Genesis 46:8-9

46:8 These are the names of the sons of Israel who went to Egypt – Jacob and his sons:

Reuben, the firstborn of Jacob.

46:9 The sons of Reuben:

Hanoch, Pallu, Hezron, and Carmi.

Exodus 6:14

The Ancestry of the Deliverer

6:14 ¹ These are the heads of their fathers’ households: ² 

The sons ³  of Reuben, the firstborn son of Israel, were Hanoch and Pallu, Hezron and Carmi. These were the clans ⁴  of Reuben.

Exodus 6:1

6:1 Then the Lord said to Moses, “Now you will see what I will do to Pharaoh, ⁵  for compelled by my strong hand ⁶  he will release them, and by my strong hand he will drive them out of his land.” ⁷ 

Exodus 5:3

5:3 And they said, “The God of the Hebrews has met with us. Let us go a three-day journey ⁸  into the desert so that we may sacrifice ⁹  to the Lord our God, so that he does not strike us with plague or the sword.” ¹⁰ 

[6:14]  ¹ sn This list of names shows that Moses and Aaron are in the line of Levi that came to the priesthood. It helps to identify them and authenticate them as spokesmen for God within the larger history of Israel. As N. M. Sarna observes, “Because a genealogy inherently symbolizes vigor and continuity, its presence here also injects a reassuring note into the otherwise despondent mood” (Exodus [JPSTC], 33).

[6:14]  ² tn The expression is literally “the house of their fathers.” This expression means that the household or family descended from a single ancestor. It usually indicates a subdivision of a tribe, that is, a clan, or the subdivision of a clan, that is, a family. Here it refers to a clan (S. R. Driver, Exodus, 46).

[6:14]  ³ tn Or “descendants.”

[6:14]  ⁴ tn Or “families,” and so throughout the genealogy.

[6:1]  ⁵ sn The expression “I will do to Pharaoh” always refers to the plagues. God would first show his sovereignty over Pharaoh before defeating him.

[6:1]  ⁶ 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.”

[6:1]  ⁷ 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).

[5:3]  ⁸ tn The word “journey” is an adverbial accusative telling the distance that Moses wanted the people to go. It is qualified by “three days.” It is not saying that they will be gone three days, but that they will go a distance that will take three days to cover (see Gen 31:22-23; Num 10:33; 33:8).

[5:3]  ⁹ tn The purpose clause here is formed with a second cohortative joined with a vav (ו): “let us go…and let us sacrifice.” The purpose of the going was to sacrifice.

[5:3]  ¹⁰ sn The last clause of this verse is rather unexpected here: “lest he meet [afflict] us with pestilence or sword.” To fail to comply with the summons of one’s God was to invite such calamities. The Law would later incorporate many such things as the curses for disobedience. Moses is indicating to Pharaoh that there is more reason to fear Yahweh than Pharaoh.