ, and the chosen angels, that you observe these things without prejudice, doing nothing by partiality.
- 1 Timothy 6:13 I command you before God, who gives life to all things, and before Christ Jesus, who before Pontius Pilate testified the good confession,
- 2 Timothy 4:1 I command you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at his appearing and his Kingdom:
- Numbers 27:19 Set him before Eleazar the priest, and before all the congregation; and commission him in their sight.
- Matthew 4:6 and said to him, “If you are the Son of God, throw yourself down, for it is written, ‘He will command his angels concerning you,’ and, ‘On their hands they will bear you up, so that you don’t dash your foot against a stone.’ ”
- 1 Timothy 6:17 Charge those who are rich in this present world that they not be arrogant, nor have their hope set on the uncertainty of riches, but on the living God, who richly provides us with everything to enjoy;
- 2 Timothy 2:4 No soldier on duty entangles himself in the affairs of life, that he may please him who enrolled him as a soldier.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (8 sources)
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John Trapp 1656 · Public Domain Exo 6:13 And the LORD spake unto Moses and…
Exo 6:13 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.
Ver. 13. And the Lord spake unto Moses.] Notwithstanding his former equivocation, and the people’s peevishness. Men’s wickedness cannot interrupt the course of God’s goodness.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain These be the heads of their father's houses,.... Not…
These be the heads of their father's houses,.... Not of the families of Moses and Aaron, but of the children of Israel, though only the heads of three tribes are mentioned; and some think that these three are taken notice of, to show that they were not rejected of God, though they seem to be rather cursed than blessed by Jacob; and that though they were guilty of very great crimes, as Reuben of incest, and Simeon and Levi of murder, yet they truly repented, and obtained mercy of God, and were honoured in their offspring, of whom an account is here given; but the two first seem to be taken notice of for the sake of the third, and that order might be observed, and that it might plainly appear that the deliverers of Israel were Israelites:
the sons of Reuben, the firstborn of Israel, Hanoch, and Pallu, Hezron, and Carmi; whose names, and the order in which they are put, are the same as in Gen 46:9 these be the families of Reuben; the heads of them, or from whence they sprung.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The Lord gave them a charge, both to the…
The Lord gave them a charge, both to the children of Israel, and to Pharaoh - God's authority is sufficient to answer all objections, and binds us to obedience without murmuring or disputing.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Albert Barnes 1834 · Public Domain Unto Moses and unto Aaron - The final and…
Unto Moses and unto Aaron - The final and formal charge to the two brothers is given, as might be expected, before the plagues are denounced. With this verse begins a new section of the history.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain 13-19. Since Israel is now to be led forth…
13-19. Since Israel is now to be led forth as a nation, Moses and Aaron, their leaders, are fully set before us according to their genealogy. The tribe of Levi now, therefore, comes before us, with its three tribal families and their subdivisions, while the elder tribes, Reuben and Simeon, are mentioned with their general family divisions, in order to show the relative position of Levi. (Knobel here clearly shows the connexion against the documentists.) The fathers’ houses are usually considered as divisions of the tribal families, subdivisions of the tribe, (Geseuius, Furst, Ewald,) but the phrase is considered by Kurtz to be simply another designation for the tribe, the word “fathers” meaning ancestors. But the first view is favoured by the systematic classification in passages like Jos_7:14, and Num_1:20; Num_1:22, etc., where the phrase should be translated, as here, “houses of their fathers,” (not house; see Gesen., Gram., § 108, 3; Ewald, Gram., § 270, c.) The twelve tribes were regularly divided and subdivided, according to lineage, with princes or heads over each section or grade, who took their rank by primogeniture. Besides this hereditary nobility there were elders, who appear to have held their position from age and experience, probably owing their rank to popular election, and who always appear as the representatives of the people, and constitute a democratic element in the state. There were, finally, the scribes, or shoterim — officers who may have arisen under Egyptian influences, as already noticed, who exercised a subordinate overseership over government labourers, and probably had charge of the genealogical tables and public writings. Thus the patriarchal and Egyptian governments furnished the groundwork for the elaborate Mosaic system perfected at Sinai.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 13. A summary statement, unconnected with v. 12, of…
13. A summary statement, unconnected with v. 12, of the commission given to Moses and Aaron in vv. 2–6. The verse comes in abruptly; for Aaron has not in this connexion been mentioned before. No doubt, it is an addition of the compiler who inserted the genealogy, vv. 14–27 (the main object of which is to explain who Moses and Aaron were), and who intended this verse to introduce it.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (13) The Lord . . . gave them a…
(13) The Lord . . . gave them a charge.—The reluctance and opposition of Moses led to an express “charge” being laid upon himself and Aaron, the details of which are given in Exo_7:1-9. Exo_6:1 of Exodus 7 probably followed originally on Exo_6:12 of this chapter. When the genealogy was inserted at this point, the present verse, which summarises Exo_7:1-9, was added, as also Exo_6:28-30 at the end of the chapter.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 13-27. At this point the narrative is interrupted…
Vers. 13-27. At this point the narrative is interrupted The author, or (it may be) the final compiler perhaps Joshua thought it desirable to insert here a genealogical section, taking up the fatuity history of Israel from the point at which it was left in Exo_1:5, where the sons of Jacob were enumerated. The whole political system of Israel was based upon the tribal relation; and it was of the last importance, politically, to hand down the divisions and subdivisions of families. The lists here given, probably prepared by Moses in a separate document, had to be inserted somewhere. The present seemed a fitting place. The narrative had reached a turning-point. All the preliminaries were over the action of the Exodus itself was about to begin. A dramatist would have made Act 1. end and Act 2 commence. A poet would have begun a new canto. In the imperfect bibliography of the time, it was thought best to make a division by a parenthetic insertion.
Verse 13 seems to belong to what follows rather than to what precedes. There is no emphasis on the words and to Aaron, as if God, having found Moses singly to be irre-sponsive, had now given a charge to both the brothers conjointly (Rashi). Rather the verse is a concise summary of chs. 3-5., prefixed to the genealogy when it was a separate document, and preserved when the compiler placed the document in the text
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Vers. 13-27. The historical character of real revelation.
Among the religions of the world which are based on the contents of a written volume, none has such a historical character as the religion of Christians. Most nations have evolved their religion out of their internal consciousness, and have then, after a certain lapse of time, thrown into a narrative form the supposed revelations made to this or that individual secretly, and by him committed to writing. These revelations to give them the name are not connected with any series of events, are not, properly speaking, historical at all, but belong to the domain of thought, contemplation, philosophy. It is quite otherwise with the religion of the Bible. Both in the Old Testament and in the New our attention is directed primarily and mainly to a series of facts. Religion is not put before us in an abstract, but in a concrete form. The Bible represents to us "God in history." We learn the nature and the will of God from his dealings with nations and individuals at definite times and in definite places. It is a necessary consequence of such a mode of inculcating religious truth, that very dry and mundane details must from time to time be obtruded upon the reader, in order that the narrative may be clear, and that he may understand the circumstances of time and place with which each writer in his turn has to deal. In this way genealogies come in. History cannot be understood without them. We want to know who the individuals are who are introduced afresh at each new stage in the narrative, and in what relation they stand to those other individuals with whom the narrative is concerned before and after. Genealogies convey this knowledge. Many think them uninteresting; but they are not so to any thoughtful person. For
(1) they raise the salutary thought of the rapid flight of time and the speedy passing away of one generation after another, Oih per fullwn geneh toihde kai ajndrwn.
(2) They show us how good men and bad, great men and little, are intermixed in the world, arise under the same conditions, seem produced by the same circumstances; and thus they force us to see what a vast power the human will has in shaping human character, and even in determining the course of earthly events. Hence they remind us of our responsibilities.
(3) They hold up to us warnings and examples warnings in the names to which there is attached the savour of evil deeds never to be forgotten so long as the world endures Nadabs, Abihus, Korahs; examples in those, familiar to us as household words, which we no sooner hear or see than there rush to our thought a crowd of glorious and heroic actions. Being dead, these men still speak to us theirs is a death "full of immortality."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.