TRV
King James Version
And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman: these are the families of Simeon.
Complete Jewish Bible
The sons of Shim'on were Y'mu'el, Yamin, Ohad, Yakhin, Tzochar and Sha'ul the son of a Kena'ani woman. These were the families of Shim'on.
Berean Standard Bible
The sons of Simeon were Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul, the son of a Canaanite woman. These were the clans of Simeon.
American Standard Version
And the sons of Simeon: Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman; these are the families of Simeon.
World English Bible Messianic
The sons of Simeon: Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanite woman; these are the families of Simeon.
Geneva Bible (1599)
Also the sonnes of Simeon: Iemuel and Iamin, and Ohad, and Iachin, and Zoar, and Shaul the sonne of a Canaanitish woman: these are the families of Simeon.
Young's Literal Translation
And sons of Simeon are Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul, son of the Canaanitess: these are families of Simeon.
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 6:14–30. His two-level outline is real structure in the source text, so it is rendered as structure.
Passage under commentExodus 6:14–30
14¶ These be the heads of their fathers' houses: The sons of Reuben the firstborn of Israel; Hanoch, and Pallu, Hezron, and Carmi: these be the families of Reuben.
15And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman: these are the families of Simeon.
16And these are the names of the sons of Levi according to their generations; Gershon, and Kohath, and Merari: and the years of the life of Levi were an hundred thirty and seven years.
17The sons of Gershon; Libni, and Shimi, according to their families.
18And the sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel: and the years of the life of Kohath were an hundred thirty and three years.
19And the sons of Merari; Mahali and Mushi: these are the families of Levi according to their generations.
20And Amram took him Jochebed his father's sister to wife; and she bare him Aaron and Moses: and the years of the life of Amram were an hundred and thirty and seven years.
21And the sons of Izhar; Korah, and Nepheg, and Zichri.
22And the sons of Uzziel; Mishael, and Elzaphan, and Zithri.
23And Aaron took him Elisheba, daughter of Amminadab, sister of Naashon, to wife; and she bare him Nadab, and Abihu, Eleazar, and Ithamar.
24And the sons of Korah; Assir, and Elkanah, and Abiasaph: these are the families of the Korhites.
25And Eleazar Aaron's son took him one of the daughters of Putiel to wife; and she bare him Phinehas: these are the heads of the fathers of the Levites according to their families.
26These are that Aaron and Moses, to whom the LORD said, Bring out the children of Israel from the land of Egypt according to their armies.
27These are they which spake to Pharaoh king of Egypt, to bring out the children of Israel from Egypt: these are that Moses and Aaron.
28And it came to pass on the day when the LORD spake unto Moses in the land of Egypt,
29That the LORD spake unto Moses, saying, I am the LORD: speak thou unto Pharaoh king of Egypt all that I say unto thee.
30And Moses said before the LORD, Behold, I am of uncircumcised lips, and how shall Pharaoh hearken unto me?
I. II. Main points1. 2. Sub-points
I.We have here a genealogy, not an endless one, such as the apostle condemns (Ti1 1:4), for it ends in those two great patriots Moses and Aaron, and comes in here to show that they were Israelites, bone of their bone and flesh of their flesh whom they were sent to deliver, raised up unto them of their brethren, as Christ also should be, who was to be the prophet and priest, the Redeemer and lawgiver, of the people of Israel, and whose genealogy also, like this, was to be carefully preserved. The heads of the houses of three of the tribes are here named, agreeing with the accounts we had, Gen. 46. Dr. Lightfoot thinks that Reuben, Simeon, and Levi, are thus dignified here by themselves for this reason, because they were left under marks of infamy by their dying father, Reuben for his incest and Simeon and Levi for their murder of the Shechemites; and therefore Moses would put this particular honour upon them, to magnify God's mercy in their repentance and remission, as a pattern to those that should afterwards believe: the two former seem rather to be mentioned only for the sake of a third, which was Levi, from whom Moses and Aaron descended, and all the priests of the Jewish church. Thus was the tribe of Levi distinguished betimes. Observe here, 1. That Kohath, from whom Moses and Aaron, and all the priests, derived their pedigree, was a younger son of Levi, Exo 6:16. Note, The grants of God's favours do not go by seniority of age and priority of birth, but the divine sovereignty often prefers the younger before the elder, so crossing hands. 2. That the ages of Levi, Kohath, and Amram, the father, grandfather, and great grandfather, of Moses, are here recorded; they all lived to a great age, Levi to 137, Kohath to 133, and Amram to 137. Moses himself came much short of them, and fixed seventy or eighty for the ordinary stretch of human life (Psa 90:10); for now that God's Israel was multiplied and had become a great nation, and divine revelation was by the hand of Moses committed to writing and no longer trusted to tradition, the two great reasons for the long lives of the patriarchs had ceased, and therefore henceforward fewer years must serve men. 3. That Aaron married Elisheba (the same name with that of the wife of Zecharias, Elizabeth, as Miriam is the same with Mary), daughter of Amminadab, one of the chief of the fathers of the tribe of Judah; for the tribes of Levi and Judah often intermarried, Exo 6:23. 4. It must not be omitted that Moses has recorded the marriage of his father Amram with Jochebed his own aunt (Exo 6:20); and it appears by Num 26:59 that it must be taken strictly for his father's own sister, at least by the half blood. This marriage was afterwards forbidden as incestuous (Lev 18:12), which might be looked upon as a blot upon his family, though before that law; yet Moses does not conceal it, for he sought not his own praise, but wrote with a sincere regard to truth, whether it smiled or frowned upon him. 5. He concludes it with a particular mark of honour on the persons he is writing of, though he himself was one of them, Exo 6:26, Exo 6:27. These are that Moses and Aaron whom God pitched upon to be his plenipotentiaries in this treaty. These were those to whom God spoke (Exo 6:26), and who spoke to Pharaoh on Israel's behalf, Exo 6:27. Note, Communion with God and serviceableness to his church are things that, above any other, put true honour upon men. Those are great indeed with whom God converses and whom he employs on his service. Such were that Moses and Aaron; and something of this honour have all his saints, who are made to our God kings and priests.
II.In the close of the chapter Moses returns to his narrative, from which he had broken off somewhat abruptly (Exo 6:13), and repeats,
1.The charge God had given him to deliver his message to Pharaoh (Exo 6:29): Speak all that I say unto thee, as a faithful ambassador. Note, Those that go on God's errand must not shun to declare the whole counsel of God.
2.His objection against it, Exo 6:30. Note, Those that have at any time spoken unadvisedly with their lips ought often to reflect upon it with regret, as Moses seems to do here.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Exodus 6:15 meticulously lists the six sons of Simeon—Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul—with a notable parenthetical detail identifying Shaul's mother as a Canaanitish woman. This verse is an integral part of the comprehensive genealogical record presented in Exodus 6, which serves to establish the foundational families of Israel, underscore God's covenant faithfulness, and provide essential lineage for understanding the roles of key figures like Moses and Aaron in the nation's liberation from Egyptian bondage and their formation as a distinct people.
Context
Literary Context
This verse is situated within a crucial genealogical section spanning Exodus 6:14-25. This passage immediately follows God's powerful reaffirmation of His covenant promises to Moses, declaring His intention to deliver the Israelites from Egypt. The genealogies of Reuben, Simeon, and Levi serve to ground the unfolding narrative in the historical reality of Israel's tribal structure, providing the necessary background for the subsequent introduction of Moses and Aaron as sons of Levi. By tracing these lineages, the text emphasizes the continuity of God's redemptive plan from the patriarchs to the generation poised for the Exodus, affirming their identity as the descendants of Jacob.
Historical & Cultural Context
In ancient Near Eastern cultures, genealogies were far more than mere lists of names; they were vital documents establishing identity, validating claims to land or inheritance, defining social status, and confirming tribal affiliations. For the Israelites, these lists were crucial for maintaining their distinct identity amidst a foreign culture in Egypt and for preparing for their future as a nation in the Promised Land, where tribal boundaries and inheritances would be paramount. The mention of a "Canaanitish woman" for Shaul's mother, while seemingly a minor detail, reflects the historical realities of intermarriage that occurred before the explicit Mosaic prohibitions (e.g., Deuteronomy 7:3-4), highlighting the complex social fabric of early Israel and the challenges of maintaining ethnic and religious purity.
Key Themes
Exodus 6:15 contributes to several overarching themes within the book of Exodus and the Pentateuch. Firstly, it underscores the theme of God's Covenant Faithfulness, demonstrating His meticulous preservation of the Abrahamic lineage despite the passage of generations and the challenges of slavery. Secondly, it highlights the Formation of a Nation, as these tribal lists lay the groundwork for Israel's organization and future inheritance in Canaan, emphasizing their collective identity as God's chosen people. Lastly, the detail about Shaul subtly introduces the theme of God's Sovereignty Amidst Human Imperfection, revealing that God's grand plan can accommodate and even work through the complexities and deviations within human history and lineage, ultimately bringing about His perfect will, as seen in the broader narrative of Israel's journey from bondage to nationhood and the eventual coming of the Messiah through this very lineage (e.g., Matthew 1:1-17).
Exposition and Analysis
Key Word Analysis
From a root meaning "to build," this word denotes a son in the widest sense, encompassing not just direct offspring but also descendants, members of a family, or those who build up a family name. In this context, it emphasizes the foundational role of Simeon's direct male descendants in forming the subsequent families and clans of the tribe, contributing to the "building" of the nation of Israel.
This term refers to an inhabitant of Canaan, often implying a merchant or trafficker due to the Canaanites' mercantile activities. The specific mention here is significant as it highlights an instance of intermarriage between an Israelite patriarch's son and a non-Israelite woman. This detail is an honest historical record, predating the later explicit prohibitions against such unions, and underscores the diverse origins of individuals within the emerging Israelite nation.
This word signifies a family in the sense of a circle of relatives, but can also extend to a class of persons, a tribe, or a people. In the context of genealogies, "families" refers to the distinct clans or sub-tribes that would form the larger tribal unit of Simeon, each stemming from one of his sons. This term emphasizes the structured and organized nature of the Israelite nation as it was being formed by divine design.
Verse Breakdown
"And the sons of Simeon;"
This introductory phrase immediately establishes the focus on the lineage of Simeon, the second son of Jacob and Leah (Genesis 29:33). It signals the beginning of a specific tribal enumeration, essential for understanding the internal structure of the burgeoning Israelite nation.
"Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman:"
This clause meticulously lists the six direct sons of Simeon. The inclusion of Shaul's unique maternal heritage—"the son of a Canaanitish woman"—is a striking parenthetical detail. This honest historical note reveals that intermarriage with non-Israelites occurred even among the foundational families of Israel, prior to the explicit prohibitions of the Mosaic Law. It underscores the complex realities of the emerging nation's composition and the Bible's commitment to recording historical facts, even those that might seem unexpected or problematic from a later theological perspective.
"these [are] the families of Simeon."
This concluding statement serves as a summary and affirmation. It declares that the listed sons represent the foundational units from which the various clans and sub-tribes of Simeon would descend, thereby defining the complete "families" or divisions within the tribe. This reinforces the structured and organized nature of the Israelite nation as it prepared for its divine mission and inheritance.
Literary Devices
The primary literary device at play in Exodus 6:15 is Genealogy, a common feature in biblical texts that serves to establish lineage, identity, and historical continuity. This verse is a specific entry within a broader genealogical list, emphasizing the importance of tribal origins for the nascent nation of Israel. Within this genealogical framework, a notable device is the Parenthetical Note, specifically "Shaul the son of a Canaanitish woman." This brief insertion provides a significant piece of information that deviates from the standard listing format, drawing attention to a unique aspect of Shaul's heritage. This detail also functions as a form of Historical Realism, as the biblical text unflinchingly records complex or even challenging aspects of its historical narrative, rather than presenting an idealized, sanitized version. The precise naming of each son also demonstrates Enumeration, a simple but effective device for clarity and completeness in a historical record.
Theological and Thematic Connections
Exodus 6:15, though a simple genealogical listing, profoundly underscores God's meticulous and unwavering commitment to His covenant promises. By preserving and detailing the lineages of Israel's tribes, God demonstrates His faithfulness to Abraham, Isaac, and Jacob, ensuring that their descendants would indeed become a great nation. The very act of recording these names and family structures affirms the divine intention to form a distinct people, organized and prepared for their role in redemptive history. The specific detail about Shaul's Canaanitish mother, far from being a flaw, highlights God's ability to work within and through human complexities and imperfections, demonstrating that His sovereign plan is not derailed by human choices or circumstances that might later be deemed outside His ideal will. This foreshadows the expansive nature of God's grace, which would ultimately embrace people from all nations.
Reflection and Application
Exodus 6:15, seemingly a dry list of names, offers profound insights for contemporary believers. It reminds us of God's meticulous care for every individual and family within His grand narrative, demonstrating that every life, every lineage, has a place in His sovereign plan. The honest recording of Shaul's heritage teaches us that God works with imperfect people and acknowledges the complexities of human choices, yet His divine purpose remains unshaken. This encourages us to trust that God can use our own complex backgrounds, our "mixed heritages" whether literal or metaphorical, for His glory. These foundational lists are not mere historical data but crucial building blocks, setting the stage for understanding the later development, tribal roles, and the unfolding of God's covenant promises as the nation of Israel matures, such as Simeon's eventual inheritance within Judah's territory, a testament to the fluidity and divine orchestration of tribal destinies (Joshua 19:1). We are called to recognize God's hand in our own personal and communal histories, trusting that He is faithfully weaving our stories into His larger redemptive tapestry.
Questions for Reflection
FAQ
Why is Shaul's mother specifically identified as a Canaanitish woman?
This detail serves as an honest historical record, acknowledging that intermarriage with non-Israelites occurred among the patriarchs' descendants before the Mosaic Law strictly prohibited such unions (e.g., Deuteronomy 7:3). It highlights the reality of the emerging nation's composition and God's sovereignty in working through diverse circumstances. The Bible's commitment to historical accuracy means it records events as they happened, even if they present complexities.
Does the mention of a Canaanitish mother imply God approved of intermarriage at this time?
Not necessarily. While explicit prohibitions against intermarriage with Canaanites came later with the Mosaic Law, the Bible often records events as they happened without necessarily endorsing them. This detail primarily serves as a factual historical note within the genealogy, demonstrating God's ability to fulfill His covenant promises even amidst human choices that might not align with His ideal will. It shows that God's plan is robust enough to incorporate the realities of human society without being derailed.
What is the broader significance of genealogies in the Bible, like the one in Exodus 6?
Biblical genealogies are vital for establishing identity, confirming inheritance, and demonstrating God's covenant faithfulness across generations. They underscore the historical reality of God's dealings with specific people and tribes, providing a framework for understanding the unfolding of His redemptive plan and the lineage through which the Messiah would eventually come. They affirm the historical rootedness of God's interaction with humanity, from Abraham to Christ (Matthew 1:1).
Christ-Centered Fulfillment
The meticulous recording of genealogies, including the lineage of Simeon with its unique detail of Shaul's Canaanitish mother, points to the broader narrative of God's faithfulness in preserving a chosen line through which His redemptive plan would unfold. These lists, seemingly dry, are the very bedrock upon which the promise of a coming deliverer rests. Ultimately, all the promises made to the patriarchs and the formation of Israel as a nation find their culmination in Jesus Christ. He is the true "seed" of Abraham (Galatians 3:16), the descendant of David, and the one through whom God's covenant blessings extend not just to one nation but to all peoples, transcending tribal distinctions and even mixed heritages. The inclusion of a Canaanitish woman in the lineage of Israel, though not directly in the messianic line here, subtly foreshadows the expansive nature of God's grace, which would ultimately embrace Gentiles into the family of God through Christ (Ephesians 2:11-13). In Jesus, the dividing wall of hostility is broken down, and all who believe, regardless of their earthly lineage or background, are brought near and made fellow citizens with the saints and members of God's household (Ephesians 2:19-20).