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_17
- Primary Witness Text: And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and pitched in Rephidim: and there was no water for the people to drink. Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the LORD? And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst? And Moses cried unto the LORD, saying, What shall I do unto this people? they be almost ready to stone me. And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel. And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not? Then came Amalek, and fought with Israel in Rephidim. And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the hill with the rod of God in mine hand. So Joshua did ...
Connected dataset overlay
- Connected ID:
Exodus_17
- Chapter Blob Preview: And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and pitched in Rephidim: and there was no water for the people to drink. Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye temp...
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 17:1
Hebrew
וַיִּסְעוּ כָּל־עֲדַת בְּנֵֽי־יִשְׂרָאֵל מִמִּדְבַּר־סִין לְמַסְעֵיהֶם עַל־פִּי יְהוָה וַֽיַּחֲנוּ בִּרְפִידִים וְאֵין מַיִם לִשְׁתֹּת הָעָֽם׃vayise'v-khal-'adat-veney-yishera'el-mimidevar-siyn-lemase'eyhem-'al-fiy-yehvah-vayachanv-virefiydiym-ve'eyn-mayim-lishetot-ha'am
KJV: And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and pitched in Rephidim: and there was no water for the people to drink.
AKJV: And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and pitched in Rephidim: and there was no water for the people to drink.
ASV: And all the congregation of the children of Israel journeyed from the wilderness of Sin, by their journeys, according to the commandment of Jehovah, and encamped in Rephidim: and there was no water for the people to drink.
YLT: And all the company of the sons of Israel journey from the wilderness of Sin, on their journeyings, by the command of Jehovah, and encamp in Rephidim, and there is no water for the people to drink;
Exposition: Exodus 17:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and pitched in Rephidim: and there was no water for the people t...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 17:2
Hebrew
וַיָּרֶב הָעָם עִם־מֹשֶׁה וַיֹּאמְרוּ תְּנוּ־לָנוּ מַיִם וְנִשְׁתֶּה וַיֹּאמֶר לָהֶם מֹשֶׁה מַה־תְּרִיבוּן עִמָּדִי מַה־תְּנַסּוּן אֶת־יְהוָֽה׃vayarev-ha'am-'im-mosheh-vayo'merv-tenv-lanv-mayim-venisheteh-vayo'mer-lahem-mosheh-mah-teriyvvn-'imadiy-mah-tenasvn-'et-yehvah
KJV: Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the LORD?
AKJV: Why the people did chide with Moses, and said, Give us water that we may drink. And Moses said to them, Why chide you with me? why do you tempt the LORD?
ASV: Wherefore the people strove with Moses, and said, Give us water that we may drink. And Moses said unto them, Why strive ye with me? wherefore do ye tempt Jehovah?
YLT: and the people strive with Moses, and say, Give us water, and we drink.' And Moses saith to them, What? --ye strive with me, what? --ye try Jehovah?'
Commentary WitnessExodus 17:2Quoted commentary witness
Commentary Witness
Exodus 17:2
Verse 2 Why chide ye with me? - God is your leader, complain to him; Wherefore do ye tempt the Lord? As he is your leader, all your murmurings against me he considers as directed against himself; why therefore do ye tempt him? Has he not given you sufficient proofs that he can destroy his enemies and support his friends? And is he not among you to do you good? Exo 17:7. Why therefore do ye doubt his power and goodness, and thus provoke him to treat you as his enemies?
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 17:2
Source lane
Apologetics Bible source bundle
Exposition: Exodus 17:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt 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 17:3
Hebrew
וַיִּצְמָא שָׁם הָעָם לַמַּיִם וַיָּלֶן הָעָם עַל־מֹשֶׁה וַיֹּאמֶר לָמָּה זֶּה הֶעֱלִיתָנוּ מִמִּצְרַיִם לְהָמִית אֹתִי וְאֶת־בָּנַי וְאֶת־מִקְנַי בַּצָּמָֽא׃vayitzema'-sham-ha'am-lamayim-vayalen-ha'am-'al-mosheh-vayo'mer-lamah-zeh-he'eliytanv-mimitzerayim-lehamiyt-'otiy-ve'et-vanay-ve'et-miqenay-vatzama'
KJV: And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?
AKJV: And the people thirsted there for water; and the people murmured against Moses, and said, Why is this that you have brought us up out of Egypt, to kill us and our children and our cattle with thirst?
ASV: And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore hast thou brought us up out of Egypt, to kill us and our children and our cattle with thirst?
YLT: and the people thirst there for water, and the people murmur against Moses, and say, `Why is this? --thou hast brought us up out of Egypt, to put us to death, also our sons and our cattle, with thirst.'
Commentary WitnessExodus 17:3Quoted commentary witness
Commentary Witness
Exodus 17:3
Verse 3 And the people murmured - The reader must not forget what has so often been noted relating to the degraded state of the minds of the Israelites. A strong argument however may be drawn from this in favor of their supernatural escape from Egypt. Had it been a scheme concerted by the heads of the people, provision would necessarily have been made for such exigencies as these. But as God chose to keep them constantly dependent upon himself for every necessary of life, and as they had Moses alone as their mediator to look to, they murmured against him when brought into straits and difficulties, regretted their having left Egypt, and expressed the strongest desire to return. This shows that they had left Egypt reluctantly; and as Moses and Aaron never appear to have any resources but those which came most evidently in a supernatural way, therefore the whole exodus or departure from Egypt proves itself to have been no human contrivance, but a measure concerted by God himself.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 17:3
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
- Israelites
- Egypt
Exposition: Exodus 17:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?'. 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 17:4
Hebrew
וַיִּצְעַק מֹשֶׁה אֶל־יְהוָה לֵאמֹר מָה אֶעֱשֶׂה לָעָם הַזֶּה עוֹד מְעַט וּסְקָלֻֽנִי׃vayitze'aq-mosheh-'el-yehvah-le'mor-mah-'e'esheh-la'am-hazeh-'vod-me'at-vseqaluniy
KJV: And Moses cried unto the LORD, saying, What shall I do unto this people? they be almost ready to stone me.
AKJV: And Moses cried to the LORD, saying, What shall I do to this people? they be almost ready to stone me.
ASV: And Moses cried unto Jehovah, saying, What shall I do unto this people? they are almost ready to stone me.
YLT: And Moses crieth to Jehovah, saying, `What do I to this people? yet a little, and they have stoned me.'
Commentary Witness (Generated)Exodus 17:4Generated editorial synthesis
Commentary Witness (Generated)
Exodus 17:4
Exodus 17:4 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: 'And Moses cried unto the LORD, saying, What shall I do unto this people? they be almost ready to stone me.'. 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 17:4
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 17:4
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 17:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses cried unto the LORD, saying, What shall I do unto this people? they be almost ready to stone me.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 17:5
Hebrew
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲבֹר לִפְנֵי הָעָם וְקַח אִתְּךָ מִזִּקְנֵי יִשְׂרָאֵל וּמַטְּךָ אֲשֶׁר הִכִּיתָ בּוֹ אֶת־הַיְאֹר קַח בְּיָדְךָ וְהָלָֽכְתָּ׃vayo'mer-yehvah-'el-mosheh-'avor-lifeney-ha'am-veqach-'itekha-miziqeney-yishera'el-vmatekha-'asher-hikhiyta-vvo-'et-haye'or-qach-veyadekha-vehalakheta
KJV: And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go.
AKJV: And the LORD said to Moses, Go on before the people, and take with you of the elders of Israel; and your rod, with which you smote the river, take in your hand, and go.
ASV: And Jehovah said unto Moses, Pass on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thy hand, and go.
YLT: And Jehovah saith unto Moses, `Pass over before the people, and take with thee of the elders of Israel, and thy rod with which thou hast smitten the River take in thy hand, and thou hast gone:
Commentary Witness (Generated)Exodus 17:5Generated editorial synthesis
Commentary Witness (Generated)
Exodus 17:5
Exodus 17:5 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 17:5
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 17:5
Named authorities or texts detected in the witness
- Moses
- Israel
Exposition: Exodus 17:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 17:6
Hebrew
הִנְנִי עֹמֵד לְפָנֶיךָ שָּׁם ׀ עַֽל־הַצּוּר בְּחֹרֵב וְהִכִּיתָ בַצּוּר וְיָצְאוּ מִמֶּנּוּ מַיִם וְשָׁתָה הָעָם וַיַּעַשׂ כֵּן מֹשֶׁה לְעֵינֵי זִקְנֵי יִשְׂרָאֵֽל׃hineniy-'omed-lefaneykha-sham- -'al-hatzvr-vechorev-vehikhiyta-vatzvr-veyatze'v-mimenv-mayim-veshatah-ha'am-vaya'ash-khen-mosheh-le'eyney-ziqeney-yishera'el
KJV: Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.
AKJV: Behold, I will stand before you there on the rock in Horeb; and you shall smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.
ASV: Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.
YLT: Lo, I am standing before thee there on the rock in Horeb, and thou hast smitten on the rock, and waters have come out from it, and the people have drunk.' And Moses doth so before the eyes of the elders of Israel,
Commentary WitnessExodus 17:6Quoted commentary witness
Commentary Witness
Exodus 17:6
Verse 6 I will stand before thee there, upon the rock in Horeb - The rock, הצור hatstsur. It seems as if God had directed the attention of Moses to a particular rock, with which he was well acquainted; for every part of the mount and its vicinity must have been well known to Moses during the time he kept Jethro's flocks in those quarters. Dr. Priestley has left the following sensible observations upon this miracle: - "The luminous cloud, the symbol of the Divine presence, would appear on the rock, and Horeb was probably a part of the same mountain with Sinai. This supply of water, on Moses only striking the rock, where no water had been before nor has been since, was a most wonderful display of the Divine power. The water must have been in great abundance to supply two millions of persons, which excluded all possibility of artifice or imposture in the case. The miracle must also have been of some continuance, no doubt so long as they continued in that neighborhood, which was more than a year. There are sufficient traces of this extraordinary miracle remaining at this day. This rock has been visited, drawn, and described by Dr. Shaw, Dr. Pocock, and others; and holes and channels appear in the stone, which could only have been formed by the bursting out and running of the water. No art of man could have done it, if any motive could be supposed for the undertaking in such a place as this." This miracle has not escaped the notice of the ancient Greek poets. Callimachus represents Rhea bringing forth water from a rock in the same way, after the birth of Jupiter. Πληξεν ορος σκηπτρῳ, το δε οἱ δεχα πουλυ διεστη. Εκ δ' εχεεν μεγα χευμα. Hymn ad Jov., ver. 31. - With her scepter struck The yawning cliff; from its disparted height Adown the mount the gushing torrent ran. Prior. The rock mentioned above has been seen and described by Norden, p. 144, 8vo.; Dr. Shaw, p. 314, 4th., where there is an accurate drawing of it; Dr. Pocock, vol. i., p. 143, etc., where the reader may find some fine plates of Mount Horeb and Sinai, and four different views of the wonderful rock of Meribah. It is a vast block of red granite, fifteen feet long, ten broad, and twelve high. See Dr. Shaw's account at the end of Exodus. My nephew, who visited this rock in 1823, confirms the account of the preceding travelers, and has brought a piece of this wonderful stone. The granite is fine, and the quartz mica, and feldspar equally mixed in it. This rock or block of granite is the only type of Christ now existing.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 17:6
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Priestley
- Moses
- Dr
- Sinai
- Shaw
- Pocock
- Jupiter
- Jov
- Prior
- Norden
- Meribah
- See Dr
- Exodus
Exposition: Exodus 17:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.'. 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 17:7
Hebrew
וַיִּקְרָא שֵׁם הַמָּקוֹם מַסָּה וּמְרִיבָה עַל־רִיב ׀ בְּנֵי יִשְׂרָאֵל וְעַל נַסֹּתָם אֶת־יְהוָה לֵאמֹר הֲיֵשׁ יְהוָה בְּקִרְבֵּנוּ אִם־אָֽיִן׃vayiqera'-shem-hamaqvom-masah-vmeriyvah-'al-riyv- -veney-yishera'el-ve'al-nasotam-'et-yehvah-le'mor-hayesh-yehvah-veqirevenv-'im-'ayin
KJV: And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not?
AKJV: And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not? ¶
ASV: And he called the name of the place Massah, and Meribah, because of the striving of the children of Israel, and because they tempted Jehovah, saying, Is Jehovah among us, or not?
YLT: and he calleth the name of the place Massah, and Meribah, because of the strife' of the sons of Israel, and because of their trying' Jehovah, saying, `Is Jehovah in our midst or not?'
Commentary WitnessExodus 17:7Quoted commentary witness
Commentary Witness
Exodus 17:7
Verse 7 He called the name of the place Massah, and Meribah - מסה Massah signifies temptation or trial; and מריבה Meribah, contention or litigation. From 1Cor 10:4, we learn that this rock was a type of Christ, and their drinking of it is represented as their being made partakers of the grace and mercy of God through Christ Jesus; and yet many who drank fell and perished in the wilderness in the very act of disobedience! Reader, be not high minded, but fear! On the smiting of the rock by the rod of Moses, Mr. Ainsworth has the following pious note: "This rock signified Christ, and is therefore called a spiritual Rock, 1Cor 10:4. He being smitten with Moses's rod, and bearing the curse of the law for our sins, and by the preaching of the Gospel crucified among his people, Gal 3:1, from him floweth the spiritual drink wherewith all believing hearts are refreshed." Joh 7:37, and Isa 53:1-3.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 17:7
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 1Cor 10:4
- Gal 3:1
- Joh 7:37
- Isa 53:1-3
Named authorities or texts detected in the witness
- Moses
- Jesus
- Massah
- Meribah
- Christ
- Christ Jesus
- Reader
- Mr
- Rock
Exposition: Exodus 17:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not?'. 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 17:8
Hebrew
וַיָּבֹא עֲמָלֵק וַיִּלָּחֶם עִם־יִשְׂרָאֵל בִּרְפִידִֽם׃vayavo'-'amaleq-vayilachem-'im-yishera'el-virefiydim
KJV: Then came Amalek, and fought with Israel in Rephidim.
AKJV: Then came Amalek, and fought with Israel in Rephidim.
ASV: Then came Amalek, and fought with Israel in Rephidim.
YLT: And Amalek cometh, and fighteth with Israel in Rephidim,
Commentary WitnessExodus 17:8Quoted commentary witness
Commentary Witness
Exodus 17:8
Verse 8 Then came Amalek, and fought with Israel - The Amalekites seem to have attacked the Israelites in the same way and through the same motives that the wandering Arabs attack the caravans which annually pass through the same desert. It does not appear that the Israelites gave them any kind of provocation, they seem to have attacked them merely through the hopes of plunder. The Amalekites were the posterity of Amalek, one of the dukes of Eliphaz, the son of Esau, and consequently Israel's brother, Gen 36:15, Gen 36:16. Fought with Israel - In the most treacherous and dastardly manner; for they came at the rear of the camp, smote the hindmost of the people, even all that were feeble behind, when they were faint and weary; see Deu 25:18. The baggage, no doubt, was the object of their avarice; but finding the women, children, aged and infirm persons, behind with the baggage, they smote them and took away their spoils.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 17:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 36:15
- Gen 36:16
Named authorities or texts detected in the witness
- Amalek
- Eliphaz
- Esau
Exposition: Exodus 17:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then came Amalek, and fought with Israel in Rephidim.'. 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 17:9
Hebrew
וַיֹּאמֶר מֹשֶׁה אֶל־יְהוֹשֻׁעַ בְּחַר־לָנוּ אֲנָשִׁים וְצֵא הִלָּחֵם בַּעֲמָלֵק מָחָר אָנֹכִי נִצָּב עַל־רֹאשׁ הַגִּבְעָה וּמַטֵּה הָאֱלֹהִים בְּיָדִֽי׃vayo'mer-mosheh-'el-yehvoshu'a-vechar-lanv-'anashiym-vetze'-hilachem-va'amaleq-machar-'anokhiy-nitzav-'al-ro'sh-hagive'ah-vmateh-ha'elohiym-veyadiy
KJV: And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the hill with the rod of God in mine hand.
AKJV: And Moses said to Joshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the hill with the rod of God in my hand.
ASV: And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to-morrow I will stand on the top of the hill with the rod of God in my hand.
YLT: and Moses saith unto Joshua, `Choose for us men, and go out, fight with Amalek: to-morrow I am standing on the top of the hill, and the rod of God in my hand.'
Commentary WitnessExodus 17:9Quoted commentary witness
Commentary Witness
Exodus 17:9
Verse 9 Moses said unto Joshua - This is the first place in which Joshua the son of Nun is mentioned: the illustrious part which he took in Jewish affairs, till the settlement of his countrymen in the promised land, is well known. He was captain-general of the Hebrews under Moses; and on this great man's death he became his successor in the government. Joshua was at first called Hoshea, Num 13:16, and afterwards called Joshua by Moses. Both in the Septuagint and Greek Testament he is called Jesus: the name signifies Savior; and he is allowed to have been a very expressive type of our blessed Lord. He fought with and conquered the enemies of his people, brought them into the promised land, and divided it to them by lot. The parallel between him and the Savior of the world is too evident to require pointing out. Top of the hill - Probably some part of Horeb or Sinai, to which they were then near.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 17:9
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Num 13:16
Named authorities or texts detected in the witness
- Septuagint
- Moses
- Jesus
- Hoshea
- Savior
- Lord
- Sinai
Exposition: Exodus 17:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the hill with the rod of God in mine hand.'. 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 17:10
Hebrew
וַיַּעַשׂ יְהוֹשֻׁעַ כַּאֲשֶׁר אָֽמַר־לוֹ מֹשֶׁה לְהִלָּחֵם בַּעֲמָלֵק וּמֹשֶׁה אַהֲרֹן וְחוּר עָלוּ רֹאשׁ הַגִּבְעָֽה׃vaya'ash-yehvoshu'a-kha'asher-'amar-lvo-mosheh-lehilachem-va'amaleq-vmosheh-'aharon-vechvr-'alv-ro'sh-hagive'ah
KJV: So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill.
AKJV: So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill.
ASV: So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill.
YLT: And Joshua doth as Moses hath said to him, to fight with Amalek, and Moses, Aaron, and Hur, have gone up to the top of the height;
Commentary WitnessExodus 17:10Quoted commentary witness
Commentary Witness
Exodus 17:10
Verse 10 Moses, Aaron, and Hur went up - It is likely that the Hur mentioned here is the same with that Hur mentioned 1Chr 2:19, who appears from the chronology in that chapter to have been the son of Caleb, the son of Ezron, the son of Pharez, the son of Judah. The rabbins and Josephus say he was the brother-in-law of Moses, having married his sister Miriam. He was a person in whom Moses put much confidence; for he left him conjoint governor of the people with Aaron, when he went to confer with God on the mount, Exo 24:14. His grandson Bezaleel was the chief director in the work of the tabernacle; see Exo 31:2-5.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 17:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 1Chr 2:19
Named authorities or texts detected in the witness
- Josephus
- Moses
- Aaron
- Caleb
- Ezron
- Pharez
- Judah
- Miriam
Exposition: Exodus 17:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill.'. 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 17:11
Hebrew
וְהָיָה כַּאֲשֶׁר יָרִים מֹשֶׁה יָדוֹ וְגָבַר יִשְׂרָאֵל וְכַאֲשֶׁר יָנִיחַ יָדוֹ וְגָבַר עֲמָלֵֽק׃vehayah-kha'asher-yariym-mosheh-yadvo-vegavar-yishera'el-vekha'asher-yaniycha-yadvo-vegavar-'amaleq
KJV: And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed.
AKJV: And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed.
ASV: And it came to pass, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed.
YLT: and it hath come to pass, when Moses lifteth up his hand, that Israel hath been mighty, and when he letteth his hands rest, that Amalek hath been mighty.
Commentary WitnessExodus 17:11Quoted commentary witness
Commentary Witness
Exodus 17:11
Verse 11 When Moses held up his hand - We cannot understand this transaction in any literal way; for the lifting up or letting down the hands of Moses could not, humanly speaking, influence the battle. It is likely that he held up the rod of God in his hand, Exo 17:9, as an ensign to the people. We have already seen that in prayer the hands were generally lifted up and spread out, (See Clarke's note on Exo 9:29), and therefore it is likely that by this act prayer and supplication are intended. The Jerusalem Targum says, "When Moses held up his hands in prayer, the house of Israel prevailed; and when he let down his hands from prayer, the house of Amalek prevailed." We may therefore conclude, that by holding up the hands in this case these two things were intended: 1. That hereby a reference was made to God, as the source whence all help and protection must come, and that on him alone they must depend. 2. That prayer and supplication to God are essentially necessary to their prevalence over all their enemies. It is indisputably true that, while the hands are stretched out, that is, while the soul exerts itself in prayer and supplication to God, we are sure to conquer our spiritual adversaries; but if our hands become heavy - if we restrain prayer before God, Amalek will prevail - every spiritual foe, every internal corruption, will gain ground. Several of the fathers consider Moses, with his stretched-out hands, as a figure of Christ on the cross, suffering for mankind, and getting a complete victory over sin and Satan.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 17:11
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Targum
- Clarke
- Ray
- Moses
- Satan
Exposition: Exodus 17:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed.'. 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 17:12
Hebrew
וִידֵי מֹשֶׁה כְּבֵדִים וַיִּקְחוּ־אֶבֶן וַיָּשִׂימוּ תַחְתָּיו וַיֵּשֶׁב עָלֶיהָ וְאַהֲרֹן וְחוּר תָּֽמְכוּ בְיָדָיו מִזֶּה אֶחָד וּמִזֶּה אֶחָד וַיְהִי יָדָיו אֱמוּנָה עַד־בֹּא הַשָּֽׁמֶשׁ׃viydey-mosheh-khevediym-vayiqechv-'even-vayashiymv-tachetayv-vayeshev-'aleyha-ve'aharon-vechvr-tamekhv-veyadayv-mizeh-'echad-vmizeh-'echad-vayehiy-yadayv-'emvnah-'ad-vo'-hashamesh
KJV: But Moses’ hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun.
AKJV: But Moses’ hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun.
ASV: But Moses’ hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun.
YLT: And the hands of Moses are heavy, and they take a stone, and set it under him, and he sitteth on it: and Aaron and Hur have taken hold on his hands, on this side one, and on that one, and his hands are stedfast till the going in of the sun;
Commentary Witness (Generated)Exodus 17:12Generated editorial synthesis
Commentary Witness (Generated)
Exodus 17:12
Exodus 17:12 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: 'But Moses’ hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun.'. 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 17:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 17:12
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 17:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But Moses’ hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady...'. 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 17:13
Hebrew
וַיַּחֲלֹשׁ יְהוֹשֻׁעַ אֶת־עֲמָלֵק וְאֶת־עַמּוֹ לְפִי־חָֽרֶב׃vayachalosh-yehvoshu'a-'et-'amaleq-ve'et-'amvo-lefiy-charev
KJV: And Joshua discomfited Amalek and his people with the edge of the sword.
AKJV: And Joshua discomfited Amalek and his people with the edge of the sword.
ASV: And Joshua discomfited Amalek and his people with the edge of the sword.
YLT: and Joshua weakeneth Amalek and his people by the mouth of the sword.
Commentary WitnessExodus 17:13Quoted commentary witness
Commentary Witness
Exodus 17:13
Verse 13 Joshua discomfited Amalek and his people - Amalek might have been the name of the ruler of this people continued down from their ancestor, (see Clarke on Exo 17:8 (note)), as Pharaoh was the name of all succeeding kings in Egypt. If this were the case, then Amalek and his people mean the prince and the army that fought under him. But if Amalek stand here for the Amalekites, then his people must mean the confederates he had employed on this occasion.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 17:13
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Clarke
- Egypt
- Amalekites
Exposition: Exodus 17:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Joshua discomfited Amalek and his people with the edge of the sword.'. 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 17:14
Hebrew
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כְּתֹב זֹאת זִכָּרוֹן בַּסֵּפֶר וְשִׂים בְּאָזְנֵי יְהוֹשֻׁעַ כִּֽי־מָחֹה אֶמְחֶה אֶת־זֵכֶר עֲמָלֵק מִתַּחַת הַשָּׁמָֽיִם׃vayo'mer-yehvah-'el-mosheh-khetov-zo't-zikharvon-vasefer-veshiym-ve'azeney-yehvoshu'a-khiy-machoh-'emecheh-'et-zekher-'amaleq-mitachat-hashamayim
KJV: And the LORD said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven.
AKJV: And the LORD said to Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven.
ASV: and Jehovah said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: that I will utterly blot out the remembrance of Amalek from under heaven.
YLT: And Jehovah saith unto Moses, `Write this, a memorial in a Book, and set it in the ears of Joshua, that I do utterly wipe away the remembrance of Amalek from under the heavens;'
Commentary WitnessExodus 17:14Quoted commentary witness
Commentary Witness
Exodus 17:14
Verse 14 Write this for a memorial in a book - This is the first mention of writing on record: what it signified, or how it was done, we cannot tell. But it is evident that either this passage is introduced here instead of Deu 25:17, by way of anticipation, or that by the words כתב שפר kethob and sepher was intended only a monumental declaration of the defeat of Amalek by Joshua, by some action or symbolical representation; for it is immediately subjoined, "And Moses built an altar, and called the name of it Jehovah-nissi." See Dr. A. Bayley, and see the note on Exodus 30 (note). It is very likely that the first regular alphabetical writing in the world was that written by the finger of God himself on the two tables of stone. What is said here was probably by way of anticipation, or means some other method of registering events than by alphabetical characters, if we allow that God gave the first specimen of regular writing on the tables of stone, which did not take place till some time after this. Rehearse it in the ears of Joshua - Thus showing that Joshua was to succeed Moses, and that this charge should be given to every succeeding governor. I will utterly put out the remembrance of Amalek - This threatening was accomplished by Saul, 1Sam 15:3, etc.; four hundred and twelve years after. Judgment is God's strange work; but it must take place when the sins which incensed it are neither repented of nor forsaken. This people, by their continued transgressions, proved themselves totally unworthy of a political existence; and therefore said God to Saul, Go, and utterly destroy the Sinners the Amalekites; 1Sam 15:18. So their continuance in sin was the cause of their final destruction.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 17:14
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 1Sam 15:3
- 1Sam 15:18
Named authorities or texts detected in the witness
- Moses
- Joshua
- See Dr
- Bayley
- Saul
- Go
- Amalekites
Exposition: Exodus 17:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven.'. 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 17:15
Hebrew
וַיִּבֶן מֹשֶׁה מִזְבֵּחַ וַיִּקְרָא שְׁמוֹ יְהוָה ׀ נִסִּֽי׃vayiven-mosheh-mizevecha-vayiqera'-shemvo-yehvah- -nisiy
KJV: And Moses built an altar, and called the name of it JEHOVAH–nissi:
AKJV: And Moses built an altar, and called the name of it Jehovahnissi:
ASV: And Moses built an altar, and called the name of it Jehovah-nissi;
YLT: and Moses buildeth an altar, and calleth its name Jehovah-Nissi,
Commentary WitnessExodus 17:15Quoted commentary witness
Commentary Witness
Exodus 17:15
Verse 15 Jehovah-nissi - Jehovah is my ensign or banner. The hands and rod of Moses were held up as soldiers are wont to hold up their standards in the time of battle; and as these standards bear the arms of the country, the soldiers are said to fight under that banner, i.e., under the direction and in the defense of that government. Thus the Israelites fought under the direction of God, and in the defense of his truth; and therefore the name of Jehovah became the armorial bearing of the whole congregation. By his direction they fought, and in his name and strength they conquered; each one feeling himself, not his own, but the Lord's soldier.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 17:15
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 17:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses built an altar, and called the name of it JEHOVAH–nissi:'. 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 17:16
Hebrew
וַיֹּאמֶר כִּֽי־יָד עַל־כֵּס יָהּ מִלְחָמָה לַיהוָה בַּֽעֲמָלֵק מִדֹּר דֹּֽר׃vayo'mer-khiy-yad-'al-khes-yah-milechamah-layhvah-va'amaleq-midor-dor
KJV: For he said, Because the LORD hath sworn that the LORD will have war with Amalek from generation to generation.
AKJV: For he said, Because the LORD has sworn that the LORD will have war with Amalek from generation to generation.
ASV: and he said, Jehovah hath sworn: Jehovah will have war with Amalek from generation to generation.
YLT: and saith, `Because a hand is on the throne of Jah, war is to Jehovah with Amalek from generation--generation.'
Commentary Witness (Generated)Exodus 17:16Generated editorial synthesis
Commentary Witness (Generated)
Exodus 17:16
Exodus 17:16 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: 'For he said, Because the LORD hath sworn that the LORD will have war with Amalek from generation to generation.'. 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 17:16
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 17:16
Exposition: Exodus 17:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For he said, Because the LORD hath sworn that the LORD will have war with Amalek from generation to generation.'. 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
12
Generated editorial witnesses
4
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Num 33:12-14
- Exodus 17:1
- Exodus 17:2
- Exodus 17:3
- Exodus 17:4
- Exodus 17:5
- Exodus 17:6
- 1Cor 10:4
- Gal 3:1
- Joh 7:37
- Isa 53:1-3
- Exodus 17:7
- Gen 36:15
- Gen 36:16
- Exodus 17:8
- Num 13:16
- Exodus 17:9
- 1Chr 2:19
- Exodus 17:10
- Exodus 17:11
- Exodus 17:12
- Exodus 17:13
- 1Sam 15:3
- 1Sam 15:18
- Exodus 17:14
- Exodus 17:15
- Exodus 17:16
Named authorities or texts surfaced in commentary
- Moses
- Rephidim
- Meribah
- Aaron
- Nissi
- Dophkah
- Alush
- Here
- Israelites
- Egypt
- Israel
- Priestley
- Dr
- Sinai
- Shaw
- Pocock
- Jupiter
- Jov
- Prior
- Norden
- See Dr
- Exodus
- Jesus
- Massah
- Christ
- Christ Jesus
- Reader
- Mr
- Rock
- Amalek
- Eliphaz
- Esau
- Septuagint
- Hoshea
- Savior
- Lord
- Josephus
- Caleb
- Ezron
- Pharez
- Judah
- Miriam
- Targum
- Clarke
- Ray
- Satan
- Amalekites
- Joshua
- Bayley
- Saul
- Go
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.
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Commentary Witness
Exodus 17:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 17:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness