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_18
- Primary Witness Text: When Jethro, the priest of Midian, Moses’ father in law, heard of all that God had done for Moses, and for Israel his people, and that the LORD had brought Israel out of Egypt; Then Jethro, Moses’ father in law, took Zipporah, Moses’ wife, after he had sent her back, And her two sons; of which the name of the one was Gershom; for he said, I have been an alien in a strange land: And the name of the other was Eliezer; for the God of my father, said he, was mine help, and delivered me from the sword of Pharaoh: And Jethro, Moses’ father in law, came with his sons and his wife unto Moses into the wilderness, where he encamped at the mount of God: And he said unto Moses, I thy father in law Jethro am come unto thee, and thy wife, and her two sons with her. And Moses went out to meet his father in law, and did obeisance, and kissed him; and they asked each other of their welfare; and they came into the tent. And Moses told his father in law all that the LORD had done unto Pharaoh and to the Egyptians for Israel’s sake, and all the travail that had come upon them by the way, and how the LORD delivered them. And Jethro rejoiced for all the goodness which the LORD had done to Israel, whom he had delivered out of the hand of the Egyptians. And Jethro said, Blessed be the LORD, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who hath delivered the people from under the hand of the Egyptians. Now I know that the LORD is greater than all gods: for ...
Connected dataset overlay
- Connected ID:
Exodus_18
- Chapter Blob Preview: When Jethro, the priest of Midian, Moses’ father in law, heard of all that God had done for Moses, and for Israel his people, and that the LORD had brought Israel out of Egypt; Then Jethro, Moses’ father in law, took Zipporah, Moses’ wife, after he had sent her back, And her two sons; of which the name of the one was Gershom; for he said, I have been an alien in a strange land:...
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 18:1
Hebrew
וַיִּשְׁמַע יִתְרוֹ כֹהֵן מִדְיָן חֹתֵן מֹשֶׁה אֵת כָּל־אֲשֶׁר עָשָׂה אֱלֹהִים לְמֹשֶׁה וּלְיִשְׂרָאֵל עַמּוֹ כִּֽי־הוֹצִיא יְהוָה אֶת־יִשְׂרָאֵל מִמִּצְרָֽיִם׃vayishema'-yitervo-khohen-mideyan-choten-mosheh-'et-khal-'asher-'ashah-'elohiym-lemosheh-vleyishera'el-'amvo-khiy-hvotziy'-yehvah-'et-yishera'el-mimitzerayim
KJV: When Jethro, the priest of Midian, Moses’ father in law, heard of all that God had done for Moses, and for Israel his people, and that the LORD had brought Israel out of Egypt;
AKJV: When Jethro, the priest of Midian, Moses’ father in law, heard of all that God had done for Moses, and for Israel his people, and that the LORD had brought Israel out of Egypt;
ASV: Now Jethro, the priest of Midian, Moses’ father-in-law, heard of all that God had done for Moses, and for Israel his people, how that Jehovah had brought Israel out of Egypt.
YLT: And Jethro priest of Midian, father-in-law of Moses, heareth all that God hath done for Moses, and for Israel his people, that Jehovah hath brought out Israel from Egypt,
Exposition: Exodus 18:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'When Jethro, the priest of Midian, Moses’ father in law, heard of all that God had done for Moses, and for Israel his people, and that the LORD had brought Israel 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 18:2
Hebrew
וַיִּקַּח יִתְרוֹ חֹתֵן מֹשֶׁה אֶת־צִפֹּרָה אֵשֶׁת מֹשֶׁה אַחַר שִׁלּוּחֶֽיהָ׃vayiqach-yitervo-choten-mosheh-'et-tziforah-'eshet-mosheh-'achar-shilvcheyha
KJV: Then Jethro, Moses’ father in law, took Zipporah, Moses’ wife, after he had sent her back,
AKJV: Then Jethro, Moses’ father in law, took Zipporah, Moses’ wife, after he had sent her back,
ASV: And Jethro, Moses’ father-in-law, took Zipporah, Moses’ wife, after he had sent her away,
YLT: and Jethro, father-in-law of Moses, taketh Zipporah, wife of Moses, besides her parents,
Commentary WitnessExodus 18:2Quoted commentary witness
Commentary Witness
Exodus 18:2
Verse 2 After he had sent her back - Why Zipporah and her two sons returned to Midian, is not certainly known. From the transaction recorded Exo 4:20, Exo 4:24, it seems as if she had been alarmed at the danger to which the life of one of her sons had been exposed, and fearing worse evils, left her husband and returned to her father. It is however possible that Moses, foreseeing the troubles to which his wife and children were likely to be exposed had he taken them down to Egypt, sent them back to his father-in-law till it should please God to deliver his people. Jethro, now finding that God had delivered them, and totally discomfited the Egyptians, their enemies, thought it proper to bring Zipporah and her sons to Moses, while he was in the vicinity of Horeb.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 18:2
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
- Midian
- Egypt
- Jethro
- Egyptians
- Horeb
Exposition: Exodus 18:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then Jethro, Moses’ father in law, took Zipporah, Moses’ wife, after he had sent her back,'. 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 18:3
Hebrew
וְאֵת שְׁנֵי בָנֶיהָ אֲשֶׁר שֵׁם הָֽאֶחָד גֵּֽרְשֹׁם כִּי אָמַר גֵּר הָיִיתִי בְּאֶרֶץ נָכְרִיָּֽה׃ve'et-sheney-vaneyha-'asher-shem-ha'echad-gereshom-khiy-'amar-ger-hayiytiy-ve'eretz-nakheriyah
KJV: And her two sons; of which the name of the one was Gershom; for he said, I have been an alien in a strange land:
AKJV: And her two sons; of which the name of the one was Gershom; for he said, I have been an alien in a strange land:
ASV: and her two sons; of whom the name of the one was Gershom; for he said, I have been a sojourner in a foreign land:
YLT: and her two sons, of whom the name of the one is Gershom, for he said, `a sojourner I have been in a strange land:'
Commentary Witness (Generated)Exodus 18:3Generated editorial synthesis
Commentary Witness (Generated)
Exodus 18:3
Exodus 18:3 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 her two sons; of which the name of the one was Gershom; for he said, I have been an alien in a strange land:'. 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 18:3
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 18:3
Named authorities or texts detected in the witness
- Gershom
Exposition: Exodus 18:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And her two sons; of which the name of the one was Gershom; for he said, I have been an alien in a strange land:'. 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 18:4
Hebrew
וְשֵׁם הָאֶחָד אֱלִיעֶזֶר כִּֽי־אֱלֹהֵי אָבִי בְּעֶזְרִי וַיַּצִּלֵנִי מֵחֶרֶב פַּרְעֹֽה׃veshem-ha'echad-'eliy'ezer-khiy-'elohey-'aviy-ve'ezeriy-vayatzileniy-mecherev-fare'oh
KJV: And the name of the other was Eliezer; for the God of my father, said he, was mine help, and delivered me from the sword of Pharaoh:
AKJV: And the name of the other was Eliezer; for the God of my father, said he, was my help, and delivered me from the sword of Pharaoh:
ASV: and the name of the other was Eliezer; forhe said, The God of my father was my help, and delivered me from the sword of Pharaoh.
YLT: and the name of the other is Eliezer, for, `the God of my father is for my help, and doth deliver me from the sword of Pharaoh.'
Commentary Witness (Generated)Exodus 18:4Generated editorial synthesis
Commentary Witness (Generated)
Exodus 18:4
Exodus 18:4 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 the name of the other was Eliezer; for the God of my father, said he, was mine help, and delivered me from the sword of Pharaoh:'. 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 18:4
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 18:4
Named authorities or texts detected in the witness
- Eliezer
- Pharaoh
Exposition: Exodus 18:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the name of the other was Eliezer; for the God of my father, said he, was mine help, and delivered me from the sword of Pharaoh:'. 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 18:5
Hebrew
וַיָּבֹא יִתְרוֹ חֹתֵן מֹשֶׁה וּבָנָיו וְאִשְׁתּוֹ אֶל־מֹשֶׁה אֶל־הַמִּדְבָּר אֲשֶׁר־הוּא חֹנֶה שָׁם הַר הָאֱלֹהִֽים׃vayavo'-yitervo-choten-mosheh-vvanayv-ve'ishetvo-'el-mosheh-'el-hamidevar-'asher-hv'-choneh-sham-har-ha'elohiym
KJV: And Jethro, Moses’ father in law, came with his sons and his wife unto Moses into the wilderness, where he encamped at the mount of God:
AKJV: And Jethro, Moses’ father in law, came with his sons and his wife to Moses into the wilderness, where he encamped at the mount of God:
ASV: And Jethro, Moses’ father-in-law, came with his sons and his wife unto Moses into the wilderness where he was encamped, at the mount of God:
YLT: And Jethro, father-in-law of Moses, cometh, and his sons, and his wife, unto Moses, unto the wilderness where he is encamping--the mount of God;
Commentary WitnessExodus 18:5Quoted commentary witness
Commentary Witness
Exodus 18:5
Verse 5 Jethro - came with his sons - There are several reasons to induce us to believe that the fact related here is out of its due chronological order, and that Jethro did not come to Moses till the beginning of the second year of the exodus, (see Num 10:11), some time after the tabernacle had been erected, and the Hebrew commonwealth established, both in things civil and ecclesiastical. This opinion is founded on the following reasons: - 1. On this verse, where it is said that Jethro came to Moses while he was encamped at the mount of God. Now it appears, from Exo 19:1, Exo 19:2, that they were not yet come to Horeb, the mount of God, and that they did not arrive there till the third month after their departure from Egypt; and the transactions with which this account is connected certainly took place in the second month; see Exo 16:1. 2. Moses, in Deu 1:6, Deu 1:9, Deu 1:10, Deu 1:12-15, relates that when they were about to depart from Horeb, which was on the 20th day of the second month of the second year from their leaving Egypt, that he then complained that he was not able to bear the burden alone of the government of a people so numerous; and that it was at that time that he established judges and captains over thousands and hundreds and fifties and tens, which appears to be the very transaction recorded in this place; the measure itself being recommended by Jethro, and done in consequence of his advice. 3. From Num 10:11, Num 10:29, etc., we find that when the cloud was taken up, and the Israelites were about to depart from Horeb, that Moses addressed Hobab, who is supposed to have been the same as Jethro, and who then was about to return to Midian, his own country, entreating him to stay with them as a guide while they traveled through the wilderness. It therefore seems necessary that the transaction recorded in this chapter should be inserted Numbers 10 between the 10th and 11th verses. Num 10:10-11. 4. It has been remarked, that shortly after they had departed from Sinai the dispute took place between Miriam, Aaron, and Moses, concerning the Ethiopian woman Zipporah whom he had married, (see Num 12:1, etc.); and this is supposed to have taken place shortly after she had been brought back by Jethro. 5. In the discourse between Moses and Jethro, mentioned in this chapter, we find that Moses speaks of the statutes and laws of the Lord as things already revealed and acknowledged, which necessarily implies that these laws had already been given, (Exo 18:16), which we know did not take place till several months after the transactions mentioned in the preceding chapters. 6. Jethro offers burnt-offerings and sacrifices to God apparently in that way in which they were commanded in the law. Now the law respecting burnt-offerings was not given till after the transactions mentioned here, unless we refer this chapter to a time posterior to that in which it appears in this place. See Clarke's note on Exo 18:12. From all these reasons, but particularly from the two first and the two last, it seems most likely that this chapter stands out of its due chronological order, and therefore I have adjusted the chronology in the margin to the time in which, from the reasons above alleged, I suppose these transactions to have taken place; but the matter is not of much importance, and the reader is at liberty to follow the common opinion. As Moses had in the preceding chapter related the war with Amalek and the curse under which they were laid, he may be supposed to have introduced here the account concerning Jethro the Midianite, to show that he was free from that curse, although the Midianites and the Kenites, the family of Jethro, were as one people, dwelling with the Amalekites. See Jdg 1:16; 1Chr 2:55; 1Sam 15:6. For although the Kenites were some of those people whose lands God had promised to the descendants of Abraham, (see Gen 15:18, Gen 15:19), yet, in consideration of Jethro, the relative of Moses, all of them who submitted to the Hebrews were suffered to live in their own country; the rest are supposed to have taken refuge among the Edomites and Amalekites. See Calmet, Locke, etc.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 18:5
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Num 10:11
- Num 10:29
- Num 10:10-11
- Num 12:1
- 1Chr 2:55
- 1Sam 15:6
- Gen 15:18
- Gen 15:19
Named authorities or texts detected in the witness
- Clarke
- Moses
- Horeb
- Egypt
- Jethro
- Hobab
- Midian
- Miriam
- Aaron
- Midianite
- Kenites
- Amalekites
- Abraham
- See Calmet
- Locke
Exposition: Exodus 18:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jethro, Moses’ father in law, came with his sons and his wife unto Moses into the wilderness, where he encamped at the mount of God:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 18:6
Hebrew
וַיֹּאמֶר אֶל־מֹשֶׁה אֲנִי חֹתֶנְךָ יִתְרוֹ בָּא אֵלֶיךָ וְאִשְׁתְּךָ וּשְׁנֵי בָנֶיהָ עִמָּֽהּ׃vayo'mer-'el-mosheh-'aniy-chotenekha-yitervo-va'-'eleykha-ve'ishetekha-vsheney-vaneyha-'imah
KJV: And he said unto Moses, I thy father in law Jethro am come unto thee, and thy wife, and her two sons with her.
AKJV: And he said to Moses, I your father in law Jethro am come to you, and your wife, and her two sons with her. ¶
ASV: and he said unto Moses, I, thy father-in-law Jethro, am come unto thee, and thy wife, and her two sons with her.
YLT: and he saith unto Moses, `I, thy father-in-law, Jethro, am coming unto thee, and thy wife, and her two sons with her.'
Commentary WitnessExodus 18:6Quoted commentary witness
Commentary Witness
Exodus 18:6
Verse 6 And he said unto Moses - That is, by a messenger; in consequence of which Moses went out to meet him, as is stated in the next verse, for an interview had not yet taken place. This is supported by reading הנה hinneh, behold, for אני ani, I, which is the reading of the Septuagint and Syriac, and several Samaritan MSS.; instead therefore of I, thy father, we should read, Behold thy father, etc. - Kennicott's Remarks.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 18:6
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Septuagint
- Moses
- Syriac
- Remarks
Exposition: Exodus 18:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said unto Moses, I thy father in law Jethro am come unto thee, and thy wife, and her two sons with her.'. 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 18:7
Hebrew
וַיֵּצֵא מֹשֶׁה לִקְרַאת חֹֽתְנוֹ וַיִּשְׁתַּחוּ וַיִּשַּׁק־לוֹ וַיִּשְׁאֲלוּ אִישׁ־לְרֵעֵהוּ לְשָׁלוֹם וַיָּבֹאוּ הָאֹֽהֱלָה׃vayetze'-mosheh-liqera't-chotenvo-vayishetachv-vayishaq-lvo-vayishe'alv-'iysh-lere'ehv-leshalvom-vayavo'v-ha'ohelah
KJV: And Moses went out to meet his father in law, and did obeisance, and kissed him; and they asked each other of their welfare; and they came into the tent.
AKJV: And Moses went out to meet his father in law, and did obeisance, and kissed him; and they asked each other of their welfare; and they came into the tent.
ASV: And Moses went out to meet his father-in-law, and did obeisance, and kissed him: and they asked each other of their welfare; and they came into the tent.
YLT: And Moses goeth out to meet his father-in-law, and boweth himself, and kisseth him, and they ask one at another of welfare, and come into the tent;
Commentary WitnessExodus 18:7Quoted commentary witness
Commentary Witness
Exodus 18:7
Verse 7 And did obeisance - וישתחו vaiyishtachu, he bowed himself down, (See Clarke's note on Gen 17:3, and See Clarke's note on Exo 4:31); this was the general token of respect. And kissed him; the token of friendship. And they asked each other of their welfare; literally, and they inquired, each man of his neighbor, concerning peace or prosperity; the proof of affectionate intercourse. These three things constitute good breeding and politeness, accompanied with sincerity. And they came into the tent - Some think that the tabernacle is meant, which it is likely had been erected before this time; see Clarke's note on Exo 18:5. Moses might have thought proper to take his relative first to the house of God, before he brought him to his own tent.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 18:7
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 17:3
Named authorities or texts detected in the witness
- Clarke
- Moses
Exposition: Exodus 18:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses went out to meet his father in law, and did obeisance, and kissed him; and they asked each other of their welfare; and they came into the tent.'. 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 18:8
Hebrew
וַיְסַפֵּר מֹשֶׁה לְחֹתְנוֹ אֵת כָּל־אֲשֶׁר עָשָׂה יְהוָה לְפַרְעֹה וּלְמִצְרַיִם עַל אוֹדֹת יִשְׂרָאֵל אֵת כָּל־הַתְּלָאָה אֲשֶׁר מְצָאָתַם בַּדֶּרֶךְ וַיַּצִּלֵם יְהוָֽה׃vayesafer-mosheh-lechotenvo-'et-khal-'asher-'ashah-yehvah-lefare'oh-vlemitzerayim-'al-'vodot-yishera'el-'et-khal-hatela'ah-'asher-metza'atam-vaderekhe-vayatzilem-yehvah
KJV: And Moses told his father in law all that the LORD had done unto Pharaoh and to the Egyptians for Israel’s sake, and all the travail that had come upon them by the way, and how the LORD delivered them.
AKJV: And Moses told his father in law all that the LORD had done to Pharaoh and to the Egyptians for Israel’s sake, and all the travail that had come on them by the way, and how the LORD delivered them.
ASV: And Moses told his father-in-law all that Jehovah had done unto Pharaoh and to the Egyptians for Israel’s sake, all the travail that had come upon them by the way, and how Jehovah delivered them.
YLT: and Moses recounteth to his father-in-law all that Jehovah hath done to Pharaoh, and to the Egyptians, on account of Israel, all the travail which hath found them in the way, and Jehovah doth deliver them.
Commentary Witness (Generated)Exodus 18:8Generated editorial synthesis
Commentary Witness (Generated)
Exodus 18:8
Exodus 18:8 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 Moses told his father in law all that the LORD had done unto Pharaoh and to the Egyptians for Israel’s sake, and all the travail that had come upon them by the way, and how the LORD delivered them.'. 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 18:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 18:8
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 18:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses told his father in law all that the LORD had done unto Pharaoh and to the Egyptians for Israel’s sake, and all the travail that had come upon them by the way, and how the LORD delivered them.'. 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 18:9
Hebrew
וַיִּחַדְּ יִתְרוֹ עַל כָּל־הַטּוֹבָה אֲשֶׁר־עָשָׂה יְהוָה לְיִשְׂרָאֵל אֲשֶׁר הִצִּילוֹ מִיַּד מִצְרָֽיִם׃vayichade-yitervo-'al-khal-hatvovah-'asher-'ashah-yehvah-leyishera'el-'asher-hitziylvo-miyad-mitzerayim
KJV: And Jethro rejoiced for all the goodness which the LORD had done to Israel, whom he had delivered out of the hand of the Egyptians.
AKJV: And Jethro rejoiced for all the goodness which the LORD had done to Israel, whom he had delivered out of the hand of the Egyptians.
ASV: And Jethro rejoiced for all the goodness which Jehovah had done to Israel, in that he had delivered them out of the hand of the Egyptians.
YLT: And Jethro rejoiceth for all the good which Jehovah hath done to Israel, whom He hath delivered from the hand of the Egyptians;
Commentary WitnessExodus 18:9Quoted commentary witness
Commentary Witness
Exodus 18:9
Verse 9 And Jethro rejoiced for all the goodness - Every part of Jethro's conduct proves him to have been a religious man and a true believer. His thanksgiving to Jehovah (Exo 18:10) is a striking proof of it; he first blesses God for the preservation of Moses, and next for the deliverance of the people from their bondage.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 18:9
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 18:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jethro rejoiced for all the goodness which the LORD had done to Israel, whom he had delivered out of the hand of the Egyptians.'. 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 18:10
Hebrew
וַיֹּאמֶר יִתְרוֹ בָּרוּךְ יְהוָה אֲשֶׁר הִצִּיל אֶתְכֶם מִיַּד מִצְרַיִם וּמִיַּד פַּרְעֹה אֲשֶׁר הִצִּיל אֶת־הָעָם מִתַּחַת יַד־מִצְרָֽיִם׃vayo'mer-yitervo-varvkhe-yehvah-'asher-hitziyl-'etekhem-miyad-mitzerayim-vmiyad-fare'oh-'asher-hitziyl-'et-ha'am-mitachat-yad-mitzerayim
KJV: And Jethro said, Blessed be the LORD, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who hath delivered the people from under the hand of the Egyptians.
AKJV: And Jethro said, Blessed be the LORD, who has delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who has delivered the people from under the hand of the Egyptians.
ASV: And Jethro said, Blessed be Jehovah, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh; who hath delivered the people from under the hand of the Egyptians.
YLT: and Jethro saith, `Blessed is Jehovah, who hath delivered you from the hand of the Egyptians, and from the hand of Pharaoh--who hath delivered this people from under the hand of the Egyptians;
Commentary Witness (Generated)Exodus 18:10Generated editorial synthesis
Commentary Witness (Generated)
Exodus 18:10
Exodus 18:10 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: 'And Jethro said, Blessed be the LORD, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who hath delivered the people from under the hand of the Egyptians.'. 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 18:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 18:10
Named authorities or texts detected in the witness
- Egyptians
- Pharaoh
Exposition: Exodus 18:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jethro said, Blessed be the LORD, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who hath delivered the people from under the hand of the Egyptians.'. 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 18:11
Hebrew
עַתָּה יָדַעְתִּי כִּֽי־גָדוֹל יְהוָה מִכָּל־הָאֱלֹהִים כִּי בַדָּבָר אֲשֶׁר זָדוּ עֲלֵיהֶֽם׃'atah-yada'etiy-khiy-gadvol-yehvah-mikhal-ha'elohiym-khiy-vadavar-'asher-zadv-'aleyhem
KJV: Now I know that the LORD is greater than all gods: for in the thing wherein they dealt proudly he was above them.
AKJV: Now I know that the LORD is greater than all gods: for in the thing wherein they dealt proudly he was above them.
ASV: Now I know that Jehovah is greater than all gods; yea, in the thing wherein they dealt proudly against them.
YLT: now I have known that Jehovah is greater than all the gods, for in the thing they have acted proudly-- He is above them!'
Commentary WitnessExodus 18:11Quoted commentary witness
Commentary Witness
Exodus 18:11
Verse 11 Now I know that the Lord is greater than all gods - Some think that Jethro was now converted to the true God; but it is very probable that he enjoyed this blessing before he knew any thing of Moses, for it is not likely that Moses would have entered into an alliance with this family had they been heathens. Jethro no doubt had the true patriarchal religion. Wherein they dealt proudly - Acting as tyrants over the people of God; enslaving them in the most unprincipled manner, and still purposing more tyrannical acts. He was above them - he showed himself to be infinitely superior to all their gods, by the miracles which he wrought. Various translations have been given of this clause; the above I believe to be the sense.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 18:11
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 18:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now I know that the LORD is greater than all gods: for in the thing wherein they dealt proudly he was above them.'. 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 18:12
Hebrew
וַיִּקַּח יִתְרוֹ חֹתֵן מֹשֶׁה עֹלָה וּזְבָחִים לֵֽאלֹהִים וַיָּבֹא אַהֲרֹן וְכֹל ׀ זִקְנֵי יִשְׂרָאֵל לֶאֱכָל־לֶחֶם עִם־חֹתֵן מֹשֶׁה לִפְנֵי הָאֱלֹהִֽים׃vayiqach-yitervo-choten-mosheh-'olah-vzevachiym-le'lohiym-vayavo'-'aharon-vekhol- -ziqeney-yishera'el-le'ekhal-lechem-'im-choten-mosheh-lifeney-ha'elohiym
KJV: And Jethro, Moses’ father in law, took a burnt offering and sacrifices for God: and Aaron came, and all the elders of Israel, to eat bread with Moses’ father in law before God.
AKJV: And Jethro, Moses’ father in law, took a burnt offering and sacrifices for God: and Aaron came, and all the elders of Israel, to eat bread with Moses’ father in law before God. ¶
ASV: And Jethro, Moses’ father-in-law, took a burnt-offering and sacrifices for God: and Aaron came, and all the elders of Israel, to eat bread with Moses’ father-in-law before God.
YLT: And Jethro, father-in-law of Moses, taketh a burnt-offering and sacrifices for God; and Aaron cometh in, and all the elders of Israel, to eat bread with the father-in-law of Moses, before God.
Commentary WitnessExodus 18:12Quoted commentary witness
Commentary Witness
Exodus 18:12
Verse 12 Jethro - took a burnt-offering - עלה olah. Though it be true that in the patriarchal times we read of a burnt-offering, (see Gen 22:2, etc)., yet we only read of one in the case of Isaac, and therefore, though this offering made by Jethro is not a decisive proof that the law relative to burnt-offerings, etc., had already been given, yet, taken with other circumstances in this account, it is a presumptive evidence that the meeting between Moses and Jethro took place after the erection of tabernacle. See Clarke's note on Exo 18:5. Sacrifices for God - זבחים zebachim, slain beasts, as the word generally signifies. We have already seen that sacrifices were instituted by God himself as soon as sin entered into our world; and we see that they were continued and regularly practiced among all the people who had the knowledge of the only true God, from that time until they became a legal establishment. Jethro, who was a priest, (Exo 2:16), had a right to offer these sacrifices; nor can there be a doubt of his being a worshipper of the true God, for those Kenites, from whom the Rechabites came, were descended from him; 1Chr 2:55. See also Jeremiah 35. And Aaron came, and all the elders of Israel to eat bread - The burnt-offering was wholly consumed; every part was considered as the Lord's portion, and therefore it was entirely burnt up. The other sacrifices mentioned here were such that, after the blood had been poured out before God, the officers and assistants might feed on the flesh. Thus, in ancient times, contracts were made and covenants sealed; See Clarke's note on Gen 15:13, etc. It is very likely, therefore, that the sacrifices offered on this occasion, were those on the flesh of which Aaron and the elders of Israel feasted with Jethro. Before God - Before the tabernacle, where God dwelt; for it is supposed that the tabernacle was now erected. See Clarke's note on Exo 18:5; and see Deu 12:5-7, and 1Chr 29:21, 1Chr 29:22, where the same form of speech, before the Lord, is used, and plainly refers to his manifested presence in the tabernacle.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 18:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 22:2
- 1Chr 2:55
- Gen 15:13
- 1Chr 29:21
- 1Chr 29:22
Named authorities or texts detected in the witness
- Clarke
- Moses
- Isaac
- Jethro
- Kenites
- Thus
- Lord
Exposition: Exodus 18:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jethro, Moses’ father in law, took a burnt offering and sacrifices for God: and Aaron came, and all the elders of Israel, to eat bread with Moses’ father in law before God.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 18:13
Hebrew
וַיְהִי מִֽמָּחֳרָת וַיֵּשֶׁב מֹשֶׁה לִשְׁפֹּט אֶת־הָעָם וַיַּעֲמֹד הָעָם עַל־מֹשֶׁה מִן־הַבֹּקֶר עַד־הָעָֽרֶב׃vayehiy-mimachorat-vayeshev-mosheh-lishefot-'et-ha'am-vaya'amod-ha'am-'al-mosheh-min-havoqer-'ad-ha'arev
KJV: And it came to pass on the morrow, that Moses sat to judge the people: and the people stood by Moses from the morning unto the evening.
AKJV: And it came to pass on the morrow, that Moses sat to judge the people: and the people stood by Moses from the morning to the evening.
ASV: And it came to pass on the morrow, that Moses sat to judge the people: and the people stood about Moses from the morning unto the evening.
YLT: And it cometh to pass on the morrow, that Moses sitteth to judge the people, and the people stand before Moses, from the morning unto the evening;
Commentary WitnessExodus 18:13Quoted commentary witness
Commentary Witness
Exodus 18:13
Verse 13 To judge the people - To hear and determine controversies between man and man, and to give them instruction in things appertaining to God. From the morning unto the evening - Moses was obliged to sit all day, and the people were continually coming and going.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 18:13
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 18:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass on the morrow, that Moses sat to judge the people: and the people stood by Moses from the morning unto the evening.'. 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 18:14
Hebrew
וַיַּרְא חֹתֵן מֹשֶׁה אֵת כָּל־אֲשֶׁר־הוּא עֹשֶׂה לָעָם וַיֹּאמֶר מָֽה־הַדָּבָר הַזֶּה אֲשֶׁר אַתָּה עֹשֶׂה לָעָם מַדּוּעַ אַתָּה יוֹשֵׁב לְבַדֶּךָ וְכָל־הָעָם נִצָּב עָלֶיךָ מִן־בֹּקֶר עַד־עָֽרֶב׃vayare'-choten-mosheh-'et-khal-'asher-hv'-'osheh-la'am-vayo'mer-mah-hadavar-hazeh-'asher-'atah-'osheh-la'am-madv'a-'atah-yvoshev-levadekha-vekhal-ha'am-nitzav-'aleykha-min-voqer-'ad-'arev
KJV: And when Moses’ father in law saw all that he did to the people, he said, What is this thing that thou doest to the people? why sittest thou thyself alone, and all the people stand by thee from morning unto even?
AKJV: And when Moses’ father in law saw all that he did to the people, he said, What is this thing that you do to the people? why sit you yourself alone, and all the people stand by you from morning to even?
ASV: And when Moses’ father-in-law saw all that he did to the people, he said, What is this thing that thou doest to the people? why sittest thou thyself alone, and all the people stand about thee from morning unto even?
YLT: and the father-in-law of Moses seeth all that he is doing to the people, and saith, `What is this thing which thou art doing to the people? wherefore art thou sitting by thyself, and all the people standing by thee from morning till evening?'
Commentary Witness (Generated)Exodus 18:14Generated editorial synthesis
Commentary Witness (Generated)
Exodus 18:14
Exodus 18:14 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 when Moses’ father in law saw all that he did to the people, he said, What is this thing that thou doest to the people? why sittest thou thyself alone, and all the people stand by thee from morning unto even?'. 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 18:14
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 18:14
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 18:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when Moses’ father in law saw all that he did to the people, he said, What is this thing that thou doest to the people? why sittest thou thyself alone, and all the people stand by thee from morning unto even?'. 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 18:15
Hebrew
וַיֹּאמֶר מֹשֶׁה לְחֹתְנוֹ כִּֽי־יָבֹא אֵלַי הָעָם לִדְרֹשׁ אֱלֹהִֽים׃vayo'mer-mosheh-lechotenvo-khiy-yavo'-'elay-ha'am-liderosh-'elohiym
KJV: And Moses said unto his father in law, Because the people come unto me to enquire of God:
AKJV: And Moses said to his father in law, Because the people come to me to inquire of God:
ASV: And Moses said unto his father-in-law, Because the people come unto me to inquire of God:
YLT: And Moses saith to his father-in-law, `Because the people come unto me to seek God;
Commentary WitnessExodus 18:15Quoted commentary witness
Commentary Witness
Exodus 18:15
Verse 15 The people come unto me to inquire of God - To know the mind and will of God on the subject of their inquiries. Moses was the mediator between God and the people; and as they believed that all justice and judgment must come from him, therefore they came to Moses to know what God had spoken.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 18:15
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 18:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses said unto his father in law, Because the people come unto me to enquire of God:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 18:16
Hebrew
כִּֽי־יִהְיֶה לָהֶם דָּבָר בָּא אֵלַי וְשָׁפַטְתִּי בֵּין אִישׁ וּבֵין רֵעֵהוּ וְהוֹדַעְתִּי אֶת־חֻקֵּי הָאֱלֹהִים וְאֶת־תּוֹרֹתָֽיו׃khiy-yiheyeh-lahem-davar-va'-'elay-veshafatetiy-veyn-'iysh-vveyn-re'ehv-vehvoda'etiy-'et-chuqey-ha'elohiym-ve'et-tvorotayv
KJV: When they have a matter, they come unto me; and I judge between one and another, and I do make them know the statutes of God, and his laws.
AKJV: When they have a matter, they come to me; and I judge between one and another, and I do make them know the statutes of God, and his laws.
ASV: when they have a matter, they come unto me; and I judge between a man and his neighbor, and I make them know the statutes of God, and his laws.
YLT: when they have a matter, it hath come unto me, and I have judged between a man and his neighbour, and made known the statutes of God, and His laws.'
Commentary WitnessExodus 18:16Quoted commentary witness
Commentary Witness
Exodus 18:16
Verse 16 I do make them know the statutes of God, and his laws - These words are so very particular that they leave little room for doubt that the law had been given. Such words would scarcely have been used had not the statutes and laws been then in existence. And this is one of the proofs that the transaction mentioned here stands out of its due chronological order; See Clarke's note on Exo 18:5.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 18:16
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Clarke
Exposition: Exodus 18:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'When they have a matter, they come unto me; and I judge between one and another, and I do make them know the statutes of God, and his laws.'. 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 18:17
Hebrew
וַיֹּאמֶר חֹתֵן מֹשֶׁה אֵלָיו לֹא־טוֹב הַדָּבָר אֲשֶׁר אַתָּה עֹשֶֽׂה׃vayo'mer-choten-mosheh-'elayv-lo'-tvov-hadavar-'asher-'atah-'osheh
KJV: And Moses’ father in law said unto him, The thing that thou doest is not good.
AKJV: And Moses’ father in law said to him, The thing that you do is not good.
ASV: And Moses’ father-in-law said unto him, The thing that thou doest is not good.
YLT: And the father-in-law of Moses saith unto him, `The thing which thou art doing is not good;
Commentary Witness (Generated)Exodus 18:17Generated editorial synthesis
Commentary Witness (Generated)
Exodus 18:17
Exodus 18:17 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’ father in law said unto him, The thing that thou doest is not good.'. 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 18:17
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 18:17
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 18:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses’ father in law said unto him, The thing that thou doest is not good.'. 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 18:18
Hebrew
נָבֹל תִּבֹּל גַּם־אַתָּה גַּם־הָעָם הַזֶּה אֲשֶׁר עִמָּךְ כִּֽי־כָבֵד מִמְּךָ הַדָּבָר לֹא־תוּכַל עֲשֹׂהוּ לְבַדֶּֽךָ׃navol-tivol-gam-'atah-gam-ha'am-hazeh-'asher-'imakhe-khiy-khaved-mimekha-hadavar-lo'-tvkhal-'ashohv-levadekha
KJV: Thou wilt surely wear away, both thou, and this people that is with thee: for this thing is too heavy for thee; thou art not able to perform it thyself alone.
AKJV: You will surely wear away, both you, and this people that is with you: for this thing is too heavy for you; you are not able to perform it yourself alone.
ASV: Thou wilt surely wear away, both thou, and this people that is with thee: for the thing is too heavy for thee; thou art not able to perform it thyself alone.
YLT: thou dost surely wear away, both thou, and this people which is with thee, for the thing is too heavy for thee, thou art not able to do it by thyself.
Commentary WitnessExodus 18:18Quoted commentary witness
Commentary Witness
Exodus 18:18
Verse 18 Thou wilt surely wear away - נבל תבל nabol tibbol, in wearing way, thou wilt wear away - by being thus continually employed, thou wilt soon become finally exhausted. And this people that is with thee; as if he had said, "Many of them are obliged to wait so long for the determination of their suit that their patience must be soon necessarily worn out, as there is no one to hear every cause but thyself."
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 18:18
Source lane
Apologetics Bible source bundle
Exposition: Exodus 18:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Thou wilt surely wear away, both thou, and this people that is with thee: for this thing is too heavy for thee; thou art not able to perform it thyself alone.'. 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 18:19
Hebrew
עַתָּה שְׁמַע בְּקֹלִי אִיעָצְךָ וִיהִי אֱלֹהִים עִמָּךְ הֱיֵה אַתָּה לָעָם מוּל הָֽאֱלֹהִים וְהֵבֵאתָ אַתָּה אֶת־הַדְּבָרִים אֶל־הָאֱלֹהִֽים׃'atah-shema'-veqoliy-'iy'atzekha-viyhiy-'elohiym-'imakhe-heyeh-'atah-la'am-mvl-ha'elohiym-veheve'ta-'atah-'et-hadevariym-'el-ha'elohiym
KJV: Hearken now unto my voice, I will give thee counsel, and God shall be with thee: Be thou for the people to God-ward, that thou mayest bring the causes unto God:
AKJV: Listen now to my voice, I will give you counsel, and God shall be with you: Be you for the people to God-ward, that you may bring the causes to God:
ASV: Hearken now unto my voice, I will give thee counsel, and God be with thee: be thou for the people to God-ward, and bring thou the causes unto God:
YLT: `Now, hearken to my voice, I counsel thee, and God is with thee: be thou for the people over-against God, and thou hast brought in the things unto God;
Commentary WitnessExodus 18:19Quoted commentary witness
Commentary Witness
Exodus 18:19
Verse 19 I will give thee counsel, and God shall be with thee - Jethro seems to have been a man of great understanding and prudence. His advice to Moses was most appropriate and excellent; and it was probably given under the immediate inspiration of God, for after such sacrificial rites, and public acknowledgment of God, the prophetic spirit might be well expected to descend and rest upon him. God could have showed Moses the propriety and necessity of adopting such measures before, but he chose in this case to help man by man, and in the present instance a permanent basis was laid to consolidate the union of the two families, and prevent all future misunderstandings.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 18:19
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 18:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Hearken now unto my voice, I will give thee counsel, and God shall be with thee: Be thou for the people to God-ward, that thou mayest bring the causes unto God:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 18:20
Hebrew
וְהִזְהַרְתָּה אֶתְהֶם אֶת־הַחֻקִּים וְאֶת־הַתּוֹרֹת וְהוֹדַעְתָּ לָהֶם אֶת־הַדֶּרֶךְ יֵלְכוּ בָהּ וְאֶת־הַֽמַּעֲשֶׂה אֲשֶׁר יַעֲשֽׂוּן׃vehizeharetah-'etehem-'et-hachuqiym-ve'et-hatvorot-vehvoda'eta-lahem-'et-haderekhe-yelekhv-vah-ve'et-hama'asheh-'asher-ya'ashvn
KJV: And thou shalt teach them ordinances and laws, and shalt shew them the way wherein they must walk, and the work that they must do.
AKJV: And you shall teach them ordinances and laws, and shall show them the way wherein they must walk, and the work that they must do.
ASV: and thou shalt teach them the statutes and the laws, and shalt show them the way wherein they must walk, and the work that they must do.
YLT: and thou hast warned them concerning the statutes and the laws, and hast made known to them the way in which they go, and the work which they do.
Commentary WitnessExodus 18:20Quoted commentary witness
Commentary Witness
Exodus 18:20
Verse 20 Thou shalt teach them ordinances - חקים chukkim, all such precepts as relate to the ceremonies of religion and political economy. And laws, התורת hattoroth, the instructions relative to the whole system of morality. And shalt show them the way - אה הדרך eth hadderech, That very Way, that only way, which God himself has revealed, and in which they should walk in order to please him, and get their souls everlastingly saved. And the work that they must do - For it was not sufficient that they should know their duty both to God and man, but they must Do it too; יעשון yaasun, they must do it diligently, fervently, effectually; for the paragogic nun deepens and extends the meaning of the verb. What a very comprehensive form of a preacher's duty does this verse exhibit! 1. He must instruct the people in the nature, use, and importance of the ordinances of religion. 2. He must lay before them the whole moral law, and their obligations to fulfill all its precepts. 3. He must point out to each his particular duty, and what is expected of him in his situation, connections, etc. And, 4. He must set them all their work, and see that they do it. On such a plan as this he will have full opportunity to show the people, 1. Their sin, ignorance, and folly; 2. The pure and holy law which they have broken, and by which they are condemned; 3. The grace of God that bringeth salvation, by which they are to be justified and finally saved; and, 4. The necessity of showing their faith by their works; not only denying ungodliness and worldly lusts, but living soberly, righteously, and godly in this present world, looking for that blessed hope, and the glorious appearing of the great God and our Savior, Jesus Christ.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 18:20
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jesus
- Way
- And
- Savior
- Jesus Christ
Exposition: Exodus 18:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And thou shalt teach them ordinances and laws, and shalt shew them the way wherein they must walk, and the work that they must do.'. 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 18:21
Hebrew
וְאַתָּה תֶחֱזֶה מִכָּל־הָעָם אַנְשֵׁי־חַיִל יִרְאֵי אֱלֹהִים אַנְשֵׁי אֱמֶת שֹׂנְאֵי בָצַע וְשַׂמְתָּ עֲלֵהֶם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹֽת׃ve'atah-techezeh-mikhal-ha'am-'aneshey-chayil-yire'ey-'elohiym-'aneshey-'emet-shone'ey-vatza'-veshameta-'alehem-sharey-'alafiym-sharey-me'vot-sharey-chamishiym-vesharey-'asharot
KJV: Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens:
AKJV: Moreover you shall provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens:
ASV: Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens:
YLT: `And thou--thou dost provide out of all the people men of ability, fearing God, men of truth, hating dishonest gain, and hast placed these over them, heads of thousands, heads of hundreds, heads of fifties, and heads of tens,
Commentary WitnessExodus 18:21Quoted commentary witness
Commentary Witness
Exodus 18:21
Verse 21 Able men - Persons of wisdom, discernment, judgment, prudence, and fortitude; for who can be a ruler without these qualifications? Such as fear God - Who are truly religious, without which they will feel little concerned either for the bodies or souls of the people. Men of truth - Honest and true in their own hearts and lives; speaking the truth, and judging according to the truth. Hating covetousness - Doing all for God's sake, and love to man; laboring to promote the general good; never perverting judgment, or suppressing the testimonies of God, for the love of money or through a base, man-pleasing spirit, but expecting their reward from the mercy of God in the resurrection of the just. Rulers of thousands, etc. - Millenaries, centurions, quinquagenaries, and decurions; each of these, in all probability, dependent on that officer immediately above himself. So the decurion, or ruler over ten, if he found a matter too hard for him, brought it to the quinquagenary, or ruler of fifty; if, in the course of the exercise of his functions, he found a cause too complicated for him to decide on, he brought it to the centurion, or ruler over a hundred. In like manner the centurion brought his difficult case to the millenary, or ruler over a thousand; the case that was too hard for him to judge, he brought to Moses; and the case that was too hard for Moses, he brought immediately to God. It is likely that each of these classes had a court composed of its own members, in which causes were heard and tried. Some of the rabbins have supposed that there were 600 rulers of thousands, 6000 rulers of hundreds, 12,000 rulers of fifties and 60,000 rulers of tens; making in the whole 78,600 officers. But Josephus says (Antiq., lib. iii., chap. 4) that Moses, by the advice of Jethro, appointed rulers over myriads, and then over thousands; these he divided into five hundreds, and again into hundreds, and into fifties; and appointed rulers over each of these, who divided them into thirties, and at last into twenties and tens; that each of these companies had a chief, who took his name from the number of persons who were under his direction and government. Allowing what Josephus states to be correct, some have supposed that there could not have been less than 129,860 officers in the Israelitish camp. But such computations are either fanciful or absurd. That the people were divided into thousands, hundreds, fifties and tens, we know, for the text states it, but we cannot tell precisely how many of such divisions there were, nor, consequently, the number of officers.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 18:21
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Josephus
- Moses
- Millenaries
- Antiq
- Jethro
Exposition: Exodus 18:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rule...'. 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 18:22
Hebrew
וְשָׁפְטוּ אֶת־הָעָם בְּכָל־עֵת וְהָיָה כָּל־הַדָּבָר הַגָּדֹל יָבִיאוּ אֵלֶיךָ וְכָל־הַדָּבָר הַקָּטֹן יִשְׁפְּטוּ־הֵם וְהָקֵל מֵֽעָלֶיךָ וְנָשְׂאוּ אִתָּֽךְ׃veshafetv-'et-ha'am-vekhal-'et-vehayah-khal-hadavar-hagadol-yaviy'v-'eleykha-vekhal-hadavar-haqaton-yishefetv-hem-vehaqel-me'aleykha-venashe'v-'itakhe
KJV: And let them judge the people at all seasons: and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge: so shall it be easier for thyself, and they shall bear the burden with thee.
AKJV: And let them judge the people at all seasons: and it shall be, that every great matter they shall bring to you, but every small matter they shall judge: so shall it be easier for yourself, and they shall bear the burden with you.
ASV: and let them judge the people at all seasons: and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge themselves: so shall it be easier for thyself, and they shall bear the burden with thee.
YLT: and they have judged the people at all times; and it hath come to pass, every great matter they bring in unto thee, and every small matter they judge themselves; and lighten it from off thyself, and they have borne with thee.
Commentary Witness (Generated)Exodus 18:22Generated editorial synthesis
Commentary Witness (Generated)
Exodus 18:22
Exodus 18:22 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And let them judge the people at all seasons: and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge: so shall it be easier for thyself, and they shall bear the burden with 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 18:22
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 18:22
Exposition: Exodus 18:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And let them judge the people at all seasons: and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge: so shall it be easier for thyself, and they shall bear the bu...'. 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 18:23
Hebrew
אִם אֶת־הַדָּבָר הַזֶּה תַּעֲשֶׂה וְצִוְּךָ אֱלֹהִים וְיָֽכָלְתָּ עֲמֹד וְגַם כָּל־הָעָם הַזֶּה עַל־מְקֹמוֹ יָבֹא בְשָׁלֽוֹם׃'im-'et-hadavar-hazeh-ta'asheh-vetzivekha-'elohiym-veyakhaleta-'amod-vegam-khal-ha'am-hazeh-'al-meqomvo-yavo'-veshalvom
KJV: If thou shalt do this thing, and God command thee so, then thou shalt be able to endure, and all this people shall also go to their place in peace.
AKJV: If you shall do this thing, and God command you so, then you shall be able to endure, and all this people shall also go to their place in peace.
ASV: If thou shalt do this thing, and God command thee so, then thou shalt be able to endure, and all this people also shall go to their place in peace.
YLT: If thou dost this thing, and God hath commanded thee, then thou hast been able to stand, and all this people also goeth in unto its place in peace.'
Commentary WitnessExodus 18:23Quoted commentary witness
Commentary Witness
Exodus 18:23
Verse 23 If thou shalt do this thing, and God command thee - Though the measure was obviously of the utmost importance, and plainly recommended itself by its expediency and necessity; yet Jethro very modestly leaves it to the wisdom of Moses to choose or reject it; and, knowing that in all things his relative was now acting under the immediate direction of God, intimates that no measure can be safely adopted without a positive injunction from God himself. As the counsel was doubtless inspired by the Divine Spirit, we find that it was sanctioned by the same, for Moses acted in every respect according to the advice he had received.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 18:23
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
- Divine Spirit
Exposition: Exodus 18:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'If thou shalt do this thing, and God command thee so, then thou shalt be able to endure, and all this people shall also go to their place in peace.'. 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 18:24
Hebrew
וַיִּשְׁמַע מֹשֶׁה לְקוֹל חֹתְנוֹ וַיַּעַשׂ כֹּל אֲשֶׁר אָמָֽר׃vayishema'-mosheh-leqvol-chotenvo-vaya'ash-khol-'asher-'amar
KJV: So Moses hearkened to the voice of his father in law, and did all that he had said.
AKJV: So Moses listened to the voice of his father in law, and did all that he had said.
ASV: So Moses hearkened to the voice of his father-in-law, and did all that he had said.
YLT: And Moses hearkeneth to the voice of his father-in-law, and doth all that he said,
Commentary Witness (Generated)Exodus 18:24Generated editorial synthesis
Commentary Witness (Generated)
Exodus 18:24
Exodus 18:24 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: 'So Moses hearkened to the voice of his father in law, and did all that he had said.'. 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 18:24
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 18:24
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 18:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So Moses hearkened to the voice of his father in law, and did all that he had said.'. 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 18:25
Hebrew
וַיִּבְחַר מֹשֶׁה אַנְשֵׁי־חַיִל מִכָּל־יִשְׂרָאֵל וַיִתֵּן אֹתָם רָאשִׁים עַל־הָעָם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹֽת׃vayivechar-mosheh-'aneshey-chayil-mikhal-yishera'el-vayiten-'otam-ra'shiym-'al-ha'am-sharey-'alafiym-sharey-me'vot-sharey-chamishiym-vesharey-'asharot
KJV: And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.
AKJV: And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.
ASV: And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.
YLT: and Moses chooseth men of ability out of all Israel, and maketh them chiefs over the people, heads of thousands, heads of hundreds, heads of fifties, and heads of tens,
Commentary Witness (Generated)Exodus 18:25Generated editorial synthesis
Commentary Witness (Generated)
Exodus 18:25
Exodus 18:25 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.'. 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 18:25
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 18:25
Named authorities or texts detected in the witness
- Moses
- Israel
Exposition: Exodus 18:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.'. 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 18:26
Hebrew
וְשָׁפְטוּ אֶת־הָעָם בְּכָל־עֵת אֶת־הַדָּבָר הַקָּשֶׁה יְבִיאוּן אֶל־מֹשֶׁה וְכָל־הַדָּבָר הַקָּטֹן יִשְׁפּוּטוּ הֵֽם׃veshafetv-'et-ha'am-vekhal-'et-'et-hadavar-haqasheh-yeviy'vn-'el-mosheh-vekhal-hadavar-haqaton-yishefvtv-hem
KJV: And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves.
AKJV: And they judged the people at all seasons: the hard causes they brought to Moses, but every small matter they judged themselves. ¶
ASV: And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves.
YLT: and they have judged the people at all times; the hard matter they bring in unto Moses, and every small matter they judge themselves.
Commentary Witness (Generated)Exodus 18:26Generated editorial synthesis
Commentary Witness (Generated)
Exodus 18:26
Exodus 18:26 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 they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves.'. 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 18:26
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 18:26
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 18:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves.'. 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 18:27
Hebrew
וַיְשַׁלַּח מֹשֶׁה אֶת־חֹתְנוֹ וַיֵּלֶךְ לוֹ אֶל־אַרְצֽוֹ׃vayeshalach-mosheh-'et-chotenvo-vayelekhe-lvo-'el-'aretzvo
KJV: And Moses let his father in law depart; and he went his way into his own land.
AKJV: And Moses let his father in law depart; and he went his way into his own land.
ASV: And Moses let his father-in-law depart; and he went his way into his own land.
YLT: And Moses sendeth his father-in-law away, and he goeth away unto his own land.
Commentary WitnessExodus 18:27Quoted commentary witness
Commentary Witness
Exodus 18:27
Verse 27 And Moses let his father-in-law depart - But if this be the same transaction with that mentioned Num 10:29, etc., we find that it was with great reluctance that Moses permitted so able a counsellor to leave him; for, having the highest opinion of his judgment, experience, and discretion, he pressed him to stay with them, that he might be instead of eyes to them in the desert. But Jethro chose rather to return to his own country, where probably his family were so settled and circumstanced that they could not be conveniently removed, and it was more his duty to stay with them, to assist them with his counsel and advice, than to travel with the Israelites. Many others might be found that could be eyes to the Hebrews in the desert, but no man could be found capable of being a father to his family, but himself. It is well to labor for the public good, but our own families are the first claimants on our care, attention, and time. He who neglects his own household on pretense of laboring even for the good of the public, has surely denied the faith, and is worse than an infidel. It is strange that after this we hear no more of Zipporah! Why is she forgotten? Merely because she was the wife of Moses; for he chose to conduct himself so that to the remotest ages there should be the utmost proofs of his disinterestedness. While multitudes or the families of Israel are celebrated and dignified, his own he writes in the dust. He had no interest but that of God and his people; to promote this, he employed his whole time and his uncommon talents. His body, his soul, his whole life, were a continual offering to God. They were always on the Divine altar; and God had from his creature all the praise, glory, and honor that a creature could possibly give. Like his great antitype, he went about doing good; and God was with him. The zeal of God's house consumed him, for in that house, in all its concerns, we have the testimony of God himself that he was faithful, Heb 3:2; and a higher character was never given, nor can be given of any governor, sacred or civil. He made no provision even for his own sons, Gershom and Eliezer; they and their families were incorporated with the Levites, 1Chr 23:14; and had no higher employment than that of taking care of the tabernacle and the tent, Num 3:21-26, and merely to serve at the tabernacle and to carry burdens, Num 4:24-28. No history, sacred or profane, has been able to produce a complete parallel to the disinterestedness of Moses. This one consideration is sufficient to refute every charge of imposture brought against him and his laws. There never was an imposture in the world (says Dr. Prideaux, Letter to the Deists) that had not the following characters: - 1. It must always have for its end some carnal interest. 2. It can have none but wicked men for its authors. 3. Both of these must necessarily appear in the very contexture of the imposture itself. 4. That it can never be so framed, that it will not contain some palpable falsities, which will discover the falsity of all the rest. 5. That wherever it is first propagated, it must be done by craft and fraud. 6. That when entrusted to many persons, it cannot be long concealed. 1. The keenest-eyed adversary of Moses has never been able to fix on him any carnal interest. No gratification of sensual passions, no accumulation of wealth, no aggrandizement of his family or relatives, no pursuit of worldly honor, has ever been laid to his charge. 2. His life was unspotted, and all his actions the offspring of the purest benevolence. 3. As his own hands were pure, so were the hands of those whom he associated with himself in the work. 4. No palpable falsity has ever been detected in his writings, though they have for their subject the most complicate, abstruse, and difficult topics that ever came under the pen of man. 5. No craft, no fraud, not even what one of his own countrymen thought he might lawfully use, innocent guile, because he had to do with a people greatly degraded and grossly stupid, can be laid to his charge. His conduct was as open as the day; and though continually watched by a people who were ever ready to murmur and rebel, and industrious to find an excuse for their repeated seditious conduct, yet none could be found either in his spirit, private life, or public conduct. 6. None ever came after to say, "We have joined with Moses in a plot, we have feigned a Divine authority and mission, we have succeeded in our innocent imposture, and now the mask may be laid aside." The whole work proved itself so fully to be of God that even the person who might wish to discredit Moses and his mission, could find no ground of this kind to stand on. The ten plagues of Egypt, the passage of the Red Sea, the destruction of the king of Egypt and his immense host, the quails, the rock of Horeb, the supernatural supply by the forty years' manna, the continual miracle of the Sabbath, on which the preceding day's manna kept good, though, if thus kept, it became putrid on any other day, together with the constantly attending supernatural cloud, in its threefold office of a guide by day, a light by night, and a covering from the ardours of the sun, all invincibly proclaim that God brought out this people from Egypt; that Moses was the man of God, chosen by him, and fully accredited in his mission; and that the laws and statutes which he gave were the offspring of the wisdom and goodness of Him who is the Father of Lights, the fountain of truth and justice, and the continual and unbounded benefactor of the human race.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 18:27
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Num 10:29
- Heb 3:2
- 1Chr 23:14
- Num 3:21-26
- Num 4:24-28
Named authorities or texts detected in the witness
- Moses
- Israelites
- Eliezer
- Levites
- Dr
- Prideaux
- Egypt
- Red Sea
- Horeb
- Sabbath
- Lights
Exposition: Exodus 18:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses let his father in law depart; and he went his way into his own land.'. 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
17
Generated editorial witnesses
10
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Exodus 18:1
- Exodus 18:2
- Exodus 18:3
- Exodus 18:4
- Num 10:11
- Num 10:29
- Num 10:10-11
- Num 12:1
- 1Chr 2:55
- 1Sam 15:6
- Gen 15:18
- Gen 15:19
- Exodus 18:5
- Exodus 18:6
- Gen 17:3
- Exodus 18:7
- Exodus 18:8
- Exodus 18:9
- Exodus 18:10
- Exodus 18:11
- Gen 22:2
- Gen 15:13
- 1Chr 29:21
- 1Chr 29:22
- Exodus 18:12
- Exodus 18:13
- Exodus 18:14
- Exodus 18:15
- Exodus 18:16
- Exodus 18:17
- Exodus 18:18
- Exodus 18:19
- Exodus 18:20
- Exodus 18:21
- Exodus 18:22
- Exodus 18:23
- Exodus 18:24
- Exodus 18:25
- Exodus 18:26
- Heb 3:2
- 1Chr 23:14
- Num 3:21-26
- Num 4:24-28
- Exodus 18:27
Named authorities or texts surfaced in commentary
- Clarke
- Moses
- Jethro
- Israel
- Eliezer
- Horeb
- Israelites
- Jehovah
- When Jethro
- Midian
- Reuel
- Egypt
- Egyptians
- Gershom
- Pharaoh
- Hobab
- Miriam
- Aaron
- Midianite
- Kenites
- Amalekites
- Abraham
- See Calmet
- Locke
- Septuagint
- Syriac
- Remarks
- Isaac
- Thus
- Lord
- Jesus
- Way
- And
- Savior
- Jesus Christ
- Josephus
- Millenaries
- Antiq
- Divine Spirit
- Levites
- Dr
- Prideaux
- Red Sea
- Sabbath
- Lights
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Commentary Witness
Exodus 18:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 18:1
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness