Exodus 6:15 - Printer Friendly

ESV: The sons of Simeon: Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul, the son of a Canaanite woman; these are the clans of Simeon.

NIV: The sons of Simeon were Jemuel, Jamin, Ohad, Jakin, Zohar and Shaul the son of a Canaanite woman. These were the clans of Simeon.

NASB: And the sons of Simeon: Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul the son of a Canaanite woman; these are the families of Simeon.

CSB: The sons of Simeon: Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul, the son of a Canaanite woman. These are the clans of Simeon.

NLT: The sons of Simeon were Jemuel, Jamin, Ohad, Jakin, Zohar, and Shaul. (Shaul’s mother was a Canaanite woman.) Their descendants became the clans of Simeon.

KJV: 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.

NKJV: And the sons of Simeon were Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul the son of a Canaanite woman. These are the families of Simeon.

Simeon was the second son of Jacob (Genesis 35:23) and the father of six sons. These six sons would become the clans of Simeon. The final son, Shaul, is noted as "the son of a Canaanite woman." The verse is a repetition of Gene-sis 46:10. Simeon's family line is also noted in 1 Chronicles 4:24 and Numbers 26:12–13 with some differ-ences. In these passages, Jemuel is Nemuel; Zohar is Zerah; Jachin is Jarib; Obad is unlisted. Some suggest Obad was not listed due to his family line dying out sometime after the Hebrews left Egypt.

The story of Shaul is not specifi-cally mentioned elsewhere in Scripture. This verse clearly indicates Shaul was a half-brother, coming from a relationship Simeon had with a Canaanite woman. Some suggest this woman was a second wife after the death of Simeon's first wife or possibly an unknown concubine. Shaul's family appear to have experienced a notable increase in later years (1 Chronicles 4:25–27).

Exodus 6:14–30 records the genealogies of Moses and his brother, Aaron. This supports that this is part of God's continuous plan to arrive at this very point in history. It also clarifies their status as members of the tribe of Levi. Along the way, God reiterates and re-establishes Moses' commission as His messenger. Moses is still wracked with self-doubt.

God responds to Moses, who struggles to understand recent events (Exodus 5:22–23). Pharaoh has retaliated against the Lord's message about Israel's freedom (Exodus 5:1–9). Here, the Lord repeats His predic-tion that Israel will be freed (Exodus 3:14–22). God's specific identity and relationship to Israel are key to this response. The Lord will fulfill His promises and take the Hebrews from Egypt into the Promised Land. The passage then rec-ords the genealogies of Moses and Aaron. Moses' commission from God is also repeated.

After centuries of enslavement (Exodus 1:11–14), God commissions Moses to be His representative in freeing Israel (Exodus 3:4–10). But when Moses delivers the Lord's message (Exodus 5:1–3), Pharaoh retaliates (Exodus 5:6–9). This leads to infighting (Exodus 5:20–21) and causes Moses to doubt (Exodus 5:22–23). After the Lord offers reassurances in this chapter, He will repeat an account of how the story will play out. Then God begins to bring plagues of judgment against Egypt (Exodus 7).

The book of Exodus establishes God's covenant relationship with the full-fledged nation of Israel. The descendants of Abraham prosper after settling in Egypt, only to be enslaved by a fearful, hateful Egyptian Pharaoh. God appoints Moses to lead the people out of this bondage. Moses serves as God's spokesman, as the Lord brings plagues and judgments on Egypt, leading to the release of Israel.

Accessed 3/28/2025 2:31:37 PM