Apologetics Bible

Exodus 32:1

Hebrew

וַיַּרְא הָעָם כִּֽי־בֹשֵׁשׁ מֹשֶׁה לָרֶדֶת מִן־הָהָר וַיִּקָּהֵל הָעָם עַֽל־אַהֲרֹן וַיֹּאמְרוּ אֵלָיו קוּם ׀ עֲשֵׂה־לָנוּ אֱלֹהִים אֲשֶׁר יֵֽלְכוּ לְפָנֵינוּ כִּי־זֶה ׀ מֹשֶׁה הָאִישׁ אֲשֶׁר הֶֽעֱלָנוּ מֵאֶרֶץ מִצְרַיִם לֹא יָדַעְנוּ מֶה־הָיָה לֽוֹ׃

vayare'-ha'am-khiy-voshesh-mosheh-laredet-min-hahar-vayiqahel-ha'am-'al-'aharon-vayo'merv-'elayv-qvm- -'asheh-lanv-'elohiym-'asher-yelekhv-lefaneynv-khiy-zeh- -mosheh-ha'iysh-'asher-he'elanv-me'eretz-mitzerayim-lo'-yada'env-meh-hayah-lvo

KJV: And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.

AKJV: And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together to Aaron, and said to him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him.

ASV: And when the people saw that Moses delayed to come down from the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him.

YLT: And the people see that Moses is delaying to come down from the mount, and the people assemble against Aaron, and say unto him, `Rise, make for us gods who go before us, for this Moses--the man who brought us up out of the land of Egypt--we have not known what hath happened to him.'

Exposition: Exodus 32:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the m...'. 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 32:2

Hebrew

וַיֹּאמֶר אֲלֵהֶם אַהֲרֹן פָּֽרְקוּ נִזְמֵי הַזָּהָב אֲשֶׁר בְּאָזְנֵי נְשֵׁיכֶם בְּנֵיכֶם וּבְנֹתֵיכֶם וְהָבִיאוּ אֵלָֽי׃

vayo'mer-'alehem-'aharon-fareqv-nizemey-hazahav-'asher-ve'azeney-nesheykhem-veneykhem-vvenoteykhem-vehaviy'v-'elay

KJV: And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me.

AKJV: And Aaron said to them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them to me.

ASV: And Aaron said unto them, Break off the golden rings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me.

YLT: And Aaron saith unto them, `Break off the rings of gold which are in the ears of your wives, your sons, and your daughters, and bring in unto me;'

Exposition: Exodus 32:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Exodus 32:3

Hebrew

וַיִּתְפָּֽרְקוּ כָּל־הָעָם אֶת־נִזְמֵי הַזָּהָב אֲשֶׁר בְּאָזְנֵיהֶם וַיָּבִיאוּ אֶֽל־אַהֲרֹֽן׃

vayitefareqv-khal-ha'am-'et-nizemey-hazahav-'asher-ve'azeneyhem-vayaviy'v-'el-'aharon

KJV: And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron.

AKJV: And all the people broke off the golden earrings which were in their ears, and brought them to Aaron.

ASV: And all the people brake off the golden rings which were in their ears, and brought them unto Aaron.

YLT: and all the people themselves break off the rings of gold which are in their ears, and bring in unto Aaron,

Exposition: Exodus 32:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron.'. 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 32:4

Hebrew

וַיִּקַּח מִיָּדָם וַיָּצַר אֹתוֹ בַּחֶרֶט וַֽיַּעֲשֵׂהוּ עֵגֶל מַסֵּכָה וַיֹּאמְרוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָֽיִם׃

vayiqach-miyadam-vayatzar-'otvo-vacheret-vaya'ashehv-'egel-masekhah-vayo'merv-'eleh-'eloheykha-yishera'el-'asher-he'elvkha-me'eretz-mitzerayim

KJV: And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt.

AKJV: And he received them at their hand, and fashioned it with a engraving tool, after he had made it a molten calf: and they said, These be your gods, O Israel, which brought you up out of the land of Egypt.

ASV: And he received it at their hand, and fashioned it with a graving tool, and made it a molten calf: and they said, These are thy gods, O Israel, which brought thee up out of the land of Egypt.

YLT: and he receiveth from their hand, and doth fashion it with a graving tool, and doth make it a molten calf, and they say, `These thy gods, O Israel, who brought thee up out of the land of Egypt.'

Exposition: Exodus 32:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Exodus 32:5

Hebrew

וַיַּרְא אַהֲרֹן וַיִּבֶן מִזְבֵּחַ לְפָנָיו וַיִּקְרָא אַֽהֲרֹן וַיֹּאמַר חַג לַיהוָה מָחָֽר׃

vayare'-'aharon-vayiven-mizevecha-lefanayv-vayiqera'-'aharon-vayo'mar-chag-layhvah-machar

KJV: And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, To morrow is a feast to the LORD.

AKJV: And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, To morrow is a feast to the LORD.

ASV: And when Aaron saw this, he built an altar before it; and Aaron made proclamation, and said, To-morrow shall be a feast to Jehovah.

YLT: And Aaron seeth, and buildeth an altar before it, and Aaron calleth, and saith, `A festival to Jehovah--to-morrow;'

Exposition: Exodus 32:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, To morrow is a feast to the LORD.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Exodus 32:6

Hebrew

וַיַּשְׁכִּימוּ מִֽמָּחֳרָת וַיַּעֲלוּ עֹלֹת וַיַּגִּשׁוּ שְׁלָמִים וַיֵּשֶׁב הָעָם לֽ͏ֶאֱכֹל וְשָׁתוֹ וַיָּקֻמוּ לְצַחֵֽק׃

vayashekhiymv-mimachorat-vaya'alv-'olot-vayagishv-shelamiym-vayeshev-ha'am-le'ekhol-veshatvo-vayaqumv-letzacheq

KJV: And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play.

AKJV: And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. ¶

ASV: And they rose up early on the morrow, and offered burnt-offerings, and brought peace-offerings; and the people sat down to eat and to drink, and rose up to play.

YLT: and they rise early on the morrow, and cause burnt-offerings to ascend, and bring nigh peace-offerings; and the people sit down to eat and to drink, and rise up to play.

Exposition: Exodus 32:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play.'. 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 32:7

Hebrew

וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֶךְ־רֵד כִּי שִׁחֵת עַמְּךָ אֲשֶׁר הֶעֱלֵיתָ מֵאֶרֶץ מִצְרָֽיִם׃

vayedaver-yehvah-'el-mosheh-lekhe-red-khiy-shichet-'amekha-'asher-he'eleyta-me'eretz-mitzerayim

KJV: And the LORD said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves:

AKJV: And the LORD said to Moses, Go, get you down; for your people, which you brought out of the land of Egypt, have corrupted themselves:

ASV: And Jehovah spake unto Moses, Go, get thee down; for thy people, that thou broughtest up out of the land of Egypt, have corrupted themselves:

YLT: And Jehovah saith unto Moses, `Go, descend, for thy people whom thou hast brought up out of the land of Egypt hath done corruptly,

Exposition: Exodus 32:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Exodus 32:8

Hebrew

סָרוּ מַהֵר מִן־הַדֶּרֶךְ אֲשֶׁר צִוִּיתִם עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וַיִּשְׁתַּֽחֲווּ־לוֹ וַיִּזְבְּחוּ־לוֹ וַיֹּאמְרוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֽ͏ֶעֱלוּךָ מֵאֶרֶץ מִצְרָֽיִם׃

sarv-maher-min-haderekhe-'asher-tziviytim-'ashv-lahem-'egel-masekhah-vayishetachavv-lvo-vayizevechv-lvo-vayo'merv-'eleh-'eloheykha-yishera'el-'asher-he'elvkha-me'eretz-mitzerayim

KJV: They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be thy gods, O Israel, which have brought thee up out of the land of Egypt.

AKJV: They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be your gods, O Israel, which have brought you up out of the land of Egypt.

ASV: they have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed unto it, and said, These are thy gods, O Israel, which brought thee up out of the land of Egypt.

YLT: they have turned aside hastily from the way that I have commanded them; they have made for themselves a molten calf, and bow themselves to it, and sacrifice to it, and say, These thy gods, O Israel, who brought thee up out of the land of Egypt.'

Exposition: Exodus 32:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be thy gods, O Israel, which have brought...'. 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 32:9

Hebrew

וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה רָאִיתִי אֶת־הָעָם הַזֶּה וְהִנֵּה עַם־קְשֵׁה־עֹרֶף הֽוּא׃

vayo'mer-yehvah-'el-mosheh-ra'iytiy-'et-ha'am-hazeh-vehineh-'am-qesheh-'oref-hv'

KJV: And the LORD said unto Moses, I have seen this people, and, behold, it is a stiffnecked people:

AKJV: And the LORD said to Moses, I have seen this people, and, behold, it is a stiff necked people:

ASV: And Jehovah said unto Moses, I have seen this people, and, behold, it is a stiffnecked people:

YLT: And Jehovah saith unto Moses, `I have seen this people, and lo, it is a stiff-necked people;

Exposition: Exodus 32:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said unto Moses, I have seen this people, and, behold, it is a stiffnecked people:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Exodus 32:10

Hebrew

וְעַתָּה הַנִּיחָה לִּי וְיִֽחַר־אַפִּי בָהֶם וַאֲכַלֵּם וְאֶֽעֱשֶׂה אוֹתְךָ לְגוֹי גָּדֽוֹל׃

ve'atah-haniychah-liy-veyichar-'afiy-vahem-va'akhalem-ve'e'esheh-'votekha-legvoy-gadvol

KJV: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation.

AKJV: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of you a great nation.

ASV: now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation.

YLT: and now, let Me alone, and My anger doth burn against them, and I consume them, and I make thee become a great nation.'

Exposition: Exodus 32:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation.'. 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 32:11

Hebrew

וַיְחַל מֹשֶׁה אֶת־פְּנֵי יְהוָה אֱלֹהָיו וַיֹּאמֶר לָמָה יְהוָה יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ אֲשֶׁר הוֹצֵאתָ מֵאֶרֶץ מִצְרַיִם בְּכֹחַ גָּדוֹל וּבְיָד חֲזָקָֽה׃

vayechal-mosheh-'et-feney-yehvah-'elohayv-vayo'mer-lamah-yehvah-yechereh-'afekha-ve'amekha-'asher-hvotze'ta-me'eretz-mitzerayim-vekhocha-gadvol-vveyad-chazaqah

KJV: And Moses besought the LORD his God, and said, LORD, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand?

AKJV: And Moses sought the LORD his God, and said, LORD, why does your wrath wax hot against your people, which you have brought forth out of the land of Egypt with great power, and with a mighty hand?

ASV: And Moses besought Jehovah his God, and said, Jehovah, why doth thy wrath wax hot against thy people, that thou hast brought forth out of the land of Egypt with great power and with a mighty hand?

YLT: And Moses appeaseth the face of Jehovah his God, and saith, `Why, O Jehovah, doth Thine anger burn against Thy people, whom Thou hast brought forth out of the land of Egypt with great power and with a strong hand?

Exposition: Exodus 32:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses besought the LORD his God, and said, LORD, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Exodus 32:12

Hebrew

לָמָּה יֹאמְרוּ מִצְרַיִם לֵאמֹר בְּרָעָה הֽוֹצִיאָם לַהֲרֹג אֹתָם בֶּֽהָרִים וּלְכַלֹּתָם מֵעַל פְּנֵי הָֽאֲדָמָה שׁוּב מֵחֲרוֹן אַפֶּךָ וְהִנָּחֵם עַל־הָרָעָה לְעַמֶּֽךָ׃

lamah-yo'merv-mitzerayim-le'mor-vera'ah-hvotziy'am-laharog-'otam-vehariym-vlekhalotam-me'al-feney-ha'adamah-shvv-mecharvon-'afekha-vehinachem-'al-hara'ah-le'amekha

KJV: Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people.

AKJV: Why should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from your fierce wrath, and repent of this evil against your people.

ASV: Wherefore should the Egyptians speak, saying, For evil did he bring them forth, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people.

YLT: why do the Egyptians speak, saying, For evil He brought them out to slay them among mountains, and to consume them from off the face of the ground? turn back from the heat of Thine anger, and repent of the evil against Thy people.

Exposition: Exodus 32:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil aga...'. 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 32:13

Hebrew

זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ וַתְּדַבֵּר אֲלֵהֶם אַרְבֶּה אֶֽת־זַרְעֲכֶם כְּכוֹכְבֵי הַשָּׁמָיִם וְכָל־הָאָרֶץ הַזֹּאת אֲשֶׁר אָמַרְתִּי אֶתֵּן לְזַרְעֲכֶם וְנָחֲלוּ לְעֹלָֽם׃

zekhor-le'averaham-leyitzechaq-vleyishera'el-'avadeykha-'asher-nisheva'eta-lahem-vakhe-vatedaver-'alehem-'areveh-'et-zare'akhem-khekhvokhevey-hashamayim-vekhal-ha'aretz-hazo't-'asher-'amaretiy-'eten-lezare'akhem-venachalv-le'olam

KJV: Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.

AKJV: Remember Abraham, Isaac, and Israel, your servants, to whom you swore by your own self, and said to them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give to your seed, and they shall inherit it for ever.

ASV: Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.

YLT: `Be mindful of Abraham, of Isaac, and of Israel, Thy servants, to whom Thou hast sworn by Thyself, and unto whom Thou speakest: I multiply your seed as stars of the heavens, and all this land, as I have said, I give to your seed, and they have inherited to the age;'

Exposition: Exodus 32:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give un...'. 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 32:14

Hebrew

וַיִּנָּחֶם יְהוָה עַל־הָרָעָה אֲשֶׁר דִּבֶּר לַעֲשׂוֹת לְעַמּֽוֹ׃

vayinachem-yehvah-'al-hara'ah-'asher-diver-la'ashvot-le'amvo

KJV: And the LORD repented of the evil which he thought to do unto his people.

AKJV: And the LORD repented of the evil which he thought to do to his people. ¶

ASV: And Jehovah repented of the evil which he said he would do unto his people.

YLT: and Jehovah repenteth of the evil which He hath spoken of doing to His people.

Exposition: Exodus 32:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD repented of the evil which he thought to do unto his people.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

• Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

• Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

• Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Exodus 32:15

Hebrew

וַיִּפֶן וַיֵּרֶד מֹשֶׁה מִן־הָהָר וּשְׁנֵי לֻחֹת הָעֵדֻת בְּיָדוֹ לֻחֹת כְּתֻבִים מִשְּׁנֵי עֶבְרֵיהֶם מִזֶּה וּמִזֶּה הֵם כְּתֻבִֽים׃

vayifen-vayered-mosheh-min-hahar-vsheney-luchot-ha'edut-veyadvo-luchot-khetuviym-misheney-'evereyhem-mizeh-vmizeh-hem-khetuviym

KJV: And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written.

AKJV: And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written.

ASV: And Moses turned, and went down from the mount, with the two tables of the testimony in his hand; tables that were written on both their sides; on the one side and on the other were they written.

YLT: And Moses turneth, and goeth down from the mount, and the two tables of the testimony are in his hand, tables written on both their sides, on this and on that are they written;

Exposition: Exodus 32:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written.'. 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 32:16

Hebrew

וְהַלֻּחֹת מַעֲשֵׂה אֱלֹהִים הֵמָּה וְהַמִּכְתָּב מִכְתַּב אֱלֹהִים הוּא חָרוּת עַל־הַלֻּחֹֽת׃

vehaluchot-ma'asheh-'elohiym-hemah-vehamikhetav-mikhetav-'elohiym-hv'-charvt-'al-haluchot

KJV: And the tables were the work of God, and the writing was the writing of God, graven upon the tables.

AKJV: And the tables were the work of God, and the writing was the writing of God, graven on the tables.

ASV: And the tables were the work of God, and the writing was the writing of God, graven upon the tables.

YLT: and the tables are the work of God, and the writing is the writing of God, graven on the tables.

Exposition: Exodus 32:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the tables were the work of God, and the writing was the writing of God, graven upon the tables.'. 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 32:17

Hebrew

וַיִּשְׁמַע יְהוֹשֻׁעַ אֶת־קוֹל הָעָם בְּרֵעֹה וַיֹּאמֶר אֶל־מֹשֶׁה קוֹל מִלְחָמָה בַּֽמַּחֲנֶה׃

vayishema'-yehvoshu'a-'et-qvol-ha'am-vere'oh-vayo'mer-'el-mosheh-qvol-milechamah-vamachaneh

KJV: And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp.

AKJV: And when Joshua heard the noise of the people as they shouted, he said to Moses, There is a noise of war in the camp.

ASV: And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp.

YLT: And Joshua heareth the voice of the people in their shouting, and saith unto Moses, `A noise of battle in the camp!'

Exposition: Exodus 32:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp.'. 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 32:18

Hebrew

וַיֹּאמֶר אֵין קוֹל עֲנוֹת גְּבוּרָה וְאֵין קוֹל עֲנוֹת חֲלוּשָׁה קוֹל עַנּוֹת אָנֹכִי שֹׁמֵֽעַ׃

vayo'mer-'eyn-qvol-'anvot-gevvrah-ve'eyn-qvol-'anvot-chalvshah-qvol-'anvot-'anokhiy-shome'a

KJV: And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear.

AKJV: And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear. ¶

ASV: And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome; but the noise of them that sing do I hear.

YLT: and he saith, `It is not the voice of the crying of might, nor is it the voice of the crying of weakness--a voice of singing I am hearing.'

Exposition: Exodus 32:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear.'. 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 32:19

Hebrew

וֽ͏ַיְהִי כַּאֲשֶׁר קָרַב אֶל־הַֽמַּחֲנֶה וַיַּרְא אֶת־הָעֵגֶל וּמְחֹלֹת וַיִּֽחַר־אַף מֹשֶׁה וַיַּשְׁלֵךְ מידו מִיָּדָיו אֶת־הַלֻּחֹת וַיְּשַׁבֵּר אֹתָם תַּחַת הָהָֽר׃

vayehiy-kha'asher-qarav-'el-hamachaneh-vayare'-'et-ha'egel-vmecholot-vayichar-'af-mosheh-vayashelekhe-mydv-miyadayv-'et-haluchot-vayeshaver-'otam-tachat-hahar

KJV: And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount.

AKJV: And it came to pass, as soon as he came near to the camp, that he saw the calf, and the dancing: and Moses’ anger waxed hot, and he cast the tables out of his hands, and broke them beneath the mount.

ASV: And it came to pass, as soon as he came nigh unto the camp, that he saw the calf and the dancing: and Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount.

YLT: And it cometh to pass, when he hath drawn near unto the camp, that he seeth the calf, and the dancing, and the anger of Moses burneth, and he casteth out of his hands the tables, and breaketh them under the mount;

Exposition: Exodus 32:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath 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 32:20

Hebrew

וַיִּקַּח אֶת־הָעֵגֶל אֲשֶׁר עָשׂוּ וַיִּשְׂרֹף בָּאֵשׁ וַיִּטְחַן עַד אֲשֶׁר־דָּק וַיִּזֶר עַל־פְּנֵי הַמַּיִם וַיַּשְׁקְ אֶת־בְּנֵי יִשְׂרָאֵֽל׃

vayiqach-'et-ha'egel-'asher-'ashv-vayisherof-va'esh-vayitechan-'ad-'asher-daq-vayizer-'al-feney-hamayim-vayasheqe-'et-veney-yishera'el

KJV: And he took the calf which they had made, and burnt it in the fire, and ground it to powder, and strawed it upon the water, and made the children of Israel drink of it.

AKJV: And he took the calf which they had made, and burnt it in the fire, and ground it to powder, and strewed it on the water, and made the children of Israel drink of it.

ASV: And he took the calf which they had made, and burnt it with fire, and ground it to powder, and strewed it upon the water, and made the children of Israel drink of it.

YLT: and he taketh the calf which they have made, and burneth it with fire, and grindeth until it is small, and scattereth on the face of the waters, and causeth the sons of Israel to drink.

Exposition: Exodus 32:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he took the calf which they had made, and burnt it in the fire, and ground it to powder, and strawed it upon the water, and made the children of Israel drink of 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 32:21

Hebrew

וַיֹּאמֶר מֹשֶׁה אֶֽל־אַהֲרֹן מֶֽה־עָשָׂה לְךָ הָעָם הַזֶּה כִּֽי־הֵבֵאתָ עָלָיו חֲטָאָה גְדֹלָֽה׃

vayo'mer-mosheh-'el-'aharon-meh-'ashah-lekha-ha'am-hazeh-khiy-heve'ta-'alayv-chata'ah-gedolah

KJV: And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them?

AKJV: And Moses said to Aaron, What did this people to you, that you have brought so great a sin on them?

ASV: And Moses said unto Aaron, What did this people unto thee, that thou hast brought a great sin upon them?

YLT: And Moses saith unto Aaron, `What hath this people done to thee, that thou hast brought in upon it a great sin?'

Exposition: Exodus 32:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon 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 32:22

Hebrew

וַיֹּאמֶר אַהֲרֹן אַל־יִחַר אַף אֲדֹנִי אַתָּה יָדַעְתָּ אֶת־הָעָם כִּי בְרָע הֽוּא׃

vayo'mer-'aharon-'al-yichar-'af-'adoniy-'atah-yada'eta-'et-ha'am-khiy-vera'-hv'

KJV: And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief.

AKJV: And Aaron said, Let not the anger of my lord wax hot: you know the people, that they are set on mischief.

ASV: And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on evil.

YLT: and Aaron saith, `Let not the anger of my lord burn; thou--thou hast known the people that it is in evil;

Exposition: Exodus 32:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief.'. 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 32:23

Hebrew

וַיֹּאמְרוּ לִי עֲשֵׂה־לָנוּ אֱלֹהִים אֲשֶׁר יֵלְכוּ לְפָנֵינוּ כִּי־זֶה ׀ מֹשֶׁה הָאִישׁ אֲשֶׁר הֽ͏ֶעֱלָנוּ מֵאֶרֶץ מִצְרַיִם לֹא יָדַעְנוּ מֶה־הָיָה לֽוֹ׃

vayo'merv-liy-'asheh-lanv-'elohiym-'asher-yelekhv-lefaneynv-khiy-zeh- -mosheh-ha'iysh-'asher-he'elanv-me'eretz-mitzerayim-lo'-yada'env-meh-hayah-lvo

KJV: For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.

AKJV: For they said to me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him.

ASV: For they said unto me, Make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him.

YLT: and they say to me, Make for us gods, who go before us, for this Moses--the man who brought us up out of the land of Egypt--we have not known what hath happened to him;

Exposition: Exodus 32:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of 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 32:24

Hebrew

וָאֹמַר לָהֶם לְמִי זָהָב הִתְפָּרָקוּ וַיִּתְּנוּ־לִי וָאַשְׁלִכֵהוּ בָאֵשׁ וַיֵּצֵא הָעֵגֶל הַזֶּֽה׃

va'omar-lahem-lemiy-zahav-hitefaraqv-vayitenv-liy-va'ashelikhehv-va'esh-vayetze'-ha'egel-hazeh

KJV: And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf.

AKJV: And I said to them, Whoever has any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. ¶

ASV: And I said unto them, Whosoever hath any gold, let them break it off: so they gave it me; and I cast it into the fire, and there came out this calf.

YLT: and I say to them, Whoso hath gold, let them break it off, and they give to me, and I cast it into the fire, and this calf cometh out.'

Exposition: Exodus 32:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf.'. 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 32:25

Hebrew

וַיַּרְא מֹשֶׁה אֶת־הָעָם כִּי פָרֻעַ הוּא כִּֽי־פְרָעֹה אַהֲרֹן לְשִׁמְצָה בְּקָמֵיהֶֽם׃

vayare'-mosheh-'et-ha'am-khiy-faru'a-hv'-khiy-fera'oh-'aharon-leshimetzah-veqameyhem

KJV: And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:)

AKJV: And when Moses saw that the people were naked; (for Aaron had made them naked to their shame among their enemies:)

ASV: And when Moses saw that the people were broken loose, (for Aaron had let them loose for a derision among their enemies,)

YLT: And Moses seeth the people that it is unbridled, for Aaron hath made it unbridled for contempt among its withstanders,

Exposition: Exodus 32:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:)'. 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 32:26

Hebrew

וַיַּעֲמֹד מֹשֶׁה בְּשַׁעַר הַֽמַּחֲנֶה וַיֹּאמֶר מִי לַיהוָה אֵלָי וַיֵּאָסְפוּ אֵלָיו כָּל־בְּנֵי לֵוִֽי׃

vaya'amod-mosheh-vesha'ar-hamachaneh-vayo'mer-miy-layhvah-'elay-vaye'asefv-'elayv-khal-veney-leviy

KJV: Then Moses stood in the gate of the camp, and said, Who is on the LORD’S side? let him come unto me. And all the sons of Levi gathered themselves together unto him.

AKJV: Then Moses stood in the gate of the camp, and said, Who is on the LORD’s side? let him come to me. And all the sons of Levi gathered themselves together to him.

ASV: then Moses stood in the gate of the camp, and said, Whoso is on Jehovah’s side, let him come unto me. And all the sons of Levi gathered themselves together unto him.

YLT: and Moses standeth in the gate of the camp, and saith, `Who is for Jehovah? --unto me!' and all the sons of Levi are gathered unto him;

Exposition: Exodus 32:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then Moses stood in the gate of the camp, and said, Who is on the LORD’S side? let him come unto me. And all the sons of Levi gathered themselves together unto 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 32:27

Hebrew

וַיֹּאמֶר לָהֶם כֹּֽה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל שִׂימוּ אִישׁ־חַרְבּוֹ עַל־יְרֵכוֹ עִבְרוּ וָשׁוּבוּ מִשַּׁעַר לָשַׁעַר בַּֽמַּחֲנֶה וְהִרְגוּ אִֽישׁ־אֶת־אָחִיו וְאִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־קְרֹבֽוֹ׃

vayo'mer-lahem-khoh-'amar-yehvah-'elohey-yishera'el-shiymv-'iysh-charevvo-'al-yerekhvo-'iverv-vashvvv-misha'ar-lasha'ar-vamachaneh-vehiregv-'iysh-'et-'achiyv-ve'iysh-'et-re'ehv-ve'iysh-'et-qerovvo

KJV: And he said unto them, Thus saith the LORD God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour.

AKJV: And he said to them, Thus says the LORD God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor.

ASV: And he said unto them, Thus saith Jehovah, the God of Israel, Put ye every man his sword upon his thigh, and go to and fro from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor.

YLT: and he saith to them, `Thus said Jehovah, God of Israel, Put each his sword by his thigh, pass over and turn back from gate to gate through the camp, and slay each his brother, and each his friend, and each his relation.'

Exposition: Exodus 32:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said unto them, Thus saith the LORD God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and...'. 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 32:28

Hebrew

וַיַּֽעֲשׂוּ בְנֵֽי־לֵוִי כִּדְבַר מֹשֶׁה וַיִּפֹּל מִן־הָעָם בַּיּוֹם הַהוּא כִּשְׁלֹשֶׁת אַלְפֵי אִֽישׁ׃

vaya'ashv-veney-leviy-khidevar-mosheh-vayifol-min-ha'am-vayvom-hahv'-khisheloshet-'alefey-'iysh

KJV: And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men.

AKJV: And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men.

ASV: And the sons of Levi did according to the word of Moses: and there fell of the people that day about three thousand men.

YLT: And the sons of Levi do according to the word of Moses, and there fall of the people on that day about three thousand men,

Exposition: Exodus 32:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men.'. 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 32:29

Hebrew

וַיֹּאמֶר מֹשֶׁה מִלְאוּ יֶדְכֶם הַיּוֹם לַֽיהוָה כִּי אִישׁ בִּבְנוֹ וּבְאָחִיו וְלָתֵת עֲלֵיכֶם הַיּוֹם בְּרָכָֽה׃

vayo'mer-mosheh-mile'v-yedekhem-hayvom-layhvah-khiy-'iysh-vivenvo-vve'achiyv-velatet-'aleykhem-hayvom-verakhah

KJV: For Moses had said, Consecrate yourselves to day to the LORD, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day.

AKJV: For Moses had said, Consecrate yourselves today to the LORD, even every man on his son, and on his brother; that he may bestow on you a blessing this day. ¶

ASV: And Moses said, Consecrate yourselves to-day to Jehovah, yea, every man against his son, and against his brother; that he may bestow upon you a blessing this day.

YLT: and Moses saith, `Consecrate your hand to-day to Jehovah, for a man is against his son, and against his brother, so as to bring on you to-day a blessing.'

Exposition: Exodus 32:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For Moses had said, Consecrate yourselves to day to the LORD, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this 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 32:30

Hebrew

וַיְהִי מִֽמָּחֳרָת וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַתֶּם חֲטָאתֶם חֲטָאָה גְדֹלָה וְעַתָּה אֽ͏ֶעֱלֶה אֶל־יְהוָה אוּלַי אֲכַפְּרָה בְּעַד חַטַּאתְכֶֽם׃

vayehiy-mimachorat-vayo'mer-mosheh-'el-ha'am-'atem-chata'tem-chata'ah-gedolah-ve'atah-'e'eleh-'el-yehvah-'vlay-'akhaferah-ve'ad-chata'tekhem

KJV: And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the LORD; peradventure I shall make an atonement for your sin.

AKJV: And it came to pass on the morrow, that Moses said to the people, You have sinned a great sin: and now I will go up to the LORD; peradventure I shall make an atonement for your sin.

ASV: And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto Jehovah; peradventure I shall make atonement for your sin.

YLT: And it cometh to pass, on the morrow, that Moses saith unto the people, `Ye--ye have sinned a great sin, and now I go up unto Jehovah, if so be I atone for your sin.'

Exposition: Exodus 32:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the LORD; peradventure I shall make an atonement for your sin.'. 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 32:31

Hebrew

וַיָּשָׁב מֹשֶׁה אֶל־יְהוָה וַיֹּאמַר אָנָּא חָטָא הָעָם הַזֶּה חֲטָאָה גְדֹלָה וַיַּֽעֲשׂוּ לָהֶם אֱלֹהֵי זָהָֽב׃

vayashav-mosheh-'el-yehvah-vayo'mar-'ana'-chata'-ha'am-hazeh-chata'ah-gedolah-vaya'ashv-lahem-'elohey-zahav

KJV: And Moses returned unto the LORD, and said, Oh, this people have sinned a great sin, and have made them gods of gold.

AKJV: And Moses returned to the LORD, and said, Oh, this people have sinned a great sin, and have made them gods of gold.

ASV: And Moses returned unto Jehovah, and said, Oh, this people have sinned a great sin, and have made them gods of gold.

YLT: And Moses turneth back unto Jehovah, and saith, `Oh this people hath sinned a great sin, that they make to themselves a god of gold;

Exposition: Exodus 32:31 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses returned unto the LORD, and said, Oh, this people have sinned a great sin, and have made them gods of gold.'. 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 32:32

Hebrew

וְעַתָּה אִם־תִּשָּׂא חַטָּאתָם וְאִם־אַיִן מְחֵנִי נָא מִֽסִּפְרְךָ אֲשֶׁר כָּתָֽבְתָּ׃

ve'atah-'im-tisha'-chata'tam-ve'im-'ayin-mecheniy-na'-misiferekha-'asher-khataveta

KJV: Yet now, if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written.

AKJV: Yet now, if you will forgive their sin—; and if not, blot me, I pray you, out of your book which you have written.

ASV: Yet now, if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written.

YLT: and now, if Thou takest away their sin--and if not--blot me, I pray thee, out of Thy book which Thou hast written.'

Exposition: Exodus 32:32 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Yet now, if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written.'. 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 32:33

Hebrew

וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה מִי אֲשֶׁר חָֽטָא־לִי אֶמְחֶנּוּ מִסִּפְרִֽי׃

vayo'mer-yehvah-'el-mosheh-miy-'asher-chata'-liy-'emechenv-misiferiy

KJV: And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my book.

AKJV: And the LORD said to Moses, Whoever has sinned against me, him will I blot out of my book.

ASV: And Jehovah said unto Moses, Whosoever hath sinned against me, him will I blot out of my book.

YLT: And Jehovah saith unto Moses, `Whoso hath sinned against Me--I blot him out of My book;

Exposition: Exodus 32:33 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my book.'. 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 32:34

Hebrew

וְעַתָּה לֵךְ ׀ נְחֵה אֶת־הָעָם אֶל אֲשֶׁר־דִּבַּרְתִּי לָךְ הִנֵּה מַלְאָכִי יֵלֵךְ לְפָנֶיךָ וּבְיוֹם פָּקְדִי וּפָקַדְתִּי עֲלֵיהֶם חַטָּאתָֽם׃

ve'atah-lekhe- -necheh-'et-ha'am-'el-'asher-divaretiy-lakhe-hineh-male'akhiy-yelekhe-lefaneykha-vveyvom-faqediy-vfaqadetiy-'aleyhem-chata'tam

KJV: Therefore now go, lead the people unto the place of which I have spoken unto thee: behold, mine Angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them.

AKJV: Therefore now go, lead the people to the place of which I have spoken to you: behold, my Angel shall go before you: nevertheless in the day when I visit I will visit their sin on them.

ASV: And now go, lead the people unto the place of which I have spoken unto thee: behold, mine angel shall go before thee; nevertheless in the day when I visit, I will visit their sin upon them.

YLT: and now, go, lead the people whithersoever I have spoken to thee of; lo, My messenger goeth before thee, and in the day of my charging--then I have charged upon them their sin.'

Exposition: Exodus 32:34 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Therefore now go, lead the people unto the place of which I have spoken unto thee: behold, mine Angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon 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 32:35

Hebrew

וַיִּגֹּף יְהוָה אֶת־הָעָם עַל אֲשֶׁר עָשׂוּ אֶת־הָעֵגֶל אֲשֶׁר עָשָׂה אַהֲרֹֽן׃

vayigof-yehvah-'et-ha'am-'al-'asher-'ashv-'et-ha'egel-'asher-'ashah-'aharon

KJV: And the LORD plagued the people, because they made the calf, which Aaron made.

AKJV: And the LORD plagued the people, because they made the calf, which Aaron made.

ASV: And Jehovah smote the people, because they made the calf, which Aaron made.

YLT: And Jehovah plagueth the people, because they made the calf which Aaron made.

Exposition: Exodus 32:35 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD plagued the people, because they made the calf, which Aaron made.'. 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.