Apologetics Bible · Scripture Reader

Apologetics Bible

Read Scripture with the original-language, translation, commentary, and apologetics layers kept close to the text.

Start Reading Genesis John People Witness Canon

Scripture-first study surface. Data layers support reading; they do not replace prayer, context, humility, or the text itself.

What makes it different

Four study layers kept near the text.

The reader keeps Scripture first, then brings original-language notes, translation comparison, commentary witness, and apologetics exposition into an ordered study path without letting the tools outrank the passage.

Layer 01
Original Language

Hebrew and Greek source shelves sit near the passage with transliteration and morphology notes where the source data is available.

Layer 02
Translation Comparison

A broad translation-comparison set brings KJV, ASV, YLT, BSB, Darby, and many other renderings near the verse so wording differences can be studied carefully.

Layer 03
Commentary Witness

Historical witness notes appear where source coverage is available, helping readers compare older interpreters without replacing the passage.

Layer 04
Apologetics Exposition

Apologetics exposition helps trace how passages function in canonical argument, what doctrinal claims they touch, and how themes connect across the 66 books.

Scripture reader

Open a passage.

Read the text first, then compare available translations, words, witness notes, and defense notes.

Type a Bible reference, then jump into the reader.

Verse not recognized — try "John 3:16" or "Gen 1:1"

Choose a layer, then the reader opens that study surface near the passage.

Genesis 1:1 · Old Testament
Reader
Loading translations…
How a chapter works

Summary first. Then the depth.

Each chapter starts with the passage, then keeps the supporting study layers close enough to check without replacing the text.

Chapter opening
Book Introduction

Book framing comes before the notes: title, placement, authorship questions, and why the passage matters.

Primary witness
Full Chapter Text

The chapter text stays first. Supporting source shelves sit after the passage.

Verse-by-verse
Four Study Layers

Original language, translation comparison, commentary witness, and apologetics exposition stay grouped around the passage when the supporting data is available.

Start with the passage. Use the tools after the text.

The reader keeps translations, source shelves, original-language data, and verse-linked notes close to Scripture. Open Bible Data for the public shelves, or bring a careful question to DaveAI later.

Open Bible Data Ask DaveAI Later
Scripture first

Read the Word before every witness.

Open the chapter itself first. Summaries, verse waypoints, ancient witnesses, cross-references, and the citation apparatus are here to serve the Word YHWH has given, never to outrank it.

The Bible is the authority here. Notes, languages, witnesses, and defenses sit below the text as servants of faithful study.

Published chapter Reader summary first Exodus live Chapter 34 of 40 35 verse waypoints 35 commentary witnesses
Scripture listening first

Receive the 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.

Holy Scripture opened

Exodus 34 — Exodus 34

Previous chapter Next chapter
Connected primary witness
  • Connected ID: Exodus_34
  • Primary Witness Text: And the LORD said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the LORD had commanded him, and took in his hand the two tables of stone. And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD. And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I...
Connected dataset overlay
  • Connected ID: Exodus_34
  • Chapter Blob Preview: And the LORD said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughou...
Chapter frameStart here before opening notes.

Chapter frame

Exodus (Hebrew: Shemot — "Names") narrates the redemption of Israel from Egypt, the giving of the Law at Sinai, and the construction of the Tabernacle — the three great acts that define Israel's national, covenantal, and liturgical identity.

The apologetics significance is multilayered: the Passover anticipates substitutionary atonement (1 Cor 5:7); the plagues demonstrate YHWH's sovereignty over the gods of Egypt; the Sinai covenant establishes divine law as the foundation of human ethics; and the Tabernacle introduces the theology of divine presence that culminates in the Incarnation (John 1:14 — eskēnōsen, "tabernacled among us").

Verse-by-verse study laneOpen only when you are ready for notes and witnesses.

Verse-by-verse study lane

Exodus 34:1

Hebrew
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה פְּסָל־לְךָ שְׁנֵֽי־לֻחֹת אֲבָנִים כָּרִאשֹׁנִים וְכָתַבְתִּי עַל־הַלֻּחֹת אֶת־הַדְּבָרִים אֲשֶׁר הָיוּ עַל־הַלֻּחֹת הָרִאשֹׁנִים אֲשֶׁר שִׁבַּֽרְתָּ׃

vayo'mer-yehvah-'el-mosheh-fesal-lekha-sheney-luchot-'avaniym-khari'shoniym-vekhatavetiy-'al-haluchot-'et-hadevariym-'asher-hayv-'al-haluchot-hari'shoniym-'asher-shivareta

KJV: And the LORD said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest.

AKJV: And the LORD said to Moses, Hew you two tables of stone like to the first: and I will write on these tables the words that were in the first tables, which you brake.

ASV: And Jehovah said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon the tables the words that were on the first tables, which thou brakest.

YLT: And Jehovah saith unto Moses, `Hew for thyself two tables of stone like the first, and I have written on the tables the words which were on the first tables which thou hast broken;

Commentary WitnessExodus 34:1
Quoted commentary witness

Commentary Witness

Exodus 34:1

Quoted commentary witness

Moses is commanded to hew two tables similar to the first, and bring them up to the mount, to get the covenant renewed, Exo 34:1-3. He prepares the tables and goes up to meet the Lord, Exo 34:4. The Lord descends, and proclaims his name Jehovah, Exo 34:5. What this name signifies, Exo 34:6, Exo 34:7. Moses worships and intercedes, Exo 34:8, Exo 34:9. The Lord promises to renew the covenant, work miracles among the people, and drive out the Canaanites, etc., Exo 34:10, Exo 34:11. No covenant to be made with the idolatrous nations, but their altars and images to be destroyed, Exo 34:12-15. No matrimonial alliances to be contracted with them, Exo 34:16. The Israelites must have no molten gods, Exo 34:17. The commandment of the feast of unleavened bread, and of the sanctification of the first-born, renewed, Exo 34:18-29; as also that of the Sabbath, and the three great annual feasts, Exo 34:21-23. The promise that the surrounding nations shall not invade their territories, while all the males were at Jerusalem celebrating the annual feasts, Exo 34:24. Directions concerning the passover, Exo 34:25; and the first-fruits, Exo 34:26. Moses is commanded to write all these words, as containing the covenant which God had now renewed with the Israelites, Exo 34:27. Moses, being forty days with God without eating or drinking, writes the words of the covenant; and the Lord writes the ten commandments upon the tables of stone, Exo 34:28. Moses descends with the tables; his face shines, Exo 34:29. Aaron and the people are afraid to approach him, because of his glorious appearance, Exo 34:30. Moses delivers to them the covenant and commandments of the Lord; and puts a veil over his face while he is speaking, Exo 34:31-33, but takes it off when he goes to minister before the Lord, Exo 34:34, Exo 34:35. Verse 1 Hew thee two tables of stone like unto the first - In Exo 32:16 we are told that the two first tables were the work of God, and the writing was the writing of God; but here Moses is commanded to provide tables of his own workmanship, and God promises to write on them the words which were on the first. That God wrote the first tables himself, see proved by different passages of Scripture at the end of Exodus 32 (Exo 32:35 (note)). But here, in Exo 34:27, it seems as if Moses was commanded to write these words, and in Exo 34:28 it is said, And he wrote upon the tables; but in Deu 10:1-4 it is expressly said that God wrote the second tables as well as the first. In order to reconcile these accounts let us suppose that the ten words, or ten commandments, were written on both tables by the hand of God himself, and that what Moses wrote, Exo 34:27, was a copy of these to be delivered to the people, while the tables themselves were laid up in the ark before the testimony, whither the people could not go to consult them, and therefore a copy was necessary for the use of the congregation; this copy, being taken off under the direction of God, was authenticated equally with the original, and the original itself was laid up as a record to which all succeeding copies might be continually referred, in order to prevent corruption. This supposition removes the apparent contradiction; and thus both God and Moses may be said to have written the covenant and the ten commandments: the former, the original; the latter, the copy. This supposition is rendered still more probable by Exo 34:27 itself: "And the Lord said unto Moses, Write thou these words (that is, as I understand it, a copy of the words which God had already written); for After The Tenor (על פי al pi According To The Mouth) of these words I have made a covenant with thee and with Israel." Here the original writing is represented by an elegant prosopopoesia, or personification, as speaking and giving out from its own mouth a copy of itself. It may be supposed that this mode of interpretation is contradicted by Exo 34:28 : And He wrote upon the tables the words of the covenant; but that the pronoun He refers to the Lord, and not to Moses, is sufficiently proved by the parallel place, Deu 10:1-4 : At that time the Lord said unto me, Hew thee two tables of stone like unto the first - and I will write on the tables the words that were in the first tables - and I hewed two tables of stone as at the first - And He wrote on the tables according to the first writing. This determines the business, and proves that God wrote the second as well as the first tables, and that the pronoun in Exo 34:28 refers to the Lord, and not to Moses. By this mode of interpretation all contradiction is removed. Houbigant imagines that the difficulty may be removed by supposing that God wrote the ten commandments, and that Moses wrote the other parts of the covenant from Exo 34:11 to Exo 34:26, and thus it might be said that both God and Moses wrote on the same tables. This is not an improbable case, and is left to the reader's consideration. See Clarke's note on Exo 34:27. There still remains a controversy whether what are called the ten commandments were at all written on the first tables, those tables containing, according to some, only the terms of the covenant without the ten words, which are supposed to be added here for the first time. "The following is a general view of this subject. In Exodus 20 the ten commandments are given; and at the same time various political and ecclesiastical statutes, which are detailed in chapters 21, 22, and 23. To receive these, Moses had drawn near unto the thick darkness where God was, Exo 20:21, and having received them he came again with them to the people, according to their request before expressed, Exo 20:19 : Speak thou with us - but let not the Lord speak with us, lest we die, for they had been terrified by the manner in which God had uttered the ten commandments; see Exo 20:18. After this Moses, with Aaron, Nadab, and Abihu, and the seventy elders, went up to the mountain; and on his return he announced all these laws unto the people, Exo 24:1-3, etc., and they promised obedience. Still there is no word of the tables of stone. Then he wrote all in a book, Exo 24:4, which was called the book of the covenant, Exo 24:7. After this there was a second going up of Moses, Aaron, Nadab, Abihu, and the seventy elders, Exo 24:9, when that glorious discovery of God mentioned in Exo 24:10, Exo 24:11 took place. After their coming down Moses is again commanded to go up; and God promises to give him tables of stone, containing a law and precepts, Exo 24:12. This is the first place these tables of stone are mentioned; and thus it appears that the ten commandments, and several other precepts, were given to and accepted by the people, and the covenant sacrifice offered, Exo 24:5, before the tables of stone were either written or mentioned." It is very likely that the commandments, laws, etc., were first published by the Lord in the hearing of the people; repeated afterwards by Moses; and the ten words or commandments, containing the sum and substance of the whole, afterwards written on the first tables of stone, to be kept for a record in the ark. These being broken, as is related Exo 32:19, Moses is commanded to hew out two tables like to the first, and bring them up to the mountain, that God might write upon them what he had written on the former, Exo 34:1. And that this was accordingly done, see the preceding part of this note.

Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.

Canonical locus

Exodus 34:1

Source lane

Apologetics Bible source bundle

Named authorities or texts detected in the witness

  • Ovid
  • Clarke
  • Moses
  • Lord
  • Jehovah
  • Canaanites
  • Sabbath
  • Israelites
  • Israel
  • Aaron
  • Nadab
  • Abihu

Exposition: Exodus 34:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest.'. 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 34:2

Hebrew
וֶהְיֵה נָכוֹן לַבֹּקֶר וְעָלִיתָ בַבֹּקֶר אֶל־הַר סִינַי וְנִצַּבְתָּ לִי שָׁם עַל־רֹאשׁ הָהָֽר׃

veheyeh-nakhvon-lavoqer-ve'aliyta-vavoqer-'el-har-siynay-venitzaveta-liy-sham-'al-ro'sh-hahar

KJV: And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount.

AKJV: And be ready in the morning, and come up in the morning to mount Sinai, and present yourself there to me in the top of the mount.

ASV: And be ready by the morning, and come up in the morning unto mount Sinai, and present thyself there to me on the top of the mount.

YLT: and be prepared at morning, and thou hast come up in the morning unto mount Sinai, and hast stood before Me there, on the top of the mount,

Commentary Witness (Generated)Exodus 34:2
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 34:2

Generated editorial synthesis

Exodus 34:2 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 be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.

Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.

Canonical locus

Exodus 34:2

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 34:2

Named authorities or texts detected in the witness

  • Sinai

Exposition: Exodus 34:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of 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 34:3

Hebrew
וְאִישׁ לֹֽא־יַעֲלֶה עִמָּךְ וְגַם־אִישׁ אַל־יֵרָא בְּכָל־הָהָר גַּם־הַצֹּאן וְהַבָּקָר אַל־יִרְעוּ אֶל־מוּל הָהָר הַהֽוּא׃

ve'iysh-lo'-ya'aleh-'imakhe-vegam-'iysh-'al-yera'-vekhal-hahar-gam-hatzo'n-vehavaqar-'al-yire'v-'el-mvl-hahar-hahv'

KJV: And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.

AKJV: And no man shall come up with you, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. ¶

ASV: And no man shall come up with thee; neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.

YLT: and no man cometh up with thee, and also no man is seen in all the mount, also the flock and the herd do not feed over-against that mount.'

Commentary Witness (Generated)Exodus 34:3
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 34:3

Generated editorial synthesis

Exodus 34:3 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.

Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.

Canonical locus

Exodus 34:3

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 34:3

Exposition: Exodus 34:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that 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 34:4

Hebrew
וַיִּפְסֹל שְׁנֵֽי־לֻחֹת אֲבָנִים כָּרִאשֹׁנִים וַיַּשְׁכֵּם מֹשֶׁה בַבֹּקֶר וַיַּעַל אֶל־הַר סִינַי כַּאֲשֶׁר צִוָּה יְהוָה אֹתוֹ וַיִּקַּח בְּיָדוֹ שְׁנֵי לֻחֹת אֲבָנִֽים׃

vayifesol-sheney-luchot-'avaniym-khari'shoniym-vayashekhem-mosheh-vavoqer-vaya'al-'el-har-siynay-kha'asher-tzivah-yehvah-'otvo-vayiqach-veyadvo-sheney-luchot-'avaniym

KJV: And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the LORD had commanded him, and took in his hand the two tables of stone.

AKJV: And he hewed two tables of stone like to the first; and Moses rose up early in the morning, and went up to mount Sinai, as the LORD had commanded him, and took in his hand the two tables of stone.

ASV: And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as Jehovah had commanded him, and took in his hand two tables of stone.

YLT: And he heweth two tables of stone like the first, and Moses riseth early in the morning, and goeth up unto mount Sinai, as Jehovah commanded him, and he taketh in his hand two tables of stone.

Commentary Witness (Generated)Exodus 34:4
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 34:4

Generated editorial synthesis

Exodus 34:4 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 he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the LORD had commanded him, and took in his hand the two tables of stone.'. 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 34:4

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 34:4

Named authorities or texts detected in the witness

  • Moses
  • Sinai

Exposition: Exodus 34:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the LORD had commanded him, and took in his hand the two tables of stone.'. 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 34:5

Hebrew
וַיֵּרֶד יְהוָה בֶּֽעָנָן וַיִּתְיַצֵּב עִמּוֹ שָׁם וַיִּקְרָא בְשֵׁם יְהוָֽה׃

vayered-yehvah-ve'anan-vayiteyatzev-'imvo-sham-vayiqera'-veshem-yehvah

KJV: And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD.

AKJV: And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD.

ASV: And Jehovah descended in the cloud, and stood with him there, and proclaimed the name of Jehovah.

YLT: And Jehovah cometh down in a cloud, and stationeth Himself with him there, and calleth in the Name of Jehovah,

Commentary Witness (Generated)Exodus 34:5
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 34:5

Generated editorial synthesis

Exodus 34:5 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 LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD.'. 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 34:5

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 34:5

Exposition: Exodus 34:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD descended in the cloud, and stood with him there, and proclaimed the name of 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 34:6

Hebrew
וַיַּעֲבֹר יְהוָה ׀ עַל־פָּנָיו וַיִּקְרָא יְהוָה ׀ יְהוָה אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶֽת ׀

vaya'avor-yehvah- -'al-fanayv-vayiqera'-yehvah- -yehvah-'el-rachvm-vechanvn-'erekhe-'afayim-verav-chesed-ve'emet-

KJV: And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth,

AKJV: And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, long-suffering, and abundant in goodness and truth,

ASV: And Jehovah passed by before him, and proclaimed, Jehovah, Jehovah, a God merciful and gracious, slow to anger, and abundant in lovingkindness and truth;

YLT: and Jehovah passeth over before his face, and calleth: `Jehovah, Jehovah God, merciful and gracious, slow to anger, and abundant in kindness and truth,

Commentary WitnessExodus 34:6
Quoted commentary witness

Commentary Witness

Exodus 34:6

Quoted commentary witness

Verse 6 And the Lord passed by - and proclaimed, The Lord, etc. - It would be much better to read this verse thus: "And the Lord passed by before him, and proclaimed Jehovah," that is, showed Moses fully what was implied in this august name. Moses had requested God to show him his glory, (see the preceding chapter, Exo 33:18 (note)), and God promised to proclaim or fully declare the name Jehovah, (Exo 33:19); by which proclamation or interpretation Moses should see how God would "be gracious to whom he would be gracious," and how he would "be merciful to those to whom he would show mercy. Here therefore God fulfils that promise by proclaiming this name. It has long been a question, what is the meaning of the word יהוה Jehovah, Yehovah, Yehue, Yehveh, or Yeve, Jeue, Jao, Iao, Jhueh, and Jove; for it has been as variously pronounced as it has been differently interpreted. Some have maintained that it is utterly inexplicable; these of course have offered no mode of interpretation. Others say that it implies the essence of the Divine nature. Others, that it expresses the doctrine of the Trinity connected with the incarnation; the letter י yod standing for the Father, ה he for the Son, and ו vau (the connecting particle) for the Holy Spirit: and they add that the ה he being repeated in the word, signifies the human nature united to the Divine in the incarnation. These speculations are calculated to give very little satisfaction. How strange is it that none of these learned men have discovered that God himself interprets this name in Exo 34:6,! "And the Lord passed by before him, and proclaimed יהוה Yehovah the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty." These words contain the proper interpretation of the venerable and glorious name Jehovah. But it will be necessary to consider them in detail. The different names in this and the following verse have been considered as so many attributes of the Divine nature. Commentators divide them into eleven, thus: - 1. יהוה Jehovah. 2. אל EL, the strong or mighty God. 3. רחום Rachum, the merciful Being, who is full of tenderness and compassion. 4. חנון Channun, the gracious One; he whose nature is goodness itself; the loving God. 5. ארך אפים Erech Appayim, long-suffering; the Being who, because of his goodness and tenderness, is not easily irritated, but suffers long and is kind. 6. רב Rab, the great or mighty One. 7. חסד Chesed, the bountiful Being; he who is exuberant in his beneficence. 8. אמת Emeth, the truth or true One; he alone who can neither deceive nor be deceived, who is the fountain of truth, and from whom all wisdom and knowledge must be derived. 9. נצר חסד Notser Chesed, the preserver of bountifulness; he whose beneficence never ends, keeping mercy for thousands of generations, showing compassion and mercy while the world endures. 10. נשא עון ופשע וחטאה Nose avon vaphesha vechattaah, he who bears away iniquity and transgression and sin: properly, the Redeemer, the Pardoner, the Forgiver; the Being whose prerogative alone it is to forgive sin and save the soul. ינקה(לו) נקה לא Nakkeh lo yenakkeh, the righteous Judge, who distributes justice with an impartial hand, with whom no innocent person can ever be condemned. 11. פקד עון Poked avon, etc.; he who visits iniquity, who punishes transgressors, and from whose justice no sinner can escape. The God of retributive and vindictive justice. These eleven attributes, as they have been termed, are all included in the name Jehovah, and are, as we have before seen, the proper interpretation of it; but the meaning of several of these words has been variously understood.

Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.

Canonical locus

Exodus 34:6

Source lane

Apologetics Bible source bundle

Named authorities or texts detected in the witness

  • Moses
  • The Lord
  • Jehovah
  • Yehovah
  • Yehue
  • Yehveh
  • Yeve
  • Jeue
  • Jao
  • Iao
  • Jhueh
  • Jove
  • Father
  • Son
  • Holy Spirit
  • Lord God
  • Rachum
  • Being
  • Channun
  • One
  • Erech Appayim
  • Rab
  • Chesed
  • Emeth
  • Notser Chesed
  • Redeemer
  • Pardoner
  • Forgiver
  • Judge

Exposition: Exodus 34:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth,'. 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 34:7

Hebrew
נֹצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֺן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד ׀ עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־בְּנֵי בָנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִֽים׃

notzer-chesed-la'alafiym-noshe'-'avn-vafesha'-vechata'ah-venaqeh-lo'-yenaqeh-foqed- -'avn-'avvot-'al-vaniym-ve'al-veney-vaniym-'al-shileshiym-ve'al-rive'iym

KJV: Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.

AKJV: Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers on the children, and on the children’s children, to the third and to the fourth generation.

ASV: keeping lovingkindness for thousands, forgiving iniquity and transgression and sin; and that will by no means clear the guilty, visiting the iniquity of the fathers upon the children, and upon the children’s children, upon the third and upon the fourth generation.

YLT: keeping kindness for thousands, taking away iniquity, and transgression, and sin, and not entirely acquitting, charging iniquity of fathers on children, and on children's children, on a third generation , and on a fourth.'

Commentary WitnessExodus 34:7
Quoted commentary witness

Commentary Witness

Exodus 34:7

Quoted commentary witness

Verse 7 That will by no means clear the guilty - This last clause is rather difficult; literally translated it signifies, in clearing he will not clear. But the Samaritan, reading לו lo, to him, instead of the negative לא lo, not, renders the clause thus: With whom the innocent shall be innocent; i.e., an innocent or holy person shall never be treated as if he were a transgressor, by this just and holy God. The Arabic version has it, He justifies and is not justified; and the Septuagint is nearly as our English text, και ου καθαριει τον ενοχον, and he doth not purify the guilty. The Alexandrian copy of the Septuagint, edited by Dr. Grabe, has και τον ενοχον καθαρισμῳ ου καθαριει, and the guilty he will not cleanse with a purification-offering. The Coptic is to the same purpose. The Vulgate is a paraphrase: nullusque apud te per se innocens est, "and no person is innocent by or of himself before thee." This gives a sound theological sense, stating a great truth, That no man can make an atonement for his own sins, or purify his own heart; and that all have sinned and come short of the glory of God.

Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.

Canonical locus

Exodus 34:7

Source lane

Apologetics Bible source bundle

Named authorities or texts detected in the witness

  • Septuagint
  • Vulgate
  • Samaritan
  • Dr
  • Grabe

Exposition: Exodus 34:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the...'. 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 34:8

Hebrew
וַיְמַהֵר מֹשֶׁה וַיִּקֹּד אַרְצָה וַיִּשְׁתָּֽחוּ׃

vayemaher-mosheh-vayiqod-'aretzah-vayishetachv

KJV: And Moses made haste, and bowed his head toward the earth, and worshipped.

AKJV: And Moses made haste, and bowed his head toward the earth, and worshipped.

ASV: And Moses made haste, and bowed his head toward the earth, and worshipped.

YLT: And Moses hasteth, and boweth to the earth, and doth obeisance,

Commentary Witness (Generated)Exodus 34:8
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 34:8

Generated editorial synthesis

Exodus 34:8 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Moses made haste, and bowed his head toward the earth, and worshipped.'. 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 34:8

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 34:8

Named authorities or texts detected in the witness

  • Moses

Exposition: Exodus 34:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses made haste, and bowed his head toward the earth, and worshipped.'. 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 34:9

Hebrew
וַיֹּאמֶר אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ אֲדֹנָי יֵֽלֶךְ־נָא אֲדֹנָי בְּקִרְבֵּנוּ כִּי עַם־קְשֵׁה־עֹרֶף הוּא וְסָלַחְתָּ לַעֲוֺנֵנוּ וּלְחַטָּאתֵנוּ וּנְחַלְתָּֽנוּ׃

vayo'mer-'im-na'-matza'tiy-chen-ve'eyneykha-'adonay-yelekhe-na'-'adonay-veqirevenv-khiy-'am-qesheh-'oref-hv'-vesalacheta-la'avnenv-vlechata'tenv-vnechaletanv

KJV: And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance.

AKJV: And he said, If now I have found grace in your sight, O LORD, let my LORD, I pray you, go among us; for it is a stiff necked people; and pardon our iniquity and our sin, and take us for your inheritance. ¶

ASV: And he said, If now I have found favor in thy sight, O Lord, let the Lord, I pray thee, go in the midst of us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance.

YLT: and saith, `If, I pray Thee, I have found grace in Thine eyes, O my Lord, let my Lord, I pray Thee, go in our midst (for it is a stiff-necked people), and thou hast forgiven our iniquity and our sin, and hast inherited us.'

Commentary WitnessExodus 34:9
Quoted commentary witness

Commentary Witness

Exodus 34:9

Quoted commentary witness

Verse 9 O Lord, let my Lord, I pray thee, go among us - The original is not יהוה Jehovah, but אדני Adonai in both these places, and seems to refer particularly to the Angel of the Covenant, the Messiah. See Clarke's note on Gen 15:8.

Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.

Canonical locus

Exodus 34:9

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Gen 15:8

Named authorities or texts detected in the witness

  • Clarke
  • Ray
  • Lord
  • Jehovah
  • Covenant
  • Messiah

Exposition: Exodus 34:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance.'. 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 34:10

Hebrew
וַיֹּאמֶר הִנֵּה אָנֹכִי כֹּרֵת בְּרִית נֶגֶד כָּֽל־עַמְּךָ אֶעֱשֶׂה נִפְלָאֹת אֲשֶׁר לֹֽא־נִבְרְאוּ בְכָל־הָאָרֶץ וּבְכָל־הַגּוֹיִם וְרָאָה כָל־הָעָם אֲשֶׁר־אַתָּה בְקִרְבּוֹ אֶת־מַעֲשֵׂה יְהוָה כִּֽי־נוֹרָא הוּא אֲשֶׁר אֲנִי עֹשֶׂה עִמָּֽךְ׃

vayo'mer-hineh-'anokhiy-khoret-veriyt-neged-khal-'amekha-'e'esheh-nifela'ot-'asher-lo'-nivere'v-vekhal-ha'aretz-vvekhal-hagvoyim-vera'ah-khal-ha'am-'asher-'atah-veqirevvo-'et-ma'asheh-yehvah-khiy-nvora'-hv'-'asher-'aniy-'osheh-'imakhe

KJV: And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the LORD: for it is a terrible thing that I will do with thee.

AKJV: And he said, Behold, I make a covenant: before all your people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which you are shall see the work of the LORD: for it is a terrible thing that I will do with you.

ASV: And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been wrought in all the earth, nor in any nation; and all the people among which thou art shall see the work of Jehovah; for it is a terrible thing that I do with thee.

YLT: And He saith, `Lo, I am making a covenant: before all thy people I do wonders, which have not been done in all the earth, or in any nation, and all the people in whose midst thou art have seen the work of Jehovah, for it is fearful that which I am doing with thee.

Commentary WitnessExodus 34:10
Quoted commentary witness

Commentary Witness

Exodus 34:10

Quoted commentary witness

Verse 10 I will do marvels - This seems to refer to what God did in putting them in possession of the land of Canaan, causing the walls of Jericho to fall down; making the sun and moon to stand still, etc. And thus God made his covenant with them; binding himself to put them in possession of the promised land, and binding them to observe the precepts laid down in the following verses, from Exodus 34:11-26 inclusive.

Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.

Canonical locus

Exodus 34:10

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 34:11-26

Named authorities or texts detected in the witness

  • Canaan

Exposition: Exodus 34:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of 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 34:11

Hebrew
שְׁמָר־לְךָ אֵת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם הִנְנִי גֹרֵשׁ מִפָּנֶיךָ אֶת־הָאֱמֹרִי וְהַֽכְּנַעֲנִי וְהַחִתִּי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִֽי׃

shemar-lekha-'et-'asher-'anokhiy-metzavekha-hayvom-hineniy-goresh-mifaneykha-'et-ha'emoriy-vehakhena'aniy-vehachitiy-vehaferiziy-vehachiviy-vehayevvsiy

KJV: Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.

AKJV: Observe you that which I command you this day: behold, I drive out before you the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.

ASV: Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.

YLT: `Observe for thyself that which I am commanding thee to-day: lo, I am casting out from before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite;

Commentary Witness (Generated)Exodus 34:11
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 34:11

Generated editorial synthesis

Exodus 34:11 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: 'Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite.'. 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 34:11

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 34:11

Named authorities or texts detected in the witness

  • Amorite
  • Canaanite
  • Hittite
  • Perizzite
  • Hivite
  • Jebusite

Exposition: Exodus 34:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and 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 34:12

Hebrew
הִשָּׁמֶר לְךָ פֶּן־תִּכְרֹת בְּרִית לְיוֹשֵׁב הָאָרֶץ אֲשֶׁר אַתָּה בָּא עָלֶיהָ פֶּן־יִהְיֶה לְמוֹקֵשׁ בְּקִרְבֶּֽךָ׃

hishamer-lekha-fen-tikherot-veriyt-leyvoshev-ha'aretz-'asher-'atah-va'-'aleyha-fen-yiheyeh-lemvoqesh-veqirevekha

KJV: Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee:

AKJV: Take heed to yourself, lest you make a covenant with the inhabitants of the land where you go, lest it be for a snare in the middle of you:

ASV: Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee:

YLT: take heed to thyself, lest thou make a covenant with the inhabitant of the land into which thou art going, lest it become a snare in thy midst;

Commentary Witness (Generated)Exodus 34:12
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 34:12

Generated editorial synthesis

Exodus 34:12 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee:'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.

Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.

Canonical locus

Exodus 34:12

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 34:12

Exposition: Exodus 34:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes
  • Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
  • Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
  • Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Exodus 34:13

Hebrew
כִּי אֶת־מִזְבְּחֹתָם תִּתֹּצוּן וְאֶת־מַצֵּבֹתָם תְּשַׁבֵּרוּן וְאֶת־אֲשֵׁרָיו תִּכְרֹתֽוּן׃

khiy-'et-mizevechotam-titotzvn-ve'et-matzevotam-teshavervn-ve'et-'asherayv-tikherotvn

KJV: But ye shall destroy their altars, break their images, and cut down their groves:

AKJV: But you shall destroy their altars, break their images, and cut down their groves:

ASV: but ye shall break down their altars, and dash in pieces their pillars, and ye shall cut down their Asherim;

YLT: for their altars ye break down, and their standing pillars ye shiver, and its shrines ye cut down;

Commentary WitnessExodus 34:13
Quoted commentary witness

Commentary Witness

Exodus 34:13

Quoted commentary witness

Verse 13 Ye shall destroy their images - See the subjects of this and all the following verses, to Exo 34:28, treated at large in the notes on Exodus 23 (note).

Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.

Canonical locus

Exodus 34:13

Source lane

Apologetics Bible source bundle

Exposition: Exodus 34:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But ye shall destroy their altars, break their images, and cut down their groves:'. 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 34:14

Hebrew
כִּי לֹא תִֽשְׁתַּחֲוֶה לְאֵל אַחֵר כִּי יְהוָה קַנָּא שְׁמוֹ אֵל קַנָּא הֽוּא׃

khiy-lo'-tishetachaveh-le'el-'acher-khiy-yehvah-qana'-shemvo-'el-qana'-hv'

KJV: For thou shalt worship no other god: for the LORD, whose name is Jealous, is a jealous God:

AKJV: For you shall worship no other god: for the LORD, whose name is Jealous, is a jealous God:

ASV: (for thou shalt worship no other god: for Jehovah, whose name is Jealous, is a jealous God);

YLT: for ye do not bow yourselves to another god--for Jehovah, whose name is Zealous, is a zealous God.

Commentary Witness (Generated)Exodus 34:14
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 34:14

Generated editorial synthesis

Exodus 34:14 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'For thou shalt worship no other god: for the LORD, whose name is Jealous, is a jealous God:'. 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 34:14

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 34:14

Named authorities or texts detected in the witness

  • Jealous

Exposition: Exodus 34:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For thou shalt worship no other god: for the LORD, whose name is Jealous, is a jealous God:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes
  • Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
  • Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
  • Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Exodus 34:15

Hebrew
פֶּן־תִּכְרֹת בְּרִית לְיוֹשֵׁב הָאָרֶץ וְזָנוּ ׀ אַחֲרֵי אֱלֹֽהֵיהֶם וְזָבְחוּ לֵאלֹהֵיהֶם וְקָרָא לְךָ וְאָכַלְתָּ מִזִּבְחֽוֹ׃

fen-tikherot-veriyt-leyvoshev-ha'aretz-vezanv- -'acharey-'eloheyhem-vezavechv-le'loheyhem-veqara'-lekha-ve'akhaleta-mizivechvo

KJV: Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice;

AKJV: Lest you make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice to their gods, and one call you, and you eat of his sacrifice;

ASV: lest thou make a covenant with the inhabitants of the land, and they play the harlot after their gods, and sacrifice unto their gods, and one call thee and thou eat of his sacrifice;

YLT: `Lest thou make a covenant with the inhabitant of the land, and they have gone a-whoring after their gods, and have sacrificed to their gods, and one hath called to thee, and thou hast eaten of his sacrifice,

Commentary Witness (Generated)Exodus 34:15
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 34:15

Generated editorial synthesis

Exodus 34:15 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice;'. 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 34:15

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 34:15

Exposition: Exodus 34:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice;'. 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 34:16

Hebrew
וְלָקַחְתָּ מִבְּנֹתָיו לְבָנֶיךָ וְזָנוּ בְנֹתָיו אַחֲרֵי אֱלֹהֵיהֶן וְהִזְנוּ אֶת־בָּנֶיךָ אַחֲרֵי אֱלֹהֵיהֶֽן׃

velaqacheta-mivenotayv-levaneykha-vezanv-venotayv-'acharey-'eloheyhen-vehizenv-'et-vaneykha-'acharey-'eloheyhen

KJV: And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods.

AKJV: And you take of their daughters to your sons, and their daughters go a whoring after their gods, and make your sons go a whoring after their gods.

ASV: and thou take of their daughters unto thy sons, and their daughters play the harlot after their gods, and make thy sons play the harlot after their gods.

YLT: and thou hast taken of their daughters to thy sons, and their daughters have gone a-whoring after their gods, and have caused thy sons to go a-whoring after their gods;

Commentary Witness (Generated)Exodus 34:16
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 34:16

Generated editorial synthesis

Exodus 34:16 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 thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods.'. 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 34:16

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 34:16

Exposition: Exodus 34:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods.'. 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 34:17

Hebrew
אֱלֹהֵי מַסֵּכָה לֹא תַעֲשֶׂה־לָּֽךְ׃

'elohey-masekhah-lo'-ta'asheh-lakhe

KJV: Thou shalt make thee no molten gods.

AKJV: You shall make you no molten gods. ¶

ASV: Thou shalt make thee no molten gods.

YLT: a molten god thou dost not make to thyself.

Commentary Witness (Generated)Exodus 34:17
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 34:17

Generated editorial synthesis

Exodus 34:17 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Thou shalt make thee no molten gods.'. 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 34:17

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 34:17

Exposition: Exodus 34:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Thou shalt make thee no molten gods.'. 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 34:18

Hebrew
אֶת־חַג הַמַּצּוֹת תִּשְׁמֹר שִׁבְעַת יָמִים תֹּאכַל מַצּוֹת אֲשֶׁר צִוִּיתִךָ לְמוֹעֵד חֹדֶשׁ הָאָבִיב כִּי בְּחֹדֶשׁ הָֽאָבִיב יָצָאתָ מִמִּצְרָֽיִם׃

'et-chag-hamatzvot-tishemor-shive'at-yamiym-to'khal-matzvot-'asher-tziviytikha-lemvo'ed-chodesh-ha'aviyv-khiy-vechodesh-ha'aviyv-yatza'ta-mimitzerayim

KJV: The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, in the time of the month Abib: for in the month Abib thou camest out from Egypt.

AKJV: The feast of unleavened bread shall you keep. Seven days you shall eat unleavened bread, as I commanded you, in the time of the month Abib: for in the month Abib you came out from Egypt.

ASV: The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, at the time appointed in the month Abib; for in the month Abib thou camest out from Egypt.

YLT: `The feast of unleavened things thou dost keep; seven days thou dost eat unleavened things, as I have commanded thee, at an appointed time, the month of Abib: for in the month of Abib thou didst come out from Egypt.

Commentary Witness (Generated)Exodus 34:18
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 34:18

Generated editorial synthesis

Exodus 34:18 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: 'The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, in the time of the month Abib: for in the month Abib thou camest out from Egypt.'. 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 34:18

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 34:18

Named authorities or texts detected in the witness

  • Abib
  • Egypt

Exposition: Exodus 34:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, in the time of the month Abib: for in the month Abib thou camest out from 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 34:19

Hebrew
כָּל־פֶּטֶר רֶחֶם לִי וְכָֽל־מִקְנְךָ תִּזָּכָר פֶּטֶר שׁוֹר וָשֶֽׁה׃

khal-feter-rechem-liy-vekhal-miqenekha-tizakhar-feter-shvor-vasheh

KJV: All that openeth the matrix is mine; and every firstling among thy cattle, whether ox or sheep, that is male.

AKJV: All that opens the matrix is mine; and every firstling among your cattle, whether ox or sheep, that is male.

ASV: All that openeth the womb is mine; and all thy cattle that is male, the firstlings of cow and sheep.

YLT: `All opening a womb are Mine, and every firstling of thy cattle born a male, ox or sheep;

Commentary Witness (Generated)Exodus 34:19
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 34:19

Generated editorial synthesis

Exodus 34:19 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'All that openeth the matrix is mine; and every firstling among thy cattle, whether ox or sheep, that is male.'. 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 34:19

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 34:19

Exposition: Exodus 34:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'All that openeth the matrix is mine; and every firstling among thy cattle, whether ox or sheep, that is male.'. 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 34:20

Hebrew
וּפֶטֶר חֲמוֹר תִּפְדֶּה בְשֶׂה וְאִם־לֹא תִפְדֶּה וַעֲרַפְתּוֹ כֹּל בְּכוֹר בָּנֶיךָ תִּפְדֶּה וְלֹֽא־יֵרָאוּ פָנַי רֵיקָֽם׃

vfeter-chamvor-tifedeh-vesheh-ve'im-lo'-tifedeh-va'arafetvo-khol-vekhvor-vaneykha-tifedeh-velo'-yera'v-fanay-reyqam

KJV: But the firstling of an ass thou shalt redeem with a lamb: and if thou redeem him not, then shalt thou break his neck. All the firstborn of thy sons thou shalt redeem. And none shall appear before me empty.

AKJV: But the firstling of an ass you shall redeem with a lamb: and if you redeem him not, then shall you break his neck. All the firstborn of your sons you shall redeem. And none shall appear before me empty. ¶

ASV: And the firstling of an ass thou shalt redeem with a lamb: and if thou wilt not redeem it, then thou shalt break its neck. All the first-born of thy sons thou shalt redeem. And none shall appear before me empty.

YLT: and the firstling of an ass thou dost ransom with a lamb; and if thou dost not ransom, then thou hast beheaded it; every first-born of thy sons thou dost ransom, and they do not appear before Me empty.

Commentary Witness (Generated)Exodus 34:20
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 34:20

Generated editorial synthesis

Exodus 34:20 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: 'But the firstling of an ass thou shalt redeem with a lamb: and if thou redeem him not, then shalt thou break his neck. All the firstborn of thy sons thou shalt redeem. And none shall appear before me empty.'. 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 34:20

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 34:20

Exposition: Exodus 34:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But the firstling of an ass thou shalt redeem with a lamb: and if thou redeem him not, then shalt thou break his neck. All the firstborn of thy sons thou shalt redeem. And none shall appear before me empty.'. 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 34:21

Hebrew
שֵׁשֶׁת יָמִים תַּעֲבֹד וּבַיּוֹם הַשְּׁבִיעִי תִּשְׁבֹּת בֶּחָרִישׁ וּבַקָּצִיר תִּשְׁבֹּֽת׃

sheshet-yamiym-ta'avod-vvayvom-hasheviy'iy-tishevot-vechariysh-vvaqatziyr-tishevot

KJV: Six days thou shalt work, but on the seventh day thou shalt rest: in earing time and in harvest thou shalt rest.

AKJV: Six days you shall work, but on the seventh day you shall rest: in ripening time and in harvest you shall rest. ¶

ASV: Six days thou shalt work, but on the seventh day thou shalt rest: in plowing time and in harvest thou shalt rest.

YLT: `Six days thou dost work, and on the seventh day thou dost rest; in ploughing-time and in harvest thou dost rest.

Commentary WitnessExodus 34:21
Quoted commentary witness

Commentary Witness

Exodus 34:21

Quoted commentary witness

Verse 21 In earing time and in harvest thou shalt rest - This commandment is worthy of especial note; many break the Sabbath on the pretense of absolute necessity, because, if in harvest time the weather happens to be what is called bad, and the Sabbath day be fair and fine, they judge it perfectly lawful to employ that day in endeavoring to save the fruits of the field, and think that the goodness of the day beyond the preceding, is an indication from Providence that it should be thus employed. But is not the above command pointed directly against this? I have known this law often broken on this pretense, and have never been able to discover a single instance where the persons who acted thus succeeded one whit better than their more conscientious neighbors, who availed themselves of no such favorable circumstances, being determined to keep God's law, even to the prejudice of their secular interests; but no man ever yet ultimately suffered loss by a conscientious attachment to his duty to God. He who is willing and obedient, shall eat the good of the land; but God will ever distinguish those in his providence who respect his commandments.

Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.

Canonical locus

Exodus 34:21

Source lane

Apologetics Bible source bundle

Named authorities or texts detected in the witness

  • Ovid

Exposition: Exodus 34:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Six days thou shalt work, but on the seventh day thou shalt rest: in earing time and in harvest thou shalt 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 34:22

Hebrew
וְחַג שָׁבֻעֹת תַּעֲשֶׂה לְךָ בִּכּוּרֵי קְצִיר חִטִּים וְחַג הָֽאָסִיף תְּקוּפַת הַשָּׁנָֽה׃

vechag-shavu'ot-ta'asheh-lekha-vikhvrey-qetziyr-chitiym-vechag-ha'asiyf-teqvfat-hashanah

KJV: And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year’s end.

AKJV: And you shall observe the feast of weeks, of the first fruits of wheat harvest, and the feast of ingathering at the year’s end. ¶

ASV: And thou shalt observe the feast of weeks, even of the first-fruits of wheat harvest, and the feast of ingathering at the year’s end.

YLT: `And a feast of weeks thou dost observe for thyself; first-fruits of wheat-harvest; and the feast of in-gathering, at the revolution of the year.

Commentary Witness (Generated)Exodus 34:22
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 34:22

Generated editorial synthesis

Exodus 34:22 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 thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year’s end.'. 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 34:22

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 34:22

Exposition: Exodus 34:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year’s end.'. 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 34:23

Hebrew
שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָּל־זְכוּרְךָ אֶת־פְּנֵי הָֽאָדֹן ׀ יְהוָה אֱלֹהֵי יִשְׂרָאֵֽל׃

shalosh-fe'amiym-vashanah-yera'eh-khal-zekhvrekha-'et-feney-ha'adon- -yehvah-'elohey-yishera'el

KJV: Thrice in the year shall all your men children appear before the Lord GOD, the God of Israel.

AKJV: Thrice in the year shall all your male children appear before the LORD God, the God of Israel.

ASV: Three times in the year shall all thy males appear before the Lord Jehovah, the God of Israel.

YLT: `Three times in a year do all thy males appear before the Lord Jehovah, God of Israel;

Commentary Witness (Generated)Exodus 34:23
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 34:23

Generated editorial synthesis

Exodus 34:23 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: 'Thrice in the year shall all your men children appear before the Lord GOD, the God of Israel.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.

Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.

Canonical locus

Exodus 34:23

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 34:23

Named authorities or texts detected in the witness

  • Israel

Exposition: Exodus 34:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Thrice in the year shall all your men children appear before the Lord GOD, the God of Israel.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes
  • Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
  • Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
  • Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Exodus 34:24

Hebrew
כִּֽי־אוֹרִישׁ גּוֹיִם מִפָּנֶיךָ וְהִרְחַבְתִּי אֶת־גְּבוּלֶךָ וְלֹא־יַחְמֹד אִישׁ אֶֽת־אַרְצְךָ בַּעֲלֹֽתְךָ לֵרָאוֹת אֶת־פְּנֵי יְהוָה אֱלֹהֶיךָ שָׁלֹשׁ פְּעָמִים בַּשָּׁנָֽה׃

khiy-'voriysh-gvoyim-mifaneykha-vehirechavetiy-'et-gevvlekha-velo'-yachemod-'iysh-'et-'aretzekha-va'alotekha-lera'vot-'et-feney-yehvah-'eloheykha-shalosh-fe'amiym-vashanah

KJV: For I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the LORD thy God thrice in the year.

AKJV: For I will cast out the nations before you, and enlarge your borders: neither shall any man desire your land, when you shall go up to appear before the LORD your God thrice in the year.

ASV: For I will cast out nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou goest up to appear before Jehovah thy God three times in the year.

YLT: for I dispossess nations from before thee, and have enlarged thy border, and no man doth desire thy land in thy going up to appear before Jehovah thy God three times in a year.

Commentary WitnessExodus 34:24
Quoted commentary witness

Commentary Witness

Exodus 34:24

Quoted commentary witness

Verse 24 Neither shall any man desire thy land - What a manifest proof was this of the power and particular providence of God! How easy would it have been for the surrounding nations to have taken possession of the whole Israelitish land, with all their fenced cities, when there were none left to protect them but women and children! Was not this a standing proof of the Divine origin of their religion, and a barrier which no deistical mind could possibly surmount! Thrice every year did God work an especial miracle for the protection of his people; controlling even the very desires of their enemies, that they might not so much as meditate evil against them. They who have God for their protector have a sure refuge; and how true is the proverb, The path of duty is the way of safety! While these people went up to Jerusalem to keep the Lord's ordinances, he kept their families in peace, and their land in safety.

Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.

Canonical locus

Exodus 34:24

Source lane

Apologetics Bible source bundle

Named authorities or texts detected in the witness

  • Ovid

Exposition: Exodus 34:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the LORD thy God thrice in the year.'. 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 34:25

Hebrew
לֹֽא־תִשְׁחַט עַל־חָמֵץ דַּם־זִבְחִי וְלֹא־יָלִין לַבֹּקֶר זֶבַח חַג הַפָּֽסַח׃

lo'-tishechat-'al-chametz-dam-zivechiy-velo'-yaliyn-lavoqer-zevach-chag-hafasach

KJV: Thou shalt not offer the blood of my sacrifice with leaven; neither shall the sacrifice of the feast of the passover be left unto the morning.

AKJV: You shall not offer the blood of my sacrifice with leaven; neither shall the sacrifice of the feast of the passover be left to the morning.

ASV: Thou shalt not offer the blood of my sacrifice with leavened bread; neither shall the sacrifice of the feast of the passover be left unto the morning.

YLT: `Thou dost not slaughter with a fermented thing the blood of My sacrifice; and the sacrifice of the feast of the passover doth not remain till morning:

Commentary Witness (Generated)Exodus 34:25
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 34:25

Generated editorial synthesis

Exodus 34:25 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Thou shalt not offer the blood of my sacrifice with leaven; neither shall the sacrifice of the feast of the passover be left unto the morning.'. 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 34:25

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 34:25

Exposition: Exodus 34:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Thou shalt not offer the blood of my sacrifice with leaven; neither shall the sacrifice of the feast of the passover be left unto the morning.'. 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 34:26

Hebrew
רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית יְהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּֽוֹ׃

re'shiyt-vikhvrey-'adematekha-taviy'-veyt-yehvah-'eloheykha-lo'-tevashel-gediy-vachalev-'imvo

KJV: The first of the firstfruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in his mother’s milk.

AKJV: The first of the first fruits of your land you shall bring to the house of the LORD your God. You shall not seethe a kid in his mother’s milk.

ASV: The first of the first-fruits of thy ground thou shalt bring unto the house of Jehovah thy God. Thou shalt not boil a kid in its mother’s milk.

YLT: the first of the first-fruits of the land thou dost bring into the house of Jehovah thy God; thou dost not boil a kid in its mother's milk.'

Commentary Witness (Generated)Exodus 34:26
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 34:26

Generated editorial synthesis

Exodus 34:26 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'The first of the firstfruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in his mother’s milk.'. 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 34:26

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 34:26

Exposition: Exodus 34:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'The first of the firstfruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in his mother’s milk.'. 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 34:27

Hebrew
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כְּתָב־לְךָ אֶת־הַדְּבָרִים הָאֵלֶּה כִּי עַל־פִּי ׀ הַדְּבָרִים הָאֵלֶּה כָּרַתִּי אִתְּךָ בְּרִית וְאֶת־יִשְׂרָאֵֽל׃

vayo'mer-yehvah-'el-mosheh-khetav-lekha-'et-hadevariym-ha'eleh-khiy-'al-fiy- -hadevariym-ha'eleh-kharatiy-'itekha-veriyt-ve'et-yishera'el

KJV: And the LORD said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel.

AKJV: And the LORD said to Moses, Write you these words: for after the tenor of these words I have made a covenant with you and with Israel.

ASV: And Jehovah said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel.

YLT: And Jehovah saith unto Moses, `Write for thyself these words, for, according to the tenor of these words I have made with thee a covenant, and with Israel.'

Commentary WitnessExodus 34:27
Quoted commentary witness

Commentary Witness

Exodus 34:27

Quoted commentary witness

Verse 27 Write thou these words - Either a transcript of the whole law now delivered, or the words included from Exo 34:11 to Exo 34:26. God certainly wrote the ten words on both sets of tables. Moses either wrote a transcript of these and the accompanying precepts for the use of the people, or he wrote the precepts themselves in addition to the ten commandments which were written by the finger of God. See Clarke on Exo 34:1 (note). Allowing this mode of interpretation, the accompanying precepts were, probably, what was written on the back side of the tables by Moses; the ten commandments, what were written on the front by the finger of Jehovah: for we must pay but little attention to the supposition of the rabbins, that the letters on each table were cut through the stone, so as to be legible on each side. See Clarke on Exo 32:15 (note).

Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.

Canonical locus

Exodus 34:27

Source lane

Apologetics Bible source bundle

Named authorities or texts detected in the witness

  • Clarke
  • Moses
  • Jehovah

Exposition: Exodus 34:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes
  • Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
  • Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
  • Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Exodus 34:28

Hebrew
וֽ͏ַיְהִי־שָׁם עִם־יְהוָה אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה לֶחֶם לֹא אָכַל וּמַיִם לֹא שָׁתָה וַיִּכְתֹּב עַל־הַלֻּחֹת אֵת דִּבְרֵי הַבְּרִית עֲשֶׂרֶת הַדְּבָרִֽים׃

vayehiy-sham-'im-yehvah-'areva'iym-yvom-ve'areva'iym-layelah-lechem-lo'-'akhal-vmayim-lo'-shatah-vayikhetov-'al-haluchot-'et-diverey-haveriyt-'asheret-hadevariym

KJV: And he was there with the LORD forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments.

AKJV: And he was there with the LORD forty days and forty nights; he did neither eat bread, nor drink water. And he wrote on the tables the words of the covenant, the ten commandments. ¶

ASV: And he was there with Jehovah forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments.

YLT: And he is there with Jehovah forty days and forty nights; bread he hath not eaten, and water he hath not drunk; and he writeth on the tables the matters of the covenant--the ten matters.

Commentary Witness (Generated)Exodus 34:28
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 34:28

Generated editorial synthesis

Exodus 34:28 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And he was there with the LORD forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments.'. 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 34:28

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 34:28

Exposition: Exodus 34:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he was there with the LORD forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments.'. 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 34:29

Hebrew
וַיְהִי בְּרֶדֶת מֹשֶׁה מֵהַר סִינַי וּשְׁנֵי לֻחֹת הָֽעֵדֻת בְּיַד־מֹשֶׁה בְּרִדְתּוֹ מִן־הָהָר וּמֹשֶׁה לֹֽא־יָדַע כִּי קָרַן עוֹר פָּנָיו בְּדַבְּרוֹ אִתּֽוֹ׃

vayehiy-veredet-mosheh-mehar-siynay-vsheney-luchot-ha'edut-veyad-mosheh-veridetvo-min-hahar-vmosheh-lo'-yada'-khiy-qaran-'vor-fanayv-vedavervo-'itvo

KJV: And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses’ hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with him.

AKJV: And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses’ hand, when he came down from the mount, that Moses knew not that the skin of his face shone while he talked with him.

ASV: And it came to pass, when Moses came down from mount Sinai with the two tables of the testimony in Moses’ hand, when he came down from the mount, that Moses knew not that the skin of his face shone by reason of his speaking with him.

YLT: And it cometh to pass, when Moses is coming down from mount Sinai (and the two tables of the testimony are in the hand of Moses in his coming down from the mount), that Moses hath not known that the skin of his face hath shone in His speaking with him,

Commentary WitnessExodus 34:29
Quoted commentary witness

Commentary Witness

Exodus 34:29

Quoted commentary witness

Verse 29 The skin of his face shone - קרן karan, was horned: having been long in familiar intercourse with his Maker, his flesh, as well as his soul, was penetrated with the effulgence of the Divine glory, and his looks expressed the light and life which dwelt within. Probably Moses appeared now as he did when, in our Lord's transfiguration, he was seen with Elijah on the mount, Matthew 17. As the original word קרן karan signifies to shine out, to dart forth, as horns on the head of an animal, or rays of light reflected from a polished surface, we may suppose that the heavenly glory which filled the soul of this holy man darted out from his face in coruscations, in that manner in which light is generally represented. The Vulgate renders the passage, et ignorabat quod cornuta esset facies sua, "and he did not know that his face was horned;" which version, misunderstood, has induced painters in general to represent Moses with two very large horns, one proceeding from each temple. But we might naturally ask, while they were indulging themselves in such fancies, why only two horns? for it is very likely that there were hundreds of these radiations, proceeding at once from the face of Moses. It was no doubt from this very circumstance that almost all the nations of the world who have heard of this transaction, have agreed in representing those men to whom they attributed extraordinary sanctity, and whom they supposed to have had familiar intercourse with the Deity, with a lucid nimbus or glory round their heads. This has prevailed both in the east and in the west; not only the Greek and Roman saints, or eminent persons, are thus represented, but those also among the Mohammedans, Hindoos, and Chinese.

Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.

Canonical locus

Exodus 34:29

Source lane

Apologetics Bible source bundle

Named authorities or texts detected in the witness

  • Vulgate
  • Ray
  • Moses
  • Maker
  • Deity
  • Mohammedans
  • Hindoos
  • Chinese

Exposition: Exodus 34:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses’ hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes
  • Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
  • Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
  • Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Exodus 34:30

Hebrew
וַיַּרְא אַהֲרֹן וְכָל־בְּנֵי יִשְׂרָאֵל אֶת־מֹשֶׁה וְהִנֵּה קָרַן עוֹר פָּנָיו וַיִּֽירְאוּ מִגֶּשֶׁת אֵלָֽיו׃

vayare'-'aharon-vekhal-veney-yishera'el-'et-mosheh-vehineh-qaran-'vor-fanayv-vayiyre'v-migeshet-'elayv

KJV: And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him.

AKJV: And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come near him.

ASV: And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him.

YLT: and Aaron seeth--all the sons of Israel also--Moses, and lo, the skin of his face hath shone, and they are afraid of coming nigh unto him.

Commentary WitnessExodus 34:30
Quoted commentary witness

Commentary Witness

Exodus 34:30

Quoted commentary witness

Verse 30 They were afraid to come nigh him - A sight of his face alarmed them; their consciences were still guilty from their late transgression, and they had not yet received the atonement. The very appearance of superior sanctity often awes the guilty into respect.

Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.

Canonical locus

Exodus 34:30

Source lane

Apologetics Bible source bundle

Exposition: Exodus 34:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh 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 34:31

Hebrew
וַיִּקְרָא אֲלֵהֶם מֹשֶׁה וַיָּשֻׁבוּ אֵלָיו אַהֲרֹן וְכָל־הַנְּשִׂאִים בָּעֵדָה וַיְדַבֵּר מֹשֶׁה אֲלֵהֶֽם׃

vayiqera'-'alehem-mosheh-vayashuvv-'elayv-'aharon-vekhal-haneshi'iym-va'edah-vayedaver-mosheh-'alehem

KJV: And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him: and Moses talked with them.

AKJV: And Moses called to them; and Aaron and all the rulers of the congregation returned to him: and Moses talked with them.

ASV: And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him: and Moses spake to them.

YLT: And Moses calleth unto them, and Aaron and all the princes in the company return unto him, and Moses speaketh unto them;

Commentary Witness (Generated)Exodus 34:31
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 34:31

Generated editorial synthesis

Exodus 34:31 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him: and Moses talked with them.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.

Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.

Canonical locus

Exodus 34:31

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 34:31

Named authorities or texts detected in the witness

  • Moses

Exposition: Exodus 34:31 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him: and Moses talked with 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 34:32

Hebrew
וְאַחֲרֵי־כֵן נִגְּשׁוּ כָּל־בְּנֵי יִשְׂרָאֵל וַיְצַוֵּם אֵת כָּל־אֲשֶׁר דִּבֶּר יְהוָה אִתּוֹ בְּהַר סִינָֽי׃

ve'acharey-khen-nigeshv-khal-veney-yishera'el-vayetzavem-'et-khal-'asher-diver-yehvah-'itvo-vehar-siynay

KJV: And afterward all the children of Israel came nigh: and he gave them in commandment all that the LORD had spoken with him in mount Sinai.

AKJV: And afterward all the children of Israel came near: and he gave them in commandment all that the LORD had spoken with him in mount Sinai.

ASV: And afterward all the children of Israel came nigh: and he gave them in commandment all that Jehovah had spoken with him in mount Sinai.

YLT: and afterwards have all the sons of Israel come nigh, and he chargeth them with all that Jehovah hath spoken with him in mount Sinai.

Commentary Witness (Generated)Exodus 34:32
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 34:32

Generated editorial synthesis

Exodus 34:32 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 afterward all the children of Israel came nigh: and he gave them in commandment all that the LORD had spoken with him in mount Sinai.'. 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 34:32

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 34:32

Named authorities or texts detected in the witness

  • Sinai

Exposition: Exodus 34:32 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And afterward all the children of Israel came nigh: and he gave them in commandment all that the LORD had spoken with him in mount Sinai.'. 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 34:33

Hebrew
וַיְכַל מֹשֶׁה מִדַּבֵּר אִתָּם וַיִּתֵּן עַל־פָּנָיו מַסְוֶֽה׃

vayekhal-mosheh-midaver-'itam-vayiten-'al-fanayv-maseveh

KJV: And till Moses had done speaking with them, he put a vail on his face.

AKJV: And till Moses had done speaking with them, he put a veil on his face.

ASV: And when Moses had done speaking with them, he put a veil on his face.

YLT: And Moses finisheth speaking with them, and putteth on his face a vail;

Commentary WitnessExodus 34:33
Quoted commentary witness

Commentary Witness

Exodus 34:33

Quoted commentary witness

Verse 33 And till Moses had done speaking - The meaning of the verse appears to be this: As often as Moses spoke in public to the people, he put the veil on his face, because they could not bear to look on the brightness of his countenance; but when he entered into the tabernacle to converse with the Lord, he removed this veil, Exo 34:34. St. Paul, 2Cor 3:7, etc., makes a very important use of the transactions recorded in this place. He represents the brightness of the face of Moses as emblematical of the glory or excellence of that dispensation; but he shows that however glorious or excellent that was, it had no glory when compared with the superior excellence of the Gospel. As Moses was glorious in the eyes of the Israelites, but that glory was absorbed and lost in the splendor of God when he entered into the tabernacle, or went to meet the Lord upon the mount; so the brightness and excellence of the Mosaic dispensation are eclipsed and absorbed in the transcendent brightness or excellence of the Gospel of Christ. One was the shadow, the other is the substance. One showed Sin in its exceeding sinfulness, together with the justice and immaculate purity of God; but, in and of itself, made no provision for pardon or sanctification. The other exhibits Jesus, the Lamb of God, typified by all the sacrifices under the law, putting away sin by the sacrifice of himself, reconciling God to man and man to God, diffusing his Spirit through the souls of believers, and cleansing the very thoughts of their hearts by his inspiration, and causing them to perfect holiness in the fear of God. The one seems to shut heaven against mankind, because by the law was the knowledge, not the cure, of Sin; the other opens the kingdom of heaven to all believers. The former was a ministration of death, the latter a dispensation of life. The former ministered terror, so that even the high priest was afraid to approach, the people withdrew and stood afar off, and even Moses, the mediator of it, exceedingly feared and trembled; by the latter we have boldness to enter into the holiest through the blood of Jesus, who is the end of the law for righteousness - justification, to every one that believeth. The former gives a partial view of the Divine nature; the latter shows God as he is, "Full orbed, in his whole round of rays complete." The apostle farther considers the veil on the face of Moses, as being emblematical of the metaphorical nature of the different rites and ceremonies of the Mosaic dispensation, each covering some spiritual meaning or a spiritual subject; and that the Jews did not lift the veil to penetrate the spiritual sense, and did not look to the end of the commandment, which was to be abolished, but rested in the letter or literal meaning, which conferred neither light nor life. He considers the veil also as being emblematical of that state of intellectual darkness into which the Jewish people, by their rejection of the Gospel, were plunged, and from which they have never yet been recovered. When a Jew, even at the present day, reads the law in the synagogue, he puts over his head an oblong woolen veil, with four tassels at the four corners, which is called the taled or thaled. This is a very remarkable circumstance, as it appears to be an emblem of the intellectual veil referred to by the apostle, which is still upon their hearts when Moses is read, and which prevents them from looking to the end of that which God designed should be abrogated, and which has been abolished by the introduction of the Gospel. The veil is upon their hearts, and prevents the light of the glory of God from shining into them; but we all, says the apostle, speaking of believers in Christ, with open face, without any veil, beholding as in a glass the glory of God, are changed into the same image, from glory to glory, as by the Spirit of the Lord; 2Cor 3:18. Reader, dost thou know this excellence of the religion of Christ? Once thou wert darkness; art thou now light in the Lord? Art thou still under the letter that killeth, or under the Spirit that giveth life? Art thou a slave to sin or a servant of Christ? Is the veil on thy heart, or hast thou found redemption in his blood, the remission of sins? Knowest thou not these things? Then may God pity, enlighten, and save thee!

Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.

Canonical locus

Exodus 34:33

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • 2Cor 3:7
  • 2Cor 3:18

Named authorities or texts detected in the witness

  • Ray
  • Moses
  • Jesus
  • Lord
  • St
  • Paul
  • Gospel
  • Israelites
  • Christ
  • Sin
  • Jew
  • Reader

Exposition: Exodus 34:33 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And till Moses had done speaking with them, he put a vail on his face.'. 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 34:34

Hebrew
וּבְבֹא מֹשֶׁה לִפְנֵי יְהוָה לְדַבֵּר אִתּוֹ יָסִיר אֶת־הַמַּסְוֶה עַד־צֵאתוֹ וְיָצָא וְדִבֶּר אֶל־בְּנֵי יִשְׂרָאֵל אֵת אֲשֶׁר יְצֻוֶּֽה׃

vvevo'-mosheh-lifeney-yehvah-ledaver-'itvo-yasiyr-'et-hamaseveh-'ad-tze'tvo-veyatza'-vediver-'el-veney-yishera'el-'et-'asher-yetzuveh

KJV: But when Moses went in before the LORD to speak with him, he took the vail off, until he came out. And he came out, and spake unto the children of Israel that which he was commanded.

AKJV: But when Moses went in before the LORD to speak with him, he took the veil off, until he came out. And he came out, and spoke to the children of Israel that which he was commanded.

ASV: But when Moses went in before Jehovah to speak with him, he took the veil off, until he came out; and he came out, and spake unto the children of Israel that which he was commanded.

YLT: and in the going in of Moses before Jehovah to speak with Him, he turneth aside the vail until his coming out; and he hath come out and hath spoken unto the sons of Israel that which he is commanded;

Commentary Witness (Generated)Exodus 34:34
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 34:34

Generated editorial synthesis

Exodus 34:34 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: 'But when Moses went in before the LORD to speak with him, he took the vail off, until he came out. And he came out, and spake unto the children of Israel that which he was commanded.'. 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 34:34

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 34:34

Named authorities or texts detected in the witness

  • Moses

Exposition: Exodus 34:34 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But when Moses went in before the LORD to speak with him, he took the vail off, until he came out. And he came out, and spake unto the children of Israel that which he was commanded.'. 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 34:35

Hebrew
וְרָאוּ בְנֵֽי־יִשְׂרָאֵל אֶת־פְּנֵי מֹשֶׁה כִּי קָרַן עוֹר פְּנֵי מֹשֶׁה וְהֵשִׁיב מֹשֶׁה אֶת־הַמַּסְוֶה עַל־פָּנָיו עַד־בֹּאוֹ לְדַבֵּר אִתּֽוֹ׃

vera'v-veney-yishera'el-'et-feney-mosheh-khiy-qaran-'vor-feney-mosheh-veheshiyv-mosheh-'et-hamaseveh-'al-fanayv-'ad-vo'vo-ledaver-'itvo

KJV: And the children of Israel saw the face of Moses, that the skin of Moses’ face shone: and Moses put the vail upon his face again, until he went in to speak with him.

AKJV: And the children of Israel saw the face of Moses, that the skin of Moses’ face shone: and Moses put the veil on his face again, until he went in to speak with him.

ASV: And the children of Israel saw the face of Moses, that the skin of Moses’ face shone: and Moses put the veil upon his face again, until he went in to speak with him.

YLT: and the sons of Israel have seen the face of Moses that the skin of the face of Moses hath shone, and Moses hath put back the vail on his face until his going in to speak with Him.

Commentary Witness (Generated)Exodus 34:35
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 34:35

Generated editorial synthesis

Exodus 34:35 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 saw the face of Moses, that the skin of Moses’ face shone: and Moses put the vail upon his face again, until he went in to speak with him.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.

Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.

Canonical locus

Exodus 34:35

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 34:35

Named authorities or texts detected in the witness

  • Moses

Exposition: Exodus 34:35 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the children of Israel saw the face of Moses, that the skin of Moses’ face shone: and Moses put the vail upon his face again, until he went in to speak with him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes
  • Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
  • Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
  • Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
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

12

Generated editorial witnesses

23

Source lane

Apologetics Bible source bundle

Canonical references surfaced in commentary

  • Exodus 34:1
  • Exodus 34:2
  • Exodus 34:3
  • Exodus 34:4
  • Exodus 34:5
  • Exodus 34:6
  • Exodus 34:7
  • Exodus 34:8
  • Gen 15:8
  • Exodus 34:9
  • Exodus 34:11-26
  • Exodus 34:10
  • Exodus 34:11
  • Exodus 34:12
  • Exodus 34:13
  • Exodus 34:14
  • Exodus 34:15
  • Exodus 34:16
  • Exodus 34:17
  • Exodus 34:18
  • Exodus 34:19
  • Exodus 34:20
  • Exodus 34:21
  • Exodus 34:22
  • Exodus 34:23
  • Exodus 34:24
  • Exodus 34:25
  • Exodus 34:26
  • Exodus 34:27
  • Exodus 34:28
  • Exodus 34:29
  • Exodus 34:30
  • Exodus 34:31
  • Exodus 34:32
  • 2Cor 3:7
  • 2Cor 3:18
  • Exodus 34:33
  • Exodus 34:34
  • Exodus 34:35

Named authorities or texts surfaced in commentary

  • Ovid
  • Clarke
  • Moses
  • Lord
  • Jehovah
  • Canaanites
  • Sabbath
  • Israelites
  • Israel
  • Aaron
  • Nadab
  • Abihu
  • Sinai
  • The Lord
  • Yehovah
  • Yehue
  • Yehveh
  • Yeve
  • Jeue
  • Jao
  • Iao
  • Jhueh
  • Jove
  • Father
  • Son
  • Holy Spirit
  • Lord God
  • Rachum
  • Being
  • Channun
  • One
  • Erech Appayim
  • Rab
  • Chesed
  • Emeth
  • Notser Chesed
  • Redeemer
  • Pardoner
  • Forgiver
  • Judge
  • Septuagint
  • Vulgate
  • Samaritan
  • Dr
  • Grabe
  • Ray
  • Covenant
  • Messiah
  • Canaan
  • Amorite
  • Canaanite
  • Hittite
  • Perizzite
  • Hivite
  • Jebusite
  • Jealous
  • Abib
  • Egypt
  • Maker
  • Deity
  • Mohammedans
  • Hindoos
  • Chinese
  • Jesus
  • St
  • Paul
  • Gospel
  • Christ
  • Sin
  • Jew
  • Reader
Book directory Open the 66-book reader directory Use this when you need a specific book. The passage reader above stays first.
Book explorer

Choose a book and open the reader.

Each card opens chapter 1 for that canonical book. The directory is here for navigation, not as the first thing a visitor has to read.

Examples: Genesis, Psalms, Gospels, prophets, Romans, Revelation.

Old Testament Law

Genesis

Rendered chapters 1–50 are mapped to the public reader path for Genesis. Use this card to open chapter 1 and move directly into the study surface.

  • Coverage: 50 rendered chapters
  • Current public use: chapter reader path for Genesis

Open Genesis

Old Testament Law

Exodus

Rendered chapters 1–40 are mapped to the public reader path for Exodus. Use this card to open chapter 1 and move directly into the study surface.

  • Coverage: 40 rendered chapters
  • Current public use: chapter reader path for Exodus

Open Exodus

Old Testament Law

Leviticus

Rendered chapters 1–27 are mapped to the public reader path for Leviticus. Use this card to open chapter 1 and move directly into the study surface.

  • Coverage: 27 rendered chapters
  • Current public use: chapter reader path for Leviticus

Open Leviticus

Old Testament Law

Numbers

Rendered chapters 1–36 are mapped to the public reader path for Numbers. Use this card to open chapter 1 and move directly into the study surface.

  • Coverage: 36 rendered chapters
  • Current public use: chapter reader path for Numbers

Open Numbers

Old Testament Law

Deuteronomy

Rendered chapters 1–34 are mapped to the public reader path for Deuteronomy. Use this card to open chapter 1 and move directly into the study surface.

  • Coverage: 34 rendered chapters
  • Current public use: chapter reader path for Deuteronomy

Open Deuteronomy

Old Testament History

Joshua

Rendered chapters 1–24 are mapped to the public reader path for Joshua. Use this card to open chapter 1 and move directly into the study surface.

  • Coverage: 24 rendered chapters
  • Current public use: chapter reader path for Joshua

Open Joshua

Old Testament History

Judges

Rendered chapters 1–21 are mapped to the public reader path for Judges. Use this card to open chapter 1 and move directly into the study surface.

  • Coverage: 21 rendered chapters
  • Current public use: chapter reader path for Judges

Open Judges

Old Testament History

Ruth

Rendered chapters 1–4 are mapped to the public reader path for Ruth. Use this card to open chapter 1 and move directly into the study surface.

  • Coverage: 4 rendered chapters
  • Current public use: chapter reader path for Ruth

Open Ruth

Old Testament History

1 Samuel

Rendered chapters 1–31 are mapped to the public reader path for 1 Samuel. Use this card to open chapter 1 and move directly into the study surface.

  • Coverage: 31 rendered chapters
  • Current public use: chapter reader path for 1 Samuel

Open 1 Samuel

Old Testament History

2 Samuel

Rendered chapters 1–24 are mapped to the public reader path for 2 Samuel. Use this card to open chapter 1 and move directly into the study surface.

  • Coverage: 24 rendered chapters
  • Current public use: chapter reader path for 2 Samuel

Open 2 Samuel

Old Testament History

1 Kings

Rendered chapters 1–22 are mapped to the public reader path for 1 Kings. Use this card to open chapter 1 and move directly into the study surface.

  • Coverage: 22 rendered chapters
  • Current public use: chapter reader path for 1 Kings

Open 1 Kings

Old Testament History

2 Kings

Rendered chapters 1–25 are mapped to the public reader path for 2 Kings. Use this card to open chapter 1 and move directly into the study surface.

  • Coverage: 25 rendered chapters
  • Current public use: chapter reader path for 2 Kings

Open 2 Kings

Old Testament History

1 Chronicles

Rendered chapters 1–29 are mapped to the public reader path for 1 Chronicles. Use this card to open chapter 1 and move directly into the study surface.

  • Coverage: 29 rendered chapters
  • Current public use: chapter reader path for 1 Chronicles

Open 1 Chronicles

Old Testament History

2 Chronicles

Rendered chapters 1–36 are mapped to the public reader path for 2 Chronicles. Use this card to open chapter 1 and move directly into the study surface.

  • Coverage: 36 rendered chapters
  • Current public use: chapter reader path for 2 Chronicles

Open 2 Chronicles

Old Testament History

Ezra

Rendered chapters 1–10 are mapped to the public reader path for Ezra. Use this card to open chapter 1 and move directly into the study surface.

  • Coverage: 10 rendered chapters
  • Current public use: chapter reader path for Ezra

Open Ezra

Old Testament History

Nehemiah

Rendered chapters 1–13 are mapped to the public reader path for Nehemiah. Use this card to open chapter 1 and move directly into the study surface.

  • Coverage: 13 rendered chapters
  • Current public use: chapter reader path for Nehemiah

Open Nehemiah

Old Testament History

Esther

Rendered chapters 1–10 are mapped to the public reader path for Esther. Use this card to open chapter 1 and move directly into the study surface.

  • Coverage: 10 rendered chapters
  • Current public use: chapter reader path for Esther

Open Esther

Old Testament Wisdom

Job

Rendered chapters 1–42 are mapped to the public reader path for Job. Use this card to open chapter 1 and move directly into the study surface.

  • Coverage: 42 rendered chapters
  • Current public use: chapter reader path for Job

Open Job

Old Testament Wisdom

Psalms

Rendered chapters 1–150 are mapped to the public reader path for Psalms. Use this card to open chapter 1 and move directly into the study surface.

  • Coverage: 150 rendered chapters
  • Current public use: chapter reader path for Psalms

Open Psalms

Old Testament Wisdom

Proverbs

Rendered chapters 1–31 are mapped to the public reader path for Proverbs. Use this card to open chapter 1 and move directly into the study surface.

  • Coverage: 31 rendered chapters
  • Current public use: chapter reader path for Proverbs

Open Proverbs

Old Testament Wisdom

Ecclesiastes

Rendered chapters 1–12 are mapped to the public reader path for Ecclesiastes. Use this card to open chapter 1 and move directly into the study surface.

  • Coverage: 12 rendered chapters
  • Current public use: chapter reader path for Ecclesiastes

Open Ecclesiastes

Old Testament Wisdom

Song of Solomon

Rendered chapters 1–8 are mapped to the public reader path for Song of Solomon. Use this card to open chapter 1 and move directly into the study surface.

  • Coverage: 8 rendered chapters
  • Current public use: chapter reader path for Song of Solomon

Open Song of Solomon

Old Testament Prophets

Isaiah

Rendered chapters 1–66 are mapped to the public reader path for Isaiah. Use this card to open chapter 1 and move directly into the study surface.

  • Coverage: 66 rendered chapters
  • Current public use: chapter reader path for Isaiah

Open Isaiah

Old Testament Prophets

Jeremiah

Rendered chapters 1–52 are mapped to the public reader path for Jeremiah. Use this card to open chapter 1 and move directly into the study surface.

  • Coverage: 52 rendered chapters
  • Current public use: chapter reader path for Jeremiah

Open Jeremiah

Old Testament Prophets

Lamentations

Rendered chapters 1–5 are mapped to the public reader path for Lamentations. Use this card to open chapter 1 and move directly into the study surface.

  • Coverage: 5 rendered chapters
  • Current public use: chapter reader path for Lamentations

Open Lamentations

Old Testament Prophets

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.

  • Coverage: 48 rendered chapters
  • Current public use: chapter reader path for Ezekiel

Open Ezekiel

Old Testament Prophets

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.

  • Coverage: 12 rendered chapters
  • Current public use: chapter reader path for Daniel

Open Daniel

Old Testament Prophets

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.

  • Coverage: 14 rendered chapters
  • Current public use: chapter reader path for Hosea

Open Hosea

Old Testament Prophets

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.

  • Coverage: 3 rendered chapters
  • Current public use: chapter reader path for Joel

Open Joel

Old Testament Prophets

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.

  • Coverage: 9 rendered chapters
  • Current public use: chapter reader path for Amos

Open Amos

Old Testament Prophets

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.

  • Coverage: 1 rendered chapter
  • Current public use: chapter reader path for Obadiah

Open Obadiah

Old Testament Prophets

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.

  • Coverage: 4 rendered chapters
  • Current public use: chapter reader path for Jonah

Open Jonah

Old Testament Prophets

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.

  • Coverage: 7 rendered chapters
  • Current public use: chapter reader path for Micah

Open Micah

Old Testament Prophets

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.

  • Coverage: 3 rendered chapters
  • Current public use: chapter reader path for Nahum

Open Nahum

Old Testament Prophets

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.

  • Coverage: 3 rendered chapters
  • Current public use: chapter reader path for Habakkuk

Open Habakkuk

Old Testament Prophets

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.

  • Coverage: 3 rendered chapters
  • Current public use: chapter reader path for Zephaniah

Open Zephaniah

Old Testament Prophets

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.

  • Coverage: 2 rendered chapters
  • Current public use: chapter reader path for Haggai

Open Haggai

Old Testament Prophets

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.

  • Coverage: 14 rendered chapters
  • Current public use: chapter reader path for Zechariah

Open Zechariah

Old Testament Prophets

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.

  • Coverage: 4 rendered chapters
  • Current public use: chapter reader path for Malachi

Open Malachi

New Testament Gospels

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.

  • Coverage: 28 rendered chapters
  • Current public use: chapter reader path for Matthew

Open Matthew

New Testament Gospels

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.

  • Coverage: 16 rendered chapters
  • Current public use: chapter reader path for Mark

Open Mark

New Testament Gospels

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.

  • Coverage: 24 rendered chapters
  • Current public use: chapter reader path for Luke

Open Luke

New Testament Gospels

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.

  • Coverage: 21 rendered chapters
  • Current public use: chapter reader path for John

Open John

New Testament History

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.

  • Coverage: 28 rendered chapters
  • Current public use: chapter reader path for Acts

Open Acts

New Testament Letters

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.

  • Coverage: 16 rendered chapters
  • Current public use: chapter reader path for Romans

Open Romans

New Testament Letters

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.

  • Coverage: 16 rendered chapters
  • Current public use: chapter reader path for 1 Corinthians

Open 1 Corinthians

New Testament Letters

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.

  • Coverage: 13 rendered chapters
  • Current public use: chapter reader path for 2 Corinthians

Open 2 Corinthians

New Testament Letters

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.

  • Coverage: 6 rendered chapters
  • Current public use: chapter reader path for Galatians

Open Galatians

New Testament Letters

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.

  • Coverage: 6 rendered chapters
  • Current public use: chapter reader path for Ephesians

Open Ephesians

New Testament Letters

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.

  • Coverage: 4 rendered chapters
  • Current public use: chapter reader path for Philippians

Open Philippians

New Testament Letters

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.

  • Coverage: 4 rendered chapters
  • Current public use: chapter reader path for Colossians

Open Colossians

New Testament Letters

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.

  • Coverage: 5 rendered chapters
  • Current public use: chapter reader path for 1 Thessalonians

Open 1 Thessalonians

New Testament Letters

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.

  • Coverage: 3 rendered chapters
  • Current public use: chapter reader path for 2 Thessalonians

Open 2 Thessalonians

New Testament Letters

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.

  • Coverage: 6 rendered chapters
  • Current public use: chapter reader path for 1 Timothy

Open 1 Timothy

New Testament Letters

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.

  • Coverage: 4 rendered chapters
  • Current public use: chapter reader path for 2 Timothy

Open 2 Timothy

New Testament Letters

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.

  • Coverage: 3 rendered chapters
  • Current public use: chapter reader path for Titus

Open Titus

New Testament Letters

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.

  • Coverage: 1 rendered chapter
  • Current public use: chapter reader path for Philemon

Open Philemon

New Testament Letters

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.

  • Coverage: 13 rendered chapters
  • Current public use: chapter reader path for Hebrews

Open Hebrews

New Testament Letters

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.

  • Coverage: 5 rendered chapters
  • Current public use: chapter reader path for James

Open James

New Testament Letters

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.

  • Coverage: 5 rendered chapters
  • Current public use: chapter reader path for 1 Peter

Open 1 Peter

New Testament Letters

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.

  • Coverage: 3 rendered chapters
  • Current public use: chapter reader path for 2 Peter

Open 2 Peter

New Testament Letters

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.

  • Coverage: 5 rendered chapters
  • Current public use: chapter reader path for 1 John

Open 1 John

New Testament Letters

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.

  • Coverage: 1 rendered chapter
  • Current public use: chapter reader path for 2 John

Open 2 John

New Testament Letters

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.

  • Coverage: 1 rendered chapter
  • Current public use: chapter reader path for 3 John

Open 3 John

New Testament Letters

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.

  • Coverage: 1 rendered chapter
  • Current public use: chapter reader path for Jude

Open Jude

New Testament Apocalypse

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.

  • Coverage: 22 rendered chapters
  • Current public use: chapter reader path for Revelation

Open Revelation

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.

Return to Apologetics Bible Use Bible Insights Use Bible Data

Scroll to Top