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.’ ”
Parallel Translations
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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.’ ”
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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; and I will give it you for an heritage: I am the LORD.
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And I will bring you in unto the land, concerning which I lifted up My hand to give it to Abraham, to Isaac, and to Jacob; and I will give it you for a heritage: I am the LORD.'
Cross-references (20)
Passages linked to Exodus 6:8 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Genesis 15:18 In that day Yahweh made a covenant with Abram, saying, “I have given this land to your offspring, from the river of Egypt to the great river, the river Euphrates:
- Genesis 26:3 Live in this land, and I will be with you, and will bless you. For I will give to you, and to your offspring, all these lands, and I will establish the oath which I swore to Abraham your father.
- Genesis 14:22 Abram said to the king of Sodom, “I have lifted up my hand to Yahweh, God Most High, possessor of heaven and earth,
- Ezekiel 20:5-6 Tell them, ‘The Lord Yahweh says: “In the day when I chose Israel, and swore to the offspring of the house of Jacob, and made myself known to them in the land of Egypt, when I swore to them, saying, ‘I am Yahweh your God;’ in that day I swore to them, to bring them out of the land of Egypt into a land that I had searched out for them, flowing with milk and honey, which is the glory of all lands.
- Ezekiel 20:42 You will know that I am Yahweh when I bring you into the land of Israel, into the country which I swore to give to your fathers.
- Genesis 28:13 Behold, Yahweh stood above it, and said, “I am Yahweh, the God of Abraham your father, and the God of Isaac. I will give the land you lie on to you and to your offspring.
- Genesis 35:12 The land which I gave to Abraham and Isaac, I will give it to you, and to your offspring after you I will give the land.”
- Exodus 32:13 Remember Abraham, Isaac, and Israel, your servants, to whom you swore by your own self, and said to them, ‘I will multiply your offspring as the stars of the sky, and all this land that I have spoken of I will give to your offspring, and they shall inherit it forever.’ ”
- Deuteronomy 32:40 For I lift up my hand to heaven and declare, as I live forever,
- Ezekiel 47:14 You shall inherit it, one as well as another; for I swore to give it to your fathers. This land will fall to you for inheritance.
- Genesis 22:16-17 and said, “ ‘I have sworn by myself,’ says Yahweh, ‘because you have done this thing, and have not withheld your son, your only son, that I will bless you greatly, and I will multiply your offspring greatly like the stars of the heavens, and like the sand which is on the seashore. Your offspring will possess the gate of his enemies.
- Exodus 6:2 God spoke to Moses, and said to him, “I am Yahweh.
- Exodus 6:6 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.
- Numbers 23:19 God is not a man, that he should lie, nor a son of man, that he should repent. Has he said, and will he not do it? Or has he spoken, and will he not make it good?
- 1 Samuel 15:29 Also the Strength of Israel will not lie nor repent; for he is not a man, that he should repent.”
- Psalms 136:21-22 and gave their land as an inheritance; for his loving kindness endures forever; even a heritage to Israel his servant; for his loving kindness endures forever:
- Ezekiel 20:15 Moreover also I swore to them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands;
- Ezekiel 20:23 Moreover I swore to them in the wilderness, that I would scatter them among the nations, and disperse them through the countries;
- Ezekiel 20:28 For when I had brought them into the land which I swore to give to them, then they saw every high hill, and every thick tree, and they offered there their sacrifices, and there they presented the provocation of their offering. There they also made their pleasant aroma, and there they poured out their drink offerings.
- Ezekiel 36:7 Therefore the Lord Yahweh says: “I have sworn, ‘Surely the nations that are around you will bear their shame.’
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (11 sources)
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Geneva Bible translators 1599 · Public Domain Hebrew, Lift up mine hand.
Hebrew, Lift up mine hand.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Exo 6:8 And I will bring you in unto…
Exo 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; and I will give it you for an heritage: I [am] the LORD.
Ver. 8. And I will bring you.]. {See Trapp on "Exo 5:4"}
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.
Matthew Poole 1685 · Public Domain And therefore, have authority and power to dispose of…
And therefore, have authority and power to dispose of lands and kingdoms as I please; and faithful to give you what I have promised.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And Moses spake so unto the children of Israel,....…
And Moses spake so unto the children of Israel,.... After this manner, and in the above words, declaring all that the Lord made known to him, and promised to do for them; which one would have thought would have revived their spirits, and refreshed and comforted their hearts under their troubles, and encouraged a lively exercise of faith and hope of deliverance:
but they hearkened not unto Moses; being disappointed of deliverance by him, and their afflictions being increased, and lying heavy upon them, they were heartless and hopeless:
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for anguish of spirit; trouble of mind and grief of heart, with which they were swallowed up; or "for shortness of breath" (b), being so pressed that they could hardly breathe, and so were incapable of attending to what was spoken to them:
and for cruel bondage; under which they laboured, and from which they had scarce any respite, and saw no way of deliverance from it.
(b) "ob brevem anhelitum", Munster.
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 I am the Lord - And therefore have power…
I am the Lord - And therefore have power to dispose of lands and kingdoms as I please.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 8. Which I did swear] נשאתי את ידי…
Verse 8. Which I did swear] נשאתי את ידי nasathi eth yadi, I have lifted up my hand. The usual mode of making an appeal to God, and hence considered to be a form of swearing. It is thus that Isa 62:8 is to be understood: The Lord hath sworn by his right hand, and by the arm of his strength.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Hand; swearing. (Chap. xiv. 22; 2 Esdras. ix. 15.)
Hand; swearing. (Chap. xiv. 22; 2 Esdras. ix. 15.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 8. lifted up my hand] i.e. sware; the expression…
8. lifted up my hand] i.e. sware; the expression being derived from the custom of raising the hand to heaven when taking an oath. So Num_14:30 (P), Deu_32:40 (the Song); and esp. in Eze_20:5-6; Eze_20:15; Eze_20:23; Eze_20:28; Eze_20:42; Eze_36:7; Eze_47:14; Psa_106:26 (misrendered in PBV. ‘against’). Also, with a different verb for ‘lift up,’ Gen_14:22. The reference is no doubt to Gen_24:7 J (cf. Exo_15:18 J).
heritage] not the usual word (naḥãlâh), but môrâshâh: elsewhere only Deu_33:4 (the Blessing), and in Eze_11:15; Eze_25:4; Eze_25:10; Eze_33:24; Eze_36:2-3; Eze_36:5.
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I am Yahweh] a solemn asseverative formula, closing a Divine utterance. It occurs with remarkable frequency in the ‘Law of Holiness’ (Leviticus 17-26), as Lev_18:5; Lev_18:21; Lev_19:12; Lev_19:14; Lev_19:16; Lev_19:18, &c.; sometimes also elsewhere in P, Exo_12:12; Exo_29:46 (with the addition of ‘their God’), Num_3:13; Num_3:41; Num_3:45. It is never found in J or E.
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 (8) I will give it you for an heritage:…
(8) I will give it you for an heritage: I am the Lord.—Heb., I will give it to you for an heritage, I Jehovah. The whole is one sentence, and implies that, as being Immutable and Eternal, He would assuredly give it them.
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 The land which I did swear to give it…
The land which I did swear to give it to Abraham etc. See Gen_22:16-18 Gen_26:3, etc. The only formal oath is recorded in Gen_22:16; but an oath is perhaps implied in every covenant between God and man. God"s faithfulness is pledged to the performance of the terms of the covenant on his part. I will give it you for a heritage: I am the Lord. Rather, "I will give it you for a heritage, I the Lord" (or "I Jehovah," or "I the Eternal One") "You have the pledge of my Eternity and Immutability that it shall be yours.
HOMILIES BY D. YOUNG Ver. 8. God encourages Moses in his despondency.
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We have here
I MOSES QUESTIONING THE PROCEDURE OF JEHOVAH. Observe
1. Moses in all his perplexity still acts upon the firm assurance that there is a Jehovah to resort to. "He returned unto the Lord." Neither the reproaches of the people nor his own disappointment made him at all to doubt that he was dealing with a glorious, awful, and Divine existence outside of himself. It seems just as much a matter of course for Moses to meet with Jehovah, as it had been for the Israelite officers to meet with Moses. This is one good result of all the discussion (for hardly any other term will sufficiently indicate it) which Moses has had with Jehovah concerning his own fitness. Every time God spoke he stood out before the mind of his servant more distinctly and impressively as a real existence. The troubled heart of Moses leads him here into a set of very ignorant questions; but these were a small evil compared with what might have happened, viz. a lapse into utter atheism.
2. Moses, like the Israelite officers makes the mistake of going by first consequences. He does not rebuke the officers for wrong expectations and hasty conclusions. By his language in approaching God, he admits to the full that these officers have reason for their reproaches. They have appealed to Jehovah as against Moses; Moses in turn can only appeal to Jehovah, not against them, but to justify himself. How easy it is for a man, even though fully persuaded of God"s existence, to have utterly erroneous thoughts of his purposes and of his ways of working. Evidently it will need a gradual process and not without temporary retrogressions in order to lift Moses above such conceptions of deity as he had gainedin Egypt and Midian, and by all his acquaintance with current idolatries. It is easier to remember the name I AM than to understand the thing signified by the name.
3. In particular, Moses blundered in thinking of deliverance, not as a process, but as an act something to be achieved by a miracle as instantaneous and complete as those which he had wrought before Israel. One of the most pernicious misapprehensions of the Gospel is that which looks on salvation as an instantaneous thing which speaks of the saved, instead of using the more exact description, "those who are being saved". (Rom_5:10; 1Co_1:18; Php_2:12; 1Pe_1:9) First of all, we put our shallow, unspiritual notions into the Word of God, and then turn round in amazement, because his actions do not correspond with our ideas of what they should be.
4. We see from this utterance of Moses, how a man may make the first step towards freedom and Divine fulfilments of gracious purposes to him, and yet not know it. Moses having gone to Pharaoh, had met with nothing but rebuff; and was further compelled to see his brethren treated more cruelly than ever. He thinks nothing has been done, because he can see nothing, but he is utterly mistaken. The Israelites, had they only known it, were nearer salvation a great deal nearer than when they first believed. "Wherefore hast thou so evil entreated this people?" says Moses to Jehovah. Wherefore? indeed! only we should ever ask all-important questions in their proper order. First, Is it so?" and then, "Why is it so?" It was not true that Jehovah was evilly entreating the people. The liberating work was really begum, even though Moses could see no sign of it. When, from the point of view given by the catastrophe of the Red Sea, we look back on this first interview, then we see that it was also the first step in a solemn gradation for Moses and Israel, the first step upwards; and just as surely for Pharaoh, the first step downwards.
II GOD GIVES AN ANSWER FULL OF ENCOURAGEMENT.
1. Notice the absence of anything in the shape of rebuke. These words of Moses had a very offensive and dishonouring sound, but we do not read that Jehovah"s anger was kindled against Moses, (Exo_4:14) or that he sought to kill him. (Exo_4:24) When there is a want of due and prompt submission to the commandments of God, especially when they are plain and decisive ones, then God begins to threaten. But when the thing lacking is a want of understanding as to God"s way, then he patiently extends sympathy, and endeavours to give light and truth. A commander severely punishes a subordinate when he neglects plain orders at a critical juncture; but he would be very unreasonable if he expected him all at once to appreciate the plan of a campaign. Moses would have been very differently treated, if, after the reproaches of the officers, be had shown a spirit of disobedience towards Jehovah.
2. As to the substance of God"s reply, what can be said that he has not saidalready; save that he puts the old truths and promises more emphatically, more comprehensively than ever? The first appeal to Moses is, to rest as far as he can in an undisturbed sense of the power of God. That power belongs to Jehovah is the one thing which Moses has seen most clearly, felt most deeply; and God began by assuring him that he will yet be convinced how strong the Divine hand is. The strong man, violently and wastefully laying hold of Jehovah"s possessions, will be utterly subdued by a far stronger than himself. The next point to be noticed is that though, as we have said, there was no expressed rebuke, yet there are elements in this reply of God, out of which Moses, reflecting on what was expressed, could construct a rebuke for himself. Moses is not showing a faith equal to that of Abraham, Isaac, and Jacob; and yet they were without the revelation of this name JEHOVAH. Moses, who had been told more of the Divine nature than Abraham was told, ought to have believed not less readily and steadily than Abraham. Rest if you can, Moses, in all the comforts that flow from a due consideration of this great and exhaustless Name! Then God goes on to speak of his own faithfulness, of the covenant which was constantly in the Divine mind. Was it for Moses to speak as if God was unmindful of that covenant; he to speak, who but lately had shown his own want of regard to the human side of it, and been in deadly pork because of his uncircumcised son! The God of Abraham, Isaac, and Jacob, is Jehovah, the great I Am. If, then, he made a covenant with all its promises yesterday, be sure that to-day he is doing something to carry that covenant out. If, yesterday, he expressed compassion for the oppressed, and wrath with the oppressor, be sure that he has not relapsed into cold indifference to-day. These capricious sympathies are reserved for men and women who will weep over the mimic and exaggerated sorrows of the stage, and then go home to harden their hearts against the terrible sorrows of real life. When we read over the words of Moses here, and compare them with the words of God, we see how contracted were the views of Moses, and how gloriously enlarged were the views of God. Moses is thinking simply of deliverance how to get the present generation from under the yoke of the oppressor; but God has in his mind a great plan, of which the deliverance from Pharaoh is but one stage in the development, and that a very brief stage. To the completion of this plan the liberation of Israel was necessary, and therefore this liberation would assuredly be achieved. Moses, so to speak, was low down in a hollow; he could get no proper view of the distances; he could not get a due impression of all this tract of time, from God"s first appearing to Abraham down to the securing of the inheritance; and therefore he may well be excused if he speaks hastily. But God looks down from his throne.in eternity. The whole stretch of the work lies before him, and thus beholding it, he can but reiterate his promises, exhibit the great features of his plan, and counsel Moses and Israel to do the one thing needful, i.e. continue obediently waiting upon him in the generation in which they live. Let us do what God tells us, being perfectly sure that he sees what we cannot see, and that, because he is the God who cannot lie, he sets all things before us just as they are.
3. Another thing is to be considered here, which, though omitted fromJehovah"s answer to Moses, ought not to be neglected by us. For typical purposes, the welfare and future of Israel is the great thing spoken of; Pharaoh is looked at simply as the cruel adversary and oppressor of Israel. Hence just those things are stated which most effectively show his complete downfall. But we must remember that the things which are stated at any particular time are only a small part of what are in the mind of God. He states not all the considerations which inspire his acts, but only such as it may be well for us to know. Pharaoh had to be dealt with as a man, even though the record is emphatically constructed so as to set him forth merely as a type. It would have been manifestly unjust to bring upon him sudden and terrible destruction of all his power, without an appearance of appeal to his voluntary action. Y.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 I swore
I swore
"I promised" or "I said I would"
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translationWords
oath
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.