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Commentary on Exodus 6 verses 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.
15 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.
16 And 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.
17 The sons of Gershon; Libni, and Shimi, according to their families.
18 And 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.
19 And the sons of Merari; Mahali and Mushi: these are the families of Levi according to their generations.
20 And 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.
21 And the sons of Izhar; Korah, and Nepheg, and Zichri.
22 And the sons of Uzziel; Mishael, and Elzaphan, and Zithri.
23 And Aaron took him Elisheba, daughter of Amminadab, sister of Naashon, to wife; and she bare him Nadab, and Abihu, Eleazar, and Ithamar.
24 And the sons of Korah; Assir, and Elkanah, and Abiasaph: these are the families of the Korhites.
25 And 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.
26 These 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.
27 These are they which spake to Pharaoh king of Egypt, to bring out the children of Israel from Egypt: these are that Moses and Aaron.
28 And it came to pass on the day when the LORD spake unto Moses in the land of Egypt,
29 That the LORD spake unto Moses, saying, I am the LORD: speak thou unto Pharaoh king of Egypt all that I say unto thee.
30 And Moses said before the LORD, Behold, I am of uncircumcised lips, and how shall Pharaoh hearken unto me?
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 14–30. Public domain.
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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 6:22 is a concise yet significant verse embedded within a crucial genealogical record, meticulously identifying Mishael, Elzaphan, and Zithri as the three sons of Uzziel. This specific detail serves to authenticate the Levitical lineage of Moses and Aaron through their great-grandfather Levi, underscoring God's precise and deliberate preparation of their family for leadership in the deliverance of Israel from Egyptian bondage and the subsequent establishment of the priestly service.
CONTEXT
Literary Context: Exodus chapter 6 strategically places this genealogy after God's powerful reaffirmation of His covenant promises to Moses, declaring His unwavering intention to deliver the Israelites from Egyptian slavery. The narrative flow moves from divine promise and Moses' initial reluctance to a detailed account of his and Aaron's ancestry, spanning from Exodus 6:14-25. This placement is not arbitrary; it grounds the authority and legitimacy of Moses and Aaron in their tribal identity, particularly their belonging to the tribe of Levi, which would later be consecrated for sacred duties. Verse 22 specifically details a branch of the Kohathite clan, a sub-division of Levi, whose descendants, including Moses and Aaron, would bear significant responsibilities for the Tabernacle's holy articles.
Historical & Cultural Context: In ancient Near Eastern societies, and particularly within Israelite culture, genealogies were far more than mere lists of names; they were vital documents establishing identity, inheritance rights, social standing, and eligibility for specific roles, especially priestly or leadership positions. The detailed nature of this genealogy in Exodus reflects a cultural emphasis on lineage as a marker of legitimacy and divine appointment. The Levites, as a tribe, were set apart for service to God, and their precise family lines were crucial for maintaining order and purity in worship. The mention of Uzziel's sons here lays groundwork for future events, such as the Kohathites' specific duties concerning the Tabernacle, as later detailed in Numbers 4.
Key Themes: This verse, as part of the broader genealogy in Exodus 6, contributes to several overarching themes. Firstly, it highlights God's meticulous order and sovereignty, demonstrating His precise knowledge and control over human history, even down to individual family lines. Secondly, it emphasizes the importance of lineage and divine appointment, authenticating those whom God chooses for specific roles, such as Moses and Aaron's leadership in the exodus. Thirdly, it subtly introduces the theme of preparation for sacred service, as the Kohathites, including Uzziel's descendants, would later be instrumental in the Tabernacle worship. This meticulous record-keeping underscores the divine principle that God prepares and equips individuals for their unique callings within His covenant community, a theme echoed in the detailed instructions for the priesthood in Leviticus.
EXPOSITION AND ANALYSIS
Exodus 6:22 succinctly states, "And the sons of Uzziel; Mishael, and Elzaphan, and Zithri." Though brief, this verse is a foundational piece within the broader Levitical genealogy of Exodus 6:14-25, which meticulously traces the lineage of Moses and Aaron. The inclusion of such detailed genealogical records underscores the profound importance of tribal identity and divine order within ancient Israel, particularly concerning those designated for leadership or sacred service.
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Exodus 6:22, and indeed throughout the genealogical sections of the Bible, is Genealogy itself. This device serves not merely as a historical record but as a theological statement, establishing legitimacy, continuity, and divine purpose. The meticulous listing of names, though appearing dry to a modern reader, functions as a powerful affirmation of God's sovereign hand guiding history and preparing individuals for specific roles within His covenant plan. Additionally, the use of Theophoric Names (names containing a divine element, such as "El" for God in Uzziel and Elzaphan, and the implicit reference to God in Mishael) subtly embeds theological truths within the very identity of the individuals, reinforcing the pervasive presence and character of God throughout the narrative.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 6:22, as part of the broader Levitical genealogy, profoundly illustrates God's meticulous order and sovereign design in preparing His chosen instruments for His redemptive purposes. The inclusion of specific lineages, down to individual names, underscores that every person has a place within God's grand narrative and that His plans are executed with divine precision. This attention to detail reflects a God who is intimately involved in the history of His people, ensuring the right individuals are in the right positions for the unfolding of His covenant promises. The lineage of Uzziel's sons, as part of the Kohathite family, serves as a foundational record for the Levites, who were later consecrated for the service of the Tabernacle, demonstrating God's principle of preparing and equipping individuals for their unique callings, often through their family and historical context.
REFLECTION AND APPLICATION
While a genealogical list might initially seem distant from modern life, Exodus 6:22 offers timeless insights for profound reflection and practical application. Firstly, it reminds us that every individual, even those briefly listed in a seemingly minor genealogy, is known to God and has a specific place within His overarching plan. Your life, too, is part of God's larger story, uniquely purposed and profoundly valued, irrespective of your perceived significance. Secondly, just as these lineages established credentials for future service within ancient Israel, God continues to prepare and equip each of us for our unique callings, whether in our families, communities, workplaces, or ministries. Understanding our "spiritual lineage"—the heritage of faith passed down through generations of believers—can strengthen our sense of purpose and identity in Christ. Finally, the meticulous record-keeping observed here reflects God's inherent orderliness and unwavering faithfulness; we can trust that God is sovereign over all details, even those that seem insignificant or mundane to us at the moment, working them together for His ultimate purposes and our good, as powerfully affirmed in Romans 8:28.
Questions for Reflection
FAQ
Why are genealogies so important in the Bible, especially in books like Exodus?
Answer: Genealogies in the Bible serve several crucial purposes beyond mere historical record. They establish historical continuity, demonstrating God's faithfulness across generations and His unfolding plan. They authenticate individuals' claims to leadership, priesthood, or specific tribal inheritances, as seen with Moses and Aaron's Levitical lineage in Exodus 6. They also highlight God's meticulous attention to detail and His sovereign plan, ensuring the right people are in the right place at the right time for His purposes. Ultimately, these genealogies are vital for tracing the lineage leading to the Messiah, culminating in the birth of Jesus Christ, whose ancestry is carefully recorded in the Gospels (e.g., Matthew 1:1-17).
What is the significance of the names of Uzziel's sons (Mishael, Elzaphan, Zithri) in this verse?
Answer: The significance of these names lies in their inherent meanings, which often reflect theological truths or circumstances surrounding their birth. "Mishael" (Hebrew: מִישָׁאֵל) means "Who is like God?", a rhetorical question affirming God's incomparable nature and supreme uniqueness. "Elzaphan" (Hebrew: אֶלְצָפָן) means "God has protected" or "God of treasure," speaking to God's providence, sovereignty, and protective care over His people. "Zithri" (Hebrew: סִתְרִי), while less certain, is often associated with "my crown" or "my protection," again hinting at divine favor or security. While not directly impacting the immediate narrative of Exodus 6:22, these names subtly reinforce the pervasive theme of God's sovereignty, presence, and benevolent character in the lives of His people, reminding the reader of the divine hand guiding even the seemingly small details of Israel's history.
CHRIST-CENTERED FULFILLMENT
The meticulous genealogies found throughout the Old Testament, including Exodus 6:22, serve as vital threads in the grand tapestry of God's redemptive plan, ultimately pointing to Jesus Christ. Just as the precise lineage of Moses and Aaron authenticated their divine calling and prepared them for leadership and priestly service in the Old Covenant, Christ's perfect human lineage, meticulously traced through both Abraham and David (as seen in Matthew 1:1-17 and Luke 3:23-38), authenticated His unique identity as the promised Messiah and the ultimate High Priest. The divine order and careful preparation evident in the Levitical priesthood, to which Uzziel's sons belonged, prefigured Christ's eternal and perfect priesthood, where He perfectly fulfills all the duties, sacrifices, and mediatorial roles foreshadowed in the Tabernacle service. God's unwavering attention to every detail in the Old Testament, from tribal identity to the profound meanings embedded in names, underscores His sovereign plan culminating in the person and work of Jesus, through whom all of God's magnificent promises find their resounding "Yes" and "Amen" (2 Corinthians 1:20).