Exodus 6:2-8

6:2 God spoke ¹  to Moses and said to him, “I am the Lord. ²  6:3 I appeared to Abraham, to Isaac, and to Jacob as ³  God Almighty, ⁴  but by ⁵  my name ‘the Lord’ ⁶  I was not known to them. ⁷  6:4 I also established my covenant with them ⁸  to give them the land of Canaan, where they were living as resident foreigners. ⁹  6:5 I ¹⁰  have also heard ¹¹  the groaning of the Israelites, whom the Egyptians are enslaving, ¹²  and I have remembered my covenant. ¹³  6:6 Therefore, tell the Israelites, ‘I am the Lord. I will bring you out ¹⁴  from your enslavement to ¹⁵  the Egyptians, I will rescue you from the hard labor they impose, ¹⁶  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. ¹⁷  Then you will know that I am the Lord your God, who brought you out from your enslavement to ¹⁸  the Egyptians. 6:8 I will bring you to the land I swore to give ¹⁹  to Abraham, to Isaac, and to Jacob – and I will give it to you ²⁰  as a possession. I am the Lord!’”

[6:2]  ¹ tn Heb “And God spoke.”

[6:2]  ² sn The announcement “I am the Lord” (Heb “Yahweh”) draws in the preceding revelation in Exod 3:15. In that place God called Moses to this task and explained the significance of the name “Yahweh” by the enigmatic expression “I am that I am.” “I am” (אֶהְיֶה, ’ehyeh) is not a name; “Yahweh” is. But the explanation of the name with this sentence indicates that Yahweh is the one who is always there, and that guarantees the future, for everything he does is consistent with his nature. He is eternal, never changing; he remains. Now, in Exodus 6, the meaning of the name “Yahweh” will be more fully unfolded.

[6:3]  ³ 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).

[6:3]  ⁴ 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.

[6:3]  ⁵ tn The noun שְׁמִי (shÿmi, “my name,” and “Yahweh” in apposition to it), is an adverbial accusative, specifying how the patriarchs “knew” him.

[6:3]  ⁶ tn Heb “Yahweh,” traditionally rendered in English as “the Lord.” The phrase has been placed in quotation marks in the translation to indicate it represents the tetragrammaton.

[6:3]  ⁷ 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.”

[6:4]  ⁸ 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.

[6:4]  ⁹ 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.

[6:5]  ¹⁰ tn The addition of the independent pronoun אֲנִי (’ani, “I”) emphasizes the fact that it was Yahweh himself who heard the cry.

[6:5]  ¹¹ tn Heb “And also I have heard.”

[6:5]  ¹² 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.”

[6:5]  ¹³ tn As in Exod 2:24, this remembering has the significance of God’s beginning to act to fulfill the covenant promises.

[6:6]  ¹⁴ 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….”

[6:6]  ¹⁵ tn Heb “from under the burdens of” (so KJV, NASB); NIV “from under the yoke of.”

[6:6]  ¹⁶ tn Heb “from labor of them.” The antecedent of the pronoun is the Egyptians who have imposed slave labor on the Hebrews.

[6:7]  ¹⁷ 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).

[6:7]  ¹⁸ tn Heb “from under the burdens of” (so KJV, NASB); NIV “from under the yoke of.”

[6:8]  ¹⁹ 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.

[6:8]  ²⁰ 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.