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_33
- Primary Witness Text: And the LORD said unto Moses, Depart, and go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it: And I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite: Unto a land flowing with milk and honey: for I will not go up in the midst of thee; for thou art a stiffnecked people: lest I consume thee in the way. And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments. For the LORD had said unto Moses, Say unto the children of Israel, Ye are a stiffnecked people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee. And the children of Israel stripped themselves of their ornaments by the mount Horeb. And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the Tabernacle of the congregation. And it came to pass, that every one which sought the LORD went out unto the tabernacle of the congregation, which was without the camp. And it came to pass, when Moses went out unto the tabernacle, that all the people rose up, and stood every man at his tent door, and looked after Moses, until he was gone into the tabernacle. And it came to pass, as Moses entered into the tabernacle, th...
Connected dataset overlay
- Connected ID:
Exodus_33
- Chapter Blob Preview: And the LORD said unto Moses, Depart, and go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it: And I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebus...
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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 33:1
Hebrew
וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵךְ עֲלֵה מִזֶּה אַתָּה וְהָעָם אֲשֶׁר הֽ͏ֶעֱלִיתָ מֵאֶרֶץ מִצְרָיִם אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם לְיִצְחָק וּֽלְיַעֲקֹב לֵאמֹר לְזַרְעֲךָ אֶתְּנֶֽנָּה׃vayedaver-yehvah-'el-mosheh-lekhe-'aleh-mizeh-'atah-veha'am-'asher-he'eliyta-me'eretz-mitzerayim-'el-ha'aretz-'asher-nisheva'etiy-le'averaham-leyitzechaq-vleya'aqov-le'mor-lezare'akha-'etenenah
KJV: And the LORD said unto Moses, Depart, and go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it:
AKJV: And the LORD said to Moses, Depart, and go up hence, you and the people which you have brought up out of the land of Egypt, to the land which I swore to Abraham, to Isaac, and to Jacob, saying, To your seed will I give it:
ASV: And Jehovah spake unto Moses, Depart, go up hence, thou and the people that thou hast brought up out of the land of Egypt, unto the land of which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it:
YLT: And Jehovah speaketh unto Moses, `Go, ascend from this place , thou and the people, whom thou hast brought up out of the land of Egypt, unto the land which I have sworn to Abraham, to Isaac, and to Jacob, saying, To thy seed I give it,'
Exposition: Exodus 33:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said unto Moses, Depart, and go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed w...'. 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 33:2
Hebrew
וְשָׁלַחְתִּי לְפָנֶיךָ מַלְאָךְ וְגֵֽרַשְׁתִּי אֶת־הַֽכְּנַעֲנִי הָֽאֱמֹרִי וְהַֽחִתִּי וְהַפְּרִזִּי הַחִוִּי וְהַיְבוּסִֽי׃veshalachetiy-lefaneykha-male'akhe-vegerashetiy-'et-hakhena'aniy-ha'emoriy-vehachitiy-vehaferiziy-hachiviy-vehayevvsiy
KJV: And I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite:
AKJV: And I will send an angel before you; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite:
ASV: and I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite:
YLT: (and I have sent before thee a messenger, and have cast out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite,)
Commentary WitnessExodus 33:2Quoted commentary witness
Commentary Witness
Exodus 33:2
Verse 2 I will send an angel - In Exo 23:20, God promises to send an angel to conduct them into the good land, in whom the name of God should be; that is, in whom God should dwell. See Clarke's note on Exo 23:20 (note). Here he promises that an angel shall be their conductor; but as there is nothing particularly specified of him, it has been thought that an ordinary angel is intended, and not that Angel of the Covenant promised before. And this sentiment seems to be confirmed by the following verse.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 33:2
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Clarke
Exposition: Exodus 33:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite:'. 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 33:3
Hebrew
אֶל־אֶרֶץ זָבַת חָלָב וּדְבָשׁ כִּי לֹא אֶֽעֱלֶה בְּקִרְבְּךָ כִּי עַם־קְשֵׁה־עֹרֶף אַתָּה פֶּן־אֲכֶלְךָ בַּדָּֽרֶךְ׃'el-'eretz-zavat-chalav-vdevash-khiy-lo'-'e'eleh-veqirevekha-khiy-'am-qesheh-'oref-'atah-fen-'akhelekha-vadarekhe
KJV: Unto a land flowing with milk and honey: for I will not go up in the midst of thee; for thou art a stiffnecked people: lest I consume thee in the way.
AKJV: To a land flowing with milk and honey: for I will not go up in the middle of you; for you are a stiff necked people: lest I consume you in the way. ¶
ASV: unto a land flowing with milk and honey: for I will not go up in the midst of thee, for thou art a stiffnecked people, lest I consume thee in the way.
YLT: unto a land flowing with milk and honey, for I do not go up in thy midst, for thou art a stiff-necked people--lest I consume thee in the way.'
Commentary WitnessExodus 33:3Quoted commentary witness
Commentary Witness
Exodus 33:3
Verse 3 I will not go up in the midst of thee - Consequently, the angel here promised to be their guide was not that angel in whom Jehovah's name was: and so the people understood it; hence the mourning which is afterwards mentioned.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 33:3
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Consequently
Exposition: Exodus 33:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Unto a land flowing with milk and honey: for I will not go up in the midst of thee; for thou art a stiffnecked people: lest I consume thee in the way.'. 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 33:4
Hebrew
וַיִּשְׁמַע הָעָם אֶת־הַדָּבָר הָרָע הַזֶּה וַיִּתְאַבָּלוּ וְלֹא־שָׁתוּ אִישׁ עֶדְיוֹ עָלָֽיו׃vayishema'-ha'am-'et-hadavar-hara'-hazeh-vayite'avalv-velo'-shatv-'iysh-'edeyvo-'alayv
KJV: And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments.
AKJV: And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments.
ASV: And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments.
YLT: And the people hear this sad thing, and mourn; and none put his ornaments on him.
Commentary Witness (Generated)Exodus 33:4Generated editorial synthesis
Commentary Witness (Generated)
Exodus 33:4
Exodus 33:4 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments.'. 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 33:4
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 33:4
Exposition: Exodus 33:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments.'. 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 33:5
Hebrew
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֱמֹר אֶל־בְּנֵֽי־יִשְׂרָאֵל אַתֶּם עַם־קְשֵׁה־עֹרֶף רֶגַע אֶחָד אֽ͏ֶעֱלֶה בְקִרְבְּךָ וְכִלִּיתִיךָ וְעַתָּה הוֹרֵד עֶדְיְךָ מֵֽעָלֶיךָ וְאֵדְעָה מָה אֶֽעֱשֶׂה־לָּֽךְ׃vayo'mer-yehvah-'el-mosheh-'emor-'el-veney-yishera'el-'atem-'am-qesheh-'oref-rega'-'echad-'e'eleh-veqirevekha-vekhiliytiykha-ve'atah-hvored-'edeyekha-me'aleykha-ve'ede'ah-mah-'e'esheh-lakhe
KJV: For the LORD had said unto Moses, Say unto the children of Israel, Ye are a stiffnecked people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee.
AKJV: For the LORD had said to Moses, Say to the children of Israel, You are a stiff necked people: I will come up into the middle of you in a moment, and consume you: therefore now put off your ornaments from you, that I may know what to do to you.
ASV: And Jehovah said unto Moses, Say unto the children of Israel, Ye are a stiffnecked people; if I go up into the midst of thee for one moment, I shall consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee.
YLT: And Jehovah saith unto Moses, `Say unto the sons of Israel, Ye are a stiff-necked people; one moment--I come up into thy midst, and have consumed thee; and now, put down thine ornaments from off thee, and I know what I do to thee;'
Commentary WitnessExodus 33:5Quoted commentary witness
Commentary Witness
Exodus 33:5
Verse 5 Now put off thy ornaments from thee - "The Septuagint, in their translation, suppose that the children of Israel not only laid aside their ear-rings, and such like ornaments, in a time of professed deep humiliation before God, but their upper or more beautiful garments too. Moses says nothing of this last circumstance; but as it is a modern practice, so it appears by their version to have been as ancient as their time, and probably took place long before that. The Septuagint gives us this as the translation of the passage: 'The people, having heard this sad declaration, mourned with lamentations. And the Lord said unto the children of Israel, Now, therefore, put off your robes of glory, and your ornaments, and I will show you the things I will do unto you. And the children of Israel put off their ornaments and robes by the mount, by Horeb.' "If it had not been the custom to put off their upper garments in times of deep mourning, in the days that the Septuagint translation was made, they would not have inserted this circumstance in the account Moses gives of their mourning, and concerning which he was silent. They must have supposed too that this practice might be in use in those elder times. "That it is now practiced in the east, appears from the account Pitts gives of the ceremonies of the Mohammedan pilgrimage to Mecca. 'A few days after this we came to a place called Rabbock, about four days' sail on this side of Mecca, where all the hagges or pilgrims, (excepting those of the female sex) do enter into hirrawem or ihram, i.e., they take off all their clothes, covering themselves with two hirrawems, or large white cotton wrappers; one they put about their middle, which reaches down to their ankles; with the other they cover the upper part of their body, except the head; and they wear no other thing on their bodies but these wrappers, only a pair of grimgameca, that is thin-soled shoes like sandals, the over-leather of which covers only the toes, the insteps being all naked. In this manner, like humble penitents, they go from Rabbock until they come to Mecca, to approach the temple, many times enduring the scorching heat of the sun until the very skin is burnt off their backs and arms, and their heads swollen to a very great degree.' - pp. 115,116. Presently after he informs us 'that the time of their wearing this mortifying habit is about the space of seven days.' Again, (p. 138): 'It was a sight, indeed, able to pierce one's heart, to behold so many thousands in their garments of humility and mortification, with their naked heads, and cheeks watered with tears; and to hear their grievous sighs and sobs, begging earnestly for the remission of their sins, promising newness of life, using a form of penitential expressions, and thus continuing for the space of four or five hours.' "The Septuagint suppose the Israelites made much the same appearance as these Mohammedan pilgrims, when Israel stood in anguish of soul at the foot of Mount Horeb, though Moses says nothing of putting off any of their vestments. "Some passages of the Jewish prophets seem to confirm the notion of their stripping themselves of some of their clothes in times of deep humiliation, particularly Mic 1:8 : Therefore I will wail and howl; I will go stripped and naked; I will make a wailing like the dragons, and mourning as the owls. "Saul's stripping himself, mentioned 1Sam 19:24, is perhaps to be understood of his assuming the appearance of those that were deeply engaged in devotional exercises, into which he was unintentionally brought by the prophetic influences that came upon him, and in which he saw others engaged." - Harmer's Observat., vol. iv., p. 172. The ancient Jewish commentators were of opinion that the Israelites had the name יהוה Jehovah inscribed on them in such a way as to ensure them the Divine protection; and that this, inscribed probably on a plate of gold, was considered their choicest ornament; and that when they gave their ornaments to make the golden calf, this was given by many, in consequence of which they were considered as naked and defenceless. All the remaining parts of their ornaments, which it is likely were all emblematical of spiritual things, God commands them here to lay off; for they could not with propriety bear the symbols of the Divine protection, who had forfeited that protection for their transgression. That I may know what to do unto thee - For it seems that while they had these emblematic ornaments on them, they were still considered as under the Divine protection. These were a shield to them, which God commands them to throw aside. Though many had parted with their choicest ornaments, yet not all, only a few comparatively, of the wives, daughters, and sons of 600,000 men, could have been thus stripped to make one golden calf. The major part still had these ornaments, and they are now commanded to lay them aside.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 33:5
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mic 1:8
- 1Sam 19:24
Named authorities or texts detected in the witness
- Septuagint
- Moses
- The Septuagint
- Israel
- Now
- Horeb
- Mecca
- Rabbock
- Again
- Mount Horeb
- Observat
Exposition: Exodus 33:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For the LORD had said unto Moses, Say unto the children of Israel, Ye are a stiffnecked people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that...'. 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 33:6
Hebrew
וַיִּֽתְנַצְּלוּ בְנֵֽי־יִשְׂרָאֵל אֶת־עֶדְיָם מֵהַר חוֹרֵֽב׃vayitenatzelv-veney-yishera'el-'et-'edeyam-mehar-chvorev
KJV: And the children of Israel stripped themselves of their ornaments by the mount Horeb.
AKJV: And the children of Israel stripped themselves of their ornaments by the mount Horeb.
ASV: And the children of Israel stripped themselves of their ornaments from mount Horeb onward.
YLT: and the sons of Israel take off their ornaments at mount Horeb.
Commentary Witness (Generated)Exodus 33:6Generated editorial synthesis
Commentary Witness (Generated)
Exodus 33:6
Exodus 33:6 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 the children of Israel stripped themselves of their ornaments by the mount Horeb.'. 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 33:6
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 33:6
Named authorities or texts detected in the witness
- Horeb
Exposition: Exodus 33:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the children of Israel stripped themselves of their ornaments by the mount Horeb.'. 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 33:7
Hebrew
וּמֹשֶׁה יִקַּח אֶת־הָאֹהֶל וְנָֽטָה־לוֹ ׀ מִחוּץ לַֽמַּחֲנֶה הַרְחֵק מִן־הַֽמַּחֲנֶה וְקָרָא לוֹ אֹהֶל מוֹעֵד וְהָיָה כָּל־מְבַקֵּשׁ יְהוָה יֵצֵא אֶל־אֹהֶל מוֹעֵד אֲשֶׁר מִחוּץ לַֽמַּחֲנֶֽה׃vmosheh-yiqach-'et-ha'ohel-venatah-lvo- -michvtz-lamachaneh-harecheq-min-hamachaneh-veqara'-lvo-'ohel-mvo'ed-vehayah-khal-mevaqesh-yehvah-yetze'-'el-'ohel-mvo'ed-'asher-michvtz-lamachaneh
KJV: And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the Tabernacle of the congregation. And it came to pass, that every one which sought the LORD went out unto the tabernacle of the congregation, which was without the camp.
AKJV: And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the Tabernacle of the congregation. And it came to pass, that every one which sought the LORD went out to the tabernacle of the congregation, which was without the camp.
ASV: Now Moses used to take the tent and to pitch it without the camp, afar off from the camp; and he called it, The tent of meeting. And it came to pass, that every one that sought Jehovah went out unto the tent of meeting, which was without the camp.
YLT: And Moses taketh the tent, and hath stretched it out at the outside of the camp, afar off from the camp, and hath called it, `Tent of Meeting;' and it hath come to pass, every one seeking Jehovah goeth out unto the tent of meeting, which is at the outside of the camp.
Commentary WitnessExodus 33:7Quoted commentary witness
Commentary Witness
Exodus 33:7
Verse 7 Moses took the tabernacle - אה האהל eth haohel, the Tent; not את המשכן eth hammishcan, the tabernacle, the dwelling-place of Jehovah, see Exo 36:11, for this was not as yet erected; but probably the tent of Moses, which was before in the midst of the camp, and to which the congregation came for judgment, and where, no doubt, God frequently met with his servant. This is now removed to a considerable distance from the camp, (two thousand cubits, according to the Talmudists), as God refuses to dwell any longer among this rebellious people. And as this was the place to which all the people came for justice and judgment, hence it was probably called the tabernacle, more properly the tent, of the congregation.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 33:7
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
- Tent
- Jehovah
Exposition: Exodus 33:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the Tabernacle of the congregation. And it came to pass, that every one which sought the LORD went out unto the tab...'. 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 33:8
Hebrew
וְהָיָה כְּצֵאת מֹשֶׁה אֶל־הָאֹהֶל יָקוּמוּ כָּל־הָעָם וְנִצְּבוּ אִישׁ פֶּתַח אָהֳלוֹ וְהִבִּיטוּ אַחֲרֵי מֹשֶׁה עַד־בֹּאוֹ הָאֹֽהֱלָה׃vehayah-khetze't-mosheh-'el-ha'ohel-yaqvmv-khal-ha'am-venitzevv-'iysh-fetach-'aholvo-vehiviytv-'acharey-mosheh-'ad-vo'vo-ha'ohelah
KJV: And it came to pass, when Moses went out unto the tabernacle, that all the people rose up, and stood every man at his tent door, and looked after Moses, until he was gone into the tabernacle.
AKJV: And it came to pass, when Moses went out to the tabernacle, that all the people rose up, and stood every man at his tent door, and looked after Moses, until he was gone into the tabernacle.
ASV: And it came to pass, when Moses went out unto the Tent, that all the people rose up, and stood, every man at his tent door, and looked after Moses, until he was gone into the Tent.
YLT: And it hath come to pass, at the going out of Moses unto the tent, all the people rise, and have stood, each at the opening of his tent, and have looked expectingly after Moses, until his going into the tent.
Commentary Witness (Generated)Exodus 33:8Generated editorial synthesis
Commentary Witness (Generated)
Exodus 33:8
Exodus 33:8 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 it came to pass, when Moses went out unto the tabernacle, that all the people rose up, and stood every man at his tent door, and looked after Moses, until he was gone into the tabernacle.'. 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 33:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 33:8
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 33:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, when Moses went out unto the tabernacle, that all the people rose up, and stood every man at his tent door, and looked after Moses, until he was gone into the tabernacle.'. 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 33:9
Hebrew
וְהָיָה כְּבֹא מֹשֶׁה הָאֹהֱלָה יֵרֵד עַמּוּד הֶֽעָנָן וְעָמַד פֶּתַח הָאֹהֶל וְדִבֶּר עִם־מֹשֶֽׁה׃vehayah-khevo'-mosheh-ha'ohelah-yered-'amvd-he'anan-ve'amad-fetach-ha'ohel-vediver-'im-mosheh
KJV: And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood at the door of the tabernacle, and the LORD talked with Moses.
AKJV: And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood at the door of the tabernacle, and the Lord talked with Moses.
ASV: And it came to pass, when Moses entered into the Tent, the pillar of cloud descended, and stood at the door of the Tent: and Jehovah spake with Moses.
YLT: And it hath come to pass, at the going in of Moses to the tent, the pillar of the cloud cometh down, and hath stood at the opening of the tent, and He hath spoken with Moses;
Commentary WitnessExodus 33:9Quoted commentary witness
Commentary Witness
Exodus 33:9
Verse 9 The cloudy pillar descended - This very circumstance precluded the possibility of deception. The cloud descending at these times, and at none others, was a full proof that it was miraculous, and a pledge of the Divine presence. It was beyond the power of human art to counterfeit such an appearance; and let it be observed that all the people saw this, Exo 33:10. How many indubitable and irrefragable proofs of its own authenticity and Divine origin does the Pentateuch contain!
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 33:9
Source lane
Apologetics Bible source bundle
Exposition: Exodus 33:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood at the door of the tabernacle, and the LORD talked with Moses.'. 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 33:10
Hebrew
וְרָאָה כָל־הָעָם אֶת־עַמּוּד הֶֽעָנָן עֹמֵד פֶּתַח הָאֹהֶל וְקָם כָּל־הָעָם וְהִֽשְׁתַּחֲוּוּ אִישׁ פֶּתַח אָהֳלֽוֹ׃vera'ah-khal-ha'am-'et-'amvd-he'anan-'omed-fetach-ha'ohel-veqam-khal-ha'am-vehishetachavv-'iysh-fetach-'aholvo
KJV: And all the people saw the cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped, every man in his tent door.
AKJV: And all the people saw the cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped, every man in his tent door.
ASV: And all the people saw the pillar of cloud stand at the door of the Tent: and all the people rose up and worshipped, every man at his tent door.
YLT: and all the people have seen the pillar of the cloud standing at the opening of the tent, and all the people have risen and bowed themselves, each at the opening of his tent.
Commentary Witness (Generated)Exodus 33:10Generated editorial synthesis
Commentary Witness (Generated)
Exodus 33:10
Exodus 33:10 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And all the people saw the cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped, every man in his tent door.'. 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 33:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 33:10
Exposition: Exodus 33:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And all the people saw the cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped, every man in his tent door.'. 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 33:11
Hebrew
וְדִבֶּר יְהוָה אֶל־מֹשֶׁה פָּנִים אֶל־פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל־רֵעֵהוּ וְשָׁב אֶל־הַֽמַּחֲנֶה וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן־נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹֽהֶל׃vediver-yehvah-'el-mosheh-faniym-'el-faniym-kha'asher-yedaver-'iysh-'el-re'ehv-veshav-'el-hamachaneh-vmesharetvo-yehvoshu'a-vin-nvn-na'ar-lo'-yamiysh-mitvokhe-ha'ohel
KJV: And the LORD spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle.
AKJV: And the LORD spoke to Moses face to face, as a man speaks to his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle. ¶
ASV: And Jehovah spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his minister Joshua, the son of Nun, a young man, departed not out of the Tent.
YLT: And Jehovah hath spoken unto Moses face unto face, as a man speaketh unto his friend; and he hath turned back unto the camp, and his minister Joshua, son of Nun, a youth, departeth not out of the tent.
Commentary WitnessExodus 33:11Quoted commentary witness
Commentary Witness
Exodus 33:11
Verse 11 The Lord spake unto Moses face to face - That there was no personal appearance here we may readily conceive; and that the communications made by God to Moses were not by visions, ecstasies, dreams, inward inspirations, or the mediation of angels, is sufficiently evident: we may therefore consider the passage as implying that familiarity and confidence with which the Divine Being treated his servant, and that he spake with him by articulate sounds in his own language, though no shape or similitude was then to be seen. Joshua, the son of Nun, a young man - There is a difficulty here. Joshua certainly was not a young man in the literal sense of the word; "but he was called so," says Mr. Ainsworth, "In respect of his service, not of his years; for he was now above fifty years old, as may be gathered from Jos 24:29. But because ministry and service are usually by the younger sort, all servants are called young men, Gen 14:24." See also Gen 22:3, and Gen 41:12. Perhaps the word נער naar, here translated young man, means a single person, one unmarried.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 33:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 14:24
- Gen 22:3
- Gen 41:12
Named authorities or texts detected in the witness
- Moses
- Joshua
- Nun
- Mr
- Ainsworth
Exposition: Exodus 33:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle.'. 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 33:12
Hebrew
וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה רְאֵה אַתָּה אֹמֵר אֵלַי הַעַל אֶת־הָעָם הַזֶּה וְאַתָּה לֹא הֽוֹדַעְתַּנִי אֵת אֲשֶׁר־תִּשְׁלַח עִמִּי וְאַתָּה אָמַרְתָּ יְדַעְתִּיךָֽ בְשֵׁם וְגַם־מָצָאתָ חֵן בְּעֵינָֽי׃vayo'mer-mosheh-'el-yehvah-re'eh-'atah-'omer-'elay-ha'al-'et-ha'am-hazeh-ve'atah-lo'-hvoda'etaniy-'et-'asher-tishelach-'imiy-ve'atah-'amareta-yeda'etiykha-veshem-vegam-matza'ta-chen-ve'eynay
KJV: And Moses said unto the LORD, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight.
AKJV: And Moses said to the LORD, See, you say to me, Bring up this people: and you have not let me know whom you will send with me. Yet you have said, I know you by name, and you have also found grace in my sight.
ASV: And Moses said unto Jehovah, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found favor in my sight.
YLT: And Moses saith unto Jehovah, `See, Thou art saying unto me, Bring up this people, and Thou hast not caused me to know whom Thou dost send with me; and Thou hast said, I have known thee by name, and also thou hast found grace in Mine eyes.
Commentary WitnessExodus 33:12Quoted commentary witness
Commentary Witness
Exodus 33:12
Verse 12 Moses said unto the Lord - We may suppose that after Moses had quitted the tabernacle he went to the camp, and gave the people some general information relative to the conversation he lately had with the Lord; after which he returned to the tabernacle or tent, and began to plead with God, as we find in this and the following verses. Thou hast not let me know, etc. - As God had said he would not go up with this people, Moses wished to know whom he would send with him, as he had only said, in general terms, that he would send an angel.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 33:12
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
- Lord
Exposition: Exodus 33:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses said unto the LORD, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my si...'. 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 33:13
Hebrew
וְעַתָּה אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ הוֹדִעֵנִי נָא אֶת־דְּרָכֶךָ וְאֵדָעֲךָ לְמַעַן אֶמְצָא־חֵן בְּעֵינֶיךָ וּרְאֵה כִּי עַמְּךָ הַגּוֹי הַזֶּֽה׃ve'atah-'im-na'-matza'tiy-chen-ve'eyneykha-hvodi'eniy-na'-'et-derakhekha-ve'eda'akha-lema'an-'emetza'-chen-ve'eyneykha-vre'eh-khiy-'amekha-hagvoy-hazeh
KJV: Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people.
AKJV: Now therefore, I pray you, if I have found grace in your sight, show me now your way, that I may know you, that I may find grace in your sight: and consider that this nation is your people.
ASV: Now therefore, I pray thee, if I have found favor in thy sight, show me now thy ways, that I may know thee, to the end that I may find favor in thy sight: and consider that this nation is thy people.
YLT: `And now, if, I pray Thee, I have found grace in Thine eyes, cause me to know, I pray Thee, Thy way, and I know Thee, so that I find grace in Thine eyes, and consider that this nation is Thy people;'
Commentary WitnessExodus 33:13Quoted commentary witness
Commentary Witness
Exodus 33:13
Verse 13 Show me now thy way - Let me know the manner in which thou wouldst have this people led up and governed, because this nation is thy people, and should be governed and guided in thy own way.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 33:13
Source lane
Apologetics Bible source bundle
Exposition: Exodus 33:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy 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 33:14
Hebrew
וַיֹּאמַר פָּנַי יֵלֵכוּ וַהֲנִחֹתִי לָֽךְ׃vayo'mar-fanay-yelekhv-vahanichotiy-lakhe
KJV: And he said, My presence shall go with thee, and I will give thee rest.
AKJV: And he said, My presence shall go with you, and I will give you rest.
ASV: And he said, My presence shall go with thee, and I will give thee rest.
YLT: and He saith, `My presence doth go, and I have given rest to thee.'
Commentary WitnessExodus 33:14Quoted commentary witness
Commentary Witness
Exodus 33:14
Verse 14 My presence shall go with thee - פני ילכו panai yelechu, my faces shall go. I shall give thee manifestations of my grace and goodness through the whole of thy journey. I shall vary my appearances for thee, as thy necessities shall require.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 33:14
Source lane
Apologetics Bible source bundle
Exposition: Exodus 33:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said, My presence shall go with thee, and I will give thee rest.'. 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 33:15
Hebrew
וַיֹּאמֶר אֵלָיו אִם־אֵין פָּנֶיךָ הֹלְכִים אַֽל־תַּעֲלֵנוּ מִזֶּֽה׃vayo'mer-'elayv-'im-'eyn-faneykha-holekhiym-'al-ta'alenv-mizeh
KJV: And he said unto him, If thy presence go not with me, carry us not up hence.
AKJV: And he said to him, If your presence go not with me, carry us not up hence.
ASV: And he said unto him, If thy presence go not with me, carry us not up hence.
YLT: And he saith unto Him, `If Thy presence is not going--take us not up from this place ;
Commentary WitnessExodus 33:15Quoted commentary witness
Commentary Witness
Exodus 33:15
Verse 15 If thy presence go not - אם אין פניך הלכים im ein paneycha holechim, if thy faces do not go - if we have not manifestations of thy peculiar providence and grace, carry us not up hence. Without supernatural assistance, and a most particular providence, he knew that it would be impossible either to govern such a people, or support them in the desert; and therefore he wishes to be well assured on this head, that he may lead them up with confidence, and be able to give them the most explicit assurances of support and protection. But by what means should these manifestations take place? This question seems to be answered by the Prophet Isaiah, Isa 63:9 : In all their affliction he was afflicted, and the Angel of his presence (פניו panaiv, of his faces) saved them. So we find that the goodness and mercy of God were to be manifested by the Angel of the Covenant, the Lord Jesus, the Messiah; and this is the interpretation which the Jews themselves give of this place. Can any person lead men to the typical Canaan, who is not himself influenced and directed by the Lord? And of what use are all the means of grace, if not crowned with the presence and blessing of the God of Israel? It is on this ground that Jesus Christ hath said, Where two or three are gathered together in my name, I am in the midst of them, Mat 18:20; without which, what would preachings, prayers, and even Sacraments avail?
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 33:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Isa 63:9
- Mat 18:20
Named authorities or texts detected in the witness
- Ovid
- Ray
- Jesus
- Prophet Isaiah
- Covenant
- Lord Jesus
- Messiah
- Canaan
Exposition: Exodus 33:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said unto him, If thy presence go not with me, carry us not up hence.'. 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 33:16
Hebrew
וּבַמֶּה ׀ יִוָּדַע אֵפוֹא כִּֽי־מָצָאתִי חֵן בְּעֵינֶיךָ אֲנִי וְעַמֶּךָ הֲלוֹא בְּלֶכְתְּךָ עִמָּנוּ וְנִפְלֵינוּ אֲנִי וְעַמְּךָ מִכָּל־הָעָם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָֽה׃vvameh- -yivada'-'efvo'-khiy-matza'tiy-chen-ve'eyneykha-'aniy-ve'amekha-halvo'-velekhetekha-'imanv-venifeleynv-'aniy-ve'amekha-mikhal-ha'am-'asher-'al-feney-ha'adamah
KJV: For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth.
AKJV: For wherein shall it be known here that I and your people have found grace in your sight? is it not in that you go with us? so shall we be separated, I and your people, from all the people that are on the face of the earth.
ASV: For wherein now shall it be known that I have found favor in thy sight, I and thy people? is it not in that thou goest with us, so that we are separated, I and thy people, from all the people that are upon the face of the earth?
YLT: and in what is it known now, that I have found grace in Thine eyes--I and Thy people--is it not in Thy going with us? and we have been distinguished--I and Thy people--from all the people who are on the face of the ground.'
Commentary WitnessExodus 33:16Quoted commentary witness
Commentary Witness
Exodus 33:16
Verse 16 So shall we be separated - By having this Divine protection we shall be saved from idolatry, and be preserved in thy truth and in the true worshipping of thee; and thus shall we be separated from all the people that are upon the face of the earth: as all the nations of the world, the Jews only excepted, were at this time idolaters.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 33:16
Source lane
Apologetics Bible source bundle
Exposition: Exodus 33:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of t...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 33:17
Hebrew
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה גַּם אֶת־הַדָּבָר הַזֶּה אֲשֶׁר דִּבַּרְתָּ אֶֽעֱשֶׂה כִּֽי־מָצָאתָ חֵן בְּעֵינַי וָאֵדָעֲךָ בְּשֵֽׁם׃vayo'mer-yehvah-'el-mosheh-gam-'et-hadavar-hazeh-'asher-divareta-'e'esheh-khiy-matza'ta-chen-ve'eynay-va'eda'akha-veshem
KJV: And the LORD said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name.
AKJV: And the LORD said to Moses, I will do this thing also that you have spoken: for you have found grace in my sight, and I know you by name.
ASV: And Jehovah said unto Moses, I will do this thing also that thou hast spoken; for thou hast found favor in my sight, and I know thee by name.
YLT: And Jehovah saith unto Moses, `Even this thing which thou hast spoken I do; for thou hast found grace in Mine eyes, and I know thee by name.'
Commentary WitnessExodus 33:17Quoted commentary witness
Commentary Witness
Exodus 33:17
Verse 17 I will do this thing also - My presence shall go with thee, and I will keep thee separate from all the people of the earth. Both these promises have been remarkably fulfilled. God continued miraculously with them till he brought them into the promised land; and from the day in which he brought them out of Egypt to the present day, he has kept them a distinct, unmixed people! Who can account for this on any principle but that of a continual especial providence, and a constant Divine interference? The Jews have ever been a people fond of money; had they been mingled with the people of the earth among whom they have been scattered, their secular interests would have been greatly promoted by it; and they who have sacrificed every thing besides to their love of money, on this point have been incorruptible! They chose in every part of their dispersions rather to be a poor, despised, persecuted people, and continue separate from all the people of the earth, than to enjoy ease and affluence by becoming mixed with the nations. For what great purposes must God be preserving this people! for it does not appear that any moral principle binds them together - they seem lost to this; and yet in opposition to their interests, for which in other respects they would sacrifice every thing, they are still kept distinct from all the people of the earth: for this an especial providence alone can account.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 33:17
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
Exposition: Exodus 33:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name.'. 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 33:18
Hebrew
וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶֽךָ׃vayo'mar-hare'eniy-na'-'et-khevodekha
KJV: And he said, I beseech thee, shew me thy glory.
AKJV: And he said, I beseech you, show me your glory.
ASV: And he said, Show me, I pray thee, thy glory.
YLT: And he saith, `Shew me, I pray Thee, Thine honour;'
Commentary WitnessExodus 33:18Quoted commentary witness
Commentary Witness
Exodus 33:18
Verse 18 Show me thy glory - Moses probably desired to see that which constitutes the peculiar glory or excellence of the Divine nature as it stands in reference to man. By many this is thought to signify his eternal mercy in sending Christ Jesus into the world. Moses perceived that what God was now doing had the most important and gracious designs which at present he could not distinctly discover; therefore he desires God to show him his glory. God graciously promises to indulge him in this request as far as possible, by proclaiming his name, and making all his goodness pass before him, Exo 33:19. But at the same time he assures him that he could not see his face - the fullness of his perfections and the grandeur of his designs, and live, as no human being could bear, in the present state, this full discovery. But he adds, Thou shalt see my back parts, את אחרי eth achorai, probably meaning that appearance which he should assume in after times, when it should be said, God is manifest in the flesh. This appearance did take place, for we find God putting him into a cleft of the rock, covering him with his hand, and passing by in such a way as to exhibit a human similitude. John may have had this in view when he said, The Word was made flesh and dwelt Among us, full of grace and truth, and We Beheld His Glory. What this glory was, and what was implied by this grace and truth, we shall see in the succeeding chapter.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 33:18
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
- Jesus
- Beheld His Glory
Exposition: Exodus 33:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said, I beseech thee, shew me thy glory.'. 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 33:19
Hebrew
וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל־טוּבִי עַל־פָּנֶיךָ וְקָרָאתִֽי בְשֵׁם יְהוָה לְפָנֶיךָ וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵֽם׃vayo'mer-'aniy-'a'aviyr-khal-tvviy-'al-faneykha-veqara'tiy-veshem-yehvah-lefaneykha-vechanotiy-'et-'asher-'achon-verichametiy-'et-'asher-'arachem
KJV: And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy.
AKJV: And he said, I will make all my goodness pass before you, and I will proclaim the name of the LORD before you; and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.
ASV: And he said, I will make all my goodness pass before thee, and will proclaim the name of Jehovah before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.
YLT: and He saith, `I cause all My goodness to pass before thy face, and have called concerning the Name of Jehovah before thee, and favoured him whom I favour, and loved him whom I love.'
Commentary WitnessExodus 33:19Quoted commentary witness
Commentary Witness
Exodus 33:19
Verse 19 I will make all my goodness pass before thee - Thou shalt not have a sight of my justice, for thou couldst not bear the infinite splendor of my purity: but I shall show myself to thee as the fountain of inexhaustible compassion, the sovereign Dispenser of my own mercy in my own way, being gracious to whom I will be gracious, and showing mercy on whom I will show mercy. I will proclaim the name of the Lord - See Clarke's note on Exo 34:6.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 33:19
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Clarke
Exposition: Exodus 33:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy.'. 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 33:20
Hebrew
וַיֹּאמֶר לֹא תוּכַל לִרְאֹת אֶת־פָּנָי כִּי לֹֽא־יִרְאַנִי הָאָדָם וָחָֽי׃vayo'mer-lo'-tvkhal-lire'ot-'et-fanay-khiy-lo'-yire'aniy-ha'adam-vachay
KJV: And he said, Thou canst not see my face: for there shall no man see me, and live.
AKJV: And he said, You can not see my face: for there shall no man see me, and live.
ASV: And he said, Thou canst not see my face; for man shall not see me and live.
YLT: He saith also, `Thou art unable to see My face, for man doth not see Me, and live;'
Commentary WitnessExodus 33:20Quoted commentary witness
Commentary Witness
Exodus 33:20
Verse 20 No man see me, and live - The splendor would be insufferable to man; he only, whose mortality is swallowed up of life, can see God as he is. See 1Jn 3:2. From some disguised relation of the circumstances mentioned here, the fable of Jupiter and Semele was formed; she is reported to have entreated Jupiter to show her his glory, who was at first very reluctant, knowing that it would be fatal to her; but at last, yielding to her importunity, he discovered his divine majesty, and she was consumed by his presence. This story is told by Ovid in his Metamorphoses, book iii., table iii., 5.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 33:20
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Metamorphoses
Exposition: Exodus 33:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said, Thou canst not see my face: for there shall no man see me, and live.'. 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 33:21
Hebrew
וַיֹּאמֶר יְהוָה הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל־הַצּֽוּר׃vayo'mer-yehvah-hineh-maqvom-'itiy-venitzaveta-'al-hatzvr
KJV: And the LORD said, Behold, there is a place by me, and thou shalt stand upon a rock:
AKJV: And the LORD said, Behold, there is a place by me, and you shall stand on a rock:
ASV: And Jehovah said, Behold, there is a place by me, and thou shalt stand upon the rock:
YLT: Jehovah also saith, `Lo, a place is by Me, and thou hast stood on the rock,
Commentary WitnessExodus 33:21Quoted commentary witness
Commentary Witness
Exodus 33:21
Verse 21 Behold, there is a place by me - There seems to be a reference here to a well-known place on the mount where God was accustomed to meet with Moses. This was a rock; and it appears there was a cleft or cave in it, in which Moses was to stand while the Divine Majesty was pleased to show him all that human nature was capable of bearing: but this appears to have referred more to the counsels of his mercy and goodness, relative to his purpose of redeeming the human race, than to any visible appearance of the Divine Majesty itself. See Clarke on Exo 33:18 (note). 1. The conclusion of this chapter is very obscure: we can scarcely pretend to say, in any precise manner, what it means; and it is very probable that the whole concerned Moses alone. He was in great perplexity and doubt; he was afraid that God was about to abandon this people; and he well knew that if he did so, their destruction must be the consequence. He had received general directions to decamp, and lead the people towards the promised land; but this was accompanied with a threat that Jehovah would not go with them. The prospect that was before him was exceedingly gloomy and discouraging; and it was rendered the more so because God predicted their persevering stiffneckedness, and gave this as one reason why he would not go up among them, for their provocations would be so great and so frequent that his justice would be so provoked as to break through in a moment and consume them. Moses, well knowing that God must have some great and important designs in delivering them and bringing them thus far, earnestly entreated him to give him some discovery of it, that his own mind might be satisfied. God mercifully condescends to meet his wishes in such a way as no doubt gave him full satisfaction; but as this referred to himself alone the circumstances are not related, as probably they could be of no farther use to us than the mere gratifying of a principle of curiosity. 2. On some occasions to be kept in the dark is as instructive as to be brought into the light. In many cases those words of the prophet are strictly applicable. Verily, thou art a God, who Hidest Thyself, O God of Israel, the Savior! One point we see here very plainly, that while the people continued obstinate and rebellious, that presence of God by which his approbation was signified could not be manifested among them; and yet, without his presence to guide, protect, and provide for them, they could neither go up nor be saved. This presence is promised, and on the fulfillment of the promise the safety of Israel depended. The Church of God is often now in such a state that the approbation of God cannot be manifested in it; and yet if his presence were wholly withdrawn, truth would fall in the streets, equity go backward, and the Church must become extinct. How have the seeds of light and life been preserved during the long, dark, and cold periods when error was triumphant, and the pure worship of God adulterated by the impurities of idolatry and the thick darkness of superstition, by the presence of his endless mercy, preserving his own truth in circumstances in which he could not show his approbation! He was with the Church in the wilderness, and preserved the living oracles, kept alive the heavenly seeds, and is now showing forth the glory of those designs which before he concealed from mankind. He cannot err because he is infinitely wise; he can do nothing that is unkind, because he delighteth in mercy. We, as yet, see only through a glass darkly; by and by we shall see face to face. The Lord's presence is with his people; and those who trust in him have confident rest in his mercy.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 33:21
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Clarke
- Moses
- Behold
- Verily
- Hidest Thyself
- Israel
- We
Exposition: Exodus 33:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said, Behold, there is a place by me, and thou shalt stand upon a rock:'. 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 33:22
Hebrew
וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עָבְרִֽי׃vehayah-va'avor-khevodiy-veshametiykha-veniqerat-hatzvr-veshakhotiy-khafiy-'aleykha-'ad-'averiy
KJV: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by:
AKJV: And it shall come to pass, while my glory passes by, that I will put you in a cleft of the rock, and will cover you with my hand while I pass by:
ASV: and it shall come to pass, while my glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with my hand until I have passed by:
YLT: and it hath come to pass, in the passing by of Mine honour, that I have set thee in a cleft of the rock, and spread out My hands over thee, until My passing by,
Commentary Witness (Generated)Exodus 33:22Generated editorial synthesis
Commentary Witness (Generated)
Exodus 33:22
Exodus 33:22 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by:'. 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 33:22
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 33:22
Exposition: Exodus 33:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by:'. 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 33:23
Hebrew
וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאֽוּ׃vahasirotiy-'et-khafiy-vera'iyta-'et-'achoray-vfanay-lo'-yera'v
KJV: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen.
AKJV: And I will take away my hand, and you shall see my back parts: but my face shall not be seen.
ASV: and I will take away my hand, and thou shalt see my back; but my face shall not be seen.
YLT: and I have turned aside My hands, and thou hast seen My back parts, and My face is not seen.'
Commentary Witness (Generated)Exodus 33:23Generated editorial synthesis
Commentary Witness (Generated)
Exodus 33:23
Exodus 33:23 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen.'. 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 33:23
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 33:23
Exposition: Exodus 33:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
17
Generated editorial witnesses
6
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Exodus 33:1
- Exodus 33:2
- Exodus 33:3
- Exodus 33:4
- Mic 1:8
- 1Sam 19:24
- Exodus 33:5
- Exodus 33:6
- Exodus 33:7
- Exodus 33:8
- Exodus 33:9
- Exodus 33:10
- Gen 14:24
- Gen 22:3
- Gen 41:12
- Exodus 33:11
- Exodus 33:12
- Exodus 33:13
- Exodus 33:14
- Isa 63:9
- Mat 18:20
- Exodus 33:15
- Exodus 33:16
- Exodus 33:17
- Exodus 33:18
- Exodus 33:19
- Exodus 33:20
- Exodus 33:21
- Exodus 33:22
- Exodus 33:23
Named authorities or texts surfaced in commentary
- Moses
- Lord
- Clarke
- Consequently
- Septuagint
- The Septuagint
- Israel
- Now
- Horeb
- Mecca
- Rabbock
- Again
- Mount Horeb
- Observat
- Tent
- Jehovah
- Joshua
- Nun
- Mr
- Ainsworth
- Ovid
- Ray
- Jesus
- Prophet Isaiah
- Covenant
- Lord Jesus
- Messiah
- Canaan
- Beheld His Glory
- Metamorphoses
- Behold
- Verily
- Hidest Thyself
- We
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Ezekiel
Rendered chapters 1–48 are mapped to the public reader path for Ezekiel. Use this card to open chapter 1 and move directly into the study surface.
Daniel
Rendered chapters 1–12 are mapped to the public reader path for Daniel. Use this card to open chapter 1 and move directly into the study surface.
Hosea
Rendered chapters 1–14 are mapped to the public reader path for Hosea. Use this card to open chapter 1 and move directly into the study surface.
Joel
Rendered chapters 1–3 are mapped to the public reader path for Joel. Use this card to open chapter 1 and move directly into the study surface.
Amos
Rendered chapters 1–9 are mapped to the public reader path for Amos. Use this card to open chapter 1 and move directly into the study surface.
Obadiah
Rendered chapter 1 are mapped to the public reader path for Obadiah. Use this card to open chapter 1 and move directly into the study surface.
Jonah
Rendered chapters 1–4 are mapped to the public reader path for Jonah. Use this card to open chapter 1 and move directly into the study surface.
Micah
Rendered chapters 1–7 are mapped to the public reader path for Micah. Use this card to open chapter 1 and move directly into the study surface.
Nahum
Rendered chapters 1–3 are mapped to the public reader path for Nahum. Use this card to open chapter 1 and move directly into the study surface.
Habakkuk
Rendered chapters 1–3 are mapped to the public reader path for Habakkuk. Use this card to open chapter 1 and move directly into the study surface.
Zephaniah
Rendered chapters 1–3 are mapped to the public reader path for Zephaniah. Use this card to open chapter 1 and move directly into the study surface.
Haggai
Rendered chapters 1–2 are mapped to the public reader path for Haggai. Use this card to open chapter 1 and move directly into the study surface.
Zechariah
Rendered chapters 1–14 are mapped to the public reader path for Zechariah. Use this card to open chapter 1 and move directly into the study surface.
Malachi
Rendered chapters 1–4 are mapped to the public reader path for Malachi. Use this card to open chapter 1 and move directly into the study surface.
Matthew
Rendered chapters 1–28 are mapped to the public reader path for Matthew. Use this card to open chapter 1 and move directly into the study surface.
Mark
Rendered chapters 1–16 are mapped to the public reader path for Mark. Use this card to open chapter 1 and move directly into the study surface.
Luke
Rendered chapters 1–24 are mapped to the public reader path for Luke. Use this card to open chapter 1 and move directly into the study surface.
John
Rendered chapters 1–21 are mapped to the public reader path for John. Use this card to open chapter 1 and move directly into the study surface.
Acts
Rendered chapters 1–28 are mapped to the public reader path for Acts. Use this card to open chapter 1 and move directly into the study surface.
Romans
Rendered chapters 1–16 are mapped to the public reader path for Romans. Use this card to open chapter 1 and move directly into the study surface.
1 Corinthians
Rendered chapters 1–16 are mapped to the public reader path for 1 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
2 Corinthians
Rendered chapters 1–13 are mapped to the public reader path for 2 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
Galatians
Rendered chapters 1–6 are mapped to the public reader path for Galatians. Use this card to open chapter 1 and move directly into the study surface.
Ephesians
Rendered chapters 1–6 are mapped to the public reader path for Ephesians. Use this card to open chapter 1 and move directly into the study surface.
Philippians
Rendered chapters 1–4 are mapped to the public reader path for Philippians. Use this card to open chapter 1 and move directly into the study surface.
Colossians
Rendered chapters 1–4 are mapped to the public reader path for Colossians. Use this card to open chapter 1 and move directly into the study surface.
1 Thessalonians
Rendered chapters 1–5 are mapped to the public reader path for 1 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
2 Thessalonians
Rendered chapters 1–3 are mapped to the public reader path for 2 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
1 Timothy
Rendered chapters 1–6 are mapped to the public reader path for 1 Timothy. Use this card to open chapter 1 and move directly into the study surface.
2 Timothy
Rendered chapters 1–4 are mapped to the public reader path for 2 Timothy. Use this card to open chapter 1 and move directly into the study surface.
Titus
Rendered chapters 1–3 are mapped to the public reader path for Titus. Use this card to open chapter 1 and move directly into the study surface.
Philemon
Rendered chapter 1 are mapped to the public reader path for Philemon. Use this card to open chapter 1 and move directly into the study surface.
Hebrews
Rendered chapters 1–13 are mapped to the public reader path for Hebrews. Use this card to open chapter 1 and move directly into the study surface.
James
Rendered chapters 1–5 are mapped to the public reader path for James. Use this card to open chapter 1 and move directly into the study surface.
1 Peter
Rendered chapters 1–5 are mapped to the public reader path for 1 Peter. Use this card to open chapter 1 and move directly into the study surface.
2 Peter
Rendered chapters 1–3 are mapped to the public reader path for 2 Peter. Use this card to open chapter 1 and move directly into the study surface.
1 John
Rendered chapters 1–5 are mapped to the public reader path for 1 John. Use this card to open chapter 1 and move directly into the study surface.
2 John
Rendered chapter 1 are mapped to the public reader path for 2 John. Use this card to open chapter 1 and move directly into the study surface.
3 John
Rendered chapter 1 are mapped to the public reader path for 3 John. Use this card to open chapter 1 and move directly into the study surface.
Jude
Rendered chapter 1 are mapped to the public reader path for Jude. Use this card to open chapter 1 and move directly into the study surface.
Revelation
Rendered chapters 1–22 are mapped to the public reader path for Revelation. Use this card to open chapter 1 and move directly into the study surface.
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What this explorer shows today
The public reader has book-by-book chapter entry points across the 66-book canon. Deeper corpus and provenance details stay on the supporting Bible Data shelves.
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Commentary Witness
Exodus 33:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 33:1
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness