6:1 Then the Lord said to Moses, “Now you will see what I will do to Pharaoh, 1 for compelled by my strong hand 2 he will release them, and by my strong hand he will drive them out of his land.” 3
6:2 God spoke 4 to Moses and said to him, “I am the Lord. 5 6:3 I appeared to Abraham, to Isaac, and to Jacob as 6 God Almighty, 7 but by 8 my name ‘the Lord’ 9 I was not known to them. 10 6:4 I also established my covenant with them 11 to give them the land of Canaan, where they were living as resident foreigners. 12 6:5 I 13 have also heard 14 the groaning of the Israelites, whom the Egyptians are enslaving, 15 and I have remembered my covenant. 16 6:6 Therefore, tell the Israelites, ‘I am the Lord. I will bring you out 17 from your enslavement to 18 the Egyptians, I will rescue you from the hard labor they impose, 19 and I will redeem you with an outstretched arm and with great judgments. 6:7 I will take you to myself for a people, and I will be your God. 20 Then you will know that I am the Lord your God, who brought you out from your enslavement to 21 the Egyptians. 6:8 I will bring you to the land I swore to give 22 to Abraham, to Isaac, and to Jacob – and I will give it to you 23 as a possession. I am the Lord!’”
6:9 24 Moses told this 25 to the Israelites, but they did not listen to him 26 because of their discouragement 27 and hard labor.
1 sn The expression “I will do to Pharaoh” always refers to the plagues. God would first show his sovereignty over Pharaoh before defeating him.
2 tn The expression “with a strong hand” (וּבְיָד חֲזָקָה, uvÿyad khazaqah) could refer (1) to God’s powerful intervention (“compelled by my strong hand”) or (2) to Pharaoh’s forceful pursuit (“he will forcefully drive them out”). In Exod 3:20 God has summarized what his hand would do in Egypt, and that is probably what is intended here, as he promises that Moses will see what God will do. All Egypt ultimately desired that Israel be released (12:33), and when they were released Pharaoh pursued them to the sea, and so in a sense drove them out – whether that was his intention or not. But ultimately it was God’s power that was the real force behind it all. U. Cassuto (Exodus, 74) considers that it is unlikely that the phrase would be used in the same verse twice with the same meaning. So he thinks that the first “strong hand” is God’s, and the second “strong hand” is Pharaoh’s. It is true that if Pharaoh acted forcefully in any way that contributed to Israel leaving Egypt it was because God was acting forcefully in his life. So in an understated way, God is saying that when forced by God’s strong hand, Pharaoh will indeed release God’s people.”
3 tn Or “and he will forcefully drive them out of his land,” if the second occurrence of “strong hand” refers to Pharaoh’s rather than God’s (see the previous note).
4 tn Heb “And God spoke.”
5 sn The announcement “I am the
6 tn The preposition bet (ב) in this construction should be classified as a bet essentiae, a bet of essence (see also GKC 379 §119.i).
7 tn The traditional rendering of the title as “Almighty” is reflected in LXX and Jerome. But there is still little agreement on the etymology and exact meaning of אֵל־שַׁדַּי (’el-shadday). Suggestions have included the idea of “mountain God,” meaning the high God, as well as “the God with breasts.” But there is very little evidence supporting such conclusions and not much reason to question the ancient versions.
8 tn The noun שְׁמִי (shÿmi, “my name,” and “Yahweh” in apposition to it), is an adverbial accusative, specifying how the patriarchs “knew” him.
9 tn Heb “Yahweh,” traditionally rendered in English as “the
10 tn The verb is the Niphal form נוֹדַעְתִּי (noda’ti). If the text had wanted to say, “I did not make myself known,” then a Hiphil form would have been more likely. It is saying, “but by my name Yahweh I was not known to them.”
11 tn The statement refers to the making of the covenant with Abraham (Gen 15 and following) and confirming it with the other patriarchs. The verb הֲקִמֹתִי (haqimoti) means “set up, establish, give effect to, conclude” a covenant agreement. The covenant promised the patriarchs a great nation, a land – Canaan, and divine blessing. They lived with those promises, but now their descendants were in bondage in Egypt. God’s reference to the covenant here is meant to show the new revelation through redemption will start to fulfill the promises and show what the reality of the name Yahweh is to them.
12 tn Heb “the land of their sojournings.” The noun מְגֻרִים (mÿgurim) is a reminder that the patriarchs did not receive the promises. It is also an indication that those living in the age of promise did not experience the full meaning of the name of the covenant God. The “land of their sojournings” is the land of Canaan where the family lived (גּרוּ, garu) as foreigners, without owning property or having the rights of kinship with the surrounding population.
13 tn The addition of the independent pronoun אֲנִי (’ani, “I”) emphasizes the fact that it was Yahweh himself who heard the cry.
14 tn Heb “And also I have heard.”
15 tn The form is the Hiphil participle מַעֲבִדִים (ma’avidim, “causing to serve”). The participle occurs in a relative clause that modifies “the Israelites.” The clause ends with the accusative “them,” which must be combined with the relative pronoun for a smooth English translation. So “who the Egyptians are enslaving them,” results in the translation “whom the Egyptians are enslaving.”
16 tn As in Exod 2:24, this remembering has the significance of God’s beginning to act to fulfill the covenant promises.
17 sn The verb וְהוֹצֵאתִי (vÿhotse’ti) is a perfect tense with the vav (ו) consecutive, and so it receives a future translation – part of God’s promises. The word will be used later to begin the Decalogue and other covenant passages – “I am Yahweh who brought you out….”
18 tn Heb “from under the burdens of” (so KJV, NASB); NIV “from under the yoke of.”
19 tn Heb “from labor of them.” The antecedent of the pronoun is the Egyptians who have imposed slave labor on the Hebrews.
20 sn These covenant promises are being reiterated here because they are about to be fulfilled. They are addressed to the nation, not individuals, as the plural suffixes show. Yahweh was their God already, because they had been praying to him and he is acting on their behalf. When they enter into covenant with God at Sinai, then he will be the God of Israel in a new way (19:4-6; cf. Gen 17:7-8; 28:20-22; Lev 26:11-12; Jer 24:7; Ezek 11:17-20).
21 tn Heb “from under the burdens of” (so KJV, NASB); NIV “from under the yoke of.”
22 tn Heb “which I raised my hand to give it.” The relative clause specifies which land is their goal. The bold anthropomorphism mentions part of an oath-taking ceremony to refer to the whole event and reminds the reader that God swore that he would give the land to them. The reference to taking an oath would have made the promise of God sure in the mind of the Israelite.
23 sn Here is the twofold aspect again clearly depicted: God swore the promise to the patriarchs, but he is about to give what he promised to this generation. This generation will know more about him as a result.
24 sn The final part of this section focuses on instructions for Moses. The commission from God is the same – he is to speak to Pharaoh and he is to lead Israel out. It should have been clear to him that God would do this, for he had just been reminded how God was going to lead out, deliver, redeem, take the people as his people, and give them land. It was God’s work of love from beginning to end. Moses simply had his task to perform.
25 tn Heb “and Moses spoke thus.”
26 tn Heb “to Moses.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
27 tn The Hebrew מִקֹּצֶּר רוּחַ (miqqotser ruakh) means “because of the shortness of spirit.” This means that they were discouraged, dispirited, and weary – although some have also suggested it might mean impatient. The Israelites were now just not in the frame of mind to listen to Moses.