Exodus 6:27

Translation
King James Version
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.
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KJV (with Strong's)
These H1992 are they which spake H1696 to Pharaoh H6547 king H4428 of Egypt H4714, to bring out H3318 the children H1121 of Israel H3478 from Egypt H4714: these are that Moses H4872 and Aaron H175.
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Complete Jewish Bible
and who told Pharaoh king of Egypt, to let the people of Isra'el leave Egypt. These are the same Moshe and Aharon.
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Berean Standard Bible
Moses and Aaron were the ones who spoke to Pharaoh king of Egypt in order to bring the Israelites out of Egypt.
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American Standard Version
These are they that spake to Pharaoh king of Egypt, to bring out the children of Israel from Egypt: these are that Moses and Aaron.
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World English Bible Messianic
These are those who spoke to Pharaoh king of Egypt, to bring out the children of Israel from Egypt. These are that Moses and Aaron.
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Geneva Bible (1599)
These are that Moses and Aaron, which spake to Pharaoh King of Egypt, that they might bring the children of Israel out of Egypt.
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Young's Literal Translation
these are they who are speaking unto Pharaoh king of Egypt, to bring out the sons of Israel from Egypt, this is Moses--and Aaron.
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See also
Exodus 5:1Exodus 5:3Exodus 32:7Micah 6:4Psalms 77:20Exodus 7:10Exodus 6:13
See on the biblical-era map
The Kingdom of Egypt in the Time of Moses
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In the KJVVerse 1,683 of 31,102

Study This Verse

SUMMARY

Exodus 6:27 serves as a definitive and climactic statement, bringing the preceding genealogical record to a powerful close by unequivocally identifying Moses and Aaron as the divinely appointed agents for the monumental task of delivering the children of Israel from Egyptian bondage. This verse emphatically re-establishes their unique commission and authority, underscoring their specific identification as the chosen instruments through whom God would confront Pharaoh and orchestrate the miraculous liberation of His covenant people, thereby setting the stage for the dramatic unfolding of the Exodus narrative.

CONTEXT

  • Literary Context: This pivotal verse concludes a detailed and somewhat lengthy genealogical interlude spanning Exodus 6:14-26. While seemingly a digression, this genealogy is crucial for establishing the legitimate lineage and divine credentials of Moses and Aaron within the tribe of Levi, particularly as descendants of Kohath. By tracing their family tree, the text firmly roots their authority not in human appointment or self-proclamation, but in God's sovereign design, validating their role as the chosen leaders. This strategic placement prepares the reader for the dramatic confrontation with Pharaoh that follows, ensuring that the agents of God's deliverance are clearly identified and their authority divinely sanctioned. The verse acts as an inclusio, bringing the narrative focus back from the ancestral lines directly to the two central figures of the Exodus.
  • Historical & Cultural Context: At the time of the Exodus, Egypt was the dominant superpower of the ancient Near East, characterized by its advanced civilization, formidable military, and a deeply entrenched polytheistic religion centered on the divinity of Pharaoh. Pharaoh was considered a living god, the embodiment of divine order (Ma'at), and his word was law. To "speak to Pharaoh king of Egypt" was an act of audacious defiance against the most powerful human authority of the day, a direct challenge to his perceived divine status and absolute rule. The Israelites, as slaves, held no legal standing or power; their very existence was at the mercy of Pharaoh. The mission to "bring out the children of Israel from Egypt" therefore represented not merely a political negotiation but a cosmic battle between the one true God, Yahweh, and the false gods of Egypt, embodied by Pharaoh himself. This context highlights the immense courage and divine backing required for Moses and Aaron to fulfill their mission.
  • Key Themes: Exodus 6:27 encapsulates several major theological and narrative themes prevalent in the book of Exodus. Firstly, it underscores God's unwavering faithfulness to His covenant promises, particularly those made to Abraham, Isaac, and Jacob concerning their descendants and the land (Exodus 6:2-8). Secondly, it highlights the theme of divine commissioning and enablement, demonstrating that God chooses and empowers His servants for specific, often daunting, tasks, despite their personal limitations or initial reluctance, as seen in Moses' initial protests in Exodus 3:11-13). Thirdly, the verse sets the stage for the clash between divine sovereignty and human resistance, as God's will, expressed through His chosen messengers, directly confronts the hardened heart and oppressive power of Pharaoh. Finally, it reinforces the theme of God's redemptive purpose for His people, emphasizing their liberation from slavery as a foundational act of salvation.

EXPOSITION AND ANALYSIS

Exodus 6:27 concisely identifies the central figures of the Exodus narrative following a significant genealogical interlude. The King James Version's supplied words, "[are] they" and "[are] that," clarify the grammatical structure for English readers, emphasizing that the Moses and Aaron just mentioned in the genealogy are indeed the ones divinely commissioned for the task. In the original Hebrew, the verse flows directly from the genealogy, asserting, "These are Moses and Aaron, those who spoke to Pharaoh..." This directness powerfully links their lineage to their divine mission.

Key Word Analysis

  • spake (Hebrew, dâbar', H1696): This word, H1696, means "to speak," "to command," or "to declare." It implies not just casual conversation but authoritative pronouncements, often with divine backing. In this context, Moses and Aaron are not merely negotiating but delivering God's divine commands and demands to Pharaoh, acting as His spokesmen. Their speech is therefore imbued with the authority of Yahweh Himself.
  • bring out (Hebrew, yâtsâʼ', H3318): This verb, H3318, signifies "to go out" or, in its causative form as used here, "to bring out," "to lead out," or "to deliver." It conveys the active, forceful act of liberation. This is not a passive departure but a divinely orchestrated extraction of the Israelites from their bondage, emphasizing God's powerful intervention through His chosen agents.
  • children (Hebrew, bên', H1121): "bên," refers to "son" or "child," but in a broader sense, it can denote "descendants," "posterity," or even an entire "nation." Here, "children of Israel" refers to the entire collective body of Jacob's descendants, the covenant people of God, emphasizing their identity as a unified entity under God's promise and protection, rather than just individual slaves.

Verse Breakdown

  • "These [are] they which spake to Pharaoh king of Egypt,": This clause emphatically identifies Moses and Aaron as the specific individuals chosen and commissioned by God to confront the most powerful ruler of their time. Their mission was not self-initiated but a direct divine mandate, requiring them to boldly articulate God's demands to a sovereign who claimed divine status himself.
  • "to bring out the children of Israel from Egypt:": This phrase clearly states the ultimate purpose of their divine commission—the liberation of God's covenant people from their oppressive slavery. It highlights God's redemptive plan and His faithfulness to His ancient promises, which would be fulfilled through the actions of these two men.
  • "these [are] that Moses and Aaron.": This concluding phrase acts as a powerful reiteration and summary. It directly links the actions described (speaking to Pharaoh, bringing out Israel) back to the specific individuals named, reinforcing their unique and indispensable roles as the divinely appointed leaders of the Exodus. The repetition serves to underscore their identity and authority after the genealogical interlude.

Literary Devices

Exodus 6:27 employs several literary devices to achieve its powerful effect. The most prominent is Emphasis through Repetition. The phrase "These [are] they..." and "these [are] that Moses and Aaron" frames the verse, creating a strong sense of definitive identification and reaffirmation. This repetition, particularly following the detailed genealogy, serves to underscore the undeniable legitimacy and divine appointment of Moses and Aaron. The verse also functions as a Climactic Statement, serving as a narrative bridge that brings the genealogical digression to a close and sharply refocuses the reader's attention on the primary protagonists and their imminent mission. This creates a sense of Anticipation, signaling that the narrative is about to shift from background and preparation to direct action and confrontation.

THEOLOGICAL AND THEMATIC CONNECTIONS

Exodus 6:27 profoundly illustrates God's sovereign election and His consistent method of working through chosen human instruments to accomplish His divine purposes. Despite Moses' initial reluctance and perceived inadequacies, God's call is unwavering, demonstrating that His power is perfected in weakness. The confrontation between Moses and Aaron and the mighty Pharaoh represents a foundational biblical theme: the clash between God's absolute authority and the resistance of worldly power, ultimately demonstrating God's supreme sovereignty over all earthly rulers and systems. This verse also underscores God's unwavering faithfulness to His covenant promises, as the mission to liberate Israel is a direct fulfillment of the assurances given to Abraham, Isaac, and Jacob centuries earlier. Moses and Aaron, as divinely appointed mediators, highlight the biblical pattern of God choosing to interact with humanity and accomplish His will through human agents, setting a precedent for future prophets, priests, and ultimately, the ultimate Mediator.

REFLECTION AND APPLICATION

Exodus 6:27 offers profound insights for contemporary believers, reminding us that God frequently works through specific individuals whom He has prepared and called, even when their assigned tasks seem overwhelming or impossible. This highlights the importance of recognizing and submitting to divine leadership within the church and in our personal lives, especially during challenging times. Just as Moses and Aaron were commissioned to boldly speak God's truth to a powerful ruler, believers today are called to stand for truth and righteousness, even when it means confronting systems or ideologies that oppose God's will. Their story encourages us to trust implicitly in God's power to deliver and to faithfully fulfill His promises, no matter the obstacles we may face. It reminds us that our personal lineage or perceived weaknesses do not disqualify us from God's service; rather, His divine appointment is what truly matters. We are called to be faithful spokespersons for His truth in a world that often resists it, relying not on our own strength but on the authority and power of the One who sends us.

Questions for Reflection

  • In what areas of your life or community do you feel God might be calling you to speak His truth, even if it means confronting powerful or popular opposition?
  • How does the story of Moses and Aaron's commissioning encourage you when you feel inadequate for a task God has placed before you?
  • What specific covenant promises of God do you need to trust in more deeply today, knowing He is faithful to fulfill His word?

FAQ

Why is a genealogy included immediately before this verse?

Answer: The genealogy in Exodus 6:14-26 serves a crucial theological and narrative purpose: to establish the legitimate authority and divine background of Moses and Aaron. By tracing their lineage, particularly within the tribe of Levi, it demonstrates their rightful place within the covenant community and their divine appointment for the monumental task of leading Israel out of Egypt. It's not merely a historical record but a theological statement of their credentials, affirming that their mission is part of God's long-standing, divinely ordered plan for His people.

What was Aaron's specific role, and why was he needed alongside Moses?

Answer: Aaron's specific role was primarily that of Moses' spokesman and assistant, as God explicitly stated in Exodus 4:16, "He shall be thy spokesman unto the people: and he shall be to thee instead of a mouth." Moses was "slow of speech" and "of a slow tongue" (Exodus 4:10), and Aaron was eloquent. Their combined efforts demonstrated a partnership in divine leadership, with Aaron faithfully relaying God's messages through Moses to Pharaoh and the Israelites. This partnership underscored that God equips His servants with complementary gifts and often works through teams to accomplish His purposes.

Does this verse imply Moses and Aaron were the only ones involved in the Exodus?

Answer: While Exodus 6:27 emphasizes Moses and Aaron as the primary, divinely appointed leaders and spokesmen, it does not imply they were the only ones involved in the Exodus. The liberation was a corporate act of God's people, guided by these leaders, and involved the active participation of the Israelites in obeying God's commands (e.g., the Passover, crossing the Red Sea). However, the verse highlights their unique and indispensable roles as the direct agents of God's deliverance and confrontation with Pharaoh, without whom the Exodus would not have occurred as it did. They were the key instruments through whom God's mighty acts were performed.

CHRIST-CENTERED FULFILLMENT

Exodus 6:27 powerfully foreshadows the ultimate Deliverer and Mediator, Jesus Christ. Moses and Aaron, chosen and sent by God to confront a tyrannical ruler and lead His people out of physical bondage, serve as profound types of the greater Prophet, Priest, and King to come. Just as they spoke God's authoritative words to Pharaoh, Jesus is the very Word of God incarnate (John 1:1), through whom God fully reveals Himself. He is the true and greater Moses, prophesied in Deuteronomy 18:15, who leads His people not merely from physical slavery but from the spiritual bondage of sin and death. Through His atoning work on the cross, Christ confronts and decisively defeats the ultimate spiritual Pharaoh—Satan and the powers of darkness (Colossians 2:15). He brings His elect out of the dominion of darkness into His marvelous light (Colossians 1:13), fulfilling God's ultimate promise of salvation and eternal freedom. Like Moses and Aaron, He is the divinely appointed agent, but unlike them, He is also the divine Son, the perfect Mediator of a new and better covenant (Hebrews 8:6), securing an everlasting exodus for all who believe.

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Commentary on Exodus 6 verses 14–30

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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