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_13
- Primary Witness Text: And the LORD spake unto Moses, saying, Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine. And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place: there shall no leavened bread be eaten. This day came ye out in the month Abib. And it shall be when the LORD shall bring thee into the land of the Canaanites, and the Hittites, and the Amorites, and the Hivites, and the Jebusites, which he sware unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month. Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to the LORD. Unleavened bread shall be eaten seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters. And thou shalt shew thy son in that day, saying, This is done because of that which the LORD did unto me when I came forth out of Egypt. And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the LORD’S law may be in thy mouth: for with a strong hand hath the LORD brought thee out of Egypt. Thou shalt therefore keep this ordinance in his season from year to year. And it shall be when the LORD shall bring thee into the land of the Canaanites, as he sware unto thee and to thy fathe...
Connected dataset overlay
- Connected ID:
Exodus_13
- Chapter Blob Preview: And the LORD spake unto Moses, saying, Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine. And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place: there shall no leavened bread ...
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 13:1
Hebrew
וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹֽר׃vayedaver-yehvah-'el-mosheh-le'mor
KJV: And the LORD spake unto Moses, saying,
AKJV: And the LORD spoke to Moses, saying,
ASV: And Jehovah spake unto Moses, saying,
YLT: And Jehovah speaketh unto Moses, saying,
Exposition: Exodus 13:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD spake unto Moses, saying,'. 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 13:2
Hebrew
קַדֶּשׁ־לִי כָל־בְּכוֹר פֶּטֶר כָּל־רֶחֶם בִּבְנֵי יִשְׂרָאֵל בָּאָדָם וּבַבְּהֵמָה לִי הֽוּא׃qadesh-liy-khal-vekhvor-feter-khal-rechem-viveney-yishera'el-va'adam-vvavehemah-liy-hv'
KJV: Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine.
AKJV: Sanctify to me all the firstborn, whatever opens the womb among the children of Israel, both of man and of beast: it is mine. ¶
ASV: Sanctify unto me all the first-born, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine.
YLT: `Sanctify to Me every first-born, opening any womb among the sons of Israel, among man and among beast; it is Mine.'
Commentary WitnessExodus 13:2Quoted commentary witness
Commentary Witness
Exodus 13:2
Verse 2 Sanctify unto me all the first-born - To sanctify, קדש kadash, signifies to consecrate, separate, and set apart a thing or person from all secular purposes to some religious use; and exactly answers to the import of the Greek ἁγιαζω, from a, privative, and γη, the earth, because every thing offered or consecrated to God was separated from all earthly uses. Hence a holy person or saint is termed ἁγιος, i.e., a person separated from the earth; one who lives a holy life, entirely devoted to the service of God. Thus the persons and animals sanctified to God were employed in the service of the tabernacle and temple; and the animals, such as were proper, were offered in sacrifice. The Hindoos frequently make a vow, and devote to an idol the first-born of a goat and of a man. The goat is permitted to run wild, as a consecrated animal. A child thus devoted has a lock of hair separated, which at the time appointed is cut off and placed near the idol. Hindoo women sometimes pray to Gunga (the Ganges) for children, and promise to devote the first-born to her. Children thus devoted are cast into the Ganges, but are generally saved by the friendly hand of some stranger - Ward's Customs. Whatsoever openeth the womb - That is, the first-born, if a male; for females were not offered, nor the first male, if a female had been born previously. Again, if a man had several wives, the first-born of each, if a male, was to be offered to God. And all this was done to commemorate the preservation of the first-born of the Israelites, when those of the Egyptians were destroyed.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 13:2
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ray
- Ganges
- Customs
- Again
- Israelites
Exposition: Exodus 13:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine.'. 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 13:3
Hebrew
וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם זָכוֹר אֶת־הַיּוֹם הַזֶּה אֲשֶׁר יְצָאתֶם מִמִּצְרַיִם מִבֵּית עֲבָדִים כִּי בְּחֹזֶק יָד הוֹצִיא יְהֹוָה אֶתְכֶם מִזֶּה וְלֹא יֵאָכֵל חָמֵֽץ׃vayo'mer-mosheh-'el-ha'am-zakhvor-'et-hayvom-hazeh-'asher-yetza'tem-mimitzerayim-miveyt-'avadiym-khiy-vechozeq-yad-hvotziy'-yehovah-'etekhem-mizeh-velo'-ye'akhel-chametz
KJV: And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place: there shall no leavened bread be eaten.
AKJV: And Moses said to the people, Remember this day, in which you came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place: there shall no leavened bread be eaten.
ASV: And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand Jehovah brought you out from this place: there shall no leavened bread be eaten.
YLT: And Moses saith unto the people, `Remember this day in which ye have gone out from Egypt, from the house of servants, for by strength of hand hath Jehovah brought you out from this, and any thing fermented is not eaten;
Commentary Witness (Generated)Exodus 13:3Generated editorial synthesis
Commentary Witness (Generated)
Exodus 13:3
Exodus 13:3 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 unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place: there shall no leavened bread be eaten.'. 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 13:3
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 13:3
Named authorities or texts detected in the witness
- Moses
- Egypt
Exposition: Exodus 13:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place: there shall no leavened bread be eaten.'. 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 13:4
Hebrew
הַיּוֹם אַתֶּם יֹצְאִים בְּחֹדֶשׁ הָאָבִֽיב׃hayvom-'atem-yotze'iym-vechodesh-ha'aviyv
KJV: This day came ye out in the month Abib.
AKJV: This day came you out in the month Abib. ¶
ASV: This day ye go forth in the month Abib.
YLT: To-day ye are going out, in the month of Abib.
Commentary Witness (Generated)Exodus 13:4Generated editorial synthesis
Commentary Witness (Generated)
Exodus 13:4
Exodus 13:4 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: 'This day came ye out in the month Abib.'. 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 13:4
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 13:4
Named authorities or texts detected in the witness
- Abib
Exposition: Exodus 13:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'This day came ye out in the month Abib.'. 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 13:5
Hebrew
וְהָיָה כִֽי־יְבִֽיאֲךָ יְהוָה אֶל־אֶרֶץ הַֽכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַחִוִּי וְהַיְבוּסִי אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ לָתֶת לָךְ אֶרֶץ זָבַת חָלָב וּדְבָשׁ וְעָבַדְתָּ אֶת־הָעֲבֹדָה הַזֹּאת בַּחֹדֶשׁ הַזֶּֽה׃vehayah-khiy-yeviy'akha-yehvah-'el-'eretz-hakhena'aniy-vehachitiy-veha'emoriy-vehachiviy-vehayevvsiy-'asher-nisheva'-la'avoteykha-latet-lakhe-'eretz-zavat-chalav-vdevash-ve'avadeta-'et-ha'avodah-hazo't-vachodesh-hazeh
KJV: And it shall be when the LORD shall bring thee into the land of the Canaanites, and the Hittites, and the Amorites, and the Hivites, and the Jebusites, which he sware unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month.
AKJV: And it shall be when the LORD shall bring you into the land of the Canaanites, and the Hittites, and the Amorites, and the Hivites, and the Jebusites, which he swore to your fathers to give you, a land flowing with milk and honey, that you shall keep this service in this month.
ASV: And it shall be, when Jehovah shall bring thee into the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite, which he sware unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month.
YLT: `And it hath been, when Jehovah bringeth thee in unto the land of the Canaanite, and of the Hittite, and of the Amorite, and of the Hivite, and of the Jebusite, which He hath sworn to thy fathers to give to thee, a land flowing with milk and honey, that thou hast done this service in this month.
Commentary WitnessExodus 13:5Quoted commentary witness
Commentary Witness
Exodus 13:5
Verse 5 When the Lord shall bring thee into the land - Hence it is pretty evident that the Israelites were not obliged to celebrate the Passover, or keep the feast of unleavened bread, till they were brought into the promised land.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 13:5
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Passover
Exposition: Exodus 13:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it shall be when the LORD shall bring thee into the land of the Canaanites, and the Hittites, and the Amorites, and the Hivites, and the Jebusites, which he sware unto thy fathers to give thee, a land flowing with...'. 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 13:6
Hebrew
שִׁבְעַת יָמִים תֹּאכַל מַצֹּת וּבַיּוֹם הַשְּׁבִיעִי חַג לַיהוָֽה׃shive'at-yamiym-to'khal-matzot-vvayvom-hasheviy'iy-chag-layhvah
KJV: Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to the LORD.
AKJV: Seven days you shall eat unleavened bread, and in the seventh day shall be a feast to the LORD.
ASV: Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to Jehovah.
YLT: `Seven days thou dost eat unleavened things, and in the seventh day is a feast to Jehovah;
Commentary Witness (Generated)Exodus 13:6Generated editorial synthesis
Commentary Witness (Generated)
Exodus 13:6
Exodus 13:6 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: 'Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to 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 13:6
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 13:6
Exposition: Exodus 13:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to 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 13:7
Hebrew
מַצּוֹת יֵֽאָכֵל אֵת שִׁבְעַת הַיָּמִים וְלֹֽא־יֵרָאֶה לְךָ חָמֵץ וְלֹֽא־יֵרָאֶה לְךָ שְׂאֹר בְּכָל־גְּבֻלֶֽךָ׃matzvot-ye'akhel-'et-shive'at-hayamiym-velo'-yera'eh-lekha-chametz-velo'-yera'eh-lekha-she'or-vekhal-gevulekha
KJV: Unleavened bread shall be eaten seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters.
AKJV: Unleavened bread shall be eaten seven days; and there shall no leavened bread be seen with you, neither shall there be leaven seen with you in all your quarters. ¶
ASV: Unleavened bread shall be eaten throughout the seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee, in all thy borders.
YLT: unleavened things are eaten the seven days, and any thing fermented is not seen with thee; yea, leaven is not seen with thee in all thy border.
Commentary Witness (Generated)Exodus 13:7Generated editorial synthesis
Commentary Witness (Generated)
Exodus 13:7
Exodus 13:7 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: 'Unleavened bread shall be eaten seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters.'. 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 13:7
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 13:7
Exposition: Exodus 13:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Unleavened bread shall be eaten seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters.'. 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 13:8
Hebrew
וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר בַּעֲבוּר זֶה עָשָׂה יְהוָה לִי בְּצֵאתִי מִמִּצְרָֽיִם׃vehigadeta-levinekha-vayvom-hahv'-le'mor-va'avvr-zeh-'ashah-yehvah-liy-vetze'tiy-mimitzerayim
KJV: And thou shalt shew thy son in that day, saying, This is done because of that which the LORD did unto me when I came forth out of Egypt.
AKJV: And you shall show your son in that day, saying, This is done because of that which the LORD did to me when I came forth out of Egypt.
ASV: And thou shalt tell thy son in that day, saying, It is because of that which Jehovah did for me when I came forth out of Egypt.
YLT: And thou hast declared to thy son in that day, saying, It is because of what Jehovah did to me, in my going out from Egypt,
Commentary Witness (Generated)Exodus 13:8Generated editorial synthesis
Commentary Witness (Generated)
Exodus 13:8
Exodus 13:8 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 thou shalt shew thy son in that day, saying, This is done because of that which the LORD did unto me when I came forth out 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 13:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 13:8
Named authorities or texts detected in the witness
- Egypt
Exposition: Exodus 13:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And thou shalt shew thy son in that day, saying, This is done because of that which the LORD did unto me when I came forth out 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 13:9
Hebrew
וְהָיָה לְךָ לְאוֹת עַל־יָדְךָ וּלְזִכָּרוֹן בֵּין עֵינֶיךָ לְמַעַן תִּהְיֶה תּוֹרַת יְהוָה בְּפִיךָ כִּי בְּיָד חֲזָקָה הוֹצִֽאֲךָ יְהֹוָה מִמִּצְרָֽיִם׃vehayah-lekha-le'vot-'al-yadekha-vlezikharvon-veyn-'eyneykha-lema'an-tiheyeh-tvorat-yehvah-vefiykha-khiy-veyad-chazaqah-hvotzi'akha-yehovah-mimitzerayim
KJV: And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the LORD’S law may be in thy mouth: for with a strong hand hath the LORD brought thee out of Egypt.
AKJV: And it shall be for a sign to you on your hand, and for a memorial between your eyes, that the LORD’s law may be in your mouth: for with a strong hand has the LORD brought you out of Egypt.
ASV: And it shall be for a sign unto thee upon thy hand, and for a memorial between thine eyes, that the law of Jehovah may be in thy mouth: for with a strong hand hath Jehovah brought thee out of Egypt.
YLT: and it hath been to thee for a sign on thy hand, and for a memorial between thine eyes, so that the law of Jehovah is in thy mouth, for by a strong hand hath Jehovah brought thee out from Egypt;
Commentary WitnessExodus 13:9Quoted commentary witness
Commentary Witness
Exodus 13:9
Verse 9 And it shall be for a sign - upon thine hand - This direction, repeated and enlarged Exo 13:16, gave rise to phylacteries or tephillin, and this is one of the passages which the Jews write upon them to the present day. The manner in which the Jews understood and kept these commands may appear in their practice. They wrote the following four portions of the law upon slips of parchment or vellum: Sanctify unto me the first-born, Exodus 13, from Exo 13:2-10 inclusive. And it shall be, when the Lord shall bring thee into the land, Exodus 13, from Exo 13:11-16 inclusive. Hear, O Israel, the Lord our God is one Lord, Deuteronomy 6, from Deu 6:4-9 inclusive. And it shall come to pass, if ye shall hearken diligently, Deuteronomy 11, from Deu 11:13-21 inclusive. These four portions, making in all 30 verses, written as mentioned above, and covered with leather, they tied to the forehead and to the hand or arm. Those which were for the Head (the frontlets) they wrote on four slips of parchment, and rolled up each by itself, and placed them in four compartments, joined together in one piece of skin or leather. Those which were designed for the hand were formed of one piece of parchment, the four portions being written upon it in four columns, and rolled up from one end to the other. These were all correct transcripts from the Mosaic text, without one redundant or deficient letter, otherwise they were not lawful to be worn. Those for the head were tied on so as to rest on the forehead. Those for the hand or arm were usually tied on the left arm, a little above the elbow, on the inside, that they might be near the heart, according to the command, Deu 6:6 : And these words which I command thee this day shall be in thine heart. These phylacteries formed no inconsiderable part of a Jew's religion; they wore them as a sign of their obligation to God, and as representing some future blessedness. Hence they did not wear them on feast days nor on the Sabbath, because these things were in themselves signs; but they wore them always when they read the law, or when they prayed, and hence they called them תפלין tephillin, prayer, ornaments, oratories, or incitements to prayer. In process of time the spirit of this law was lost in the letter, and when the word was not in their mouth, nor the law in their heart, they had their phylacteries on their heads and on their hands. And the Pharisees, who in our Lord's time affected extraordinary piety, made their phylacteries very broad, that they might have many sentences written upon them, or the ordinary portions in very large and observable letters. It appears that the Jews wore these for three different purposes: - 1. As signs or remembrancers. This was the original design, as the institution itself sufficiently proves. 2. To procure reverence and respect in the sight of the heathen. This reason is given in the Gemara, Berachoth, chapter i: "Whence is it proved that the phylacteries or tephillin are the strength of Israel? Ans. From what is written, Deu 28:10 : All the people of the earth shall see that thou art called by the name of the Lord (יהוה Yehovah) and they shall be afraid of thee." 3. They used them as amulets or charms, to drive away evil spirits. This appears from the Targum on Sol 8:3 : His left hand is under my head, etc. "The congregation of Israel hath said, I am elect above all people, because I bind my phylacteries on my left hand and on my head, and the scroll is fixed to the right side of my gate, the third part of which looks to my bed-chamber, that demons may not be permitted to injure me. One of the original phylacteries or תפלין tephillin now lies before me; it is a piece of fine vellum, about eighteen inches long, and an inch and quarter broad. It is divided into four unequal compartments; the letters are very well formed, but written with many apices, after the manner of the German Jews. In the first compartment is written the portion taken from Exo 13:2-10; in the second, Exo 13:11-16; in the third, Deu 6:4-9; in the fourth, Deu 11:13-21, as before related. This had originally served for the hand or arm. These passages seem to be chosen in vindication of the use of the phylactery itself, as the reader may see on consulting them at large. Bind them for a Sign upon thy Hand; and for Frontlets between thy Eyes; write them upon the Posts of thy House and upon thy Gates; all which commands the Jews take in the most literal sense. To acquire the reputation of extraordinary sanctity they wore the fringes of their garments of an uncommon length. Moses had commanded them, Num 15:38, Num 15:39, to put fringes to the borders of their garments, that when they looked upon even these distinct threads they might remember, not only the law in general but also the very minutiae or smaller parts of all the precepts, rites, and ceremonies belonging to it. As those hypocrites (for such our Lord proves them to be) were destitute of all the life and power of religion within, they endeavored to supply its place with phylacteries and fringes without. The same principles distinguish hypocrites every where, and multitudes of them may be found among those termed Christians as well as among the Jews. It is probably to this institution relative to the phylactery that the words, Rev 14:1, allude: And I looked, and, lo, a hundred and forty-four thousand having his Father's name written on their foreheads. "That is," says Mr. Ainsworth, "as a sign of the profession of God's law; for That which in the Gospel is called his Name, (Mat 12:21), in the prophets is called his Law, (Isa 42:4)." So again antichrist exacts the obedience to his precepts by a mark on men's right hands or on their foreheads, Rev 13:16.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 13:9
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Num 15:38
- Num 15:39
- Rev 14:1
- Mat 12:21
- Isa 42:4
- Rev 13:16
Named authorities or texts detected in the witness
- Targum
- Ray
- Moses
- Hear
- Israel
- Lord
- Sabbath
- Pharisees
- Gemara
- Berachoth
- Ans
- German Jews
- Hand
- Eyes
- Gates
- Jews
- Mr
- Ainsworth
- Name
- Law
Exposition: Exodus 13:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the LORD’S law may be in thy mouth: for with a strong hand hath the LORD brought thee out 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 13:10
Hebrew
וְשָׁמַרְתָּ אֶת־הַחֻקָּה הַזֹּאת לְמוֹעֲדָהּ מִיָּמִים יָמִֽימָה׃veshamareta-'et-hachuqah-hazo't-lemvo'adah-miyamiym-yamiymah
KJV: Thou shalt therefore keep this ordinance in his season from year to year.
AKJV: You shall therefore keep this ordinance in his season from year to year. ¶
ASV: Thou shalt therefore keep this ordinance in its season from year to year.
YLT: and thou hast kept this statute at its appointed season from days to days.
Commentary Witness (Generated)Exodus 13:10Generated editorial synthesis
Commentary Witness (Generated)
Exodus 13:10
Exodus 13:10 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: 'Thou shalt therefore keep this ordinance in his season from year to year.'. 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 13:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 13:10
Exposition: Exodus 13:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Thou shalt therefore keep this ordinance in his season from year to year.'. 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 13:11
Hebrew
וְהָיָה כִּֽי־יְבִֽאֲךָ יְהוָה אֶל־אֶרֶץ הַֽכְּנַעֲנִי כַּאֲשֶׁר נִשְׁבַּע לְךָ וְלַֽאֲבֹתֶיךָ וּנְתָנָהּ לָֽךְ׃vehayah-khiy-yevi'akha-yehvah-'el-'eretz-hakhena'aniy-kha'asher-nisheva'-lekha-vela'avoteykha-vnetanah-lakhe
KJV: And it shall be when the LORD shall bring thee into the land of the Canaanites, as he sware unto thee and to thy fathers, and shall give it thee,
AKJV: And it shall be when the LORD shall bring you into the land of the Canaanites, as he swore to you and to your fathers, and shall give it you,
ASV: And it shall be, when Jehovah shall bring thee into the land of the Canaanite, as he sware unto thee and to thy fathers, and shall give it thee,
YLT: `And it hath been, when Jehovah bringeth thee in unto the land of the Canaanite, as He hath sworn to thee and to thy fathers, and hath given it to thee,
Commentary Witness (Generated)Exodus 13:11Generated editorial synthesis
Commentary Witness (Generated)
Exodus 13:11
Exodus 13:11 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: 'And it shall be when the LORD shall bring thee into the land of the Canaanites, as he sware unto thee and to thy fathers, and shall give it thee,'. 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 13:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 13:11
Named authorities or texts detected in the witness
- Canaanites
Exposition: Exodus 13:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it shall be when the LORD shall bring thee into the land of the Canaanites, as he sware unto thee and to thy fathers, and shall give it thee,'. 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 13:12
Hebrew
וְהַעֲבַרְתָּ כָל־פֶּֽטֶר־רֶחֶם לַֽיהֹוָה וְכָל־פֶּטֶר ׀ שֶׁגֶר בְּהֵמָה אֲשֶׁר יִהְיֶה לְךָ הַזְּכָרִים לַיהוָֽה׃veha'avareta-khal-feter-rechem-layhovah-vekhal-feter- -sheger-vehemah-'asher-yiheyeh-lekha-hazekhariym-layhvah
KJV: That thou shalt set apart unto the LORD all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males shall be the LORD’S.
AKJV: That you shall set apart to the LORD all that opens the matrix, and every firstling that comes of a beast which you have; the males shall be the LORD’s.
ASV: that thou shalt set apart unto Jehovah all that openeth the womb, and every firstling which thou hast that cometh of a beast; the males shall be Jehovah’s.
YLT: that thou hast caused every one opening a womb to pass over to Jehovah, and every firstling--the increase of beasts which thou hast: the males are Jehovah's.
Commentary Witness (Generated)Exodus 13:12Generated editorial synthesis
Commentary Witness (Generated)
Exodus 13:12
Exodus 13:12 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: 'That thou shalt set apart unto the LORD all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males shall be the LORD’S.'. 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 13:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 13:12
Exposition: Exodus 13:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'That thou shalt set apart unto the LORD all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males shall be the LORD’S.'. 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 13:13
Hebrew
וְכָל־פֶּטֶר חֲמֹר תִּפְדֶּה בְשֶׂה וְאִם־לֹא תִפְדֶּה וַעֲרַפְתּוֹ וְכֹל בְּכוֹר אָדָם בְּבָנֶיךָ תִּפְדֶּֽה׃vekhal-feter-chamor-tifedeh-vesheh-ve'im-lo'-tifedeh-va'arafetvo-vekhol-vekhvor-'adam-vevaneykha-tifedeh
KJV: And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break his neck: and all the firstborn of man among thy children shalt thou redeem.
AKJV: And every firstling of an ass you shall redeem with a lamb; and if you will not redeem it, then you shall break his neck: and all the firstborn of man among your children shall you redeem. ¶
ASV: And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break its neck: and all the first-born of man among thy sons shalt thou redeem.
YLT: `And every firstling of an ass thou dost ransom with a lamb, and if thou dost not ransom it , then thou hast beheaded it: and every first-born of man among thy sons thou dost ransom.
Commentary WitnessExodus 13:13Quoted commentary witness
Commentary Witness
Exodus 13:13
Verse 13 Every firstling of an ass thou shalt redeem with a lamb - Or a kid, as in the margin. In Num 18:15, it is said: "The first-born of man shalt thou surely redeem; and the firstling of an unclean beast shalt thou redeem." Hence we may infer that ass is put here for any unclean beast, or for unclean beasts in general. The lamb was to be given to the Lord, that is, to his priest, Num 18:8, Num 18:15. And then the owner of the ass might use it for his own service, which without this redemption he could not do; see Deu 15:19. The first-born of man - shalt thou redeem - This was done by giving to the priests five standard shekels, or shekels of the sanctuary, every shekel weighing twenty gerahs. What the gerah was, see Clarke on Gen 20:16 (note). And for the shekel, see Clarke on Gen 20:16 (note). It may be necessary to observe here that the Hebrew doctors teach, that if a father had neglected or refused thus to redeem his first-born, the son himself was obliged to do it when he came of age. As this redeeming of the first-born was instituted in consequence of sparing the first-born of the Israelites, when the first-born both of man and beast among the Egyptians was destroyed, on this ground all the first-born were the Lord's, and should have been employed in his service; but he permitted the first-born of a useful unclean animal to be redeemed by a clean animal of much less value. And he chose the tribe of Levi in place of all the first-born of the tribes in general; and the five shekels were ordered to be paid in lieu of such first-born sons as were liable to serve in the sanctuary, and the money was applied to the support of the priests and Levites. See this subject at large in Num 3:12, Num 3:13, Num 3:41, Num 3:43, Num 3:45, Num 3:47-51.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 13:13
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Num 18:15
- Num 18:8
- Gen 20:16
- Num 3:12
- Num 3:13
- Num 3:41
- Num 3:43
- Num 3:45
- Num 3:47-51
Named authorities or texts detected in the witness
- Clarke
- Lord
- Israelites
- Levites
Exposition: Exodus 13:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break his neck: and all the firstborn of man among thy children shalt thou redeem.'. 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 13:14
Hebrew
וְהָיָה כִּֽי־יִשְׁאָלְךָ בִנְךָ מָחָר לֵאמֹר מַה־זֹּאת וְאָמַרְתָּ אֵלָיו בְּחֹזֶק יָד הוֹצִיאָנוּ יְהוָה מִמִּצְרַיִם מִבֵּית עֲבָדִֽים׃vehayah-khiy-yishe'alekha-vinekha-machar-le'mor-mah-zo't-ve'amareta-'elayv-vechozeq-yad-hvotziy'anv-yehvah-mimitzerayim-miveyt-'avadiym
KJV: And it shall be when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand the LORD brought us out from Egypt, from the house of bondage:
AKJV: And it shall be when your son asks you in time to come, saying, What is this? that you shall say to him, By strength of hand the LORD brought us out from Egypt, from the house of bondage:
ASV: And it shall be, when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand Jehovah brought us out from Egypt, from the house of bondage:
YLT: `And it hath been, when thy son asketh thee hereafter, saying, What is this? that thou hast said unto him, By strength of hand hath Jehovah brought us out from Egypt, from a house of servants;
Commentary Witness (Generated)Exodus 13:14Generated editorial synthesis
Commentary Witness (Generated)
Exodus 13:14
Exodus 13:14 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 it shall be when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand the LORD brought us out from Egypt, from the house of bondage:'. 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 13:14
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 13:14
Named authorities or texts detected in the witness
- Egypt
Exposition: Exodus 13:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it shall be when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand the LORD brought us out from Egypt, from the house of bondage:'. 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 13:15
Hebrew
וַיְהִי כִּֽי־הִקְשָׁה פַרְעֹה לְשַׁלְּחֵנוּ וַיַּהֲרֹג יְהֹוָה כָּל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכֹר אָדָם וְעַד־בְּכוֹר בְּהֵמָה עַל־כֵּן אֲנִי זֹבֵחַ לַֽיהוָה כָּל־פֶּטֶר רֶחֶם הַזְּכָרִים וְכָל־בְּכוֹר בָּנַי אֶפְדֶּֽה׃vayehiy-khiy-hiqeshah-fare'oh-leshalechenv-vayaharog-yehovah-khal-vekhvor-ve'eretz-mitzerayim-mivekhor-'adam-ve'ad-vekhvor-vehemah-'al-khen-'aniy-zovecha-layhvah-khal-feter-rechem-hazekhariym-vekhal-vekhvor-vanay-'efedeh
KJV: And it came to pass, when Pharaoh would hardly let us go, that the LORD slew all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to the LORD all that openeth the matrix, being males; but all the firstborn of my children I redeem.
AKJV: And it came to pass, when Pharaoh would hardly let us go, that the LORD slew all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to the LORD all that opens the matrix, being males; but all the firstborn of my children I redeem.
ASV: and it came to pass, when Pharaoh would hardly let us go, that Jehovah slew all the first-born in the land of Egypt, both the first-born of man, and the first-born of beast: therefore I sacrifice to Jehovah all that openeth the womb, being males; but all the first-born of my sons I redeem.
YLT: yea, it cometh to pass, when Pharaoh hath been pained to send us away, that Jehovah doth slay every first-born in the land of Egypt, from the first-born of man even unto the first-born of beast; therefore I am sacrificing to Jehovah all opening a womb who are males, and every first-born of my sons I ransom;
Commentary Witness (Generated)Exodus 13:15Generated editorial synthesis
Commentary Witness (Generated)
Exodus 13:15
Exodus 13:15 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: 'And it came to pass, when Pharaoh would hardly let us go, that the LORD slew all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to the LORD all that openeth the matrix, being males; but all the firstborn of my children I redeem.'. 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 13:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 13:15
Named authorities or texts detected in the witness
- Egypt
Exposition: Exodus 13:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, when Pharaoh would hardly let us go, that the LORD slew all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to the LORD all that op...'. 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 13:16
Hebrew
וְהָיָה לְאוֹת עַל־יָדְכָה וּלְטוֹטָפֹת בֵּין עֵינֶיךָ כִּי בְּחֹזֶק יָד הוֹצִיאָנוּ יְהוָה מִמִּצְרָֽיִם׃vehayah-le'vot-'al-yadekhah-vletvotafot-veyn-'eyneykha-khiy-vechozeq-yad-hvotziy'anv-yehvah-mimitzerayim
KJV: And it shall be for a token upon thine hand, and for frontlets between thine eyes: for by strength of hand the LORD brought us forth out of Egypt.
AKJV: And it shall be for a token on your hand, and for frontlets between your eyes: for by strength of hand the LORD brought us forth out of Egypt. ¶
ASV: And it shall be for a sign upon thy hand, and for frontlets between thine eyes: for by strength of hand Jehovah brought us forth out of Egypt.
YLT: and it hath been for a token on thy hand, and for frontlets between thine eyes, for by strength of hand hath Jehovah brought us out of Egypt.'
Commentary Witness (Generated)Exodus 13:16Generated editorial synthesis
Commentary Witness (Generated)
Exodus 13:16
Exodus 13:16 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: 'And it shall be for a token upon thine hand, and for frontlets between thine eyes: for by strength of hand the LORD brought us forth out 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 13:16
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 13:16
Named authorities or texts detected in the witness
- Egypt
Exposition: Exodus 13:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it shall be for a token upon thine hand, and for frontlets between thine eyes: for by strength of hand the LORD brought us forth out 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 13:17
Hebrew
וַיְהִי בְּשַׁלַּח פַּרְעֹה אֶת־הָעָם וְלֹא־נָחָם אֱלֹהִים דֶּרֶךְ אֶרֶץ פְּלִשְׁתִּים כִּי קָרוֹב הוּא כִּי ׀ אָמַר אֱלֹהִים פֶּֽן־יִנָּחֵם הָעָם בִּרְאֹתָם מִלְחָמָה וְשָׁבוּ מִצְרָֽיְמָה׃vayehiy-veshalach-fare'oh-'et-ha'am-velo'-nacham-'elohiym-derekhe-'eretz-felishetiym-khiy-qarvov-hv'-khiy- -'amar-'elohiym-fen-yinachem-ha'am-vire'otam-milechamah-veshavv-mitzerayemah
KJV: And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt:
AKJV: And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt:
ASV: And it came to pass, when Pharaoh had let the people go, that God led them not by the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt:
YLT: And it cometh to pass in Pharaoh's sending the people away, that God hath not led them the way of the land of the Philistines, for it is near; for God said, `Lest the people repent in their seeing war, and have turned back towards Egypt;'
Commentary WitnessExodus 13:17Quoted commentary witness
Commentary Witness
Exodus 13:17
Verse 17 God led them not through the way of the land of the Philistines, etc. - Had the Israelites been obliged to commence their journey to the promised land by a military campaign, there is little room to doubt that they would have been discouraged, have rebelled against Moses and Aaron, and have returned back to Egypt. Their long slavery had so degraded their minds that they were incapable of any great or noble exertions; and it is only on the ground of this mental degradation, the infallible consequence of slavery, that we can account for their many dastardly acts, murmurings, and repinings after their escape from Egypt. The reader is requested to bear this in mind, as it will serve to elucidate several circumstances in the ensuing history. Besides, the Israelites were in all probability unarmed, and totally unequipped for battle, encumbered with their flocks, and certain culinary utensils. which they were obliged to carry with them in the wilderness to provide them with bread, etc.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 13:17
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Moses
- Philistines
- Aaron
- Egypt
- Besides
Exposition: Exodus 13:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see wa...'. 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 13:18
Hebrew
וַיַּסֵּב אֱלֹהִים ׀ אֶת־הָעָם דֶּרֶךְ הַמִּדְבָּר יַם־סוּף וַחֲמֻשִׁים עָלוּ בְנֵי־יִשְׂרָאֵל מֵאֶרֶץ מִצְרָֽיִם׃vayasev-'elohiym- -'et-ha'am-derekhe-hamidevar-yam-svf-vachamushiym-'alv-veney-yishera'el-me'eretz-mitzerayim
KJV: But God led the people about, through the way of the wilderness of the Red sea: and the children of Israel went up harnessed out of the land of Egypt.
AKJV: But God led the people about, through the way of the wilderness of the Red sea: and the children of Israel went up harnessed out of the land of Egypt.
ASV: but God led the people about, by the way of the wilderness by the Red Sea: and the children of Israel went up armed out of the land of Egypt.
YLT: and God turneth round the people the way of the wilderness of the Red Sea, and by fifties have the sons of Israel gone up from the land of Egypt.
Commentary WitnessExodus 13:18Quoted commentary witness
Commentary Witness
Exodus 13:18
Verse 18 But God led the people about - Dr. Shaw has shown that there were two roads from Egypt to Canaan, one through the valleys of Jendilly, Rumeleah, and Baideah, bounded on each side by the mountains of the lower Thebais; the other lies higher, having the northern range of the mountains of Mocatee running parallel with it on the right hand, and the desert of the Egyptian Arabia, which lies all the way open to the land of the Philistines, to the left. See his account of these encampments at the end of Exodus. See Clarke's note on Exo 40:38. Went up harnessed - חמשים chamushim. It is truly astonishing what a great variety of opinions are entertained relative to the meaning of this word. After having maturely considered all that I have met with on the subject, I think it probable that the word refers simply to that orderly or well arranged manner in which the Israelites commenced their journey from Egypt. For to arrange, array, or set in order, seems to be the ideal meaning of the word חמש chamash. As it was natural to expect that in such circumstances there must have been much hurry and confusion, the inspired writer particularly marks the contrary, to show that God had so disposed matters that the utmost regularity and order prevailed; and had it been otherwise, thousands of men, women, and children must have been trodden to death. Our margin has it by five in a rank; but had they marched only five abreast, supposing only one yard for each rank to move in, it would have required not less than sixty-eight miles for even the 600,000 to proceed on regularly in this way; for 600,000 divided by five gives 120,000 ranks of five each; and there being only 1,760 yards in a mile, the dividing 120,000 by 1,760 will give the number of miles such a column of people would take up, which by such an operation will be found to be something more than sixty-eight miles. But this the circumstances of the history will by no means admit - Harmer. The simple meaning therefore appears to be that given above; and if the note on the concluding verse of the preceding chapter be considered, it may serve to place this explanation in a still clearer point of view.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 13:18
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Clarke
- Ray
- Dr
- Canaan
- Jendilly
- Rumeleah
- Baideah
- Thebais
- Egyptian Arabia
- Philistines
- Exodus
- Egypt
- Harmer
Exposition: Exodus 13:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But God led the people about, through the way of the wilderness of the Red sea: and the children of Israel went up harnessed out of the land 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 13:19
Hebrew
וַיִּקַּח מֹשֶׁה אֶת־עַצְמוֹת יוֹסֵף עִמּוֹ כִּי הַשְׁבֵּעַ הִשְׁבִּיעַ אֶת־בְּנֵי יִשְׂרָאֵל לֵאמֹר פָּקֹד יִפְקֹד אֱלֹהִים אֶתְכֶם וְהַעֲלִיתֶם אֶת־עַצְמֹתַי מִזֶּה אִתְּכֶֽם׃vayiqach-mosheh-'et-'atzemvot-yvosef-'imvo-khiy-hasheve'a-hisheviy'a-'et-veney-yishera'el-le'mor-faqod-yifeqod-'elohiym-'etekhem-veha'aliytem-'et-'atzemotay-mizeh-'itekhem
KJV: And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you.
AKJV: And Moses took the bones of Joseph with him: for he had straightly sworn the children of Israel, saying, God will surely visit you; and you shall carry up my bones away hence with you. ¶
ASV: And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you.
YLT: And Moses taketh the bones of Joseph with him, for he certainly caused the sons of Israel to swear, saying, `God doth certainly inspect you, and ye have brought up my bones from this with you.'
Commentary WitnessExodus 13:19Quoted commentary witness
Commentary Witness
Exodus 13:19
Verse 19 Moses took the bones of Joseph - See Clarke's note on Gen 50:25. It is supposed that the Israelites carried with them the bones or remains of all the twelve sons of Jacob, each tribe taking care of the bones of its own patriarch, while Moses took care of the bones of Joseph. St. Stephen expressly says, Act 7:15, Act 7:16, that not only Jacob, but the fathers were carried from Egypt into Sychem; and this, as Calmet remarks, was the only opportunity that seems to have presented itself for doing this: and certainly the reason that rendered it proper to remove the bones of Joseph to the promised land, had equal weight in reference to those of the other patriarchs. See Clarke's note on Gen 49:29.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 13:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 50:25
- Act 7:15
- Act 7:16
- Gen 49:29
Named authorities or texts detected in the witness
- Clarke
- Moses
- Jacob
- Joseph
- St
- Sychem
Exposition: Exodus 13:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence 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 13:20
Hebrew
וַיִּסְעוּ מִסֻּכֹּת וַיַּחֲנוּ בְאֵתָם בִּקְצֵה הַמִּדְבָּֽר׃vayise'v-misukhot-vayachanv-ve'etam-viqetzeh-hamidevar
KJV: And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.
AKJV: And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.
ASV: And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.
YLT: And they journey from Succoth, and encamp in Etham at the extremity of the wilderness,
Commentary WitnessExodus 13:20Quoted commentary witness
Commentary Witness
Exodus 13:20
Verse 20 Encamped in Etham - As for the reasons assigned on Exo 13:17, God would not lead the Israelites by the way of the Philistines' country, he directed them towards the wilderness of Shur, Exo 15:22, upon the edge or extremity of which, next to Egypt, at the bottom of the Arabian Gulf, lay Etham, which is the second place of encampment mentioned. See the extracts from Dr. Shaw at the end of Exodus. See Clarke's note on Exo 40:38.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 13:20
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Clarke
- Shur
- Egypt
- Arabian Gulf
- Etham
- Dr
- Exodus
Exposition: Exodus 13:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.'. 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 13:21
Hebrew
וַֽיהוָה הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן לַנְחֹתָם הַדֶּרֶךְ וְלַיְלָה בְּעַמּוּד אֵשׁ לְהָאִיר לָהֶם לָלֶכֶת יוֹמָם וָלָֽיְלָה׃vayhvah-holekhe-lifeneyhem-yvomam-ve'amvd-'anan-lanechotam-haderekhe-velayelah-ve'amvd-'esh-leha'iyr-lahem-lalekhet-yvomam-valayelah
KJV: And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night:
AKJV: And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night:
ASV: And Jehovah went before them by day in a pillar of cloud, to lead them the way, and by night in a pillar of fire, to give them light; that they might go by day and by night:
YLT: and Jehovah is going before them by day in a pillar of a cloud, to lead them in the way, and by night in a pillar of fire, to give light to them, to go by day and by night;
Commentary WitnessExodus 13:21Quoted commentary witness
Commentary Witness
Exodus 13:21
Verse 21 The Lord went before them - That by the Lord here is meant the Lord Jesus, we have the authority of St. Paul to believe, 1Cor 10:9 : it was he whose Spirit they tempted in the wilderness, for it was he who led them through the desert to the promised rest. Pillar of a cloud - This pillar or column, which appeared as a cloud by day, and a fire by night, was the symbol of the Divine presence. This was the Shechinah or Divine dwelling place, and was the continual proof of the presence and protection of God. It was necessary that they should have a guide to direct them through the wilderness, even had they taken the most direct road; and how much more so when they took a circuitous route not usually traveled, and of which they knew nothing but just as the luminous pillar pointed out the way! Besides, it is very likely that even Moses himself did not know the route which God had determined on, nor the places of encampment, till the pillar that went before them became stationary, and thus pointed out, not only the road, but the different places of rest. Whether there was more than one pillar is not clearly determined by the text. If there was but one it certainly assumed three different appearances, for the performance of Three very important offices. 1. In the day-time, for the purpose of pointing out the way, a column or pillar of a cloud was all that was requisite. 2. At night, to prevent that confusion which must otherwise have taken place, the pillar of cloud became a pillar of fire, not to direct their journeyings, for they seldom traveled by night, but to give light to every part of the Israelitish camp. 3. In such a scorching, barren, thirsty desert, something farther was necessary than a light and a guide. Women, children, and comparatively infirm persons, exposed to the rays of such a burning sun, must have been destroyed if without a covering; hence we find that a cloud overshadowed them: and from what St. Paul observes, 1Cor 10:1, 1Cor 10:2, we are led to conclude that this covering cloud was composed of aqueous particles for the cooling of the atmosphere and refreshment of themselves and their cattle; for he represents the whole camp as being sprinkled or immersed in the humidity of its vapours, and expressly calls it a being under the cloud and being baptized in the cloud. To the circumstance of the cloud covering them, there are several references in Scripture. Thus: He spread a Cloud for their Covering; Psa 105:39. And the Lord will create upon every dwelling place of Mount Zion, and upon her assemblies, A Cloud and Smoke By Day, and the shining of a Flaming Fire by night; for upon all the glory shall be a Defence, (or Covering), Isa 4:5; which words contain the most manifest allusion to the threefold office of the cloud in the wilderness. See Num 9:16-18, etc.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 13:21
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 1Cor 10:9
- 1Cor 10:1
- 1Cor 10:2
- Isa 4:5
- Num 9:16-18
Named authorities or texts detected in the witness
- Ray
- Moses
- Jesus
- Lord Jesus
- St
- Besides
- Women
- Scripture
- Thus
- Covering
- Mount Zion
- Smoke By Day
- Defence
Exposition: Exodus 13:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night:'. 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 13:22
Hebrew
לֹֽא־יָמִישׁ עַמּוּד הֶֽעָנָן יוֹמָם וְעַמּוּד הָאֵשׁ לָיְלָה לִפְנֵי הָעָֽם׃lo'-yamiysh-'amvd-he'anan-yvomam-ve'amvd-ha'esh-layelah-lifeney-ha'am
KJV: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people.
AKJV: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people.
ASV: the pillar of cloud by day, and the pillar of fire by night, departed not from before the people.
YLT: He removeth not the pillar of the cloud by day, and the pillar of the fire by night, from before the people.
Commentary WitnessExodus 13:22Quoted commentary witness
Commentary Witness
Exodus 13:22
Verse 22 He took not away the pillar of the cloud - Neither Jews nor Gentiles are agreed how long the cloud continued with the Israelites. It is very probable that it first visited them at Succoth, if it did not accompany them from Rameses; and that it continued with them till they came to the river Jordan, to pass over opposite to Jericho, for after that it appears that the ark alone was their guide, as it always marched at their head. See Jos 3:10-11, etc. But others think that it went no farther with them than Mount Hor, and never appeared after the death of Aaron. We may safely assert that while it was indispensably necessary it continued with them, when it was not so it was removed. But it is worthy of remark that the ark of the covenant became its substitute. While a miracle was necessary, a miracle was granted; when that was no longer necessary, then the testimony of the Lord deposited in the ark was deemed sufficient by Him who cannot err. So, under the Gospel dispensation, miracles were necessary at its first promulgation; but after that the canon of Scripture was completed, the new covenant having been made, ratified by the blood of the Lamb, and published by the Holy Spirit, then God withdrew generally those outward signs, leaving his word for a continual testimony, and sealing it on the souls of believers by the Spirit of truth. It is also worthy of remark that the ancient heathen writers represent their gods, in their pretended manifestations to men, as always encompassed with a cloud; Homer and Virgil abound with examples of this kind: and is it not very probable that they borrowed this, as they did many other things in their mythologic theology, from the tradition of Jehovah guiding his people through the desert by means of the cloud, in and by which he repeatedly manifested himself? 1. Extraordinary manifestations and interpositions of providence and grace should be held in continual remembrance. We are liable to forget the hole of the pit whence we were dug, and the rock whence we were hewn. Prudence and piety will institute their anniversaries, that the merciful dealings of the Lord may never be forgotten. The passover and the feast of unleavened bread, by an annual commemoration, became standing proofs to the children of Israel of the Divine origin of their religion; and are supporting pillars of it to the present day. For when a fact is reported to have taken place, and certain rites or ceremonies have been instituted in order to commemorate it, which rites or ceremonies continue to be observed through succeeding ages, then the fact itself, no matter how remote the period of its occurrence may have been, has the utmost proofs of authenticity that it is possible for any fact to have; and such as every person pretending to reason and judgment is obliged to receive. On this ground the Mosaic religion, and the facts recorded in it, are indubitably proved; and the Christian religion and its facts, being commemorated in the same way, particularly by baptism and the Lord's Supper, stand on such a foundation of moral certainty as no other records in the universe can possibly boast. Reader, praise God for his ordinances; they are not only means of grace to thy soul, but standing irrefragable proofs of the truth of that religion which thou hast received as from Him. 2. A serious public profession of the religion of Christ has in all ages of the Church been considered not only highly becoming, but indispensably necessary to salvation. He who consistently confesses Christ before men shall be confessed by him before God and his angels. A Jew wore his phylacteries on his forehead, on his hands, and round his garments, that he might have reverence in the sight of the heathen; he gloried in his law, and he exulted that Abraham was his father. Christian! with a zeal not less becoming, and more consistently supported, let the words of thy mouth, the acts of thy hands, and all thy goings, show that thou belongest unto God; that thou hast taken his Spirit for the guide of thy heart, his word for the rule of thy life, his people for thy companions, his heaven for thy inheritance, and himself for the portion of thy soul. And see that thou hold fast the truth, and that thou hold it in righteousness. 3. How merciful is God in the dispensations of his providence! He permits none to be tried above what he is able to bear, and he proportions the burden to the back that is to bear it. He led not the Israelites by the way of the Philistines, lest, seeing war, they should repent and be discouraged. Young converts are generally saved from severe spiritual conflicts and heavy temptations till they have acquired a habit of believing, are disciplined in the school of Christ, and instructed in the nature of the path in which they go, and the difficulties they may expect to find in it. They are informed that such things may take place, they are thus armed for the battle, and when trials do come they are not taken by surprise. God, the most merciful and kind God, "tempers even the blast to the shorn lamb." Trust in him therefore with all thy heart, and never lean to thy own understanding. 4. The providence and goodness of God are equally observable in the pillar of cloud and the pillar of fire. The former was the proof of his providential kindness by day; the latter, by night. Thus he adjusts the assistance of his grace and Spirit to the exigencies of his creatures, giving at some times, when peculiar trials require it, more particular manifestations of his mercy and goodness; but at all times, such evidences of his approbation as are sufficient to satisfy a pious faithful heart. It is true the pillar of fire was more observable in the night, because of the general darkness, than the pillar of cloud was by day; yet the latter was as convincing and as evident a proof of his presence, approbation, and protection as the former. It is the duty and interest of every sound believer in Christ to have the witness of God's Spirit in his soul at all times, that his spirit and ways please his Maker; but in seasons of peculiar difficulty he may expect the more sensible manifestations of God's goodness. A good man is a temple of the Holy Spirit; but he who has an unholy heart, and who lives an unrighteous life, though he may have an orthodox creed, is a hold of unclean spirits, and an abomination in the sight of the Lord. Reader, let not these observations be fruitless to thee. God gives thee his word and his Spirit, obey this word that thou grieve not this Spirit. The following figurative saying of a Jewish rabbin is worthy of regard: "God addresses Israel and says, My son, I give thee my lamp, give me thy lamp. If thou keep my lamp, I will keep thy lamp; but if thou quench my lamp, I will extinguish thy lamp:" i.e., I give thee my word and Spirit, give me thy heart and soul. If thou carefully attend to my word, and grieve not my Spirit. I will preserve thy soul alive; but if thou rebel against my word, and quench my Spirit, then thy light shall be put out, and thy soul's blessedness extinguished in everlasting darkness.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 13:22
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Israelites
- Succoth
- Rameses
- Jordan
- Jericho
- Mount Hor
- Aaron
- So
- Lamb
- Holy Spirit
- Supper
- Reader
- Him
- Philistines
- Christ
- Maker
- Lord
Exposition: Exodus 13:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people.'. 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
11
Generated editorial witnesses
11
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Exodus 13:1
- Exodus 13:2
- Exodus 13:3
- Exodus 13:4
- Exodus 13:5
- Exodus 13:6
- Exodus 13:7
- Exodus 13:8
- Num 15:38
- Num 15:39
- Rev 14:1
- Mat 12:21
- Isa 42:4
- Rev 13:16
- Exodus 13:9
- Exodus 13:10
- Exodus 13:11
- Exodus 13:12
- Num 18:15
- Num 18:8
- Gen 20:16
- Num 3:12
- Num 3:13
- Num 3:41
- Num 3:43
- Num 3:45
- Num 3:47-51
- Exodus 13:13
- Exodus 13:14
- Exodus 13:15
- Exodus 13:16
- Exodus 13:17
- Exodus 13:18
- Gen 50:25
- Act 7:15
- Act 7:16
- Gen 49:29
- Exodus 13:19
- Exodus 13:20
- 1Cor 10:9
- 1Cor 10:1
- 1Cor 10:2
- Isa 4:5
- Num 9:16-18
- Exodus 13:21
- Exodus 13:22
Named authorities or texts surfaced in commentary
- Moses
- Egypt
- Canaan
- Abib
- Etham
- Succoth
- Ray
- Ganges
- Customs
- Again
- Israelites
- Passover
- Targum
- Hear
- Israel
- Lord
- Sabbath
- Pharisees
- Gemara
- Berachoth
- Ans
- German Jews
- Hand
- Eyes
- Gates
- Jews
- Mr
- Ainsworth
- Name
- Law
- Canaanites
- Clarke
- Levites
- Ovid
- Philistines
- Aaron
- Besides
- Dr
- Jendilly
- Rumeleah
- Baideah
- Thebais
- Egyptian Arabia
- Exodus
- Harmer
- Jacob
- Joseph
- St
- Sychem
- Shur
- Arabian Gulf
- Jesus
- Lord Jesus
- Women
- Scripture
- Thus
- Covering
- Mount Zion
- Smoke By Day
- Defence
- Rameses
- Jordan
- Jericho
- Mount Hor
- So
- Lamb
- Holy Spirit
- Supper
- Reader
- Him
- Christ
- Maker
Book directory Open the 66-book reader directory Use this when you need a specific book. The passage reader above stays first.
Choose a book and open the reader.
Each card opens chapter 1 for that canonical book. The directory is here for navigation, not as the first thing a visitor has to read.
Examples: Genesis, Psalms, Gospels, prophets, Romans, Revelation.
Genesis
Rendered chapters 1–50 are mapped to the public reader path for Genesis. Use this card to open chapter 1 and move directly into the study surface.
Exodus
Rendered chapters 1–40 are mapped to the public reader path for Exodus. Use this card to open chapter 1 and move directly into the study surface.
Leviticus
Rendered chapters 1–27 are mapped to the public reader path for Leviticus. Use this card to open chapter 1 and move directly into the study surface.
Numbers
Rendered chapters 1–36 are mapped to the public reader path for Numbers. Use this card to open chapter 1 and move directly into the study surface.
Deuteronomy
Rendered chapters 1–34 are mapped to the public reader path for Deuteronomy. Use this card to open chapter 1 and move directly into the study surface.
Joshua
Rendered chapters 1–24 are mapped to the public reader path for Joshua. Use this card to open chapter 1 and move directly into the study surface.
Judges
Rendered chapters 1–21 are mapped to the public reader path for Judges. Use this card to open chapter 1 and move directly into the study surface.
Ruth
Rendered chapters 1–4 are mapped to the public reader path for Ruth. Use this card to open chapter 1 and move directly into the study surface.
1 Samuel
Rendered chapters 1–31 are mapped to the public reader path for 1 Samuel. Use this card to open chapter 1 and move directly into the study surface.
2 Samuel
Rendered chapters 1–24 are mapped to the public reader path for 2 Samuel. Use this card to open chapter 1 and move directly into the study surface.
1 Kings
Rendered chapters 1–22 are mapped to the public reader path for 1 Kings. Use this card to open chapter 1 and move directly into the study surface.
2 Kings
Rendered chapters 1–25 are mapped to the public reader path for 2 Kings. Use this card to open chapter 1 and move directly into the study surface.
1 Chronicles
Rendered chapters 1–29 are mapped to the public reader path for 1 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
2 Chronicles
Rendered chapters 1–36 are mapped to the public reader path for 2 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
Ezra
Rendered chapters 1–10 are mapped to the public reader path for Ezra. Use this card to open chapter 1 and move directly into the study surface.
Nehemiah
Rendered chapters 1–13 are mapped to the public reader path for Nehemiah. Use this card to open chapter 1 and move directly into the study surface.
Esther
Rendered chapters 1–10 are mapped to the public reader path for Esther. Use this card to open chapter 1 and move directly into the study surface.
Job
Rendered chapters 1–42 are mapped to the public reader path for Job. Use this card to open chapter 1 and move directly into the study surface.
Psalms
Rendered chapters 1–150 are mapped to the public reader path for Psalms. Use this card to open chapter 1 and move directly into the study surface.
Proverbs
Rendered chapters 1–31 are mapped to the public reader path for Proverbs. Use this card to open chapter 1 and move directly into the study surface.
Ecclesiastes
Rendered chapters 1–12 are mapped to the public reader path for Ecclesiastes. Use this card to open chapter 1 and move directly into the study surface.
Song of Solomon
Rendered chapters 1–8 are mapped to the public reader path for Song of Solomon. Use this card to open chapter 1 and move directly into the study surface.
Isaiah
Rendered chapters 1–66 are mapped to the public reader path for Isaiah. Use this card to open chapter 1 and move directly into the study surface.
Jeremiah
Rendered chapters 1–52 are mapped to the public reader path for Jeremiah. Use this card to open chapter 1 and move directly into the study surface.
Lamentations
Rendered chapters 1–5 are mapped to the public reader path for Lamentations. Use this card to open chapter 1 and move directly into the study surface.
Ezekiel
Rendered chapters 1–48 are mapped to the public reader path for Ezekiel. Use this card to open chapter 1 and move directly into the study surface.
Daniel
Rendered chapters 1–12 are mapped to the public reader path for Daniel. Use this card to open chapter 1 and move directly into the study surface.
Hosea
Rendered chapters 1–14 are mapped to the public reader path for Hosea. Use this card to open chapter 1 and move directly into the study surface.
Joel
Rendered chapters 1–3 are mapped to the public reader path for Joel. Use this card to open chapter 1 and move directly into the study surface.
Amos
Rendered chapters 1–9 are mapped to the public reader path for Amos. Use this card to open chapter 1 and move directly into the study surface.
Obadiah
Rendered chapter 1 are mapped to the public reader path for Obadiah. Use this card to open chapter 1 and move directly into the study surface.
Jonah
Rendered chapters 1–4 are mapped to the public reader path for Jonah. Use this card to open chapter 1 and move directly into the study surface.
Micah
Rendered chapters 1–7 are mapped to the public reader path for Micah. Use this card to open chapter 1 and move directly into the study surface.
Nahum
Rendered chapters 1–3 are mapped to the public reader path for Nahum. Use this card to open chapter 1 and move directly into the study surface.
Habakkuk
Rendered chapters 1–3 are mapped to the public reader path for Habakkuk. Use this card to open chapter 1 and move directly into the study surface.
Zephaniah
Rendered chapters 1–3 are mapped to the public reader path for Zephaniah. Use this card to open chapter 1 and move directly into the study surface.
Haggai
Rendered chapters 1–2 are mapped to the public reader path for Haggai. Use this card to open chapter 1 and move directly into the study surface.
Zechariah
Rendered chapters 1–14 are mapped to the public reader path for Zechariah. Use this card to open chapter 1 and move directly into the study surface.
Malachi
Rendered chapters 1–4 are mapped to the public reader path for Malachi. Use this card to open chapter 1 and move directly into the study surface.
Matthew
Rendered chapters 1–28 are mapped to the public reader path for Matthew. Use this card to open chapter 1 and move directly into the study surface.
Mark
Rendered chapters 1–16 are mapped to the public reader path for Mark. Use this card to open chapter 1 and move directly into the study surface.
Luke
Rendered chapters 1–24 are mapped to the public reader path for Luke. Use this card to open chapter 1 and move directly into the study surface.
John
Rendered chapters 1–21 are mapped to the public reader path for John. Use this card to open chapter 1 and move directly into the study surface.
Acts
Rendered chapters 1–28 are mapped to the public reader path for Acts. Use this card to open chapter 1 and move directly into the study surface.
Romans
Rendered chapters 1–16 are mapped to the public reader path for Romans. Use this card to open chapter 1 and move directly into the study surface.
1 Corinthians
Rendered chapters 1–16 are mapped to the public reader path for 1 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
2 Corinthians
Rendered chapters 1–13 are mapped to the public reader path for 2 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
Galatians
Rendered chapters 1–6 are mapped to the public reader path for Galatians. Use this card to open chapter 1 and move directly into the study surface.
Ephesians
Rendered chapters 1–6 are mapped to the public reader path for Ephesians. Use this card to open chapter 1 and move directly into the study surface.
Philippians
Rendered chapters 1–4 are mapped to the public reader path for Philippians. Use this card to open chapter 1 and move directly into the study surface.
Colossians
Rendered chapters 1–4 are mapped to the public reader path for Colossians. Use this card to open chapter 1 and move directly into the study surface.
1 Thessalonians
Rendered chapters 1–5 are mapped to the public reader path for 1 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
2 Thessalonians
Rendered chapters 1–3 are mapped to the public reader path for 2 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
1 Timothy
Rendered chapters 1–6 are mapped to the public reader path for 1 Timothy. Use this card to open chapter 1 and move directly into the study surface.
2 Timothy
Rendered chapters 1–4 are mapped to the public reader path for 2 Timothy. Use this card to open chapter 1 and move directly into the study surface.
Titus
Rendered chapters 1–3 are mapped to the public reader path for Titus. Use this card to open chapter 1 and move directly into the study surface.
Philemon
Rendered chapter 1 are mapped to the public reader path for Philemon. Use this card to open chapter 1 and move directly into the study surface.
Hebrews
Rendered chapters 1–13 are mapped to the public reader path for Hebrews. Use this card to open chapter 1 and move directly into the study surface.
James
Rendered chapters 1–5 are mapped to the public reader path for James. Use this card to open chapter 1 and move directly into the study surface.
1 Peter
Rendered chapters 1–5 are mapped to the public reader path for 1 Peter. Use this card to open chapter 1 and move directly into the study surface.
2 Peter
Rendered chapters 1–3 are mapped to the public reader path for 2 Peter. Use this card to open chapter 1 and move directly into the study surface.
1 John
Rendered chapters 1–5 are mapped to the public reader path for 1 John. Use this card to open chapter 1 and move directly into the study surface.
2 John
Rendered chapter 1 are mapped to the public reader path for 2 John. Use this card to open chapter 1 and move directly into the study surface.
3 John
Rendered chapter 1 are mapped to the public reader path for 3 John. Use this card to open chapter 1 and move directly into the study surface.
Jude
Rendered chapter 1 are mapped to the public reader path for Jude. Use this card to open chapter 1 and move directly into the study surface.
Revelation
Rendered chapters 1–22 are mapped to the public reader path for Revelation. Use this card to open chapter 1 and move directly into the study surface.
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What this explorer shows today
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.
Return to Apologetics Bible Use Bible Insights Use Bible Data
Commentary Witness
Exodus 13:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 13:1
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness