Apologetics Bible
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Exodus (Hebrew: Shemot — "Names") narrates the redemption of Israel from Egypt, the giving of the Law at Sinai, and the construction of the Tabernacle — the three great acts that define Israel's national, covenantal, and liturgical identity.
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Connected primary witness
- Connected ID:
Exodus_10
- Primary Witness Text: And the LORD said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, that I might shew these my signs before him: And that thou mayest tell in the ears of thy son, and of thy son’s son, what things I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I am the LORD. And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the LORD God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. Else, if thou refuse to let my people go, behold, to morrow will I bring the locusts into thy coast: And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers’ fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh. And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the LORD their God: knowest thou not yet that Egypt is destroyed? And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the LORD your God: but who are they that shall go? And M...
Connected dataset overlay
- Connected ID:
Exodus_10
- Chapter Blob Preview: And the LORD said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, that I might shew these my signs before him: And that thou mayest tell in the ears of thy son, and of thy son’s son, what things I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I am the LORD. And Moses and Aaron came in un...
Chapter frameStart here before opening notes.
Chapter frame
Exodus (Hebrew: Shemot — "Names") narrates the redemption of Israel from Egypt, the giving of the Law at Sinai, and the construction of the Tabernacle — the three great acts that define Israel's national, covenantal, and liturgical identity.
The apologetics significance is multilayered: the Passover anticipates substitutionary atonement (1 Cor 5:7); the plagues demonstrate YHWH's sovereignty over the gods of Egypt; the Sinai covenant establishes divine law as the foundation of human ethics; and the Tabernacle introduces the theology of divine presence that culminates in the Incarnation (John 1:14 — eskēnōsen, "tabernacled among us").
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Exodus 10:1
Hebrew
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה בֹּא אֶל־פַּרְעֹה כִּֽי־אֲנִי הִכְבַּדְתִּי אֶת־לִבּוֹ וְאֶת־לֵב עֲבָדָיו לְמַעַן שִׁתִי אֹתֹתַי אֵלֶּה בְּקִרְבּֽוֹ׃vayo'mer-yehvah-'el-mosheh-vo'-'el-fare'oh-khiy-'aniy-hikhevadetiy-'et-livvo-ve'et-lev-'avadayv-lema'an-shitiy-'ototay-'eleh-veqirevvo
KJV: And the LORD said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, that I might shew these my signs before him:
AKJV: And the LORD said to Moses, Go in to Pharaoh: for I have hardened his heart, and the heart of his servants, that I might show these my signs before him:
ASV: And Jehovah said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, that I may show these my signs in the midst of them,
YLT: And Jehovah saith unto Moses, `Go in unto Pharaoh, for I have declared hard his heart, and the heart of his servants, so that I set these My signs in their midst,
Exposition: Exodus 10:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, that I might shew these my signs before him:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 10:2
Hebrew
וּלְמַעַן תְּסַפֵּר בְּאָזְנֵי בִנְךָ וּבֶן־בִּנְךָ אֵת אֲשֶׁר הִתְעַלַּלְתִּי בְּמִצְרַיִם וְאֶת־אֹתֹתַי אֲשֶׁר־שַׂמְתִּי בָם וִֽידַעְתֶּם כִּי־אֲנִי יְהוָֽה׃vlema'an-tesafer-ve'azeney-vinekha-vven-vinekha-'et-'asher-hite'alaletiy-vemitzerayim-ve'et-'ototay-'asher-shametiy-vam-viyda'etem-khiy-'aniy-yehvah
KJV: And that thou mayest tell in the ears of thy son, and of thy son’s son, what things I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I am the LORD.
AKJV: And that you may tell in the ears of your son, and of your son’s son, what things I have worked in Egypt, and my signs which I have done among them; that you may know how that I am the LORD.
ASV: and that thou mayest tell in the ears of thy son, and of thy son’s son, what things I have wrought upon Egypt, and my signs which I have done among them; that ye may know that I am Jehovah.
YLT: and so that thou recountest in the ears of thy son, and of thy son's son, that which I have done in Egypt, and My signs which I have set among them, and ye have known that I am Jehovah.'
Commentary WitnessExodus 10:2Quoted commentary witness
Commentary Witness
Exodus 10:2
Verse 2 That thou mayest tell in the ears of thy son - That the miracles wrought at this time might be a record for the instruction of the latest posterity, that Jehovah alone, the God of the Hebrews, was the sole Maker, Governor, and Supporter of the heavens and the earth. Thus we find God so did his marvelous works, that they might be had in everlasting remembrance. It was not to crush the poor worm, Pharaoh, that he wrought such mighty wonders, but to convince his enemies, to the end of the world, that no cunning or power can prevail against him; and to show his followers that whosoever trusted in him should never be confounded.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 10:2
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Hebrews
- Maker
- Governor
- Pharaoh
Exposition: Exodus 10:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And that thou mayest tell in the ears of thy son, and of thy son’s son, what things I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I am the LORD.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 10:3
Hebrew
וַיָּבֹא מֹשֶׁה וְאַהֲרֹן אֶל־פַּרְעֹה וַיֹּאמְרוּ אֵלָיו כֹּֽה־אָמַר יְהוָה אֱלֹהֵי הָֽעִבְרִים עַד־מָתַי מֵאַנְתָּ לֵעָנֹת מִפָּנָי שַׁלַּח עַמִּי וְיַֽעַבְדֻֽנִי׃vayavo'-mosheh-ve'aharon-'el-fare'oh-vayo'merv-'elayv-khoh-'amar-yehvah-'elohey-ha'iveriym-'ad-matay-me'aneta-le'anot-mifanay-shalach-'amiy-veya'aveduniy
KJV: And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the LORD God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me.
AKJV: And Moses and Aaron came in to Pharaoh, and said to him, Thus says the LORD God of the Hebrews, How long will you refuse to humble yourself before me? let my people go, that they may serve me.
ASV: And Moses and Aaron went in unto Pharaoh, and said unto him, Thus saith Jehovah, the God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me.
YLT: And Moses cometh in--Aaron also--unto Pharaoh, and they say unto him, `Thus said Jehovah, God of the Hebrews, Until when hast thou refused to be humbled at My presence? send My people away, and they serve Me,
Commentary WitnessExodus 10:3Quoted commentary witness
Commentary Witness
Exodus 10:3
Verse 3 How long wilt thou refuse to humble thyself - Had it been impossible for Pharaoh, in all the preceding plagues, to have humbled himself and repented can we suppose that God could have addressed him in such language as the preceding? We may rest assured that there was always a time in which he might have relented, and that it was because he hardened his heart at such times that God is said to harden him, i.e., to give him up to his own stubborn and obstinate heart; in consequence of which he refused to let the people go, so that God had a fresh opportunity to work another miracle, for the very gracious purposes mentioned in Exo 10:2. Had Pharaoh relented before, the same gracious ends would have been accomplished by other means.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 10:3
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Pharaoh
Exposition: Exodus 10:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the LORD God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 10:4
Hebrew
כִּי אִם־מָאֵן אַתָּה לְשַׁלֵּחַ אֶת־עַמִּי הִנְנִי מֵבִיא מָחָר אַרְבֶּה בִּגְבֻלֶֽךָ׃khiy-'im-ma'en-'atah-leshalecha-'et-'amiy-hineniy-meviy'-machar-'areveh-vigevulekha
KJV: Else, if thou refuse to let my people go, behold, to morrow will I bring the locusts into thy coast:
AKJV: Else, if you refuse to let my people go, behold, to morrow will I bring the locusts into your coast:
ASV: Else, if thou refuse to let my people go, behold, to-morrow will I bring locusts into thy border:
YLT: for if thou art refusing to send My people away, lo, I am bringing in to-morrow the locust into thy border,
Commentary WitnessExodus 10:4Quoted commentary witness
Commentary Witness
Exodus 10:4
Verse 4 To-morrow will I bring the locusts - The word ארבה arbeh, a locust, is probably from the root רבה rabah, he multiplied, became great, mighty, etc.; because of the immense swarms of these animals by which different countries, especially the east, are infested. The locust, in entomology, belongs to a genus of insects known among naturalists by the term Grylli; and includes three species, crickets, grasshoppers, and those commonly called locusts; and as they multiply faster than any other animal in creation, they are properly entitled to the name ארבה arbeh, which might be translated the numerous or multiplied insect. See this circumstance referred to, Jdg 6:5; Jdg 7:12; Psa 105:34; Jer 46:23; Jer 51:14; Joe 1:6; Nah 3:15; Judith 2:19, 20; where the most numerous armies are compared to the arbeh or locust. The locust has a large open mouth; and in its two jaws it has four incisive teeth, which traverse each other like scissors, being calculated, from their mechanism, to grip or cut. Mr. Volney, in his Travels in Syria, gives a striking account of this most awful scourge of God: - "Syria partakes together with Egypt and Persia, and almost all the whole middle part of Asia, in the terrible scourge, I mean those clouds of locusts of which travelers have spoken; the quantity of which is incredible to any person who has not himself seen them, the earth being covered by them for several leagues round. The noise they make in browsing the plants and trees may be heard at a distance, like an army plundering in secret. Fire seems to follow their tracks. Wherever their legions march the verdure disappears from the country, like a curtain drawn aside; the trees and plants, despoiled of their leaves, make the hideous appearance of winter instantly succeed to the bright scenes of spring. When these clouds of locusts take their flight, in order to surmount some obstacle, or the more rapidly to cross some desert, one may literally say that the sun is darkened by them." Baron de Tott gives a similar account: "Clouds of locusts frequently alight on the plains of the Noguais, (the Tartars), and giving preference to their fields of millet, ravage them in an instant. Their approach darkens the horizon, and so enormous is their multitude, it hides the light of the sun. They alight on the fields, and there form a bed of six or seven inches thick. To the noise of their flight succeeds that of their devouring actively, which resembles the rattling of hail-stones; but its consequences are infinitely more destructive. Fire itself eats not so fast; nor is there any appearance of vegetation to be found when they again take their flight, and go elsewhere to produce new disasters." Dr. Shaw, who witnessed most formidable swarms of these in Barbary in the years 1724 and 1725, gives the following account of them: "They were much larger than our grasshoppers, and had brown-spotted wings, with legs and bodies of a bright yellow. Their first appearance was towards the latter end of March. In the middle of April their numerous swarms, like a succession of clouds, darkened the sun. In the month of May they retired to the adjacent plains to deposit their eggs: these were no sooner hatched in June than the young brood first produced, while in their caterpillar or worm-like state, formed themselves into a compact body of more than a furlong square, and, marching directly forward, climbed over trees, walls, and houses, devouring every plant in their way. Within a day or two another brood was hatched, and advancing in the same manner, gnawed off the young branches and bark of the trees left by the former, making a complete desolation. The inhabitants, to stop their progress, made a variety of pits and trenches all over their fields and gardens, which they filled with water, or else heaped up therein heath, stubble, etc., which they set on fire; but to no purpose: for the trenches were quickly filled up and the fires extinguished, by infinite swarms succeeding one another; while the front seemed regardless of danger, and the rear pressed on so close that retreat was altogether impossible. In a month's time they threw off their worm-like state; and in a new form, with wings and legs, and additional powers, returned to their former voracity." - Shaw's Travels, 187, 188, 4th edition. The descriptions given by these travelers show that God's army, described by the Prophet Joel, Joe 2:1-11, was innumerable swarms of locusts, to which the accounts given by Dr. Shaw and others exactly agree.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 10:4
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Jer 46:23
- Jer 51:14
- Nah 3:15
Named authorities or texts detected in the witness
- Grylli
- Mr
- Volney
- Syria
- Persia
- Asia
- Noguais
- Dr
- Shaw
- March
- Travels
- Prophet Joel
Exposition: Exodus 10:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Else, if thou refuse to let my people go, behold, to morrow will I bring the locusts into thy coast:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 10:5
Hebrew
וְכִסָּה אֶת־עֵין הָאָרֶץ וְלֹא יוּכַל לִרְאֹת אֶת־הָאָרֶץ וְאָכַל ׀ אֶת־יֶתֶר הַפְּלֵטָה הַנִּשְׁאֶרֶת לָכֶם מִן־הַבָּרָד וְאָכַל אֶת־כָּל־הָעֵץ הַצֹּמֵחַ לָכֶם מִן־הַשָּׂדֶֽה׃vekhisah-'et-'eyn-ha'aretz-velo'-yvkhal-lire'ot-'et-ha'aretz-ve'akhal- -'et-yeter-hafeletah-hanishe'eret-lakhem-min-havarad-ve'akhal-'et-khal-ha'etz-hatzomecha-lakhem-min-hashadeh
KJV: And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field:
AKJV: And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remains to you from the hail, and shall eat every tree which grows for you out of the field:
ASV: and they shall cover the face of the earth, so that one shall not be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field:
YLT: and it hath covered the eye of the land, and none is able to see the land, and it hath eaten the remnant of that which is escaped, which is left to you from the hail, and it hath eaten every tree which is springing for you out of the field;
Commentary WitnessExodus 10:5Quoted commentary witness
Commentary Witness
Exodus 10:5
Verse 5 They shall cover the face of the earth - They sometimes cover the whole ground to the depth of six or eight inches. See the preceding accounts.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 10:5
Source lane
Apologetics Bible source bundle
Exposition: Exodus 10:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which gro...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 10:6
Hebrew
וּמָלְאוּ בָתֶּיךָ וּבָתֵּי כָל־עֲבָדֶיךָ וּבָתֵּי כָל־מִצְרַיִם אֲשֶׁר לֹֽא־רָאוּ אֲבֹתֶיךָ וַאֲבוֹת אֲבֹתֶיךָ מִיּוֹם הֱיוֹתָם עַל־הָאֲדָמָה עַד הַיּוֹם הַזֶּה וַיִּפֶן וַיֵּצֵא מֵעִם פַּרְעֹֽה׃vmale'v-vateykha-vvatey-khal-'avadeykha-vvatey-khal-mitzerayim-'asher-lo'-ra'v-'avoteykha-va'avvot-'avoteykha-miyvom-heyvotam-'al-ha'adamah-'ad-hayvom-hazeh-vayifen-vayetze'-me'im-fare'oh
KJV: And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers’ fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.
AKJV: And they shall fill your houses, and the houses of all your servants, and the houses of all the Egyptians; which neither your fathers, nor your fathers’ fathers have seen, since the day that they were on the earth to this day. And he turned himself, and went out from Pharaoh.
ASV: and thy houses shall be filled, and the houses of all thy servants, and the houses of all the Egyptians; as neither thy fathers nor thy fathers’ fathers have seen, since the day that they were upon the earth unto this day. And he turned, and went out from Pharaoh.
YLT: and they have filled thy houses, and the houses of all thy servants, and the houses of all the Egyptians, which neither thy fathers nor thy father's fathers have seen, since the day of their being on the ground unto this day,' --and he turneth and goeth out from Pharaoh.
Commentary WitnessExodus 10:6Quoted commentary witness
Commentary Witness
Exodus 10:6
Verse 6 They shall fill thy houses - Dr. Shaw mentions this circumstance; "they entered," says he, "Into our very houses and bed-chambers, like so many thieves." - Ibid. p. 187.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 10:6
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Dr
- Ibid
Exposition: Exodus 10:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers’ fathers have seen, since the day that they were upon the earth unto...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 10:7
Hebrew
וַיֹּאמְרוּ עַבְדֵי פַרְעֹה אֵלָיו עַד־מָתַי יִהְיֶה זֶה לָנוּ לְמוֹקֵשׁ שַׁלַּח אֶת־הָאֲנָשִׁים וְיַֽעַבְדוּ אֶת־יְהוָה אֱלֹהֵיהֶם הֲטֶרֶם תֵּדַע כִּי אָבְדָה מִצְרָֽיִם׃vayo'merv-'avedey-fare'oh-'elayv-'ad-matay-yiheyeh-zeh-lanv-lemvoqesh-shalach-'et-ha'anashiym-veya'avedv-'et-yehvah-'eloheyhem-haterem-teda'-khiy-'avedah-mitzerayim
KJV: And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the LORD their God: knowest thou not yet that Egypt is destroyed?
AKJV: And Pharaoh’s servants said to him, How long shall this man be a snare to us? let the men go, that they may serve the LORD their God: know you not yet that Egypt is destroyed?
ASV: And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve Jehovah their God: knowest thou not yet that Egypt is destroyed?
YLT: And the servants of Pharaoh say unto him, `Until when doth this one become a snare to us? send the men away, and they serve Jehovah their God; knowest thou not yet that Egypt hath perished?'
Commentary WitnessExodus 10:7Quoted commentary witness
Commentary Witness
Exodus 10:7
Verse 7 How long shall this man be a snare unto us? - As there is no noun in the text, the pronoun זה zeh may either refer to the Israelites, to the plague by which they were then afflicted, or to Moses and Aaron, the instruments used by the Most High in their chastisement. The Vulgate translates, Usquequo patiemur hoc scandalum? "How long shall we suffer this scandal or reproach?" Let the men go, that they may serve the Lord their God - Much of the energy of several passages is lost in translating יהוה Yehovah by the term Lord. The Egyptians had their gods, and they supposed that the Hebrews had a god like unto their own; that this Jehovah required their services, and would continue to afflict Egypt till his people were permitted to worship him in his own way. Egypt is destroyed? - This last plague had nearly ruined the whole land.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 10:7
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Vulgate
- Moses
- Israelites
- Aaron
- Lord
Exposition: Exodus 10:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the LORD their God: knowest thou not yet that Egypt is destroyed?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 10:8
Hebrew
וַיּוּשַׁב אֶת־מֹשֶׁה וְאֶֽת־אַהֲרֹן אֶל־פַּרְעֹה וַיֹּאמֶר אֲלֵהֶם לְכוּ עִבְדוּ אֶת־יְהוָה אֱלֹהֵיכֶם מִי וָמִי הַהֹלְכִֽים׃vayvshav-'et-mosheh-ve'et-'aharon-'el-fare'oh-vayo'mer-'alehem-lekhv-'ivedv-'et-yehvah-'eloheykhem-miy-vamiy-haholekhiym
KJV: And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the LORD your God: but who are they that shall go?
AKJV: And Moses and Aaron were brought again to Pharaoh: and he said to them, Go, serve the LORD your God: but who are they that shall go?
ASV: And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve Jehovah your God; but who are they that shall go?
YLT: And Moses is brought back--Aaron also--unto Pharaoh, and he saith unto them, `Go, serve Jehovah your God; --who and who are those going?'
Commentary WitnessExodus 10:8Quoted commentary witness
Commentary Witness
Exodus 10:8
Verse 8 Who are they that shall go? - Though the Egyptians, about fourscore years before, wished to destroy the Hebrews, yet they found them now so profitable to the state that they were unwilling to part with them.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 10:8
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Egyptians
- Hebrews
Exposition: Exodus 10:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the LORD your God: but who are they that shall go?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 10:9
Hebrew
וַיֹּאמֶר מֹשֶׁה בִּנְעָרֵינוּ וּבִזְקֵנֵינוּ נֵלֵךְ בְּבָנֵינוּ וּבִבְנוֹתֵנוּ בְּצֹאנֵנוּ וּבִבְקָרֵנוּ נֵלֵךְ כִּי חַג־יְהוָה לָֽנוּ׃vayo'mer-mosheh-vine'areynv-vvizeqeneynv-nelekhe-vevaneynv-vvivenvotenv-vetzo'nenv-vviveqarenv-nelekhe-khiy-chag-yehvah-lanv
KJV: And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the LORD.
AKJV: And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast to the LORD.
ASV: And Moses said, We will go with our young and with our old; with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto Jehovah.
YLT: And Moses saith, `With our young ones, and with our aged ones, we go, with our sons, and with our daughters, with our flock, and our herd, we go, for we have a festival to Jehovah.'
Commentary WitnessExodus 10:9Quoted commentary witness
Commentary Witness
Exodus 10:9
Verse 9 We will go with our young and with our old, etc. - As a feast was to be celebrated to the honor of Jehovah, all who were partakers of his bounty and providential kindness must go and perform their part in the solemnity. The men and the women must make the feast, the children must witness it, and the cattle must be taken along with them to furnish the sacrifices necessary on this occasion. This must have appeared reasonable to the Egyptians, because it was their own custom in their religious assemblies. Men, women, and children attended them, often to the amount of several hundred thousand. Herodotus informs us, in speaking of the six annual feasts celebrated by the Egyptians in honor of their deities, that they hold their chief one at the city of Bubastis in honor of Neith or Diana; that they go thither by water in boats-men, women, and children; that during their voyage some of the women play on castanets, and some of the men upon flutes, while the rest are employed in singing and clapping their hands; and that, when they arrive at Bubastis, they sacrifice a vast number of victims, and drink much wine; and that at one such festival, the inhabitants assured him, that there were not assembled fewer than 700,000 men and women, without reckoning the children - Euterpe, chap. lix., lx. I find that the ancient Egyptians called Diana Neith; this comes as near as possible to the Gaile of the Isle of Man. The moon is called yn neith or neath; and also ke-sollus, from ke, smooth or even, and sollus, light, the Smooth Light; perhaps to distinguish her from the sun, grian, from gri-tien or cri-tien, i.e., Trembling Fire; yn neith-easya, as Macpherson has it, signifies wan complexion. I should rather incline to think it may come from aise. The Celtic nations thought that the heavenly luminaries were the residences of spirits which they distinguished by the name of aise, thus grian-ais signifies the spirit of the sun. Moses and Aaron, requesting liberty for the Hebrews to go three days' journey into the wilderness, and with them all their wives, little ones, and cattle, in order to hold a feast unto Jehovah their God, must have at least appeared as reasonable to the Egyptians as their going to the city of Bubastis with their wives, little ones, and cattle, to hold a feast to Neith or Diana, who was there worshipped. The parallel in these two cases is too striking to pass unnoticed.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 10:9
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Moses
- Jehovah
- Egyptians
- Men
- Diana
- Bubastis
- Euterpe
- Diana Neith
- Man
- Smooth Light
- Trembling Fire
- Aaron
Exposition: Exodus 10:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the LORD.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 10:10
Hebrew
וַיֹּאמֶר אֲלֵהֶם יְהִי כֵן יְהוָה עִמָּכֶם כַּאֲשֶׁר אֲשַׁלַּח אֶתְכֶם וְאֶֽת־טַפְּכֶם רְאוּ כִּי רָעָה נֶגֶד פְּנֵיכֶֽם׃vayo'mer-'alehem-yehiy-khen-yehvah-'imakhem-kha'asher-'ashalach-'etekhem-ve'et-tafekhem-re'v-khiy-ra'ah-neged-feneykhem
KJV: And he said unto them, Let the LORD be so with you, as I will let you go, and your little ones: look to it; for evil is before you.
AKJV: And he said to them, Let the LORD be so with you, as I will let you go, and your little ones: look to it; for evil is before you.
ASV: And he said unto them, So be Jehovah with you, as I will let you go, and your little ones: look to it; for evil is before you.
YLT: And he saith unto them, `Be it so, Jehovah be with you when I send you and your infants away; see--for evil is before your faces;
Commentary WitnessExodus 10:10Quoted commentary witness
Commentary Witness
Exodus 10:10
Verse 10 Let the Lord be so with you - This is an obscure sentence. Some suppose that Pharaoh meant it as a curse, as if he had said, "May your God be as surely with you, as I shall let you go!" For as he purposed not to permit them to go, so he wished them as much of the Divine help as they should have of his permission. Look - for evil is before you - ראו כי רעה נגד פניכם reu ki raah neged peneychem, See ye that evil is before your faces - if you attempt to go, ye shall meet with the punishment ye deserve. Probably Pharaoh intended to insinuate that they had some sinister designs, and that they wished to go in a body that they might the better accomplish their purpose; but if they had no such designs they would be contented for the males to go, and leave their wives and children behind: for he well knew if the men went and left their families they would infallibly return, but that if he permitted them to take their families with them, they would undoubtedly make their escape; therefore he says, Exo 10:11, Go now ye that are men, and serve the Lord.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 10:10
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Lord
Exposition: Exodus 10:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said unto them, Let the LORD be so with you, as I will let you go, and your little ones: look to it; for evil is before you.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 10:11
Hebrew
לֹא כֵן לְכֽוּ־נָא הַגְּבָרִים וְעִבְדוּ אֶת־יְהוָה כִּי אֹתָהּ אַתֶּם מְבַקְשִׁים וַיְגָרֶשׁ אֹתָם מֵאֵת פְּנֵי פַרְעֹֽה׃lo'-khen-lekhv-na'-hagevariym-ve'ivedv-'et-yehvah-khiy-'otah-'atem-mevaqeshiym-vayegaresh-'otam-me'et-feney-fare'oh
KJV: Not so: go now ye that are men, and serve the LORD; for that ye did desire. And they were driven out from Pharaoh’s presence.
AKJV: Not so: go now you that are men, and serve the LORD; for that you did desire. And they were driven out from Pharaoh’s presence. ¶
ASV: Not so: go now ye that are men, and serve Jehovah; for that is what ye desire. And they were driven out from Pharaoh’s presence.
YLT: not so! go now, ye who are men, and serve Jehovah, for that ye are seeking;' and one casteth them out from the presence of Pharaoh.
Commentary Witness (Generated)Exodus 10:11Generated editorial synthesis
Commentary Witness (Generated)
Exodus 10:11
Exodus 10:11 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Not so: go now ye that are men, and serve the LORD; for that ye did desire. And they were driven out from Pharaoh’s presence.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 10:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 10:11
Exposition: Exodus 10:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Not so: go now ye that are men, and serve the LORD; for that ye did desire. And they were driven out from Pharaoh’s presence.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 10:12
Hebrew
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה נְטֵה יָדְךָ עַל־אֶרֶץ מִצְרַיִם בָּֽאַרְבֶּה וְיַעַל עַל־אֶרֶץ מִצְרָיִם וְיֹאכַל אֶת־כָּל־עֵשֶׂב הָאָרֶץ אֵת כָּל־אֲשֶׁר הִשְׁאִיר הַבָּרָֽד׃vayo'mer-yehvah-'el-mosheh-neteh-yadekha-'al-'eretz-mitzerayim-va'areveh-veya'al-'al-'eretz-mitzerayim-veyo'khal-'et-khal-'eshev-ha'aretz-'et-khal-'asher-hishe'iyr-havarad
KJV: And the LORD said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left.
AKJV: And the LORD said to Moses, Stretch out your hand over the land of Egypt for the locusts, that they may come up on the land of Egypt, and eat every herb of the land, even all that the hail has left.
ASV: And Jehovah said unto Moses, Stretch out thy hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left.
YLT: And Jehovah saith unto Moses, `Stretch out thy hand against the land of Egypt for the locust, and it goeth up against the land of Egypt, and doth eat every herb of the land--all that the hail hath left.'
Commentary Witness (Generated)Exodus 10:12Generated editorial synthesis
Commentary Witness (Generated)
Exodus 10:12
Exodus 10:12 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the LORD said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 10:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 10:12
Named authorities or texts detected in the witness
- Moses
- Egypt
Exposition: Exodus 10:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 10:13
Hebrew
וַיֵּט מֹשֶׁה אֶת־מַטֵּהוּ עַל־אֶרֶץ מִצְרַיִם וֽ͏ַיהוָה נִהַג רוּחַ־קָדִים בָּאָרֶץ כָּל־הַיּוֹם הַהוּא וְכָל־הַלָּיְלָה הַבֹּקֶר הָיָה וְרוּחַ הַקָּדִים נָשָׂא אֶת־הָאַרְבֶּֽה׃vayet-mosheh-'et-matehv-'al-'eretz-mitzerayim-vayhvah-nihag-rvcha-qadiym-va'aretz-khal-hayvom-hahv'-vekhal-halayelah-havoqer-hayah-vervcha-haqadiym-nasha'-'et-ha'areveh
KJV: And Moses stretched forth his rod over the land of Egypt, and the LORD brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts.
AKJV: And Moses stretched forth his rod over the land of Egypt, and the LORD brought an east wind on the land all that day, and all that night; and when it was morning, the east wind brought the locusts.
ASV: And Moses stretched forth his rod over the land of Egypt, and Jehovah brought an east wind upon the land all that day, and all the night; and when it was morning, the east wind brought the locusts.
YLT: And Moses stretcheth out his rod against the land of Egypt, and Jehovah hath led an east wind over the land all that day, and all the night; the morning hath been, and the east wind hath lifted up the locust.
Commentary WitnessExodus 10:13Quoted commentary witness
Commentary Witness
Exodus 10:13
Verse 13 The Lord brought an east wind - As locusts abounded in those countries, and particularly in Ethiopia, and more especially at this time of the year, God had no need to create new swarms for this purpose; all that was requisite was to cause such a wind to blow as would bring those which already existed over the land of Egypt. The miracle in this business was the bringing the locusts at the appointed time, and causing the proper wind to blow for that purpose; and then taking them away after a similar manner.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 10:13
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ethiopia
- Egypt
Exposition: Exodus 10:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses stretched forth his rod over the land of Egypt, and the LORD brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 10:14
Hebrew
וַיַּעַל הָֽאַרְבֶּה עַל כָּל־אֶרֶץ מִצְרַיִם וַיָּנַח בְּכֹל גְּבוּל מִצְרָיִם כָּבֵד מְאֹד לְפָנָיו לֹא־הָיָה כֵן אַרְבֶּה כָּמֹהוּ וְאַחֲרָיו לֹא יִֽהְיֶה־כֵּֽן׃vaya'al-ha'areveh-'al-khal-'eretz-mitzerayim-vayanach-vekhol-gevvl-mitzerayim-khaved-me'od-lefanayv-lo'-hayah-khen-'areveh-khamohv-ve'acharayv-lo'-yiheyeh-khen
KJV: And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such.
AKJV: And the locust went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such.
ASV: And the locusts went up over all the land of Egypt, and rested in all the borders of Egypt; very grievous were they; before them there were no such locusts as they, neither after them shall be such.
YLT: And the locust goeth up against all the land of Egypt, and resteth in all the border of Egypt--very grievous: before it there hath not been such a locust as it, and after it there is none such;
Commentary WitnessExodus 10:14Quoted commentary witness
Commentary Witness
Exodus 10:14
Verse 14 Before them there were no such locusts, etc. - They exceeded all that went before, or were since, in number, and in the devastations they produced. Probably both these things are intended in the passage. See Exo 10:15.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 10:14
Source lane
Apologetics Bible source bundle
Exposition: Exodus 10:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 10:15
Hebrew
וַיְכַס אֶת־עֵין כָּל־הָאָרֶץ וַתֶּחְשַׁךְ הָאָרֶץ וַיֹּאכַל אֶת־כָּל־עֵשֶׂב הָאָרֶץ וְאֵת כָּל־פְּרִי הָעֵץ אֲשֶׁר הוֹתִיר הַבָּרָד וְלֹא־נוֹתַר כָּל־יֶרֶק בָּעֵץ וּבְעֵשֶׂב הַשָּׂדֶה בְּכָל־אֶרֶץ מִצְרָֽיִם׃vayekhas-'et-'eyn-khal-ha'aretz-vatecheshakhe-ha'aretz-vayo'khal-'et-khal-'eshev-ha'aretz-ve'et-khal-feriy-ha'etz-'asher-hvotiyr-havarad-velo'-nvotar-khal-yereq-va'etz-vve'eshev-hashadeh-vekhal-'eretz-mitzerayim
KJV: For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.
AKJV: For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt. ¶
ASV: For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing, either tree or herb of the field, through all the land of Egypt.
YLT: and it covereth the eye of all the land, and the land is darkened; and it eateth every herb of the land, and all the fruit of the trees which the hail hath left, and there hath not been left any green thing in the trees, or in the herb of the field, in all the land of Egypt.'
Commentary Witness (Generated)Exodus 10:15Generated editorial synthesis
Commentary Witness (Generated)
Exodus 10:15
Exodus 10:15 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 10:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 10:15
Named authorities or texts detected in the witness
- Egypt
Exposition: Exodus 10:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in t...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 10:16
Hebrew
וַיְמַהֵר פַּרְעֹה לִקְרֹא לְמֹשֶׁה וּֽלְאַהֲרֹן וַיֹּאמֶר חָטָאתִי לַיהוָה אֱלֹֽהֵיכֶם וְלָכֶֽם׃vayemaher-fare'oh-liqero'-lemosheh-vle'aharon-vayo'mer-chata'tiy-layhvah-'eloheykhem-velakhem
KJV: Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the LORD your God, and against you.
AKJV: Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the LORD your God, and against you.
ASV: Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against Jehovah your God, and against you.
YLT: And Pharaoh hasteth to call for Moses and for Aaron, and saith, `I have sinned against Jehovah your God, and against you,
Commentary Witness (Generated)Exodus 10:16Generated editorial synthesis
Commentary Witness (Generated)
Exodus 10:16
Exodus 10:16 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the LORD your God, and against you.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 10:16
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 10:16
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 10:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the LORD your God, and against you.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 10:17
Hebrew
וְעַתָּה שָׂא נָא חַטָּאתִי אַךְ הַפַּעַם וְהַעְתִּירוּ לַיהוָה אֱלֹהֵיכֶם וְיָסֵר מֵֽעָלַי רַק אֶת־הַמָּוֶת הַזֶּֽה׃ve'atah-sha'-na'-chata'tiy-'akhe-hafa'am-veha'etiyrv-layhvah-'eloheykhem-veyaser-me'alay-raq-'et-hamavet-hazeh
KJV: Now therefore forgive, I pray thee, my sin only this once, and intreat the LORD your God, that he may take away from me this death only.
AKJV: Now therefore forgive, I pray you, my sin only this once, and entreat the LORD your God, that he may take away from me this death only.
ASV: Now therefore forgive, I pray thee, my sin only this once, and entreat Jehovah your God, that he may take away from me this death only.
YLT: and now, bear with, I pray you, my sin, only this time, and make ye supplication to Jehovah your God, that He turn aside from off me only this death.'
Commentary WitnessExodus 10:17Quoted commentary witness
Commentary Witness
Exodus 10:17
Verse 17 Forgive, I pray thee, my sin only this once - What a strange case! And what a series of softening and hardening, of sinning and repenting! Had he not now another opportunity of returning to God? But the love of gain, and the gratification of his own self-will and obstinacy, finally prevailed.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 10:17
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ray
- Forgive
Exposition: Exodus 10:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now therefore forgive, I pray thee, my sin only this once, and intreat the LORD your God, that he may take away from me this death only.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 10:18
Hebrew
וַיֵּצֵא מֵעִם פַּרְעֹה וַיֶּעְתַּר אֶל־יְהוָֽה׃vayetze'-me'im-fare'oh-vaye'etar-'el-yehvah
KJV: And he went out from Pharaoh, and intreated the LORD.
AKJV: And he went out from Pharaoh, and entreated the LORD.
ASV: And he went out from Pharaoh, and entreated Jehovah.
YLT: And he goeth out from Pharaoh, and maketh supplication unto Jehovah,
Commentary Witness (Generated)Exodus 10:18Generated editorial synthesis
Commentary Witness (Generated)
Exodus 10:18
Exodus 10:18 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And he went out from Pharaoh, and intreated the LORD.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 10:18
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 10:18
Named authorities or texts detected in the witness
- Pharaoh
Exposition: Exodus 10:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he went out from Pharaoh, and intreated the LORD.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 10:19
Hebrew
וַיַּהֲפֹךְ יְהוָה רֽוּחַ־יָם חָזָק מְאֹד וַיִּשָּׂא אֶת־הָאַרְבֶּה וַיִּתְקָעֵהוּ יָמָּה סּוּף לֹא נִשְׁאַר אַרְבֶּה אֶחָד בְּכֹל גְּבוּל מִצְרָֽיִם׃vayahafokhe-yehvah-rvcha-yam-chazaq-me'od-vayisha'-'et-ha'areveh-vayiteqa'ehv-yamah-svf-lo'-nishe'ar-'areveh-'echad-vekhol-gevvl-mitzerayim
KJV: And the LORD turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt.
AKJV: And the LORD turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt.
ASV: And Jehovah turned an exceeding strong west wind, which took up the locusts, and drove them into the Red Sea; there remained not one locust in all the border of Egypt.
YLT: and Jehovah turneth a very strong sea wind, and it lifteth up the locust, and bloweth it into the Red Sea--there hath not been left one locust in all the border of Egypt;
Commentary WitnessExodus 10:19Quoted commentary witness
Commentary Witness
Exodus 10:19
Verse 19 A mighty strong west wind - רוח ים ruach yam, literally the wind of the sea; the wind that blew from the Mediterranean Sea, which lay north-west of Egypt, which had the Red Sea on the east. Here again God works by natural means; he brought the locusts by the east wind, and took them away by the west or north-west wind, which carried them to the Red Sea where they were drowned. The Red Sea - ים סוף yam suph, the weedy sea; so called, as some suppose, from the great quantity of alga or sea-weed which grows in it and about its shores. But Mr. Bruce, who has sailed the whole extent of it, declares that he never saw in it a weed of any kind; and supposes it has its name suph from the vast quantity of coral which grows in it, as trees and plants do on land. "One of these," he observes, "from a root nearly central, threw out ramifications in a nearly circular form measuring twenty-six feet diameter every way." - Travels, vol. ii., p. 138. In the Septuagint it is called θαλασσα ερυθρα, the Red Sea, from which version we have borrowed the name; and Mr. Bruce supposes that it had this name from Edom or Esau, whose territories extended to its coasts; for it is well known that the word אדם Edom in Hebrew signifies red or ruddy. The Red Sea, called also the Arabic Gulf, separates Arabia from Upper Ethiopia and part of Egypt. It is computed to be three hundred and fifty leagues in length from Suez to the Straits of Babelmandel, and is about forty leagues in breadth. It is not very tempestuous, and the winds usually blow from north to south, and from south to north, six months in the year; and, like the monsoons of India, invariably determine the seasons of sailing into or out of this sea. It is divided into two gulfs: that to the east called the Elanitic Gulf, from the city of Elana to the north end of it; and that to the west called the Heroopolitan Gulf, from the city of Heroopolis; the former of which belongs to Arabia, the latter to Egypt. The Heroopolitan Gulf is called by the Arabians Bahr el Kolzum, the sea of destruction, or of Clysmae, an ancient town in that quarter; and the Elanitic Gulf Bahr el Akaba, the sea of Akaba, a town situated on its most inland point.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 10:19
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Septuagint
- Mediterranean Sea
- Egypt
- But Mr
- Bruce
- Travels
- Red Sea
- Mr
- Esau
- The Red Sea
- Arabic Gulf
- Babelmandel
- India
- Elanitic Gulf
- Heroopolitan Gulf
- Heroopolis
- Arabia
- Kolzum
- Clysmae
- Akaba
Exposition: Exodus 10:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 10:20
Hebrew
וַיְחַזֵּק יְהוָה אֶת־לֵב פַּרְעֹה וְלֹא שִׁלַּח אֶת־בְּנֵי יִשְׂרָאֵֽל׃vayechazeq-yehvah-'et-lev-fare'oh-velo'-shilach-'et-veney-yishera'el
KJV: But the LORD hardened Pharaoh’s heart, so that he would not let the children of Israel go.
AKJV: But the LORD hardened Pharaoh’s heart, so that he would not let the children of Israel go. ¶
ASV: But Jehovah hardened Pharaoh’s heart, and he did not let the children of Israel go.
YLT: and Jehovah strengtheneth the heart of Pharaoh, and he hath not sent the sons of Israel away.
Commentary Witness (Generated)Exodus 10:20Generated editorial synthesis
Commentary Witness (Generated)
Exodus 10:20
Exodus 10:20 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'But the LORD hardened Pharaoh’s heart, so that he would not let the children of Israel go.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 10:20
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 10:20
Exposition: Exodus 10:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But the LORD hardened Pharaoh’s heart, so that he would not let the children of Israel go.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 10:21
Hebrew
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה נְטֵה יָֽדְךָ עַל־הַשָּׁמַיִם וִיהִי חֹשֶׁךְ עַל־אֶרֶץ מִצְרָיִם וְיָמֵשׁ חֹֽשֶׁךְ׃vayo'mer-yehvah-'el-mosheh-neteh-yadekha-'al-hashamayim-viyhiy-choshekhe-'al-'eretz-mitzerayim-veyamesh-choshekhe
KJV: And the LORD said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt.
AKJV: And the LORD said to Moses, Stretch out your hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt.
ASV: And Jehovah said unto Moses, Stretch out thy hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt.
YLT: And Jehovah saith unto Moses, `Stretch out thy hand towards the heavens, and there is darkness over the land of Egypt, and the darkness is felt.'
Commentary WitnessExodus 10:21Quoted commentary witness
Commentary Witness
Exodus 10:21
Verse 21 Darkness which may be felt - Probably this was occasioned by a superabundance of aqueous vapors floating in the atmosphere, which were so thick as to prevent the rays of the sun from penetrating through them; an extraordinarily thick mist supernaturally, i.e., miraculously, brought on. An awful emblem of the darkened state of the Egyptians and their king.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 10:21
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ray
Exposition: Exodus 10:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 10:22
Hebrew
וַיֵּט מֹשֶׁה אֶת־יָדוֹ עַל־הַשָּׁמָיִם וַיְהִי חֹֽשֶׁךְ־אֲפֵלָה בְּכָל־אֶרֶץ מִצְרַיִם שְׁלֹשֶׁת יָמִֽים׃vayet-mosheh-'et-yadvo-'al-hashamayim-vayehiy-choshekhe-'afelah-vekhal-'eretz-mitzerayim-sheloshet-yamiym
KJV: And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days:
AKJV: And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days:
ASV: And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days;
YLT: And Moses stretcheth out his hand towards the heavens, and there is darkness--thick darkness in all the land of Egypt three days;
Commentary Witness (Generated)Exodus 10:22Generated editorial synthesis
Commentary Witness (Generated)
Exodus 10:22
Exodus 10:22 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days:'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 10:22
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 10:22
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 10:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 10:23
Hebrew
לֹֽא־רָאוּ אִישׁ אֶת־אָחִיו וְלֹא־קָמוּ אִישׁ מִתַּחְתָּיו שְׁלֹשֶׁת יָמִים וּֽלְכָל־בְּנֵי יִשְׂרָאֵל הָיָה אוֹר בְּמוֹשְׁבֹתָֽם׃lo'-ra'v-'iysh-'et-'achiyv-velo'-qamv-'iysh-mitachetayv-sheloshet-yamiym-vlekhal-veney-yishera'el-hayah-'vor-vemvoshevotam
KJV: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings.
AKJV: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. ¶
ASV: they saw not one another, neither rose any one from his place for three days: but all the children of Israel had light in their dwellings.
YLT: they have not seen one another, and none hath risen from his place three days; and to all the sons of Israel there hath been light in their dwellings.'
Commentary WitnessExodus 10:23Quoted commentary witness
Commentary Witness
Exodus 10:23
Verse 23 They saw not one another - So deep was the obscurity, and probably such was its nature, that no artificial light could be procured; as the thick clammy vapors would prevent lamps, etc., from burning, or if they even could be ignited, the light through the palpable obscurity, could diffuse itself to no distance from the burning body. The author of the book of The Wisdom of Solomon 17:2-19, gives a fearful description of this plague. He says, "The Egyptians were shut up in their houses, the prisoners of darkness: and were fettered with the bonds of a long night. They were scattered under a dark veil of forgetfulness, being horribly astonished and troubled with strange apparitions; for neither might the corner that held them keep them from fear; but noises as of waters falling down sounded about them; and sad visions appeared unto them with heavy countenances. No power of the fire could give them light - only there appeared unto them a fire kindled of itself very dreadful; for being much terrified, they thought the things which they saw to be worse than the sight they saw not. For though no terrible thing did scare them, yet being scared with beasts that passed by, and hissing of serpents, they died for fear: for whether he were husbandman, or shepherd, or a laborer in the field, he was overtaken; for they were all bound with one chain of darkness. Whether it were a whistling wind, or a terrible sound of stones cast down, or a running that could not be seen of tripping beasts, or a roaring voice of most savage wild beasts, or a rebounding echo from the hollow mountains, these things made them to swoon for fear." See Psa 78:49. To this description nothing need be added except this circumstance, that the darkness, with its attendant horrors, lasted for three days. All the children of Israel had light - By thus distinguishing the Israelites, God showed the Egyptians that the darkness was produced by his power; that he sent it in judgment against them for their cruelty to his people; that because they trusted in him they were exempted from these plagues; that in the displeasure of such a Being his enemies had every thing to fear, and in his approbation his followers had every thing to hope.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 10:23
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Israelites
Exposition: Exodus 10:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 10:24
Hebrew
וַיִּקְרָא פַרְעֹה אֶל־מֹשֶׁה וַיֹּאמֶר לְכוּ עִבְדוּ אֶת־יְהוָה רַק צֹאנְכֶם וּבְקַרְכֶם יֻצָּג גַּֽם־טַפְּכֶם יֵלֵך עִמָּכֶֽם׃vayiqera'-fare'oh-'el-mosheh-vayo'mer-lekhv-'ivedv-'et-yehvah-raq-tzo'nekhem-vveqarekhem-yutzag-gam-tafekhem-yelekh-'imakhem
KJV: And Pharaoh called unto Moses, and said, Go ye, serve the LORD; only let your flocks and your herds be stayed: let your little ones also go with you.
AKJV: And Pharaoh called to Moses, and said, Go you, serve the LORD; only let your flocks and your herds be stayed: let your little ones also go with you.
ASV: And Pharaoh called unto Moses, and said, Go ye, serve Jehovah; only let your flocks and your herds be stayed: let your little ones also go with you.
YLT: And Pharaoh calleth unto Moses and saith, `Go ye, serve Jehovah, only your flock and your herd are stayed, your infants also go with you;'
Commentary WitnessExodus 10:24Quoted commentary witness
Commentary Witness
Exodus 10:24
Verse 24 Only let your flocks and your herds be stayed - Pharaoh cannot get all he wishes; and as he sees it impossible to contend with Jehovah, he now consents to give up the Israelites, their wives and their children, provided he may keep their flocks and their herds. The cruelty of this demand is not more evident than its avarice. Had six hundred thousand men, besides women and children, gone three days' journey into the wilderness without their cattle, they must have inevitably perished, being without milk for their little ones, and animal food for their own sustenance, in a place where little as a substitute could possibly be found. It is evident from this that Pharaoh intended the total destruction of the whole Israelitish host.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 10:24
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Jehovah
- Israelites
Exposition: Exodus 10:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Pharaoh called unto Moses, and said, Go ye, serve the LORD; only let your flocks and your herds be stayed: let your little ones also go with you.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 10:25
Hebrew
וַיֹּאמֶר מֹשֶׁה גַּם־אַתָּה תִּתֵּן בְּיָדֵנוּ זְבָחִים וְעֹלוֹת וְעָשִׂינוּ לַיהוָה אֱלֹהֵֽינוּ׃vayo'mer-mosheh-gam-'atah-titen-veyadenv-zevachiym-ve'olvot-ve'ashiynv-layhvah-'eloheynv
KJV: And Moses said, Thou must give us also sacrifices and burnt offerings, that we may sacrifice unto the LORD our God.
AKJV: And Moses said, You must give us also sacrifices and burnt offerings, that we may sacrifice to the LORD our God.
ASV: And Moses said, Thou must also give into our hand sacrifices and burnt-offerings, that we may sacrifice unto Jehovah our God.
YLT: and Moses saith, `Thou also dost give in our hand sacrifices and burnt-offerings, and we have prepared for Jehovah our God;
Commentary Witness (Generated)Exodus 10:25Generated editorial synthesis
Commentary Witness (Generated)
Exodus 10:25
Exodus 10:25 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Moses said, Thou must give us also sacrifices and burnt offerings, that we may sacrifice unto the LORD our God.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 10:25
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 10:25
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 10:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses said, Thou must give us also sacrifices and burnt offerings, that we may sacrifice unto the LORD our God.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 10:26
Hebrew
וְגַם־מִקְנֵנוּ יֵלֵךְ עִמָּנוּ לֹא תִשָּׁאֵר פַּרְסָה כִּי מִמֶּנּוּ נִקַּח לַעֲבֹד אֶת־יְהוָה אֱלֹהֵינוּ וַאֲנַחְנוּ לֹֽא־נֵדַע מַֽה־נַּעֲבֹד אֶת־יְהוָה עַד־בֹּאֵנוּ שָֽׁמָּה׃vegam-miqenenv-yelekhe-'imanv-lo'-tisha'er-faresah-khiy-mimenv-niqach-la'avod-'et-yehvah-'eloheynv-va'anachenv-lo'-neda'-mah-na'avod-'et-yehvah-'ad-vo'env-shamah
KJV: Our cattle also shall go with us; there shall not an hoof be left behind; for thereof must we take to serve the LORD our God; and we know not with what we must serve the LORD, until we come thither.
AKJV: Our cattle also shall go with us; there shall not an hoof be left behind; for thereof must we take to serve the LORD our God; and we know not with what we must serve the LORD, until we come thither. ¶
ASV: Our cattle also shall go with us; there shall not a hoof be left behind: for thereof must we take to serve Jehovah our God; and we know not with what we must serve Jehovah, until we come thither.
YLT: and also our cattle doth go with us, there is not left a hoof, for from it we do take to serve Jehovah our God; and we--we know not how we do serve Jehovah till our going thither.'
Commentary WitnessExodus 10:26Quoted commentary witness
Commentary Witness
Exodus 10:26
Verse 26 We know not with what we must serve the Lord, etc. - The law was not yet given; the ordinances concerning the different kinds of sacrifices and offerings not known. What kind and what number of animals God should require to be sacrificed, even Moses himself could not as yet tell. He therefore very properly insists on taking the whole of their herds with them, and not leaving even one hoof behind.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 10:26
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
- Lord
Exposition: Exodus 10:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Our cattle also shall go with us; there shall not an hoof be left behind; for thereof must we take to serve the LORD our God; and we know not with what we must serve the LORD, until we come thither.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 10:27
Hebrew
וַיְחַזֵּק יְהוָה אֶת־לֵב פַּרְעֹה וְלֹא אָבָה לְשַׁלְּחָֽם׃vayechazeq-yehvah-'et-lev-fare'oh-velo'-'avah-leshalecham
KJV: But the LORD hardened Pharaoh’s heart, and he would not let them go.
AKJV: But the LORD hardened Pharaoh’s heart, and he would not let them go.
ASV: But Jehovah hardened Pharaoh’s heart, and he would not let them go.
YLT: And Jehovah strengtheneth the heart of Pharaoh, and he hath not been willing to send them away;
Commentary WitnessExodus 10:27Quoted commentary witness
Commentary Witness
Exodus 10:27
Verse 27 The Lord hardened Pharaoh's heart - He had yet another miracle to work for the complete conviction of the Egyptians and triumph of his people; and till that was wrought he permitted the natural obstinacy of Pharaoh's haughty heart to have its full sway, after each resistance of the gracious influence which was intended to soften and bring him to repentance.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 10:27
Source lane
Apologetics Bible source bundle
Exposition: Exodus 10:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But the LORD hardened Pharaoh’s heart, and he would not let them go.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 10:28
Hebrew
וַיֹּֽאמֶר־לוֹ פַרְעֹה לֵךְ מֵעָלָי הִשָּׁמֶר לְךָ אֶל־תֹּסֶף רְאוֹת פָּנַי כִּי בְּיוֹם רְאֹתְךָ פָנַי תָּמֽוּת׃vayo'mer-lvo-fare'oh-lekhe-me'alay-hishamer-lekha-'el-tosef-re'vot-fanay-khiy-veyvom-re'otekha-fanay-tamvt
KJV: And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in that day thou seest my face thou shalt die.
AKJV: And Pharaoh said to him, Get you from me, take heed to yourself, see my face no more; for in that day you see my face you shall die.
ASV: And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in the day thou seest my face thou shalt die.
YLT: and Pharaoh saith to him, `Go from me, take heed to thyself, add not to see my face, for in the day thou seest my face thou diest;'
Commentary WitnessExodus 10:28Quoted commentary witness
Commentary Witness
Exodus 10:28
Verse 28 See my face no more - Hitherto Pharaoh had left the way open for negotiation; but now, in wrath against Jehovah, he dismisses his ambassador, and threatens him with death if he should attempt any more to come into his presence.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 10:28
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jehovah
Exposition: Exodus 10:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in that day thou seest my face thou shalt die.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 10:29
Hebrew
וַיֹּאמֶר מֹשֶׁה כֵּן דִּבַּרְתָּ לֹא־אֹסִף עוֹד רְאוֹת פָּנֶֽיךָ׃vayo'mer-mosheh-khen-divareta-lo'-'osif-'vod-re'vot-faneykha
KJV: And Moses said, Thou hast spoken well, I will see thy face again no more.
AKJV: And Moses said, You have spoken well, I will see your face again no more.
ASV: And Moses said, Thou hast spoken well; I will see thy face again no more.
YLT: and Moses saith, `Rightly hast thou spoken, I add not any more to see thy face.'
Commentary WitnessExodus 10:29Quoted commentary witness
Commentary Witness
Exodus 10:29
Verse 29 I will see thy face again no more - It is very likely that this was the last interview that Moses had with Pharaoh, for what is related, Exo 11:4-8, might have been spoken on this very occasion, as it is very possible that God gave Moses to understand his purpose to slay the first-born, while before Pharaoh at this time; so, in all probability, the interview mentioned here was the last which Moses had with the Egyptian king. It is true that in Exo 12:31 it is stated that Pharaoh called for Moses and Aaron by night, and ordered them to leave Egypt, and to take all their substance with them, which seems to imply that there was another interview, but the words may imply no more than that Moses and Aaron received such a message from Pharaoh. If, however, this mode of interpreting these passages should not seem satisfactory to any, he may understand the words of Moses thus: I will see thy face - seek thy favor, no more in behalf of my people, which was literally true; for if Moses did appear any more before Pharaoh, it was not as a supplicant, but merely as the ambassador of God, to denounce his judgments by giving him the final determination of Jehovah relative to the destruction of the first-born. 1. To the observations at the conclusion of the preceding chapter, we may add that at first view it seems exceedingly strange that, after all the proofs Pharaoh had of the power of God, he should have acted in the manner related in this and the preceding chapters, alternately sinning and repenting; but it is really a common case, and multitudes who condemn the conduct of this miserable Egyptian king, act in a similar manner. They relent when smarting under God's judgments, but harden their hearts when these judgments are removed. Of this kind I have witnessed numerous cases. To such God says by his prophet, Why should ye be stricken any more? ye will revolt more and more. Reader, are not the vows of God upon thee? Often when afflicted in thyself or family hast thou not said like Pharaoh, (Exo 10:17), Now therefore forgive, I pray thee, my sin only This Once, and take away from me this death Only? And yet when thou hadst respite, didst thou not harden thy heart, and with returning health and strength didst thou not return unto iniquity? And art thou not still in the broad road of transgression? Be not deceived; God is not mocked; he warns thee, but he will not be mocked by thee. What thou sowest, that thou must reap. Think then what a most dreadful harvest thou mayest expect from the seeds of vice which thou hast already sown! 2. Even in the face of God's judgments the spirit of avarice will make its requisitions. Only let your flocks and your herds be stayed, says Pharaoh. The love of gain was the ruling principle of this man's soul, and he chooses desperately to contend with the justice of his Maker, rather than give up his bosom sin! Reader, is this not thy own case? And art thou not ready, with Pharaoh, to say to the messenger of God, who rebukes thee for thy worldly mindedness, etc., Get thee gone from me. Take heed to thyself, and see my face no more. Esau and Pharaoh have both got a very bad name, and many persons who are repeating their crimes are the foremost to cover them with obloquy! When shall we learn to look at home? to take warning by the miscarriages of others, and thus shun the pit into which we have seen so many fall? If God were to give the history of every man who hardens himself from his fear, how many Pharaoh-like cases should we have on record! But a day is coming in which the secrets of every heart shall be revealed, and the history of every man's life laid open to an assembled world.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 10:29
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ray
- Moses
- Pharaoh
- Egypt
- If
- Reader
- This Once
- Maker
Exposition: Exodus 10:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses said, Thou hast spoken well, I will see thy face again no more.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
21
Generated editorial witnesses
8
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Exodus 10:1
- Exodus 10:2
- Exodus 10:3
- Jer 46:23
- Jer 51:14
- Nah 3:15
- Exodus 10:4
- Exodus 10:5
- Exodus 10:6
- Exodus 10:7
- Exodus 10:8
- Exodus 10:9
- Exodus 10:10
- Exodus 10:11
- Exodus 10:12
- Exodus 10:13
- Exodus 10:14
- Exodus 10:15
- Exodus 10:16
- Exodus 10:17
- Exodus 10:18
- Exodus 10:19
- Exodus 10:20
- Exodus 10:21
- Exodus 10:22
- Exodus 10:23
- Exodus 10:24
- Exodus 10:25
- Exodus 10:26
- Exodus 10:27
- Exodus 10:28
- Exodus 10:29
Named authorities or texts surfaced in commentary
- Ovid
- Moses
- Pharaoh
- Hebrews
- Aaron
- Lord
- Red Sea
- Egypt
- Godhead
- Maker
- Governor
- Grylli
- Mr
- Volney
- Syria
- Persia
- Asia
- Noguais
- Dr
- Shaw
- March
- Travels
- Prophet Joel
- Ibid
- Vulgate
- Israelites
- Egyptians
- Jehovah
- Men
- Diana
- Bubastis
- Euterpe
- Diana Neith
- Man
- Smooth Light
- Trembling Fire
- Ethiopia
- Ray
- Forgive
- Septuagint
- Mediterranean Sea
- But Mr
- Bruce
- Esau
- The Red Sea
- Arabic Gulf
- Babelmandel
- India
- Elanitic Gulf
- Heroopolitan Gulf
- Heroopolis
- Arabia
- Kolzum
- Clysmae
- Akaba
- If
- Reader
- This Once
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The public reader has book-by-book chapter entry points across the 66-book canon. Deeper corpus and provenance details stay on the supporting Bible Data shelves.
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Commentary Witness
Exodus 10:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 10:1
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness