26<\/strong>. These<\/em> ] The men whose genealogy has just been stated.<\/p>\n Bring out<\/em>, &c.] as vv.<\/em> 6, 13.<\/p>\n according to their hosts<\/em> ] The expression hosts<\/em> (i.e. armies: 2Sa 2:8<\/span>, &c.), of the Israelites at the Exodus, is peculiar to P (Exo 7:4<\/span>, Exo 12:7<\/span>, SD 41, 51, Num 1:3<\/span>; Num 2:3-4<\/span>; Num 2:6<\/span>, &c., Exo 9:10<\/span>; Exo 9:16<\/span>, &c., Exo 10:14-16<\/span>, &c., Exo 33:1<\/span>): as Dillm. remarks, it is part of the picture that he had formed of Israel at the Exodus, as marching out and journeying through the wilderness in battle array (cf. Numbers 1, 2<\/span>, 10<\/span>).<\/p>\n 26, 27<\/strong>. At the close of the genealogy the writer refers emphatically to Moses and Aaron, the two men on whose account the entire genealogy has been introduced.<\/p>\n This emphatic repetition shows the reason for inserting the genealogy. The names of Moses and Aaron are given twice and in a different order; used in Exo 6:26<\/span> probably to mark Aaron as the older in the genealogy, and used in Exo 6:27<\/span> to denote the leadership of Moses.<\/P><\/p>\n Verse 26<\/span>. According to their armies.<\/B><\/I>] tsibotham, their<\/I> battalions-regularly arranged troops<\/I>. As God had these particularly under his care and direction, he had the name of Yehovah tsebaoth, Lord of hosts or armies<\/I>.<\/P> <\/P> “The plain and disinterested manner,” says Dr. Dodd, “in which Moses speaks here of his relations, and the impartiality wherewith he inserts in the list of them such as were afterwards severely punished by the Lord, are striking proofs of his modesty and sincerity. He inserts the genealogy of Reuben and Simeon, because they were of the same mother with Levi; and though he says nothing of himself, yet he relates particularly what concerns Aaron, Ex 6:23<\/span>, who married into an honourable family, the sister of a prince of the tribe of Judah.”<\/P> <\/p>\n i.e. According to their numerous families, which were equal to great armies, and which went out of Egypt like several armies in military order, and with great power. See Exo 12:41<\/span>,51<\/span>; 13:18<\/span>; 14:8<\/span>. <\/P> <\/p>\n These are that Aaron and Moses<\/strong>,…. Aaron is set before Moses, because he was the eldest, and because he prophesied in Egypt before Moses, as Aben Ezra observes; though Moses was greater in dignity than he, and therefore the true reason may be the modesty of Moses; though in a following verse Moses is set before Aaron, to show that they were equal, as Jarchi thinks; and perhaps the thing was quite an indifference to the historian, and done without any care and intention, however these words are emphatically expressed, on purpose to point out the persons to future ages:<\/p>\n to whom the Lord said, bring out the children of Israel from the land of Egypt<\/strong>: which is the charge he gave them both, Ex 6:13<\/span>, and the account of which is returned to again, after an interruption by the genealogy before recorded: Israel were to be brought out,<\/p>\n according to their armies<\/strong>; denoting their numbers, and the order in which they were to march out of Egypt, as they did, not by flight, nor in confusion, but in a formidable manner, and in great composure and order, with these two men, Moses and Aaron, as their generals at the head of them.<\/p>\n 26. These are that Aaron and Moses. It is not without a cause that Moses so often reasserts that their office was assigned to himself and his brother by the command of God, both that the Israelites may perceive that they were rescued from their deep abyss by divine grace, and that their minds may be recalled to God’s ancient covenant, and may acknowledge that their Fathers’ hope was not in vain; and, finally, that they may hereafter altogether devote themselves to God. There seems, also, to be an indirect antithesis between the armies of the people and two vile and abject men. For they would have been far from being able to bear so weighty a burden, unless God had exceeded all their hopes in working miraculously by their hands. Therefore the Spirit magnifies elsewhere this grace, that God <\/p>\n “<\/p>\n led his people, like a flock, by the hand of Moses and Aaron.” (Psa 77:20<\/span>) <\/p>\n For what could be less probable than that a great multitude, which would make up many nations, should obey the commands of two men, should be ruled by their counsel, and gathered into one place by their exertions, in order that they should migrate into another land against the will of a very powerful king? For what was their united authority to command twelve armies, separated in their several battalions? What no earthly kings, with all their power and wisdom, their terror and their threats, could effect, God performed by means of two unwarlike men, neither experienced nor renowned; when Moses himself, alarmed by the magnitude of the work, often deprecated the commission entrusted to him. For, at the end of this chapter, he again repeats his excuse, that he was not eloquent, but of hesitating and embarrassed speech. This, then, is the point to which all tends, viz., to assign to God the praise of His loving-kindness, and to heighten His glory. There is some ambiguity in verse 28, for it might be read separately with this sense, that “God not only spoke in the wilderness of Midian, to set Moses over the people in their deliverance, but also in Egypt after some time had elapsed;” thus “on the day,” would mean, “after some time,” but it seems better to me to read the three verses in connection with each other. <\/p>\n (26) Their armies.<\/strong>This expression is here used of the Israelites for the first time. It seems to refer to that organisation, of a quasi-military character, which was given to the people by the order of Moses during the long struggle with Pharaoh, and which enabled them at last to quit Egypt, not a disorderly mob, but harnessed, or in military array (Exo. 13:18<\/span>). The expression is repeated in Exo. 7:4<\/span>; Exo. 12:17<\/span>; Exo. 12:51<\/span>.<\/p>\n Exo 6:26<\/span><\/em><\/strong>. <\/strong>According to their armies<\/em><\/strong><\/strong> Le Clerc interprets this, by their tribes. <\/em>The word implies a regularly disposed multitude. <\/em>See ch. Exo 12:41<\/span>; Exo 12:51<\/span> Exo 13:18<\/span>. Junius and others begin the seventh chapter, with great propriety, at the 28th verse. <\/p>\n Exo 6:26 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.<\/p>\n Ver. 26, 27. These are that Aaron and Moses: And again, These are that Moses and Aaron.] That famous couple. This is better than “This is that Dathan,” Num 26:9 and “This is that Ahaz.” 2Ch 28:22 They are stigmatised with a mark of infamy: these are eternised for good, to all posterity.<\/p>\n Aaron and Moses. The order according to age and genealogy. Compare Exo 6:27. <\/p>\n That Aaron: Exo 6:13, Exo 6:20, Jos 24:5, 1Sa 12:6, 1Sa 12:8, 1Ch 6:3, Psa 77:20, Psa 99:6, Mic 6:4 <\/p>\n Bring: Exo 6:7, Exo 3:10, Exo 3:11, Exo 20:2, Exo 32:1, Exo 32:7, Exo 32:11, Act 7:35, Act 7:36 <\/p>\n armies: Exo 7:4, Exo 12:17, Exo 12:51, Exo 13:18, Gen 2:1, Num 33:1 <\/p>\n Reciprocal: Exo 6:27 – to bring Exo 12:50 – as the Lord Exo 31:6 – I have given Psa 105:26 – sent<\/p>\n Exo 6:26. According to their armies Like numerous armies, in military order, and with great power. In the close of the chapter he returns to his narrative, from which he had broken off some-what abruptly, (Exo 6:13,) and repeats the charge God had given him to deliver his message to Pharaoh, Exo 6:29.<\/p>\n 6:26 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 {k} armies.<\/p>\n (k) For their families were so great, that they might be compared to armies.<\/p>\n 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. 26. These ] The men whose genealogy has just been stated. Bring out, &c.] as vv. 6, 13. according to their hosts ] The expression hosts (i.e. armies: 2Sa … Continue reading “Exegetical and Hermeneutical Commentary of Exodus 6:26”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1690","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/1690","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=1690"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/1690\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=1690"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=1690"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=1690"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"