Exodus 6:11
Parallel Verses
English Standard Version
“Go in, tell Pharaoh king of Egypt to let the people of Israel go out of his land.”

King James Bible
Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land.

American Standard Version
Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land.

Douay-Rheims Bible
Go in, and speak to Pharao king of Egypt, that he let the children of Israel go out of his land.

English Revised Version
Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land.

Webster's Bible Translation
Go in, speak to Pharaoh, king of Egypt, that he let the children of Israel depart from his land.

Exodus 6:11 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Equipment of Moses and Aaron as Messengers of Jehovah. - Exodus 6:1. In reply to the complaining inquiry of Moses, Jehovah promised him the deliverance of Israel by a strong hand (cf. Exodus 3:19), by which Pharaoh would be compelled to let Israel go, and even to drive them out of his land. Moses did not receive any direct answer to the question, "Why hast Thou so evil-entreated this people?" He was to gather this first of all from his own experience as the leader of Israel. For the words were strictly applicable here: "What I do thou knowest not now, but thou shalt know hereafter" (John 13:7). If, even after the miraculous deliverance of the Israelites from Egypt and their glorious march through the desert, in which they had received so many proofs of the omnipotence and mercy of their God, they repeatedly rebelled against the guidance of God, and were not content with the manna provided by the Lord, but lusted after the fishes, leeks, and onions of Egypt (Numbers 11); it is certain that in such a state of mind as this, they would never have been willing to leave Egypt and enter into a covenant with Jehovah, without a very great increase in the oppression they endured in Egypt. - The brief but comprehensive promise was still further explained by the Lord (Exodus 6:2-9), and Moses was instructed and authorized to carry out the divine purposes in concert with Aaron (Exodus 6:10-13, Exodus 6:28-30; Exodus 7:1-6). The genealogy of the two messengers is then introduced into the midst of these instructions (Exodus 6:14-27); and the age of Moses is given at the close (Exodus 7:7). This section does not contain a different account of the calling of Moses, taken from some other source than the previous one; it rather presupposes Exodus 3-5, and completes the account commenced in Exodus 3 of the equipment of Moses and Aaron as the executors of the divine will with regard to Pharaoh and Israel. For the fact that the first visit paid by Moses and Aaron to Pharaoh was simply intended to bring out the attitude of Pharaoh towards the purposes of Jehovah, and to show the necessity for the great judgments of God, is distinctly expressed in the words, "Now shalt thou see what I will do to Pharaoh." But before these judgments commenced, Jehovah announced to Moses (Exodus 6:2), and through him to the people, that henceforth He would manifest Himself to them in a much more glorious manner than to the patriarchs, namely, as Jehovah; whereas to Abraham, Isaac, and Jacob, He had only appeared as El Shaddai. The words, "By My name Jehovah was I now known to them," do not mean, however, that the patriarchs were altogether ignorant of the name Jehovah. This is obvious from the significant use of that name, which was not an unmeaning sound, but a real expression of the divine nature, and still more from the unmistakeable connection between the explanation given by God here and Genesis 17:1. When the establishment of the covenant commenced, as described in Genesis 15, with the institution of the covenant sign of circumcision and the promise of the birth of Isaac, Jehovah said to Abram, "I am El Shaddai, God Almighty," and from that time forward manifested Himself to Abram and his wife as the Almighty, in the birth of Isaac, which took place apart altogether from the powers of nature, and also in the preservation, guidance, and multiplication of his seed. It was in His attribute as El Shaddai that God had revealed His nature to the patriarchs; but now He was about to reveal Himself to Israel as Jehovah, as the absolute Being working with unbounded freedom in the performance of His promises. For not only had He established His covenant with the fathers (Exodus 6:4), but He had also heard the groaning of the children of Israel, and remembered His covenant (Exodus 6:5; וגם - וגם, not only - but also). The divine promise not only commences in Exodus 6:2, but concludes at Exodus 6:8, with the emphatic expression, "I Jehovah," to show that the work of Israel's redemption resided in the power of the name Jehovah. In Exodus 6:4 the covenant promises of Genesis 17:7-8; Genesis 26:3; Genesis 35:11-12, are all brought together; and in Exodus 6:5 we have a repetition of Exodus 2:24, with the emphatically repeated אני (I). On the ground of the erection of His covenant on the one hand, and, what was irreconcilable with that covenant, the bondage of Israel on the other, Jehovah was not about to redeem Israel from its sufferings and make it His own nation. This assurance, which God would carry out by the manifestation of His nature as expressed in the name Jehovah, contained three distinct elements: (a) the deliverance of Israel from the bondage of Egypt, which, because so utterly different from all outward appearances, is described in three parallel clauses: bringing them out from under the burdens of the Egyptians; saving them from their bondage; and redeeming them with a stretched-out arm and with great judgments; - (b) the adoption of Israel as the nation of God; - (c) the guidance of Israel into the land promised to the fathers (Exodus 6:6-8). נטוּיה זרוע, a stretched-out arm, is most appropriately connected with גּדלים שׁפטים, great judgments; for God raises, stretches out His arm, when He proceeds in judgment to smite the rebellious. These expressions repeat with greater emphasis the "strong hand" of Exodus 6:1, and are frequently connected with it in the rhetorical language of Deuteronomy (e.g., Deuteronomy 4:34; Deuteronomy 5:15; Deuteronomy 7:19). The "great judgments" were the plagues, the judgments of God, by which Pharaoh was to be compelled to let Israel go.

Exodus 6:11 Parallel Commentaries

Treasury of Scripture Knowledge

Exodus 6:29 That the LORD spoke to Moses, saying, I am the LORD: speak you to Pharaoh king of Egypt all that I say to you.

Exodus 3:10 Come now therefore, and I will send you to Pharaoh, that you may bring forth my people the children of Israel out of Egypt.

Exodus 5:1,23 And afterward Moses and Aaron went in, and told Pharaoh, Thus said the LORD God of Israel, Let my people go...

Exodus 7:1 And the LORD said to Moses, See, I have made you a god to Pharaoh: and Aaron your brother shall be your prophet.

Cross References
Exodus 4:22
Then you shall say to Pharaoh, 'Thus says the LORD, Israel is my firstborn son,

Exodus 4:23
and I say to you, "Let my son go that he may serve me." If you refuse to let him go, behold, I will kill your firstborn son.'"

Exodus 5:1
Afterward Moses and Aaron went and said to Pharaoh, "Thus says the LORD, the God of Israel, 'Let my people go, that they may hold a feast to me in the wilderness.'"

Exodus 6:10
So the LORD said to Moses,

Exodus 6:29
the LORD said to Moses, "I am the LORD; tell Pharaoh king of Egypt all that I say to you."

Jump to Previous
Children Country Depart Egypt Israel Israelites Pharaoh Speak
Jump to Next
Children Country Depart Egypt Israel Israelites Pharaoh Speak
Links
Exodus 6:11 NIV
Exodus 6:11 NLT
Exodus 6:11 ESV
Exodus 6:11 NASB
Exodus 6:11 KJV

Exodus 6:11 Bible Apps
Exodus 6:11 Biblia Paralela
Exodus 6:11 Chinese Bible
Exodus 6:11 French Bible
Exodus 6:11 German Bible

Bible Hub

ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
Exodus 6:10
Top of Page
Top of Page