Exodus 6 15

Exodus 6:15 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.

Exodus 6:15 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.

Exodus 6:15 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.

Exodus 6:15 esv

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

Exodus 6:15 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.

Exodus 6 verses

Exodus 6 15 Meaning

Exodus 6:15 lists the sons of Simeon, one of the twelve tribes of Israel. It names Jemuel, Jamin, Ohad, Jachin, and Zohar as direct descendants, and notably identifies Shaul as the son of a Canaanitish woman. This verse thus establishes the foundational family units, or clans, of the Simeonites, recognizing a unique mixed heritage within one of the patriarch's direct lines, which carried significant implications for tribal identity and purity within the evolving nation of Israel.

Exodus 6 15 Context

Exodus 6:15 is part of a crucial genealogical section (Exodus 6:14-27) that immediately precedes God's renewed command to Moses to approach Pharaoh. This section serves to establish the authentic lineage of Moses and Aaron within the tribal structure of Israel, rooting their authority in the covenant promises made to the patriarchs. By detailing the "heads of their fathers' houses," it reinforces their legitimate connection to the tribes and to God's chosen people. The listing of Simeon's sons, following Reuben's, situates the Levitical priesthood and leadership within the broader fabric of the nascent nation of Israel. The inclusion of the "Canaanitish woman" for Shaul, though brief, subtly highlights complexities within the tribes' early development and foreshadows future challenges related to purity and foreign influence, setting the stage for laws concerning Israel's separation from the surrounding nations.

Exodus 6 15 Word analysis

• And the sons of Simeon;: This introduces the second son of Jacob listed in this significant genealogy. "Simeon" (שִׁמְעוֹן, Shim'on) means "he has heard," referring to Leah's joy that God heard her prayers (Gen 29:33). This tribal lineage connects directly to Jacob's original family.
• Jemuel,: One of the six direct sons listed for Simeon. The name (יְמוּאֵל, Yemu'el) is consistently present in Simeon's tribal listings (Gen 46:10, 1 Chr 4:24), though Num 26:12 records "Nemuel," likely a variant transcription.
• and Jamin,: (יָמִין, Yamin) "right hand" or "good fortune." Also consistent across the lists (Gen 46:10, Num 26:12, 1 Chr 4:24).
• and Ohad,: (אֹהַד, Ohad) The meaning is less certain. Notably, Ohad is mentioned in Gen 46:10 and Ex 6:15 but is absent from the tribal census in Num 26 and the Chronicler's genealogy in 1 Chr 4. This absence in later lists might suggest his lineage did not develop into a major, lasting clan within the Simeon tribe or that it diminished over time, a subtle foreshadowing of Simeon's overall tribal decline.
• and Jachin,: (יָכִין, Yakin) "He will establish" or "He will confirm." Also present in Gen 46:10 and as "Jachinites" in Num 26:12. Not listed in 1 Chr 4:24 (replaced by Jarib).
• and Zohar,: (צֹחַר, Tsochar) Meaning "light" or "gleam." Appears in Gen 46:10, but Num 26:13 has "Zerah" (meaning "rising" or "dawning") for this line, a known textual variant that still identifies a Simeonite clan.
• and Shaul: (שָׁאוּל, Sha'ul) "asked for" or "lent." This name is significant due to the added qualifier.
• the son of a Canaanitish woman: This is a crucial detail. A "Canaanitish woman" (כְּנַעֲנִית, Kena'anith) refers to a non-Israelite woman from the land of Canaan. This phrase highlights a specific, mixed-ethnic origin within one of the founding tribes. While tribal endogamy (marriage within the tribe) was the norm, and later Mosaic law would strictly prohibit intermarriage with Canaanites due to the risk of idolatry and corruption, this early historical note shows that such unions occurred even at foundational stages. It indicates that the purity of Israel's lineage was a concern from the earliest times, long before the specific legal codes were given at Sinai, foreshadowing future laws against intermarriage and their spiritual implications. This specific mention suggests the exceptionality of the union for tribal identity.
• these are the families of the Simeonites.: This concluding phrase identifies the listed individuals as the patriarchal heads of the clans (mišpāḥôt) that would constitute the tribe of Simeon. It confirms the verse's purpose: to establish the internal structure of the tribe, indicating the recognized family units stemming from Simeon, preparing the ground for the tribal organization of Israel.

Exodus 6 15 Bonus section

• Genealogical Variations: The slight variations in the names of Simeon's sons across the biblical texts (Ex 6:15, Gen 46:10, Num 26:12-14, 1 Chr 4:24-27) reflect the common ancient Near Eastern scribal practices of adapting genealogies for different purposes (e.g., full family list vs. census of surviving clans), emphasizing the continuity of the tribal lineage rather than strict verbatim reproduction.
• Simeon's Diminished Role: The explicit mention of a non-Israelite mother for Shaul in this list might, in a subtle way, align with Simeon's later diminished role among the tribes, culminating in their inheritance being within Judah rather than having their own distinct territory, as prophesied by Jacob. This hints at the spiritual and practical implications of lineage integrity even in early Israel.
• God's Sovereignty amidst Complexity: Despite instances of mixed lineage like Shaul's, God still worked through these tribal structures to form His chosen people. This showcases God's faithfulness to His covenant promises (to Jacob) even when the people themselves were not perfect, a precursor to the inclusive nature of the New Covenant in Christ where all who believe are grafted into the family of God, regardless of ethnic background (Gal 3:28, Eph 2:19).

Exodus 6 15 Commentary

Exodus 6:15 concisely details the family structure of the tribe of Simeon, yet its brevity belies its significance. Placed within a key genealogical account (Ex 6:14-27) that establishes Moses and Aaron's bona fides, it highlights the tribal foundation of Israel. The straightforward listing of names (Jemuel, Jamin, Ohad, Jachin, Zohar, Shaul) serves a record-keeping purpose, confirming lineage crucial for identity, inheritance, and later tribal organization.

The most notable detail is the parentage of Shaul, explicitly stated as "the son of a Canaanitish woman." This unusual specific reference stands out, as genealogies typically focus on Israelite purity of line. Its inclusion acknowledges an early instance of a mixed marriage within a core tribal family, well before the formal giving of the Law at Sinai that would prohibit such unions with Canaanites. This detail may serve as a historical witness to the earliest challenges of tribal distinction, or even implicitly, a polemic against foreign entanglement, hinting at future divine warnings against alliances that could corrupt Israel's worship and identity (Deut 7:1-6). The presence of such a lineage within Simeon also adds nuance to the tribe's later history, which saw it dwindle in prominence, potentially connecting back to internal integrity issues, as foreshadowed by Jacob's curse (Gen 49:5-7) and the tribe's eventual absorption into Judah's territory (Josh 19:1-9). The detail demonstrates that God's people were never an ethnically 'pure' group in a simplistic sense, yet the principle of separation for holiness was already being highlighted.