TRV
Translation
King James Version
And the sons of Korah; Assir, and Elkanah, and Abiasaph: these are the families of the Korhites.
Complete Jewish Bible
The sons of Korach were Asir, Elkanah and Avi'asaf. These were the Korchi families.
Berean Standard Bible
The sons of Korah were Assir, Elkanah, and Abiasaph. These were the clans of the Korahites.
American Standard Version
And the sons of Korah: Assir, and Elkanah, and Abiasaph; these are the families of the Korahites.
World English Bible Messianic
The sons of Korah: Assir, and Elkanah, and Abiasaph; these are the families of the Korahites.
Geneva Bible (1599)
Also the sonnes of Korah: Assir, and Elkanah, and Abiasaph: these are the families of the Korhites.
Young's Literal Translation
And sons of Korah are Assir, and Elkanah, and Abiasaph: these are families of the Korhite.
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Study This Verse
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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Origen of AlexandriaAD 253
COMMENTARY ON THE GOSPEL OF MATTHEW 14.1
For though there were three sons of Korah whose names we find in the book of Exodus—Aser, which is, by interpretation, “instruction,” and the second Elkana, which is translated “possession of God,” and the third Abiasaph, which in the Greek tongue might be rendered “congregation of the father”—yet the prophecies were not divided but were both spoken and written by one spirit and one voice and one soul, which worked in true harmony. And the three speak as one, “As the hart pants after the springs of the water, so pants my soul after you, O God.”
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 6:24 provides a concise genealogical record, listing the three sons of Korah—Assir, Elkanah, and Abiasaph—and explicitly identifying them as the progenitors of the Korhite families. This verse is an integral part of the broader Levitical genealogies in Exodus 6, which serve to establish the tribal and familial identities of key figures within Israel, particularly those destined for sacred service, and subtly sets the stage for future narratives involving this prominent Levite lineage.
CONTEXT
Literary Context: This verse is situated within a highly structured genealogical section in Exodus 6. Following the divine commission of Moses and Aaron and the initial resistance from Pharaoh, the narrative pauses to provide the lineage of Israel's tribal heads, emphasizing Reuben, Simeon, and most significantly, Levi. The detailed ancestry of Levi culminates in the specific identification of Moses and Aaron as his descendants, thereby legitimizing their leadership roles. Within this framework, the mention of Korah's sons, though brief, is not incidental; it meticulously documents the specific family lines within the Levite tribe, laying essential groundwork for understanding their future roles and interactions within the unfolding wilderness narrative, particularly their connection to the Tabernacle service.
Historical & Cultural Context: In ancient Israelite society, genealogies were far more than mere lists of names; they were foundational documents that established identity, inheritance rights, tribal affiliation, and eligibility for specific roles, especially within the priestly and Levitical service. The Levites, descendants of Levi, were set apart for sacred duties related to the Tabernacle and later the Temple. Understanding their family lines was crucial for maintaining the divine order of worship and service. The mention of Korah's family here is particularly significant given the later rebellion of Korah against Moses and Aaron, as recorded in Numbers 16. This seemingly dry genealogical entry in Exodus thus serves as a vital historical marker, preparing the reader for the complex dynamics and divine judgments that would later impact this specific Levite family.
Key Themes: Exodus 6:24 contributes to several overarching themes within the book of Exodus and the Pentateuch. It reinforces the theme of Divine Order and Election, demonstrating God's meticulous planning in establishing the structure of Israelite society and the specific roles within it, particularly the chosen lineage of Levi for sacred service. The inclusion of Korah's sons also subtly introduces the theme of Generational Continuity and Legacy, highlighting how family lines, even those marked by future rebellion, can persist and be repurposed by God's sovereign will. Furthermore, the detailed genealogies underscore the Faithfulness of God to His Covenants, showing how He meticulously preserves the lineage through whom His promises, particularly those related to the priesthood and the ultimate Messiah, would be fulfilled, as seen in the broader narrative of God's covenant with Abraham and its unfolding through Israel.
EXPOSITION AND ANALYSIS
Exodus 6:24 states: "And the sons of Korah; Assir, and Elkanah, and Abiasaph: these [are] the families of the Korhites." This verse is a direct and unadorned genealogical statement, serving primarily to identify the immediate descendants of Korah and establish the family branches that would bear his name.
Key Word Analysis
Verse Breakdown
Literary Devices
While a brief genealogical entry, Exodus 6:24 employs Conciseness and Foreshadowing. The verse is remarkably succinct, providing only the essential names and their collective identity without embellishment. This conciseness is characteristic of biblical genealogies, which prioritize the factual transmission of lineage. More profoundly, the verse functions as Foreshadowing. By naming Korah's sons here, long before their father's infamous rebellion in Numbers 16, the text subtly prepares the reader for the later narrative. The very existence of these named sons, who would survive the judgment that consumed their father, implicitly foreshadows God's selective judgment and His capacity for grace and preservation, even within a lineage marked by sin. This subtle narrative technique enriches the reader's understanding of divine justice and mercy as the broader story unfolds.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 6:24, though a seemingly minor detail, is rich with theological implications, underscoring God's meticulous order, His sovereign preservation, and the enduring nature of His purposes. The detailed genealogies throughout Scripture, including this one, affirm that God works through specific individuals and families within history, meticulously preparing the way for His redemptive plan. The very survival of Korah's sons, despite their father's catastrophic rebellion, is a profound testament to God's mercy, demonstrating that the sins of parents do not automatically condemn their children. This principle highlights individual accountability before God while simultaneously showcasing His capacity to redeem and repurpose even a lineage marred by significant sin for His sacred service.
REFLECTION AND APPLICATION
Exodus 6:24, though a simple genealogical entry, offers profound lessons for contemporary believers. It reminds us that God is a God of order and detail; He orchestrates history, including the seemingly mundane aspects of family lines, with intentionality. This should instill in us a deep trust in His sovereign plan for our own lives, knowing that even our seemingly insignificant details are part of His grand design. Furthermore, the preservation of Korah's sons, despite their father's rebellion, serves as a powerful beacon of God's redemptive grace. It assures us that our past, or the past of our families, does not irrevocably define our future in God's eyes. He is capable of taking brokenness, sin, and rebellion, and through His mercy, raising up a legacy of worship and service. This encourages us to pursue faithfulness, knowing that God can use us and our descendants for His glory, regardless of our origins or past failings, transforming a history of rebellion into a heritage of praise.
Questions for Reflection
FAQ
Why are genealogies like Exodus 6:24 included in the Bible?
Answer: Genealogies are crucial in the Bible for several profound reasons. They meticulously establish tribal identity and inheritance rights, particularly vital for the Levites, like the Korhites, who had specific roles in Tabernacle and Temple worship. They also serve to trace the lineage of kings, ensuring the legitimacy of their rule, and most importantly, they meticulously preserve the messianic line, demonstrating God's faithfulness in fulfilling His promises across generations. These records provide a historical framework that authenticates the continuity of God's people and the unfolding of His redemptive plan, ultimately pointing towards the coming of the promised Messiah.
CHRIST-CENTERED FULFILLMENT
While Exodus 6:24 is a specific genealogical detail, it finds its ultimate Christ-centered fulfillment within the broader narrative of God's meticulous plan for humanity and His overarching redemptive purpose. The preservation of Korah's sons, despite their father's rebellion, serves as a powerful foreshadowing of God's grace that transcends human sin and judgment, a grace perfectly embodied in Jesus Christ. He is the ultimate fulfillment of all genealogies, the promised "seed" of Abraham through whom all nations are blessed (Galatians 3:16). As the true Lamb of God, Jesus takes away the sin of the world, offering redemption not based on human lineage or merit, but on His perfect sacrifice. Through Christ, we are not defined by our earthly ancestry or past failures, but by our new identity as children of God, adopted into His eternal family (Romans 8:15). He transforms broken legacies into a glorious spiritual heritage, making us priests in His kingdom (1 Peter 2:9), fulfilling the Levitical purpose in a new and greater covenant.