English Standard Version
I will bring you into the land that I swore to give to Abraham, to Isaac, and to Jacob. I will give it to you for a possession. I am the LORD.’”
King James Bible
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.
American Standard Version
And I will bring you in unto the land which I sware to give to Abraham, to Isaac, and to Jacob; and I will give it you for a heritage: I am Jehovah.
And brought you into the land, concerning which I lifted up my hand to give it to Abraham, Isaac, and Jacob and I will give it you to possess, I am the Lord.
English Revised Version
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 an heritage: I am Jehovah.
Webster's Bible Translation
And I will bring you into the land, concerning which I swore to give it to Abraham, to Isaac, and to Jacob; and I will give it to you for a heritage: I am the LORD.
Exodus 6:8 Parallel
CommentaryKeil 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.
Treasury of Scripture Knowledge
swear. Heb. lift up my hand. The ancient mode of appealing to God was by lifting up the right hand, and was considered as a form of swearing. Hence yamin, in Hebrew the right hand, is in Arabic an oath, and as a verb, to take an oath. A similar custom prevailed among the heathens.
and swore by him who lives forever and ever, who created heaven and what is in it, the earth and what is in it, and the sea and what is in it, that there would be no more delay,
On that day the LORD made a covenant with Abram, saying, "To your offspring I give this land, from the river of Egypt to the great river, the river Euphrates,
Sojourn in this land, and I will be with you and will bless you, for to you and to your offspring I will give all these lands, and I will establish the oath that I swore to Abraham your father.
Say therefore to the people of Israel, 'I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from slavery to them, and I will redeem you with an outstretched arm and with great acts of judgment.
And when the LORD brings you into the land of the Canaanites, the Hittites, the Amorites, the Hivites, and the Jebusites, which he swore to your fathers to give you, a land flowing with milk and honey, you shall keep this service in this month.
not one shall come into the land where I swore that I would make you dwell, except Caleb the son of Jephunneh and Joshua the son of Nun.
I gave you a land on which you had not labored and cities that you had not built, and you dwell in them. You eat the fruit of vineyards and olive orchards that you did not plant.'
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.