Exodus6:1–13

“And God remembered His covenant” — the groaning heard twice verbal / quotation — confirmed

Exodus 6:5 is a near-verbatim recall of Exodus 2:24. Both verses pair the rare cry-word nᵉ’āqāh (“groaning,” found in only 4 verses of the whole Hebrew Bible) with zākar (“remember”) and bᵉrîyth (“covenant”). K&D explicitly calls v. 5 “a repetition of Exodus 2:24.” The Verifier confirms all three lexemes are shared; the rarity of nᵉ’āqāh makes this a verbal quotation, not a generic theme.

Exodus 2:24

basis: shared lexemes: H5009 nᵉʼâqâh (RARE — in only 4 vv), H2142 zâkar, H1285 bᵉrîyth, H8085 shâmaʻ (Verifier: Exodus 6:5 ↔ Exodus 2:24)

The groaning that raises a deliverer verbal / quotation — confirmed

The same rare verb nᵉ’āqāh (“groaning”) recurs in Judges 2:18, where “the LORD was moved to pity by their groaning” and raised up judges to save Israel. The verbal tie binds the Exodus pattern to the cycle of the judges: Israel's inarticulate cry is the trigger of divine rescue across the canon. The link is lexical (the 4-occurrence word), though the contexts differ — Egypt vs. the Canaanite oppressors — so the FSSB records the shared-word basis without claiming literary dependence.

Judges 2:18

basis: shared lexeme: H5009 nᵉʼâqâh (RARE — in only 4 vv) (Verifier: Exodus 6:5 ↔ Judges 2:18)

The land as môrâshâh — a rare word for a sworn inheritance verbal / quotation — confirmed

Exodus 6:8 calls the promised land a môwrāšāh (“possession / heritage”) — not the usual naḥălāh but a rare term in only 9 verses. It reappears in Deuteronomy 33:4, where the Torah is “the inheritance (môwrāšāh) of the assembly of Jacob.” The same rare word links land and law as twin heritages of Israel; both verses also share the name Yaʻăqôb (Jacob). The Verifier reports this as a verbal link on the strength of the rare môwrāšāh.

Deuteronomy 33:4

basis: shared lexemes: H4181 môwrâshâh (RARE — in only 9 vv), H3290 Yaʻăqôb (Verifier: Exodus 6:8 ↔ Deuteronomy 33:4)

“I am El Shaddai” — the name first given to Abraham structural / thematic — confirmed

Exodus 6:3 looks back to Genesis 17:1, the moment God revealed Himself to Abraham: “I am El Shaddai.” Both verses share the rare divine name Shadday (in only 48 vv) together with ’ēl (“God”) and rā’āh (“appear/see”) — the very verb of Exodus 6:3's “I appeared.” Ellicott and K&D both name Genesis 17:1 as the source-text. The Verifier classes the link as structural/thematic on its shared-lexeme count; the FSSB notes that the rarity of Shadday and the matching theophany-verb make it a strong near-verbal echo, and lets it stand at the structural tier rather than over-claiming quotation.

Genesis 17:1

basis: shared lexemes: H7706 Shadday (RARE divine name — in only 48 vv), H410 ʼêl, H7200 râʼâh (“appear”) (Verifier: Exodus 6:3 ↔ Genesis 17:1)

“I have redeemed you” — the kinsman-Redeemer of the Exile structural / thematic — confirmed

Exodus 6:6's gā’al (“redeem,” the next-of-kin's word) is the seed of Isaiah's gospel of the Redeemer: “Fear not, for I have redeemed (gā’al) you… you are Mine” (Isaiah 43:1). The same verb runs the same logic — God reclaiming His own as a kinsman reclaims lost family. The Verifier reports the shared lexeme gā’al; the link is thematic-structural (a shared redemption motif and verb), not a quotation, since Isaiah does not cite Exodus.

Isaiah 43:1

basis: shared lexeme: H1350 gâʼal (“redeem,” kinsman-redeemer) (Verifier: Exodus 6:6 ↔ Isaiah 43:1)

“The burdens of the Egyptians” — the release answers the affliction verbal / quotation — confirmed

Exodus 6:6–7's promise to bring Israel out “from under the burdens of the Egyptians” (sᵉbâlâh) is the verbal undoing of the chapters that began their misery. Exodus 1:11 first set taskmasters over them “to afflict them with their burdens (sᵉbâlâh)”; Exodus 5:4–5 has Pharaoh angrily ordering Moses to make the people leave off from their sᵉbâlâh. The burden-word is rare (sᵉbâlâh, in only 6 vv), so the Verifier scores 6:6 ↔ 1:11 and 6:6 ↔ 5:4 as verbal/quotation links: the very noun that named the slavery now names what God removes. The wider Pharaoh-and-now frame (6:1 ↔ 5:5, sharing Parʻôh and ʻattāh, “now”) is the looser structural setting; the FSSB does not inflate the 6:1 ↔ 1:11 tie, which shares only the common name Pharaoh, into a verbal one.

Exodus 1:11 · Exodus 5:4 · Exodus 5:5

basis: shared lexeme: H5450 çᵉbâlâh (RARE “burden” — in only 6 vv) (Verifier: Exodus 6:6 ↔ Exodus 1:11, and Exodus 6:6 ↔ Exodus 5:4, which also shares H4714 Mitsrayim). The looser 6:1 ↔ Exodus 5:5 frame is structural only (shared H6547 Parʻôh, H6258 ʻattâh); 6:1 ↔ Exodus 1:11 shares only H6547 Parʻôh and is not claimed as verbal.

“The land of their sojournings” — the patriarchs as resident aliens verbal / quotation — confirmed

Exodus 6:4 deeds Canaan to Israel as “the land of their sojournings, wherein they sojourned” (məḡurêhem, root mâgûwr). The noun is rare (mâgûwr, in only 10 vv) and is the same word Jacob uses before Pharaoh — “the years of my sojourning” (Genesis 47:9) — and the word of the Abrahamic land-grant, “the land of your sojournings, which God gave to Abraham” (Genesis 28:4). The Verifier confirms the rare mâgûwr as the shared basis (and Genesis 28:4 also shares the giving-verb nâthan): the covenant promise of v. 4 is being quoted forward from the patriarchal narratives, where the fathers held the land only as strangers. Gill makes the point from Hebrews 11:9 — they “lived as pilgrims and strangers in it, as their posterity now did in another land not theirs.”

Genesis 28:4 · Genesis 47:9

basis: shared lexeme: H4033 mâgûwr (RARE “sojourning” — in only 10 vv) (Verifier: Exodus 6:4 ↔ Genesis 47:9; Exodus 6:4 ↔ Genesis 28:4, which also shares H5414 nâthan, “give”)

The outstretched arm that redeems — and that breaks Pharaoh's arms structural / thematic — confirmed

Exodus 6:6 promises redemption “with an outstretched arm” (zᵉrôwaʻ). The same word turns up, in chilling reversal, in Ezekiel 30:24, where the LORD says of Egypt's king, “I will strengthen the arms of the king of Babylon… but I will break Pharaoh's arms” — and that oracle is steeped in the rare cry-word of this very unit, nᵉ’āqāh (“groaning,” the wounded Pharaoh shall “groan before him”). The same divine arm that is stretched out to redeem Israel is the arm that breaks the oppressor; Israel's groaning that God heard (6:5) becomes Egypt's groaning under judgment. The Verifier reports the shared zᵉrôwaʻ (and, against Exodus 6:5, the rare nᵉ’āqāh); because the link is a shared motif and word rather than a quotation of Exodus, the FSSB tiers it structural/thematic.

Ezekiel 30:24

basis: shared lexeme: H2220 zᵉrôwaʻ (“arm”) (Verifier: Exodus 6:6 ↔ Ezekiel 30:24); Ezekiel 30:24 also shares the rare H5009 nᵉʼâqâh with Exodus 6:5 (Verifier: Exodus 6:5 ↔ Ezekiel 30:24)

The kinsman-Redeemer made flesh widely-held

Exodus 6:6 introduces, “for the first time” (Ellicott), the idea of God redeeming Israel — gā’al, the next-of-kin who buys back a relative's person and forfeited inheritance. The verb is irreducibly familial: redemption requires a kinsman. The New Testament reads the incarnation as God becoming that kinsman — “since the children share in flesh and blood, He too shared in their humanity… that He might redeem” (Hebrews 2:14–15; cf. Galatians 4:4–5). The Exodus-redemption from Egypt is the historical type; the cross is its fulfillment, Christ “redeeming us from the curse” (Galatians 3:13). This is a cross-Testament reading (Hebrew gā’al ↔ Greek lytroō / agorazō): no shared Strong's number is possible, so the link is typological, not verbal — grounded in the shared kinsman-redeemer concept that the apostolic writers themselves apply.

Exodus 6:6 · Galatians 4:4-5 · Hebrews 2:14-15

“I will be your God, and you My people” — fulfilled in Immanuel widely-held

Exodus 6:7 first gives the nation the covenant formula — “I will take you to Me for a people, and I will be to you for a God” — built from hāyāh, the being-verb of the divine Name (v. 2). The formula runs the length of Scripture (Jeremiah 31:33; Ezekiel 36:28) and reaches its consummation in the New Testament: “Behold, the dwelling place of God is with man… they will be His people, and God Himself will be with them as their God” (Revelation 21:3; cf. 2 Corinthians 6:16). The God who bound His being to slaves at the Exodus is the God who tabernacles among men in Christ (“the Word became flesh and dwelt among us,” John 1:14). Because this spans Hebrew and Greek, the FSSB tiers it typological/structural, not verbal: the apostolic writers themselves carry the formula forward, so the attestation is ancient and widely held.

Exodus 6:7 · 2 Corinthians 6:16 · Revelation 21:3

Greater than Moses — the Mediator who does not despair novel

Moses, charged to deliver, twice falters — “uncircumcised of lips,” measuring Pharaoh by Israel's deafness (6:12) — and the people's crushed breath (6:9) cannot receive the promise. The chapter exposes the inadequacy of every human mediator and even of the people's faith; redemption proceeds only on the strength of “I am YHWH.” The New Testament reads this as anticipating a Mediator who is “faithful… worthy of more glory than Moses” (Hebrews 3:3–6), whose lips were never uncircumcised (“never has a man spoken like this man,” John 7:46) and who does not falter before the powers. This is a typological reading by contrast — Moses' weakness throwing the perfect Mediator into relief — marked novel here in its precise framing, though the “greater than Moses” theme is itself ancient and explicit in Hebrews.

Exodus 6:12 · Hebrews 3:3-6