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_24
- Primary Witness Text: And he said unto Moses, Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off. And Moses alone shall come near the LORD: but they shall not come nigh; neither shall the people go up with him. And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, All the words which the LORD hath said will we do. And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel. And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the LORD. And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar. And he took the book of the covenant, and read in the audience of the people: and they said, All that the LORD hath said will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words. Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. And upon the nobles of the children of Israel he laid not his hand: also they sa...
Connected dataset overlay
- Connected ID:
Exodus_24
- Chapter Blob Preview: And he said unto Moses, Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off. And Moses alone shall come near the LORD: but they shall not come nigh; neither shall the people go up with him. And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one v...
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 24:1
Hebrew
וְאֶל־מֹשֶׁה אָמַר עֲלֵה אֶל־יְהוָה אַתָּה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל וְהִשְׁתַּחֲוִיתֶם מֵרָחֹֽק׃ve'el-mosheh-'amar-'aleh-'el-yehvah-'atah-ve'aharon-nadav-va'aviyhv'-veshive'iym-miziqeney-yishera'el-vehishetachaviytem-merachoq
KJV: And he said unto Moses, Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off.
AKJV: And he said to Moses, Come up to the LORD, you, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship you afar off.
ASV: And he said unto Moses, Come up unto Jehovah, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off:
YLT: And unto Moses He said, `Come up unto Jehovah, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel, and ye have bowed yourselves afar off;'
Exposition: Exodus 24:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said unto Moses, Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off.'. 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 24:2
Hebrew
וְנִגַּשׁ מֹשֶׁה לְבַדּוֹ אֶל־יְהוָה וְהֵם לֹא יִגָּשׁוּ וְהָעָם לֹא יַעֲלוּ עִמּֽוֹ׃venigash-mosheh-levadvo-'el-yehvah-vehem-lo'-yigashv-veha'am-lo'-ya'alv-'imvo
KJV: And Moses alone shall come near the LORD: but they shall not come nigh; neither shall the people go up with him.
AKJV: And Moses alone shall come near the LORD: but they shall not come near; neither shall the people go up with him. ¶
ASV: and Moses alone shall come near unto Jehovah; but they shall not come near; neither shall the people go up with him.
YLT: and Moses hath drawn nigh by himself unto Jehovah; and they draw not nigh, and the people go not up with him.
Commentary WitnessExodus 24:2Quoted commentary witness
Commentary Witness
Exodus 24:2
Verse 2 Moses alone shall come near - The people stood at the foot of the mountain. Aaron and his two sons and the seventy elders went up, probably about half way, and Moses alone went to the summit.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 24:2
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 24:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses alone shall come near the LORD: but they shall not come nigh; neither shall the people go up with 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 24:3
Hebrew
וַיָּבֹא מֹשֶׁה וַיְסַפֵּר לָעָם אֵת כָּל־דִּבְרֵי יְהוָה וְאֵת כָּל־הַמִּשְׁפָּטִים וַיַּעַן כָּל־הָעָם קוֹל אֶחָד וַיֹּאמְרוּ כָּל־הַדְּבָרִים אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶֽׂה׃vayavo'-mosheh-vayesafer-la'am-'et-khal-diverey-yehvah-ve'et-khal-hamishefatiym-vaya'an-khal-ha'am-qvol-'echad-vayo'merv-khal-hadevariym-'asher-diver-yehvah-na'asheh
KJV: And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, All the words which the LORD hath said will we do.
AKJV: And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, All the words which the LORD has said will we do.
ASV: And Moses came and told the people all the words of Jehovah, and all the ordinances: and all the people answered with one voice, and said, All the words which Jehovah hath spoken will we do.
YLT: And Moses cometh in, and recounteth to the people all the words of Jehovah, and all the judgments, and all the people answer--one voice, and say, `All the words which Jehovah hath spoken we do.'
Commentary WitnessExodus 24:3Quoted commentary witness
Commentary Witness
Exodus 24:3
Verse 3 Moses - told the people all the words of the Lord - That is, the ten commandments, and the various laws and ordinances mentioned from the beginning of the 20th to the end of the 23d chapter.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 24:3
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 24:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, All the words which the LORD hath said will we 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 24:4
Hebrew
וַיִּכְתֹּב מֹשֶׁה אֵת כָּל־דִּבְרֵי יְהוָה וַיַּשְׁכֵּם בַּבֹּקֶר וַיִּבֶן מִזְבֵּחַ תַּחַת הָהָר וּשְׁתֵּים עֶשְׂרֵה מַצֵּבָה לִשְׁנֵים עָשָׂר שִׁבְטֵי יִשְׂרָאֵֽל׃vayikhetov-mosheh-'et-khal-diverey-yehvah-vayashekhem-vavoqer-vayiven-mizevecha-tachat-hahar-vsheteym-'eshereh-matzevah-lisheneym-'ashar-shivetey-yishera'el
KJV: And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel.
AKJV: And Moses wrote all the words of the LORD, and rose up early in the morning, and built an altar under the hill, and twelve pillars, according to the twelve tribes of Israel.
ASV: And Moses wrote all the words of Jehovah, and rose up early in the morning, and builded an altar under the mount, and twelve pillars, according to the twelve tribes of Israel.
YLT: And Moses writeth all the words of Jehovah, and riseth early in the morning, and buildeth an altar under the hill, and twelve standing pillars for the twelve tribes of Israel;
Commentary WitnessExodus 24:4Quoted commentary witness
Commentary Witness
Exodus 24:4
Verse 4 Moses wrote all the words of the Lord - After the people had promised obedience, (Exo 24:3), and so entered into the bonds of the covenant, "it was necessary," says Calmet, "to draw up an act by which the memory of these transactions might be preserved, and confirm the covenant by authentic and solemn ceremonies." And this Moses does. 1. As legislator, he reduces to writing all the articles and conditions of the agreement, with the people's act of consent. 2. As their mediator and the deputy of the Lord, he accepts on his part the resolution of the people; and Jehovah on his part engages himself to Israel, to be their God, their King, and Protector, and to fulfill to them all the promises he had made to their fathers. 3. To make this the more solemn and affecting, and to ratify the covenant, which could not be done without sacrifice, shedding and sprinkling of blood, Moses builds an altar, probably of turf, as was commanded, Exo 20:24, and erects twelve pillars, no doubt of unhewn stone, and probably set round about the altar. The altar itself represented the throne of God; the twelve stones, the twelve tribes of Israel. These were the two parties, who were to contract, or enter into covenant, on this occasion.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 24:4
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
- Calmet
- Lord
- Israel
- King
- Protector
Exposition: Exodus 24:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 24:5
Hebrew
וַיִּשְׁלַח אֶֽת־נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיּֽ͏ַעֲלוּ עֹלֹת וַֽיִּזְבְּחוּ זְבָחִים שְׁלָמִים לַיהוָה פָּרִֽים׃vayishelach-'et-na'arey-veney-yishera'el-vaya'alv-'olot-vayizevechv-zevachiym-shelamiym-layhvah-fariym
KJV: And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the LORD.
AKJV: And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen to the LORD.
ASV: And he sent young men of the children of Israel, who offered burnt-offerings, and sacrificed peace-offerings of oxen unto Jehovah.
YLT: and he sendeth the youths of the sons of Israel, and they cause burnt-offerings to ascend, and sacrifice sacrifices of peace-offerings to Jehovah--calves.
Commentary WitnessExodus 24:5Quoted commentary witness
Commentary Witness
Exodus 24:5
Verse 5 He sent young men - Stout, able, reputable young men, chosen out of the different tribes, for the purpose of killing, flaying, and offering the oxen mentioned here. Burnt-offerings - They generally consisted of sheep and goats, Lev 1:10. These were wholly consumed by fire. Peace-offerings - Bullocks or goats; see Heb 9:19. The blood of these was poured out before the Lord, and then the priests and people might feast on the flesh.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 24:5
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Lev 1:10
- Heb 9:19
Named authorities or texts detected in the witness
- Stout
- Lord
Exposition: Exodus 24:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the LORD.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 24:6
Hebrew
וַיִּקַּח מֹשֶׁה חֲצִי הַדָּם וַיָּשֶׂם בָּאַגָּנֹת וַחֲצִי הַדָּם זָרַק עַל־הַמִּזְבֵּֽחַ׃vayiqach-mosheh-chatziy-hadam-vayashem-va'aganot-vachatziy-hadam-zaraq-'al-hamizevecha
KJV: And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar.
AKJV: And Moses took half of the blood, and put it in basins; and half of the blood he sprinkled on the altar.
ASV: And Moses took half of the blood, and put it in basins; and half of the blood he sprinkled on the altar.
YLT: And Moses taketh half of the blood, and putteth in basins, and half of the blood hath he sprinkled on the altar;
Commentary Witness (Generated)Exodus 24:6Generated editorial synthesis
Commentary Witness (Generated)
Exodus 24:6
Exodus 24:6 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar.'. 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 24:6
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 24:6
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 24:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar.'. 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 24:7
Hebrew
וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָֽע׃vayiqach-sefer-haveriyt-vayiqera'-ve'azeney-ha'am-vayo'merv-khol-'asher-diver-yehvah-na'asheh-venishema'
KJV: And he took the book of the covenant, and read in the audience of the people: and they said, All that the LORD hath said will we do, and be obedient.
AKJV: And he took the book of the covenant, and read in the audience of the people: and they said, All that the LORD has said will we do, and be obedient.
ASV: And he took the book of the covenant, and read in the audience of the people: and they said, All that Jehovah hath spoken will we do, and be obedient.
YLT: and he taketh the Book of the Covenant, and proclaimeth in the ears of the people, and they say, `All that which Jehovah hath spoken we do, and obey.'
Commentary WitnessExodus 24:7Quoted commentary witness
Commentary Witness
Exodus 24:7
Verse 7 The book of the covenant - The writing containing the laws mentioned in the three preceding chapters. As this writing contained the agreement made between God and them, it was called the book of the covenant; but as no covenant was considered to be ratified and binding till a sacrifice had been offered on the occasion, hence the necessity of the sacrifices mentioned here. Half of the blood being sprinkled on the Altar, and half of it sprinkled on the People, showed that both God and They were mutually bound by this covenant. God was bound to the People to support, defend, and save them; the People were bound to God to fear, love, and serve him. On the ancient method of making covenants, see Clarke on Gen 6:18 (note); and see Clarke on Gen 15:18 (note). Thus the blood of the new covenant was necessary to propitiate the throne of justice on the one hand, and to reconcile men to God on the other. On the nature and various kinds of the Jewish offerings, see Clarke's note on Lev 7:1, etc.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 24:7
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 6:18
- Gen 15:18
- Lev 7:1
Named authorities or texts detected in the witness
- Clarke
- Altar
- People
Exposition: Exodus 24:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he took the book of the covenant, and read in the audience of the people: and they said, All that the LORD hath said will we do, and be obedient.'. 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 24:8
Hebrew
וַיִּקַּח מֹשֶׁה אֶת־הַדָּם וַיִּזְרֹק עַל־הָעָם וַיֹּאמֶר הִנֵּה דַֽם־הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם עַל כָּל־הַדְּבָרִים הָאֵֽלֶּה׃vayiqach-mosheh-'et-hadam-vayizeroq-'al-ha'am-vayo'mer-hineh-dam-haveriyt-'asher-kharat-yehvah-'imakhem-'al-khal-hadevariym-ha'eleh
KJV: And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words.
AKJV: And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the LORD has made with you concerning all these words. ¶
ASV: And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which Jehovah hath made with you concerning all these words.
YLT: And Moses taketh the blood, and sprinkleth on the people, and saith, `Lo, the blood of the covenant which Jehovah hath made with you, concerning all these things.'
Commentary Witness (Generated)Exodus 24:8Generated editorial synthesis
Commentary Witness (Generated)
Exodus 24:8
Exodus 24:8 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 took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words.'. 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 24:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 24:8
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 24:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words.'. 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 24:9
Hebrew
וַיַּעַל מֹשֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵֽל׃vaya'al-mosheh-ve'aharon-nadav-va'aviyhv'-veshive'iym-miziqeney-yishera'el
KJV: Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:
AKJV: Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:
ASV: Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:
YLT: And Moses goeth up, Aaron also, Nadab and Abihu, and seventy of the elders of Israel,
Commentary Witness (Generated)Exodus 24:9Generated editorial synthesis
Commentary Witness (Generated)
Exodus 24:9
Exodus 24:9 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: 'Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:'. 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 24:9
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 24:9
Named authorities or texts detected in the witness
- Moses
- Aaron
- Nadab
- Abihu
- Israel
Exposition: Exodus 24:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 24:10
Hebrew
וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר וּכְעֶצֶם הַשָּׁמַיִם לָטֹֽהַר׃vayire'v-'et-'elohey-yishera'el-vetachat-ragelayv-khema'asheh-livenat-hasafiyr-vkhe'etzem-hashamayim-latohar
KJV: And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness.
AKJV: And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness.
ASV: and they saw the God of Israel; and there was under his feet as it were a paved work of sapphire stone, and as it were the very heaven for clearness.
YLT: and they see the God of Israel, and under His feet is as the white work of the sapphire, and as the substance of the heavens for purity;
Commentary WitnessExodus 24:10Quoted commentary witness
Commentary Witness
Exodus 24:10
Verse 10 They saw the God of Israel - The seventy elders, who were representatives of the whole congregation, were chosen to witness the manifestation of God, that they might be satisfied of the truth of the revelation which he had made of himself and of his will; and on this occasion it was necessary that the people also should be favored with a sight of the glory of God; see Exo 20:18. Thus the certainty of the revelation was established by many witnesses, and by those especially of the most competent kind. A paved work of a sapphire stone - Or sapphire brick-work. I suppose that something of the Musive or Mosaic pavement is here intended; floors most curiously inlaid with variously coloured stones or small square tiles, disposed in a great variety of ornamental forms. Many of these remain in different countries to the present day. The Romans were particularly fond of them, and left monuments of their taste and ingenuity in pavements of this kind, in most countries where they established their dominion. Some very fine specimens are found in different parts of Britain. Sapphire is a precious stone of a fine blue color, next in hardness to the diamond. The ruby is considered by most mineralogists of the same genus; so is also the topaz: hence we cannot say that the sapphire is only of a blue color; it is blue, red, or yellow, as it may be called sapphire, ruby, or topaz; and some of them are blue or green, according to the light in which they are held; and some white. A very large specimen of such a one is now before me. The ancient oriental sapphire is supposed to have been the same with the lapis lazuli. Supposing that these different kinds of sapphires are here intended, how glorious must a pavement be, constituted of polished stones of this sort, perfectly transparent, with an effulgence of heavenly splendor poured out upon them! The red, the blue, the green, and the yellow, arranged by the wisdom of God, into the most beautiful emblematic representations, and the whole body of heaven in its clearness shining upon them, must have made a most glorious appearance. As the Divine glory appeared above the mount, it is reasonable to suppose that the Israelites saw the sapphire pavement over their heads, as it might have occupied a space in the atmosphere equal in extent to the base of the mountain; and being transparent, the intense brightness shining upon it must have greatly heightened the effect. It is necessary farther to observe that all this must have been only an appearance, unconnected with any personal similitude; for this Moses expressly asserts, Deu 4:15. And though the feet are here mentioned, this can only be understood of the sapphirine basis or pavement, on which this celestial and indescribable glory of the Lord appeared. There is a similar description of the glory of the Lord in the Book of Revelation, Rev 4:3 : "And he who sat [upon the throne] was to look upon like a jasper and a sardine stone; and there was a rainbow round about the throne, in sight like unto an emerald." In neither of these appearances was there any similitude or likeness of any thing in heaven, earth, or sea. Thus God took care to preserve them from all incentives to idolatry, while he gave them the fullest proofs of his being. In Scheuchzer's Physica Sacra, among his numerous fine engravings, there is one of this glorious manifestation, which cannot be too severely reprehended. The Supreme Being is represented as an old man, sitting on a throne, encompassed with glory, having a crown on his head, and a scepter in his hand, the people prostrate in adoration at the foot of the piece. A print of this kind should be considered as utterly improper, if not blasphemous.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 24:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Rev 4:3
Named authorities or texts detected in the witness
- Moses
- Britain
- Revelation
- Physica Sacra
Exposition: Exodus 24:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness.'. 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 24:11
Hebrew
וְאֶל־אֲצִילֵי בְּנֵי יִשְׂרָאֵל לֹא שָׁלַח יָדוֹ וַֽיֶּחֱזוּ אֶת־הָאֱלֹהִים וַיֹּאכְלוּ וַיִּשְׁתּֽוּ׃ve'el-'atziyley-veney-yishera'el-lo'-shalach-yadvo-vayechezv-'et-ha'elohiym-vayo'khelv-vayishetv
KJV: And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink.
AKJV: And on the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink. ¶
ASV: And upon the nobles of the children of Israel he laid not his hand: and they beheld God, and did eat and drink.
YLT: and unto those of the sons of Israel who are near He hath not put forth His hand, and they see God, and eat and drink.
Commentary WitnessExodus 24:11Quoted commentary witness
Commentary Witness
Exodus 24:11
Verse 11 Upon the nobles of - Israel he laid not his hand - This laying on of the hand has been variously explained. 1. He did not conceal himself from the nobles of Israel by covering them with his hand, as he did Moses, Exo 33:22. 2. He did not endue any of the nobles, i.e., the seventy elders, with the gift of prophecy; for so laying on of the hand has been understood. 3. He did not slay any of them; none of them received any injury; which is certainly one meaning of the phrase: see Neh 13:21; Psa 55:20. Also they saw God, i.e., although they had this discovery of his majesty, yet they did eat and drink, i.e., were preserved alive and unhurt. Perhaps the eating and drinking here may refer to the peace-offerings on which they feasted, and the libations that were then offered on the ratification of the covenant. But they rejoiced the more because they had been so highly favored, and were still permitted to live; for it was generally apprehended that God never showed his glory in this signal manner but for the purpose of manifesting his justice; and therefore it appeared a strange thing that these should have seen God as it were face to face, and yet live. See Gen 16:13; Gen 33:10; and Jdg 13:22, Jdg 13:23.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 24:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Neh 13:21
- Gen 16:13
- Gen 33:10
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 24:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink.'. 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 24:12
Hebrew
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲלֵה אֵלַי הָהָרָה וֶהְיֵה־שָׁם וְאֶתְּנָה לְךָ אֶת־לֻחֹת הָאֶבֶן וְהַתּוֹרָה וְהַמִּצְוָה אֲשֶׁר כָּתַבְתִּי לְהוֹרֹתָֽם׃vayo'mer-yehvah-'el-mosheh-'aleh-'elay-haharah-veheyeh-sham-ve'etenah-lekha-'et-luchot-ha'even-vehatvorah-vehamitzevah-'asher-khatavetiy-lehvorotam
KJV: And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them.
AKJV: And the LORD said to Moses, Come up to me into the mount, and be there: and I will give you tables of stone, and a law, and commandments which I have written; that you may teach them.
ASV: And Jehovah said unto Moses, Come up to me into the mount, and be there: and I will give thee the tables of stone, and the law and the commandment, which I have written, that thou mayest teach them.
YLT: And Jehovah saith unto Moses, `Come up unto Me to the mount, and be there, and I give to thee the tables of stone, and the law, and the command, which I have written to direct them.'
Commentary WitnessExodus 24:12Quoted commentary witness
Commentary Witness
Exodus 24:12
Verse 12 Come up to me into the mount, and be there - We may suppose Moses to have been, with Aaron, Nadab, Abihu, and the seventy elders, about midway up the mount; for it plainly appears that there were several stations on it.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 24:12
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
- Aaron
- Nadab
- Abihu
Exposition: Exodus 24:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach 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 24:13
Hebrew
וַיָּקָם מֹשֶׁה וִיהוֹשֻׁעַ מְשָׁרְתוֹ וַיַּעַל מֹשֶׁה אֶל־הַר הָאֱלֹהִֽים׃vayaqam-mosheh-viyhvoshu'a-mesharetvo-vaya'al-mosheh-'el-har-ha'elohiym
KJV: And Moses rose up, and his minister Joshua: and Moses went up into the mount of God.
AKJV: And Moses rose up, and his minister Joshua: and Moses went up into the mount of God.
ASV: And Moses rose up, and Joshua his minister: and Moses went up into the mount of God.
YLT: And Moses riseth--Joshua his minister also--and Moses goeth up unto the mount of God;
Commentary WitnessExodus 24:13Quoted commentary witness
Commentary Witness
Exodus 24:13
Verse 13 Moses rose up - In Exo 24:16 it is said that the glory of the Lord abode on the mount, and the cloud covered it. The glory was probably above the cloud, and it was to the cloud that Moses and his servant Joshua ascended at this time, leaving Aaron and the elders below. After they had been in this region, viz., where the cloud encompassed the mountain, for six days, God appears to have called Moses up higher: compare verses Exo 24:16 and Exo 24:18. Moses then ascended to the glory, leaving Joshua in the cloud, with whom he had, no doubt, frequent conferences during the forty days he continued with God on the mount.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 24:13
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 24:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses rose up, and his minister Joshua: and Moses went up into 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 24:14
Hebrew
וְאֶל־הַזְּקֵנִים אָמַר שְׁבוּ־לָנוּ בָזֶה עַד אֲשֶׁר־נָשׁוּב אֲלֵיכֶם וְהִנֵּה אַהֲרֹן וְחוּר עִמָּכֶם מִי־בַעַל דְּבָרִים יִגַּשׁ אֲלֵהֶֽם׃ve'el-hazeqeniym-'amar-shevv-lanv-vazeh-'ad-'asher-nashvv-'aleykhem-vehineh-'aharon-vechvr-'imakhem-miy-va'al-devariym-yigash-'alehem
KJV: And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them.
AKJV: And he said to the elders, Tarry you here for us, until we come again to you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come to them.
ASV: And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: whosoever hath a cause, let him come near unto them.
YLT: and unto the elders he hath said, `Abide ye for us in this place , until that we turn back unto you, and lo, Aaron and Hur are with you--he who hath matters doth come nigh unto them.'
Commentary WitnessExodus 24:14Quoted commentary witness
Commentary Witness
Exodus 24:14
Verse 14 Tarry ye here for us - Probably Moses did not know that he was to continue so long on the mount, nor is it likely that the elders tarried the whole forty days where they were: they doubtless, after waiting some considerable time, returned to the camp; and their return is supposed to have been the grand cause why the Israelites made the golden calf, as they probably reported that Moses was lost. Aaron and Hur are with you - Not knowing how long he might be detained on the mount, and knowing that many cases might occur which would require the interference of the chief magistrate, Moses constituted them regents of the people during the time he should be absent.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 24:14
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 24:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come 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.
Exodus 24:15
Hebrew
וַיַּעַל מֹשֶׁה אֶל־הָהָר וַיְכַס הֶעָנָן אֶת־הָהָֽר׃vaya'al-mosheh-'el-hahar-vayekhas-he'anan-'et-hahar
KJV: And Moses went up into the mount, and a cloud covered the mount.
AKJV: And Moses went up into the mount, and a cloud covered the mount.
ASV: And Moses went up into the mount, and the cloud covered the mount.
YLT: And Moses goeth up unto the mount, and the cloud covereth the mount;
Commentary Witness (Generated)Exodus 24:15Generated editorial synthesis
Commentary Witness (Generated)
Exodus 24:15
Exodus 24:15 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Moses went up into the mount, and a cloud covered the mount.'. 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 24:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 24:15
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 24:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses went up into the mount, and a cloud covered the mount.'. 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 24:16
Hebrew
וַיִּשְׁכֹּן כְּבוֹד־יְהוָה עַל־הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל־מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָֽן׃vayishekhon-khevvod-yehvah-'al-har-siynay-vayekhasehv-he'anan-sheshet-yamiym-vayiqera'-'el-mosheh-vayvom-hasheviy'iy-mitvokhe-he'anan
KJV: And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud.
AKJV: And the glory of the LORD stayed on mount Sinai, and the cloud covered it six days: and the seventh day he called to Moses out of the middle of the cloud.
ASV: And the glory of Jehovah abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud.
YLT: and the honour of Jehovah doth tabernacle on mount Sinai, and the cloud covereth it six days, and He calleth unto Moses on the seventh day from the midst of the cloud.
Commentary WitnessExodus 24:16Quoted commentary witness
Commentary Witness
Exodus 24:16
Verse 16 And the seventh day he called - It is very likely that Moses went up into the mount on the first day of the week; and having with Joshua remained in the region of the cloud during six days, on the seventh, which was the Sabbath, God spake to him, and delivered successively to him, during forty days and forty nights, the different statutes and ordinances which are afterwards mentioned.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 24:16
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
- Sabbath
Exposition: Exodus 24:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud.'. 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 24:17
Hebrew
וּמַרְאֵה כְּבוֹד יְהוָה כְּאֵשׁ אֹכֶלֶת בְּרֹאשׁ הָהָר לְעֵינֵי בְּנֵי יִשְׂרָאֵֽל׃vmare'eh-khevvod-yehvah-khe'esh-'okhelet-vero'sh-hahar-le'eyney-veney-yishera'el
KJV: And the sight of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel.
AKJV: And the sight of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel.
ASV: And the appearance of the glory of Jehovah was like devouring fire on the top of the mount in the eyes of the children of Israel.
YLT: And the appearance of the honour of Jehovah is as a consuming fire on the top of the mount, before the eyes of the sons of Israel;
Commentary WitnessExodus 24:17Quoted commentary witness
Commentary Witness
Exodus 24:17
Verse 17 The glory of the Lord was like devouring fire - This appearance was well calculated to inspire the people with the deepest reverence and godly rear; and this is the use the apostle makes or it, Heb 12:28, Heb 12:29, where he evidently refers to this place, saying, Let us have grace whereby we may serve God acceptably with reverence and godly fear; for our God is a Consuming Fire. Seeing the glory of the Lord upon the mount like a devouring fire, Moses having tarried long, the Israelites probably supposed that he had been devoured or consumed by it, and therefore the more easily fell into idolatry. But how could they do this, with this tremendous sight of God's glory before their eyes?
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 24:17
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Heb 12:28
- Heb 12:29
Named authorities or texts detected in the witness
- Moses
- Consuming Fire
Exposition: Exodus 24:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the sight of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 24:18
Hebrew
וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן וַיַּעַל אֶל־הָהָר וַיְהִי מֹשֶׁה בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לָֽיְלָה׃vayavo'-mosheh-vetvokhe-he'anan-vaya'al-'el-hahar-vayehiy-mosheh-vahar-'areva'iym-yvom-ve'areva'iym-layelah
KJV: And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights.
AKJV: And Moses went into the middle of the cloud, and got him up into the mount: and Moses was in the mount forty days and forty nights.
ASV: And Moses entered into the midst of the cloud, and went up into the mount: and Moses was in the mount forty days and forty nights.
YLT: and Moses goeth into the midst of the cloud, and goeth up unto the mount, and Moses is on the mount forty days and forty nights.
Commentary WitnessExodus 24:18Quoted commentary witness
Commentary Witness
Exodus 24:18
Verse 18 Forty days and forty nights - During the whole of this time he neither ate bread nor drank water; see Exo 34:28; Deu 9:9. Both his body and soul were so sustained by the invigorating presence of God, that he needed no earthly support, and this may be the simple reason why he took none. Elijah fasted forty days and forty nights, sustained by the same influence, 1Kgs 19:8; as did likewise our blessed Lord, when he was about to commence the public ministry of his own Gospel, Mat 4:2. 1. Moses, who was the mediator of the Old Covenant, is alone permitted to draw nigh to God; none of the people are suffered to come up to the Divine glory, not even Aaron, nor his sons, nor the nobles of Israel. Moses was a type of Christ, who is the mediator of the New Covenant; and he alone has access to God in behalf of the human race, as Moses had in behalf of Israel. 2. The law can inspire nothing but terror, when viewed unconnected with its sacrifices, and those sacrifices are nothing but as they refer to Jesus Christ, the Lamb of God, who alone by the sacrifice of himself, bears away the sin of the world. 3. The blood of the victims was sprinkled both on the altar and on the people, to show that the death of Christ gave to Divine justice what it demanded, and to men what they needed. The people were sanctified by it unto God, and God was propitiated by it unto the people. By this sacrifice the law was magnified and made honorable, so Divine justice received its due; and those who believe are justified from all guilt, and sanctified from all sin, so they receive all that they need. Thus God is well pleased, and believers eternally saved. This is a glorious economy, highly worthy of God its author.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 24:18
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 1Kgs 19:8
- Mat 4:2
Named authorities or texts detected in the witness
- Moses
- Jesus
- Lord
- Gospel
- Old Covenant
- Aaron
- Israel
- Christ
- New Covenant
- Jesus Christ
Exposition: Exodus 24:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights.'. 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
14
Generated editorial witnesses
4
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Exodus 24:1
- Exodus 24:2
- Exodus 24:3
- Exodus 24:4
- Lev 1:10
- Heb 9:19
- Exodus 24:5
- Exodus 24:6
- Gen 6:18
- Gen 15:18
- Lev 7:1
- Exodus 24:7
- Exodus 24:8
- Exodus 24:9
- Rev 4:3
- Exodus 24:10
- Neh 13:21
- Gen 16:13
- Gen 33:10
- Exodus 24:11
- Exodus 24:12
- Exodus 24:13
- Exodus 24:14
- Exodus 24:15
- Exodus 24:16
- Heb 12:28
- Heb 12:29
- Exodus 24:17
- 1Kgs 19:8
- Mat 4:2
- Exodus 24:18
Named authorities or texts surfaced in commentary
- Moses
- Aaron
- Abihu
- Lord
- Nadab
- Israel
- Calmet
- Israelites
- King
- Protector
- Stout
- Clarke
- Altar
- People
- Britain
- Revelation
- Physica Sacra
- Sabbath
- Consuming Fire
- Jesus
- Gospel
- Old Covenant
- Christ
- New Covenant
- Jesus Christ
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Commentary Witness
Exodus 24:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 24:1
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness