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_2
- Primary Witness Text: And there went a man of the house of Levi, and took to wife a daughter of Levi. And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months. And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river’s brink. And his sister stood afar off, to wit what would be done to him. And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the river’s side; and when she saw the ark among the flags, she sent her maid to fetch it. And when she had opened it, she saw the child: and, behold, the babe wept. And she had compassion on him, and said, This is one of the Hebrews’ children. Then said his sister to Pharaoh’s daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee? And Pharaoh’s daughter said to her, Go. And the maid went and called the child’s mother. And Pharaoh’s daughter said unto her, Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it. And the child grew, and she brought him unto Pharaoh’s daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water. And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens: and he spied an Eg...
Connected dataset overlay
- Connected ID:
Exodus_2
- Chapter Blob Preview: And there went a man of the house of Levi, and took to wife a daughter of Levi. And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months. And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the ri...
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 2:1
Hebrew
וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי וַיִּקַּח אֶת־בַּת־לֵוִֽי׃vayelekhe-'iysh-miveyt-leviy-vayiqach-'et-vat-leviy
KJV: And there went a man of the house of Levi, and took to wife a daughter of Levi.
AKJV: And there went a man of the house of Levi, and took to wife a daughter of Levi.
ASV: And there went a man of the house of Levi, and took to wife a daughter of Levi.
YLT: And there goeth a man of the house of Levi, and he taketh the daughter of Levi,
Exposition: Exodus 2:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And there went a man of the house of Levi, and took to wife a daughter of Levi.'. 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 2:2
Hebrew
וַתַּהַר הָאִשָּׁה וַתֵּלֶד בֵּן וַתֵּרֶא אֹתוֹ כִּי־טוֹב הוּא וַֽתִּצְפְּנֵהוּ שְׁלֹשָׁה יְרָחִֽים׃vatahar-ha'ishah-vateled-ven-vatere'-'otvo-khiy-tvov-hv'-vatitzefenehv-sheloshah-yerachiym
KJV: And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months.
AKJV: And the woman conceived, and bore a son: and when she saw him that he was a goodly child, she hid him three months.
ASV: And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months.
YLT: and the woman conceiveth, and beareth a son, and she seeth him that he is fair, and she hideth him three months,
Commentary WitnessExodus 2:2Quoted commentary witness
Commentary Witness
Exodus 2:2
Verse 2 Bare a son - This certainly was not her first child, for Aaron was fourscore and three years old when Moses was but fourscore, see Exo 7:7 : and there was a sister, probably Miriam, who was older than either; see below, Exo 2:4, and see Num 26:59. Miriam and Aaron had no doubt been both born before the decree was passed for the destruction of the Hebrew male children, mentioned in the preceding chapter. Goodly child - The text simply says כי טיב הוא ki tob hu, that he was good, which signifies that he was not only a perfect, well-formed child, but that he was very beautiful; hence the Septuagint translate the place, Ιδοντες δε αυτο αστειον, Seeing him to be beautiful, which St. Stephen interprets, Ην αστειος τῳ Θεῳ, He was comely to God, or divinely beautiful. This very circumstance was wisely ordained by the kind providence of God to be one means of his preservation. Scarcely any thing interests the heart more than the sight of a lovely babe in distress. His beauty would induce even his parents to double their exertions to save him, and was probably the sole motive which led the Egyptian princess to take such particular care of him, and to educate him as her own, which in all likelihood she would not have done had he been only an ordinary child.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 2:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Num 26:59
Named authorities or texts detected in the witness
- Ovid
- Septuagint
- Moses
- Miriam
- St
Exposition: Exodus 2:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months.'. 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 2:3
Hebrew
וְלֹא־יָכְלָה עוֹד הַצְּפִינוֹ וַתִּֽקַּֽח־לוֹ תֵּבַת גֹּמֶא וַתַּחְמְרָה בַחֵמָר וּבַזָּפֶת וַתָּשֶׂם בָּהּ אֶת־הַיֶּלֶד וַתָּשֶׂם בַּסּוּף עַל־שְׂפַת הַיְאֹֽר׃velo'-yakhelah-'vod-hatzefiynvo-vatiqach-lvo-tevat-gome'-vatachemerah-vachemar-vvazafet-vatashem-vah-'et-hayeled-vatashem-vasvf-'al-shefat-haye'or
KJV: And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river’s brink.
AKJV: And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river’s brink.
ASV: And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch; and she put the child therein, and laid it in the flags by the river’s brink.
YLT: and she hath not been able any more to hide him, and she taketh for him an ark of rushes, and daubeth it with bitumen and with pitch, and putteth the lad in it, and putteth it in the weeds by the edge of the River;
Commentary WitnessExodus 2:3Quoted commentary witness
Commentary Witness
Exodus 2:3
Verse 3 An ark of bulrushes - תבת גמא tebath gome, a small boat or basket made of the Egyptian reed called papyrus, so famous in all antiquity. This plant grows on the banks of the Nile, and in marshy grounds; the stalk rises to the height of six or seven cubits above the water, is triangular, and terminates in a crown of small filaments resembling hair, which the ancients used to compare to a thyrsus. This reed was of the greatest use to the inhabitants of Egypt, the pith contained in the stalk serving them for food, and the woody part to build vessels with; which vessels frequently appear on engraved stones and other monuments of Egyptian antiquity. For this purpose they made it up like rushes into bundles, and by tying them together gave their vessels the necessary figure and solidity. "The vessels of bulrushes or papyrus," says Dr. Shaw, "were no other than large fabrics of the same kind with that of Moses, Exo 2:3, which from the late introduction of planks and stronger materials are now laid aside." Thus Pliny, lib. vi., cap. 16, takes notice of the naves papyraceas armamentaque Nili, "ships made of papyrus and the equipments of the Nile:" and lib. xiii., cap. 11, he observes, Exodus ipsa quidem papyro navigia texunt: "Of the papyrus itself they construct sailing vessels." Herodotus and Diodorus have recorded the same fact; and among the poets, Lucan, lib. iv., ver. 136: Conseritur bibula Memphitis cymba papyro, "The Memphian or Egyptian boat is constructed from the soaking papyrus." The epithet bibula is particularly remarkable, as corresponding with great exactness to the nature of the plant, and to its Hebrew name גמא gome, which signifies to soak, to drink up. See Parkhurst sub voce. She laid it in the flags - Not willing to trust it in the stream for fear of a disaster; and probably choosing the place to which the Egyptian princess was accustomed to come for the purpose specified in the note on the following verse.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 2:3
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
- Nile
- Egypt
- Dr
- Shaw
- Thus Pliny
- Nili
- Lucan
Exposition: Exodus 2:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river’s brink.'. 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 2:4
Hebrew
וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק לְדֵעָה מַה־יֵּעָשֶׂה לֽוֹ׃vatetatzav-'achotvo-merachoq-lede'ah-mah-ye'asheh-lvo
KJV: And his sister stood afar off, to wit what would be done to him.
AKJV: And his sister stood afar off, to wit what would be done to him. ¶
ASV: And his sister stood afar off, to know what would be done to him.
YLT: and his sister stationeth herself afar off, to know what is done to him.
Commentary Witness (Generated)Exodus 2:4Generated editorial synthesis
Commentary Witness (Generated)
Exodus 2:4
Exodus 2:4 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 his sister stood afar off, to wit what would be done to him.'. 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 2:4
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 2:4
Exposition: Exodus 2:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And his sister stood afar off, to wit what would be done to him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 2:5
Hebrew
וַתֵּרֶד בַּת־פַּרְעֹה לִרְחֹץ עַל־הַיְאֹר וְנַעֲרֹתֶיהָ הֹלְכֹת עַל־יַד הַיְאֹר וַתֵּרֶא אֶת־הַתֵּבָה בְּתוֹךְ הַסּוּף וַתִּשְׁלַח אֶת־אֲמָתָהּ וַתִּקָּחֶֽהָvatered-vat-fare'oh-lirechotz-'al-haye'or-vena'aroteyha-holekhot-'al-yad-haye'or-vatere'-'et-hatevah-vetvokhe-hasvf-vatishelach-'et-'amatah-vatiqacheha
KJV: And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the river’s side; and when she saw the ark among the flags, she sent her maid to fetch it.
AKJV: And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the river’s side; and when she saw the ark among the flags, she sent her maid to fetch it.
ASV: And the daughter of Pharaoh came down to bathe at the river; and her maidens walked along by the river-side; and she saw the ark among the flags, and sent her handmaid to fetch it.
YLT: And a daughter of Pharaoh cometh down to bathe at the River, and her damsels are walking by the side of the River, and she seeth the ark in the midst of the weeds, and sendeth her handmaid, and she taketh it,
Commentary WitnessExodus 2:5Quoted commentary witness
Commentary Witness
Exodus 2:5
Verse 5 And the daughter of Pharaoh - Josephus calls her Thermuthis, and says that "the ark was borne along by the current, and that she sent one that could swim after it; that she was struck with the figure and uncommon beauty of the child; that she inquired for a nurse, but he having refused the breasts of several, and his sister proposing to bring a Hebrew nurse, his own mother was procured." But all this is in Josephus's manner, as well as the long circumstantial dream that he gives to Amram concerning the future greatness of Moses, which cannot be considered in any other light than that of a fable, and not even a cunningly devised one. To wash herself at the river - Whether the daughter of Pharaoh went to bathe in the river through motives of pleasure, health, or religion, or whether she bathed at all, the text does not specify. It is merely stated by the sacred writer that she went down to the river to Wash; for the word herself is not in the original. Mr. Harmer, Observat., vol. iii., p. 529, is of opinion that the time referred to above was that in which the Nile begins to rise; and as the dancing girls in Egypt are accustomed now to plunge themselves into the river at its rising, by which act they testify their gratitude for the inestimable blessing of its inundations, so it might have been formerly; and that Pharaoh's daughter was now coming down to the river on a similar account. I see no likelihood in all this. If she washed herself at all, it might have been a religious ablution, and yet extended no farther than to the hands and face; for the word רחץ rachats, to wash, is repeatedly used in the Pentateuch to signify religious ablutions of different kinds. Jonathan in his Targum says that God had smitten all Egypt with ulcers, and that the daughter of Pharaoh came to wash in the river in order to find relief; and that as soon as she touched the ark where Moses was, her ulcers were healed. This is all fable. I believe there was no bathing in the case, but simply what the text states, washing, not of her person, but of her clothes, which was an employment that even kings' daughters did not think beneath them in those primitive times. Homer, Odyss. vi., represents Nausicaa, daughter of Alcinous, king of the Phaeacians, in company with her maidens, employed at the seaside in washing her own clothes and those of her five brothers! While thus employed they find Ulysses just driven ashore after having been shipwrecked, utterly helpless, naked, and destitute of every necessary of life. The whole scene is so perfectly like that before us that they appear to me to be almost parallels. I shall subjoin a few lines. The princess, having piled her clothes on a carriage drawn by several mules, and driven to the place of washing, commences her work, which the poet describes thus: - Ται δ' απ' απηνης Εἱματα χερσιν ἑλοντο, και εσφορεον μελαν ὑδωρ. Στειβον δ' εν βαθροισι θοως, εριδα προφερουσαι. Αυταρ επει πλυναν τε, καθηραν τε ῥυπα παντα, Εξειης πετασαν παρα θιν' ἁλος, ᾑχι μαλιστα. Λαΐγγας ποτι χερσον αποπλυνεσκε θαλασσα. Odyssey, lib. vi., ver. 90. "Light'ning the carriage, next they bore in hand The garments down to the unsullied wave, And thrust them heap'd into the pools; their task Despatching brisk, and with an emulous haste. When all were purified, and neither spot Could be perceived or blemish more, they spread The raiment orderly along the beach, Where dashing tides had cleansed the pebbles most." Cowper. When this task was finished we find the Phaeacian princess and her ladies (Κουρη δ' εκ θαλαμοιο - αμφιπολοι αλλαι) employed in amusing themselves upon the beach, till the garments they had washed should be dry and fit to be folded up, that they might reload their carriage and return. In the text of Moses the Egyptian princess, accompanied by her maids, נערתיה naarotheyha, comes down to the river, not to bathe herself, for this is not intimated, but merely to wash, לרחץ lirchots; at the time in which the ark is perceived we may suppose that she and her companions had finished their task, and, like the daughter of Alcinous and her maidens, were amusing themselves walking along by the river's side, as the others did by tossing a ball, σφαιρῃ ται τ' αρ επαιζον, when they as suddenly and as unexpectedly discovered Moses adrift on the flood, as Nausicaa and her companions discovered Ulysses just escaped naked from shipwreck. In both the histories, that of the poet and this of the prophet, both the strangers, the shipwrecked Greek and the almost drowned Hebrew, were rescued by the princesses, nourished and preserved alive! Were it lawful to suppose that Homer had ever seen the Hebrew story, it would be reasonable to conclude that he had made it the basis of the 6th book of the Odyssey.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 2:5
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Josephus
- Targum
- Jonathan
- Moses
- Thermuthis
- Wash
- Mr
- Harmer
- Observat
- Homer
- Odyss
- Nausicaa
- Alcinous
- Phaeacians
- Odyssey
- Cowper
Exposition: Exodus 2:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the river’s side; and when she saw the ark among the flags, she sent her maid to fetch it.'. 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 2:6
Hebrew
וַתִּפְתַּח וַתִּרְאֵהוּ אֶת־הַיֶּלֶד וְהִנֵּה־נַעַר בֹּכֶה וַתַּחְמֹל עָלָיו וַתֹּאמֶר מִיַּלְדֵי הָֽעִבְרִים זֶֽה׃vatifetach-vatire'ehv-'et-hayeled-vehineh-na'ar-vokheh-vatachemol-'alayv-vato'mer-miyaledey-ha'iveriym-zeh
KJV: And when she had opened it, she saw the child: and, behold, the babe wept. And she had compassion on him, and said, This is one of the Hebrews’ children.
AKJV: And when she had opened it, she saw the child: and, behold, the babe wept. And she had compassion on him, and said, This is one of the Hebrews’ children.
ASV: And she opened it, and saw the child: and, behold, the babe wept. And she had compassion on him, and said, This is one of the Hebrews’ children.
YLT: and openeth, and seeth him--the lad, and lo, a child weeping! and she hath pity on him, and saith, `This is one of the Hebrews' children.'
Commentary WitnessExodus 2:6Quoted commentary witness
Commentary Witness
Exodus 2:6
Verse 6 She had compassion on him - The sight of a beautiful babe in distress could not fail to make the impression here mentioned; see Clarke on Exo 2:2 (note). It has already been conjectured that the cruel edict of the Egyptian king did not continue long in force; see Exo 1:22. And it will not appear unreasonable to suppose that the circumstance related here might have brought about its abolition. The daughter of Pharaoh, struck with the distressed state of the Hebrew children from what she had seen in the case of Moses, would probably implore her father to abolish this sanguinary edict.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 2:6
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Clarke
- Moses
- Pharaoh
Exposition: Exodus 2:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when she had opened it, she saw the child: and, behold, the babe wept. And she had compassion on him, and said, This is one of the Hebrews’ children.'. 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 2:7
Hebrew
וַתֹּאמֶר אֲחֹתוֹ אֶל־בַּת־פַּרְעֹה הַאֵלֵךְ וְקָרָאתִי לָךְ אִשָּׁה מֵינֶקֶת מִן הָעִבְרִיֹּת וְתֵינִק לָךְ אֶת־הַיָּֽלֶד׃vato'mer-'achotvo-'el-vat-fare'oh-ha'elekhe-veqara'tiy-lakhe-'ishah-meyneqet-min-ha'iveriyot-veteyniq-lakhe-'et-hayaled
KJV: Then said his sister to Pharaoh’s daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee?
AKJV: Then said his sister to Pharaoh’s daughter, Shall I go and call to you a nurse of the Hebrew women, that she may nurse the child for you?
ASV: Then said his sister to Pharaoh’s daughter, Shall I go and call thee a nurse of the Hebrew women, that she may nurse the child for thee?
YLT: And his sister saith unto the daughter of Pharaoh, `Do I go? when I have called for thee a suckling woman of the Hebrews, then she doth suckle the lad for thee;'
Commentary WitnessExodus 2:7Quoted commentary witness
Commentary Witness
Exodus 2:7
Verse 7 Shall I go and call a nurse - Had not the different circumstances marked here been placed under the superintendence of an especial providence, there is no human probability that they could have had such a happy issue. The parents had done every thing to save their child that piety, affection, and prudence could dictate, and having done so, they left the event to God. By faith, says the apostle, Heb 11:23, Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king's commandment. Because of the king's commandment they were obliged to make use of the most prudent caution to save the child's life; and their faith in God enabled them to risk their own safety, for they were not afraid of the king's commandment - they feared God, and they had no other fear.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 2:7
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Heb 11:23
Named authorities or texts detected in the witness
- Ovid
- Moses
Exposition: Exodus 2:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then said his sister to Pharaoh’s daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 2:8
Hebrew
וַתֹּֽאמֶר־לָהּ בַּת־פַּרְעֹה לֵכִי וַתֵּלֶךְ הָֽעַלְמָה וַתִּקְרָא אֶת־אֵם הַיָּֽלֶד׃vato'mer-lah-vat-fare'oh-lekhiy-vatelekhe-ha'alemah-vatiqera'-'et-'em-hayaled
KJV: And Pharaoh’s daughter said to her, Go. And the maid went and called the child’s mother.
AKJV: And Pharaoh’s daughter said to her, Go. And the maid went and called the child’s mother.
ASV: And Pharaoh’s daughter said to her, Go. And the maiden went and called the child’s mother.
YLT: and the daughter of Pharaoh saith to her, `Go;' and the virgin goeth, and calleth the mother of the lad,
Commentary Witness (Generated)Exodus 2:8Generated editorial synthesis
Commentary Witness (Generated)
Exodus 2:8
Exodus 2:8 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 Pharaoh’s daughter said to her, Go. And the maid went and called the child’s mother.'. 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 2:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 2:8
Named authorities or texts detected in the witness
- Go
Exposition: Exodus 2:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Pharaoh’s daughter said to her, Go. And the maid went and called the child’s mother.'. 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 2:9
Hebrew
וַתֹּאמֶר לָהּ בַּת־פַּרְעֹה הֵילִיכִי אֶת־הַיֶּלֶד הַזֶּה וְהֵינִקִהוּ לִי וַאֲנִי אֶתֵּן אֶת־שְׂכָרֵךְ וַתִּקַּח הָאִשָּׁה הַיֶּלֶד וַתְּנִיקֵֽהוּ׃vato'mer-lah-vat-fare'oh-heyliykhiy-'et-hayeled-hazeh-veheyniqihv-liy-va'aniy-'eten-'et-shekharekhe-vatiqach-ha'ishah-hayeled-vateniyqehv
KJV: And Pharaoh’s daughter said unto her, Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it.
AKJV: And Pharaoh’s daughter said to her, Take this child away, and nurse it for me, and I will give you your wages. And the woman took the child, and nursed it.
ASV: And Pharaoh’s daughter said unto her, Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it.
YLT: and the daughter of Pharaoh saith to her, `Take this lad away, and suckle him for me, and I--I give thy hire;' and the woman taketh the lad, and suckleth him.
Commentary Witness (Generated)Exodus 2:9Generated editorial synthesis
Commentary Witness (Generated)
Exodus 2:9
Exodus 2:9 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 Pharaoh’s daughter said unto her, Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it.'. 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 2:9
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 2:9
Exposition: Exodus 2:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Pharaoh’s daughter said unto her, Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it.'. 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 2:10
Hebrew
וַיִגְדַּל הַיֶּלֶד וַתְּבִאֵהוּ לְבַת־פַּרְעֹה וֽ͏ַיְהִי־לָהּ לְבֵן וַתִּקְרָא שְׁמוֹ מֹשֶׁה וַתֹּאמֶר כִּי מִן־הַמַּיִם מְשִׁיתִֽהוּ׃vayigedal-hayeled-vatevi'ehv-levat-fare'oh-vayehiy-lah-leven-vatiqera'-shemvo-mosheh-vato'mer-khiy-min-hamayim-meshiytihv
KJV: And the child grew, and she brought him unto Pharaoh’s daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water.
AKJV: And the child grew, and she brought him to Pharaoh’s daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water. ¶
ASV: And the child grew, and she brought him unto Pharaoh’s daughter, and he became her son. And she called his name Moses, and said, Because I drew him out of the water.
YLT: And the lad groweth, and she bringeth him in to the daughter of Pharaoh, and he is to her for a son, and she calleth his name Moses, and saith, `Because--from the water I have drawn him.'
Commentary WitnessExodus 2:10Quoted commentary witness
Commentary Witness
Exodus 2:10
Verse 10 And he became her son - From this time of his being brought home by his nurse his education commenced, and he was learned in all the wisdom of the Egyptians, Act 7:22, who in the knowledge of nature probably exceeded all the nations then on the face of the earth. And she called his name - משה mosheh, because מן המים min hammayim, out of the waters משיתהו meshithihu, have I drawn him. משה mashah signifies to draw out; and mosheh is the person drawn out; the word is used in the same sense Psa 18:16, and 2Sam 22:17. What name he had from his parents we know not; but whatever it might be it was ever after lost in the name given to him by the princess of Egypt. Abul Farajius says that Thermuthis delivered him to the wise men Janees and Jimbrees to be instructed in wisdom.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 2:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 7:22
- 2Sam 22:17
Named authorities or texts detected in the witness
- Egyptians
- Egypt
Exposition: Exodus 2:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the child grew, and she brought him unto Pharaoh’s daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water.'. 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 2:11
Hebrew
וַיְהִי ׀ בַּיָּמִים הָהֵם וַיִּגְדַּל מֹשֶׁה וַיֵּצֵא אֶל־אֶחָיו וַיַּרְא בְּסִבְלֹתָם וַיַּרְא אִישׁ מִצְרִי מַכֶּה אִישׁ־עִבְרִי מֵאֶחָֽיו׃vayehiy- -vayamiym-hahem-vayigedal-mosheh-vayetze'-'el-'echayv-vayare'-vesivelotam-vayare'-'iysh-mitzeriy-makheh-'iysh-'iveriy-me'echayv
KJV: And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting an Hebrew, one of his brethren.
AKJV: And it came to pass in those days, when Moses was grown, that he went out to his brothers, and looked on their burdens: and he spied an Egyptian smiting an Hebrew, one of his brothers.
ASV: And it came to pass in those days, when Moses was grown up, that he went out unto his brethren, and looked on their burdens: and he saw an Egyptian smiting a Hebrew, one of his brethren.
YLT: And it cometh to pass, in those days, that Moses is grown, and he goeth out unto his brethren, and looketh on their burdens, and seeth a man, an Egyptian, smiting a man, a Hebrew, one of his brethren,
Commentary WitnessExodus 2:11Quoted commentary witness
Commentary Witness
Exodus 2:11
Verse 11 When Moses was grown - Being full forty years of age, as St. Stephen says, Act 7:23, it came into his heart to visit his brethren, i.e., he was excited to it by a Divine inspiration; and seeing one of them suffer wrong, by an Egyptian smiting him, probably one of the task-masters, he avenged him and smote - slew, the Egyptian, supposing that God who had given him commission, had given also his brethren to understand that they were to be delivered by his hand; see Act 7:23-25. Probably the Egyptian killed the Hebrew, and therefore on the Noahic precept Moses was justified in killing him; and he was authorized so to do by the commission which he had received from God, as all succeeding events amply prove. Previously to the mission of Moses to deliver the Israelites, Josephus says, "The Ethiopians having made an irruption into Egypt, and subdued a great part of it, a Divine oracle advised them to employ Moses the Hebrew. On this the king of Egypt made him general of the Egyptian forces; with these he attacked the Ethiopians, defeated and drove them back into their own land, and forced them to take refuge in the city of Saba, where he besieged them. Tharbis, daughter of the Ethiopian king, seeing him, fell desperately in love with him, and promised to give up the city to him on condition that he would take her to wife, to which Moses agreed, and the city was put into the hands of the Egyptians." - Jos. Ant. lib. ii., chap. 9. St. Stephen probably alluded to something of this kind when he said Moses was mighty in deeds as well as words.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 2:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 7:23
- Act 7:23-25
Named authorities or texts detected in the witness
- Josephus
- Moses
- St
- Egyptian
- Israelites
- Egypt
- Ethiopians
- Saba
- Tharbis
- Egyptians
- Jos
- Ant
Exposition: Exodus 2:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting an Hebrew, one of his brethren.'. 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 2:12
Hebrew
וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ וַיַּךְ אֶת־הַמִּצְרִי וַֽיִּטְמְנֵהוּ בַּחֽוֹל׃vayifen-khoh-vakhoh-vayare'-khiy-'eyn-'iysh-vayakhe-'et-hamitzeriy-vayitemenehv-vachvol
KJV: And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian, and hid him in the sand.
AKJV: And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian, and hid him in the sand.
ASV: And he looked this way and that way, and when he saw that there was no man, he smote the Egyptian, and hid him in the sand.
YLT: and he turneth hither and thither, and seeth that there is no man, and smiteth the Egyptian, and hideth him in the sand.
Commentary Witness (Generated)Exodus 2:12Generated editorial synthesis
Commentary Witness (Generated)
Exodus 2:12
Exodus 2:12 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian, and hid him in the sand.'. 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 2:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 2:12
Named authorities or texts detected in the witness
- Egyptian
Exposition: Exodus 2:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian, and hid him in the sand.'. 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 2:13
Hebrew
וַיֵּצֵא בַּיּוֹם הַשֵּׁנִי וְהִנֵּה שְׁנֵֽי־אֲנָשִׁים עִבְרִים נִצִּים וַיֹּאמֶר לָֽרָשָׁע לָמָּה תַכֶּה רֵעֶֽךָ׃vayetze'-vayvom-hasheniy-vehineh-sheney-'anashiym-'iveriym-nitziym-vayo'mer-larasha'-lamah-takheh-re'ekha
KJV: And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow?
AKJV: And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Why smite you your fellow?
ASV: And he went out the second day, and, behold, two men of the Hebrews were striving together: and he said to him that did the wrong, Wherefore smitest thou thy fellow?
YLT: And he goeth out on the second day, and lo, two men, Hebrews, striving! and he saith to the wrong-doer, `Why dost thou smite thy neighbour?'
Commentary WitnessExodus 2:13Quoted commentary witness
Commentary Witness
Exodus 2:13
Verse 13 Two men of the Hebrews strove together - How strange that in the very place where they were suffering a heavy persecution because they were Hebrews, the very persons themselves who suffered it should be found persecuting each other! It has been often seen that in those times in which the ungodly oppressed the Church of Christ, its own members have been separated from each other by disputes concerning comparatively unessential points of doctrine and discipline, in consequence of which both they and the truth have become an easy prey to those whose desire was to waste the heritage of the Lord. The Targum of Jonathan says that the two persons who strove were Dathan and Abiram.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 2:13
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Targum
- Jonathan
- Hebrews
- Christ
- Lord
- Abiram
Exposition: Exodus 2:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow?'. 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 2:14
Hebrew
וַיֹּאמֶר מִי שָֽׂמְךָ לְאִישׁ שַׂר וְשֹׁפֵט עָלֵינוּ הַלְהָרְגֵנִי אַתָּה אֹמֵר כַּאֲשֶׁר הָרַגְתָּ אֶת־הַמִּצְרִי וַיִּירָא מֹשֶׁה וַיֹּאמַר אָכֵן נוֹדַע הַדָּבָֽר׃vayo'mer-miy-shamekha-le'iysh-shar-veshofet-'aleynv-haleharegeniy-'atah-'omer-kha'asher-harageta-'et-hamitzeriy-vayiyra'-mosheh-vayo'mar-'akhen-nvoda'-hadavar
KJV: And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known.
AKJV: And he said, Who made you a prince and a judge over us? intend you to kill me, as you killed the Egyptian? And Moses feared, and said, Surely this thing is known.
ASV: And he said, Who made thee a prince and a judge over us? thinkest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely the thing is known.
YLT: and he saith, Who set thee for a head and a judge over us? to slay me art thou saying it , as thou hast slain the Egyptian?' and Moses feareth, and saith, Surely the thing hath been known.'
Commentary WitnessExodus 2:14Quoted commentary witness
Commentary Witness
Exodus 2:14
Verse 14 And Moses feared - He saw that the Israelites were not as yet prepared to leave their bondage; and that though God had called him to be their leader, yet his providence had not yet sufficiently opened the way; and had he stayed in Egypt he must have endangered his life. Prudence therefore dictated an escape for the present to the land of Midian.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 2:14
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Moses
- Midian
Exposition: Exodus 2:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known.'. 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 2:15
Hebrew
וַיִּשְׁמַע פַּרְעֹה אֶת־הַדָּבָר הַזֶּה וַיְבַקֵּשׁ לַהֲרֹג אֶת־מֹשֶׁה וַיִּבְרַח מֹשֶׁה מִפְּנֵי פַרְעֹה וַיֵּשֶׁב בְּאֶֽרֶץ־מִדְיָן וַיֵּשֶׁב עַֽל־הַבְּאֵֽר׃vayishema'-fare'oh-'et-hadavar-hazeh-vayevaqesh-laharog-'et-mosheh-vayiverach-mosheh-mifeney-fare'oh-vayeshev-ve'eretz-mideyan-vayeshev-'al-have'er
KJV: Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well.
AKJV: Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelled in the land of Midian: and he sat down by a well.
ASV: Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well.
YLT: And Pharaoh heareth of this thing, and seeketh to slay Moses, and Moses fleeth from the face of Pharaoh, and dwelleth in the land of Midian, and dwelleth by the well.
Commentary WitnessExodus 2:15Quoted commentary witness
Commentary Witness
Exodus 2:15
Verse 15 Pharaoh - sought to slay Moses. But Moses fled from the face of Pharaoh - How can this be reconciled with Heb 11:27 : By faith he (Moses) forsook Egypt, not fearing the wrath of the king? Very easily. The apostle speaks not of this forsaking of Egypt, but of his and the Israelites' final departure from it, and of the bold and courageous manner in which Moses treated Pharaoh and the Egyptians, disregarding his threatenings and the multitudes of them that pursued after the people whom, in the name and strength of God, he led in the face of their enemies out of Egypt. Dwelt in the land of Midian - A country generally supposed to have been in Arabia Petraea, on the eastern coast of the Red Sea, not far from Mount Sinai. This place is still called by the Arabs the land of Midian or the land of Jethro. Abul Farajius calls it the land of the Arabs. It is supposed that the Midianites derived their origin from Midian, the fourth son of Abraham by Keturah, thus: - Abraham, Zimran, Jokshan, Medan and Midian, Raguel, Jethro; see Gen 25:1. But Calmet contends that if Jethro had been of the family of Abraham, either by Jokshan, or Midian, Aaron and Miriam could not have reproached Moses with marrying a Cushite, Zipporah, the daughter of Reuel. He thinks therefore that the Midianites were of the progeny of Cush, the son of Ham; see Gen 10:6.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 2:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Heb 11:27
- Gen 25:1
- Gen 10:6
Named authorities or texts detected in the witness
- Moses
- Egypt
- Egyptians
- Arabia Petraea
- Red Sea
- Mount Sinai
- Jethro
- Arabs
- Midian
- Keturah
- Abraham
- Zimran
- Jokshan
- Raguel
- Cushite
- Zipporah
- Reuel
- Cush
- Ham
Exposition: Exodus 2:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well.'. 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 2:16
Hebrew
וּלְכֹהֵן מִדְיָן שֶׁבַע בָּנוֹת וַתָּבֹאנָה וַתִּדְלֶנָה וַתְּמַלֶּאנָה אֶת־הָרְהָטִים לְהַשְׁקוֹת צֹאן אֲבִיהֶֽן׃vlekhohen-mideyan-sheva'-vanvot-vatavo'nah-vatidelenah-vatemale'nah-'et-harehatiym-lehasheqvot-tzo'n-'aviyhen
KJV: Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father’s flock.
AKJV: Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father’s flock.
ASV: Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father’s flock.
YLT: And to a priest of Midian are seven daughters, and they come and draw, and fill the troughs, to water the flock of their father,
Commentary WitnessExodus 2:16Quoted commentary witness
Commentary Witness
Exodus 2:16
Verse 16 The priest of Midian - Or prince, or both; for the original כהן cohen has both meanings. See it explained at large at Gen 15:18 (note). The transaction here very nearly resembles that mentioned Genesis 29 (note) concerning Jacob and Rachel.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 2:16
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 15:18
Named authorities or texts detected in the witness
- Rachel
Exposition: Exodus 2:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father’s flock.'. 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 2:17
Hebrew
וַיָּבֹאוּ הָרֹעִים וַיְגָרְשׁוּם וַיָּקָם מֹשֶׁה וַיּוֹשִׁעָן וַיַּשְׁקְ אֶת־צֹאנָֽם׃vayavo'v-haro'iym-vayegareshvm-vayaqam-mosheh-vayvoshi'an-vayasheqe-'et-tzo'nam
KJV: And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock.
AKJV: And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock.
ASV: And the shepherds came and drove them away; but Moses stood up and helped them, and watered their flock.
YLT: and the shepherds come and drive them away, and Moses ariseth, and saveth them, and watereth their flock.
Commentary WitnessExodus 2:17Quoted commentary witness
Commentary Witness
Exodus 2:17
Verse 17 The shepherds - drove them - The verb יגרשים yegareshum, being in the masculine gender, seems to imply that the shepherds drove away the flocks of Reuel's daughters, and not the daughters themselves. The fact seems to be, that, as the daughters of Reuel filled the troughs and brought their flocks to drink, the shepherds drove those away, and, profiting by the young women's labor, watered their own cattle. Moses resisted this insolence, and assisted them to water their flocks, in consequence of which they were enabled to return much sooner than they were wont to do, Exo 2:18.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 2:17
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 2:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock.'. 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 2:18
Hebrew
וַתָּבֹאנָה אֶל־רְעוּאֵל אֲבִיהֶן וַיֹּאמֶר מַדּוּעַ מִהַרְתֶּן בֹּא הַיּֽוֹם׃vatavo'nah-'el-re'v'el-'aviyhen-vayo'mer-madv'a-mihareten-vo'-hayvom
KJV: And when they came to Reuel their father, he said, How is it that ye are come so soon to day?
AKJV: And when they came to Reuel their father, he said, How is it that you are come so soon to day?
ASV: And when they came to Reuel their father, he said, How is it that ye are come so soon to-day?
YLT: And they come in to Reuel their father, and he saith, `Wherefore have ye hastened to come in to-day?'
Commentary WitnessExodus 2:18Quoted commentary witness
Commentary Witness
Exodus 2:18
Verse 18 Reuel, their father - In Num 10:29 this person is called Raguel, but the Hebrew is the same in both places. The reason of this difference is that the ע ain in רעואל is sometimes used merely as vowel, sometimes as g, ng, and gn, and this is occasioned by the difficulty of the sound, which scarcely any European organs can enunciate. As pronounced by the Arabs it strongly resembles the first effort made by the throat in gargling, or as Meninski says, Est vox vituli matrem vocantis, "It is like the sound made by a calf in seeking its dam." Raguel is the worst method of pronouncing it; Re-u-el, the first syllable strongly accented, is nearer to the true sound. A proper uniformity in pronouncing the same word wherever it may occur, either in the Old or New Testament, is greatly to be desired. The person in question appears to have several names. Here he is called Reuel; in Num 10:29, Raguel; in Exo 3:1, Jethor; in Jdg 4:11, Hobab; and in Jdg 1:16 he is called קיני Keyni, which in Exodus 4 we translate Kenite. Some suppose that Re-u-el was father to Hobab, who was also called Jethro. This is the most likely; see Clarke's note on Exo 3:1.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 2:18
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Num 10:29
Named authorities or texts detected in the witness
- Clarke
- Reuel
- Raguel
- New Testament
- Jethor
- Hobab
- Keyni
- Kenite
- Jethro
Exposition: Exodus 2:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when they came to Reuel their father, he said, How is it that ye are come so soon to day?'. 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 2:19
Hebrew
וַתֹּאמַרְןָ אִישׁ מִצְרִי הִצִּילָנוּ מִיַּד הָרֹעִים וְגַם־דָּלֹה דָלָה לָנוּ וַיַּשְׁקְ אֶת־הַצֹּֽאן׃vato'marena-'iysh-mitzeriy-hitziylanv-miyad-haro'iym-vegam-daloh-dalah-lanv-vayasheqe-'et-hatzo'n
KJV: And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew water enough for us, and watered the flock.
AKJV: And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew water enough for us, and watered the flock.
ASV: And they said, An Egyptian delivered us out of the hand of the shepherds, and moreover he drew water for us, and watered the flock.
YLT: and they say, `A man, an Egyptian, hath delivered us out of the hand of the shepherds, and also hath diligently drawn for us, and watereth the flock;'
Commentary Witness (Generated)Exodus 2:19Generated editorial synthesis
Commentary Witness (Generated)
Exodus 2:19
Exodus 2:19 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 said, An Egyptian delivered us out of the hand of the shepherds, and also drew water enough for us, and watered the flock.'. 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 2:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 2:19
Exposition: Exodus 2:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew water enough for us, and watered the flock.'. 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 2:20
Hebrew
וַיֹּאמֶר אֶל־בְּנֹתָיו וְאַיּוֹ לָמָּה זֶּה עֲזַבְתֶּן אֶת־הָאִישׁ קִרְאֶן לוֹ וְיֹאכַל לָֽחֶם׃vayo'mer-'el-venotayv-ve'ayvo-lamah-zeh-'azaveten-'et-ha'iysh-qire'en-lvo-veyo'khal-lachem
KJV: And he said unto his daughters, And where is he? why is it that ye have left the man? call him, that he may eat bread.
AKJV: And he said to his daughters, And where is he? why is it that you have left the man? call him, that he may eat bread.
ASV: And he said unto his daughters, And where is he? why is it that ye have left the man? call him, that he may eat bread.
YLT: and he saith unto his daughters, `And where is he? why is this? --ye left the man! call for him, and he doth eat bread.'
Commentary WitnessExodus 2:20Quoted commentary witness
Commentary Witness
Exodus 2:20
Verse 20 That he may eat bread - That he may be entertained, and receive refreshment to proceed on his journey. Bread, among the Hebrews, was used to signify all kinds of food commonly used for the support of man's life.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 2:20
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Bread
- Hebrews
Exposition: Exodus 2:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said unto his daughters, And where is he? why is it that ye have left the man? call him, that he may eat bread.'. 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 2:21
Hebrew
וַיּוֹאֶל מֹשֶׁה לָשֶׁבֶת אֶת־הָאִישׁ וַיִּתֵּן אֶת־צִפֹּרָה בִתּוֹ לְמֹשֶֽׁה׃vayvo'el-mosheh-lashevet-'et-ha'iysh-vayiten-'et-tziforah-vitvo-lemosheh
KJV: And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter.
AKJV: And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter.
ASV: And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter.
YLT: And Moses is willing to dwell with the man, and he giveth Zipporah his daughter to Moses,
Commentary WitnessExodus 2:21Quoted commentary witness
Commentary Witness
Exodus 2:21
Verse 21 Zipporah his daughter - Abul Farajius calls her "Saphura the black, daughter of Rewel the Midianite, the son of Dedan, the son of Abraham by his wife Keturah." The Targum calls her the granddaughter of Reuel. It appears that Moses obtained Zipporah something in the same way that Jacob obtained Rachel; namely, for the performance of certain Services, probably keeping of sheep: see Exo 3:1.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 2:21
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Targum
- Moses
- Midianite
- Dedan
- Keturah
- Reuel
- Rachel
- Services
Exposition: Exodus 2:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter.'. 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 2:22
Hebrew
וַתֵּלֶד בֵּן וַיִּקְרָא אֶת־שְׁמוֹ גֵּרְשֹׁם כִּי אָמַר גֵּר הָיִיתִי בְּאֶרֶץ נָכְרִיָּֽה׃vateled-ven-vayiqera'-'et-shemvo-gereshom-khiy-'amar-ger-hayiytiy-ve'eretz-nakheriyah
KJV: And she bare him a son, and he called his name Gershom: for he said, I have been a stranger in a strange land.
AKJV: And she bore him a son, and he called his name Gershom: for he said, I have been a stranger in a strange land. ¶
ASV: And she bare a son, and he called his name Gershom; for he said, I have been a sojourner in a foreign land.
YLT: and she beareth a son, and he calleth his name Gershom, for he said, `A sojourner I have been in a strange land.'
Commentary WitnessExodus 2:22Quoted commentary witness
Commentary Witness
Exodus 2:22
Verse 22 Called his name Gershom - Literally, a stranger; the reason of which Moses immediately adds, for I have been an Alien in a strange land. The Vulgate, the Septuagint, as it stands in the Complutensian Polyglot, and in several MSS., the Syriac, the Coptic, and the Arabic, add the following words to this verse: And the name of the second he called Eliezer, for the God of my father has been my help, and delivered me from the hand of Pharaoh. These words are found in Exo 18:4, but they are certainly necessary here, for it is very likely that these two sons were born within a short space of each other; for in Exo 4:20, it is said, Moses took his wife and his Sons, by which it is plain that he had both Gershom and Eliezer at that time. Houbigant introduces this addition in his Latin version, and contends that this is its most proper place. Notwithstanding the authority of the above versions, the clause is found in no copy, printed or MS., of the Hebrew text.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 2:22
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Septuagint
- Vulgate
- Moses
- Literally
- The Vulgate
- Complutensian Polyglot
- Syriac
- Coptic
- Arabic
- Eliezer
- Pharaoh
- Sons
Exposition: Exodus 2:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And she bare him a son, and he called his name Gershom: for he said, I have been a stranger 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 2:23
Hebrew
וַיְהִי בַיָּמִים הֽ͏ָרַבִּים הָהֵם וַיָּמָת מֶלֶךְ מִצְרַיִם וַיֵּאָנְחוּ בְנֵֽי־יִשְׂרָאֵל מִן־הָעֲבֹדָה וַיִּזְעָקוּ וַתַּעַל שַׁוְעָתָם אֶל־הָאֱלֹהִים מִן־הָעֲבֹדָֽה׃vayehiy-vayamiym-haraviym-hahem-vayamat-melekhe-mitzerayim-vaye'anechv-veney-yishera'el-min-ha'avodah-vayize'aqv-vata'al-shave'atam-'el-ha'elohiym-min-ha'avodah
KJV: And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage.
AKJV: And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up to God by reason of the bondage.
ASV: And it came to pass in the course of those many days, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage.
YLT: And it cometh to pass during these many days, that the king of Egypt dieth, and the sons of Israel sigh because of the service, and cry, and their cry goeth up unto God, because of the service;
Commentary Witness (Generated)Exodus 2:23Generated editorial synthesis
Commentary Witness (Generated)
Exodus 2:23
Exodus 2:23 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 2:23
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 2:23
Exposition: Exodus 2:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 2:24
Hebrew
וַיִּשְׁמַע אֱלֹהִים אֶת־נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת־בְּרִיתוֹ אֶת־אַבְרָהָם אֶת־יִצְחָק וְאֶֽת־יַעֲקֹֽב׃vayishema'-'elohiym-'et-na'aqatam-vayizekhor-'elohiym-'et-veriytvo-'et-'averaham-'et-yitzechaq-ve'et-ya'aqov
KJV: And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob.
AKJV: And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob.
ASV: And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob.
YLT: and God heareth their groaning, and God remembereth His covenant with Abraham, with Isaac, and with Jacob;
Commentary WitnessExodus 2:24Quoted commentary witness
Commentary Witness
Exodus 2:24
Verse 24 God remembered his covenant - God's covenant is God's engagement; he had promised to Abraham, to Isaac, and to Jacob, to give their posterity a land flowing with milk and honey, etc. They are now under the most oppressive bondage, and this was the most proper time for God to show them his mercy and power in fulfilling his promise. This is all that is meant by God's remembering his covenant, for it was now that he began to give it its effect.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 2:24
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Abraham
- Isaac
- Jacob
Exposition: Exodus 2:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob.'. 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 2:25
Hebrew
וַיַּרְא אֱלֹהִים אֶת־בְּנֵי יִשְׂרָאֵל וַיֵּדַע אֱלֹהִֽים׃vayare'-'elohiym-'et-veney-yishera'el-vayeda'-'elohiym
KJV: And God looked upon the children of Israel, and God had respect unto them.
AKJV: And God looked on the children of Israel, and God had respect to them.
ASV: And God saw the children of Israel, and God took knowledge of them.
YLT: and God seeth the sons of Israel, and God knoweth.
Commentary Witness (Generated)Exodus 2:25Generated editorial synthesis
Commentary Witness (Generated)
Exodus 2:25
Exodus 2:25 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 God looked upon the children of Israel, and God had respect unto 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 2:25
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 2:25
Named authorities or texts detected in the witness
- Israel
Exposition: Exodus 2:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And God looked upon the children of Israel, and God had respect unto 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.
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
18
Generated editorial witnesses
7
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Num 26:59
- Lev 18:12
- Exodus 2:1
- Exodus 2:2
- Exodus 2:3
- Exodus 2:4
- Exodus 2:5
- Exodus 2:6
- Heb 11:23
- Exodus 2:7
- Exodus 2:8
- Exodus 2:9
- Act 7:22
- 2Sam 22:17
- Exodus 2:10
- Act 7:23
- Act 7:23-25
- Exodus 2:11
- Exodus 2:12
- Exodus 2:13
- Exodus 2:14
- Heb 11:27
- Gen 25:1
- Gen 10:6
- Exodus 2:15
- Gen 15:18
- Exodus 2:16
- Exodus 2:17
- Num 10:29
- Exodus 2:18
- Exodus 2:19
- Exodus 2:20
- Exodus 2:21
- Exodus 2:22
- Exodus 2:23
- Exodus 2:24
- Exodus 2:25
Named authorities or texts surfaced in commentary
- Ray
- Moses
- Nile
- Pharaoh
- Egyptian
- Midian
- Reuel
- Gershom
- Israel
- Egypt
- Abraham
- Isaac
- Jacob
- Amram
- Kohath
- Levi
- Jochebed
- Ovid
- Septuagint
- Miriam
- St
- Dr
- Shaw
- Thus Pliny
- Nili
- Lucan
- Josephus
- Targum
- Jonathan
- Thermuthis
- Wash
- Mr
- Harmer
- Observat
- Homer
- Odyss
- Nausicaa
- Alcinous
- Phaeacians
- Odyssey
- Cowper
- Clarke
- Go
- Egyptians
- Israelites
- Ethiopians
- Saba
- Tharbis
- Jos
- Ant
- Hebrews
- Christ
- Lord
- Abiram
- Arabia Petraea
- Red Sea
- Mount Sinai
- Jethro
- Arabs
- Keturah
- Zimran
- Jokshan
- Raguel
- Cushite
- Zipporah
- Cush
- Ham
- Rachel
- New Testament
- Jethor
- Hobab
- Keyni
- Kenite
- Bread
- Midianite
- Dedan
- Services
- Vulgate
- Literally
- The Vulgate
- Complutensian Polyglot
- Syriac
- Coptic
- Arabic
- Eliezer
- Sons
Book directory Open the 66-book reader directory Use this when you need a specific book. The passage reader above stays first.
Choose a book and open the reader.
Each card opens chapter 1 for that canonical book. The directory is here for navigation, not as the first thing a visitor has to read.
Examples: Genesis, Psalms, Gospels, prophets, Romans, Revelation.
Genesis
Rendered chapters 1–50 are mapped to the public reader path for Genesis. Use this card to open chapter 1 and move directly into the study surface.
Exodus
Rendered chapters 1–40 are mapped to the public reader path for Exodus. Use this card to open chapter 1 and move directly into the study surface.
Leviticus
Rendered chapters 1–27 are mapped to the public reader path for Leviticus. Use this card to open chapter 1 and move directly into the study surface.
Numbers
Rendered chapters 1–36 are mapped to the public reader path for Numbers. Use this card to open chapter 1 and move directly into the study surface.
Deuteronomy
Rendered chapters 1–34 are mapped to the public reader path for Deuteronomy. Use this card to open chapter 1 and move directly into the study surface.
Joshua
Rendered chapters 1–24 are mapped to the public reader path for Joshua. Use this card to open chapter 1 and move directly into the study surface.
Judges
Rendered chapters 1–21 are mapped to the public reader path for Judges. Use this card to open chapter 1 and move directly into the study surface.
Ruth
Rendered chapters 1–4 are mapped to the public reader path for Ruth. Use this card to open chapter 1 and move directly into the study surface.
1 Samuel
Rendered chapters 1–31 are mapped to the public reader path for 1 Samuel. Use this card to open chapter 1 and move directly into the study surface.
2 Samuel
Rendered chapters 1–24 are mapped to the public reader path for 2 Samuel. Use this card to open chapter 1 and move directly into the study surface.
1 Kings
Rendered chapters 1–22 are mapped to the public reader path for 1 Kings. Use this card to open chapter 1 and move directly into the study surface.
2 Kings
Rendered chapters 1–25 are mapped to the public reader path for 2 Kings. Use this card to open chapter 1 and move directly into the study surface.
1 Chronicles
Rendered chapters 1–29 are mapped to the public reader path for 1 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
2 Chronicles
Rendered chapters 1–36 are mapped to the public reader path for 2 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
Ezra
Rendered chapters 1–10 are mapped to the public reader path for Ezra. Use this card to open chapter 1 and move directly into the study surface.
Nehemiah
Rendered chapters 1–13 are mapped to the public reader path for Nehemiah. Use this card to open chapter 1 and move directly into the study surface.
Esther
Rendered chapters 1–10 are mapped to the public reader path for Esther. Use this card to open chapter 1 and move directly into the study surface.
Job
Rendered chapters 1–42 are mapped to the public reader path for Job. Use this card to open chapter 1 and move directly into the study surface.
Psalms
Rendered chapters 1–150 are mapped to the public reader path for Psalms. Use this card to open chapter 1 and move directly into the study surface.
Proverbs
Rendered chapters 1–31 are mapped to the public reader path for Proverbs. Use this card to open chapter 1 and move directly into the study surface.
Ecclesiastes
Rendered chapters 1–12 are mapped to the public reader path for Ecclesiastes. Use this card to open chapter 1 and move directly into the study surface.
Song of Solomon
Rendered chapters 1–8 are mapped to the public reader path for Song of Solomon. Use this card to open chapter 1 and move directly into the study surface.
Isaiah
Rendered chapters 1–66 are mapped to the public reader path for Isaiah. Use this card to open chapter 1 and move directly into the study surface.
Jeremiah
Rendered chapters 1–52 are mapped to the public reader path for Jeremiah. Use this card to open chapter 1 and move directly into the study surface.
Lamentations
Rendered chapters 1–5 are mapped to the public reader path for Lamentations. Use this card to open chapter 1 and move directly into the study surface.
Ezekiel
Rendered chapters 1–48 are mapped to the public reader path for Ezekiel. Use this card to open chapter 1 and move directly into the study surface.
Daniel
Rendered chapters 1–12 are mapped to the public reader path for Daniel. Use this card to open chapter 1 and move directly into the study surface.
Hosea
Rendered chapters 1–14 are mapped to the public reader path for Hosea. Use this card to open chapter 1 and move directly into the study surface.
Joel
Rendered chapters 1–3 are mapped to the public reader path for Joel. Use this card to open chapter 1 and move directly into the study surface.
Amos
Rendered chapters 1–9 are mapped to the public reader path for Amos. Use this card to open chapter 1 and move directly into the study surface.
Obadiah
Rendered chapter 1 are mapped to the public reader path for Obadiah. Use this card to open chapter 1 and move directly into the study surface.
Jonah
Rendered chapters 1–4 are mapped to the public reader path for Jonah. Use this card to open chapter 1 and move directly into the study surface.
Micah
Rendered chapters 1–7 are mapped to the public reader path for Micah. Use this card to open chapter 1 and move directly into the study surface.
Nahum
Rendered chapters 1–3 are mapped to the public reader path for Nahum. Use this card to open chapter 1 and move directly into the study surface.
Habakkuk
Rendered chapters 1–3 are mapped to the public reader path for Habakkuk. Use this card to open chapter 1 and move directly into the study surface.
Zephaniah
Rendered chapters 1–3 are mapped to the public reader path for Zephaniah. Use this card to open chapter 1 and move directly into the study surface.
Haggai
Rendered chapters 1–2 are mapped to the public reader path for Haggai. Use this card to open chapter 1 and move directly into the study surface.
Zechariah
Rendered chapters 1–14 are mapped to the public reader path for Zechariah. Use this card to open chapter 1 and move directly into the study surface.
Malachi
Rendered chapters 1–4 are mapped to the public reader path for Malachi. Use this card to open chapter 1 and move directly into the study surface.
Matthew
Rendered chapters 1–28 are mapped to the public reader path for Matthew. Use this card to open chapter 1 and move directly into the study surface.
Mark
Rendered chapters 1–16 are mapped to the public reader path for Mark. Use this card to open chapter 1 and move directly into the study surface.
Luke
Rendered chapters 1–24 are mapped to the public reader path for Luke. Use this card to open chapter 1 and move directly into the study surface.
John
Rendered chapters 1–21 are mapped to the public reader path for John. Use this card to open chapter 1 and move directly into the study surface.
Acts
Rendered chapters 1–28 are mapped to the public reader path for Acts. Use this card to open chapter 1 and move directly into the study surface.
Romans
Rendered chapters 1–16 are mapped to the public reader path for Romans. Use this card to open chapter 1 and move directly into the study surface.
1 Corinthians
Rendered chapters 1–16 are mapped to the public reader path for 1 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
2 Corinthians
Rendered chapters 1–13 are mapped to the public reader path for 2 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
Galatians
Rendered chapters 1–6 are mapped to the public reader path for Galatians. Use this card to open chapter 1 and move directly into the study surface.
Ephesians
Rendered chapters 1–6 are mapped to the public reader path for Ephesians. Use this card to open chapter 1 and move directly into the study surface.
Philippians
Rendered chapters 1–4 are mapped to the public reader path for Philippians. Use this card to open chapter 1 and move directly into the study surface.
Colossians
Rendered chapters 1–4 are mapped to the public reader path for Colossians. Use this card to open chapter 1 and move directly into the study surface.
1 Thessalonians
Rendered chapters 1–5 are mapped to the public reader path for 1 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
2 Thessalonians
Rendered chapters 1–3 are mapped to the public reader path for 2 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
1 Timothy
Rendered chapters 1–6 are mapped to the public reader path for 1 Timothy. Use this card to open chapter 1 and move directly into the study surface.
2 Timothy
Rendered chapters 1–4 are mapped to the public reader path for 2 Timothy. Use this card to open chapter 1 and move directly into the study surface.
Titus
Rendered chapters 1–3 are mapped to the public reader path for Titus. Use this card to open chapter 1 and move directly into the study surface.
Philemon
Rendered chapter 1 are mapped to the public reader path for Philemon. Use this card to open chapter 1 and move directly into the study surface.
Hebrews
Rendered chapters 1–13 are mapped to the public reader path for Hebrews. Use this card to open chapter 1 and move directly into the study surface.
James
Rendered chapters 1–5 are mapped to the public reader path for James. Use this card to open chapter 1 and move directly into the study surface.
1 Peter
Rendered chapters 1–5 are mapped to the public reader path for 1 Peter. Use this card to open chapter 1 and move directly into the study surface.
2 Peter
Rendered chapters 1–3 are mapped to the public reader path for 2 Peter. Use this card to open chapter 1 and move directly into the study surface.
1 John
Rendered chapters 1–5 are mapped to the public reader path for 1 John. Use this card to open chapter 1 and move directly into the study surface.
2 John
Rendered chapter 1 are mapped to the public reader path for 2 John. Use this card to open chapter 1 and move directly into the study surface.
3 John
Rendered chapter 1 are mapped to the public reader path for 3 John. Use this card to open chapter 1 and move directly into the study surface.
Jude
Rendered chapter 1 are mapped to the public reader path for Jude. Use this card to open chapter 1 and move directly into the study surface.
Revelation
Rendered chapters 1–22 are mapped to the public reader path for Revelation. Use this card to open chapter 1 and move directly into the study surface.
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What this explorer shows today
The public reader has book-by-book chapter entry points across the 66-book canon. Deeper corpus and provenance details stay on the supporting Bible Data shelves.
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Commentary Witness
Exodus 2:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 2:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness