Apologetics Bible
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Exodus (Hebrew: Shemot — "Names") narrates the redemption of Israel from Egypt, the giving of the Law at Sinai, and the construction of the Tabernacle — the three great acts that define Israel's national, covenantal, and liturgical identity.
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Connected primary witness
- Connected ID:
Exodus_38
- Primary Witness Text: And he made the altar of burnt offering of shittim wood: five cubits was the length thereof, and five cubits the breadth thereof; it was foursquare; and three cubits the height thereof. And he made the horns thereof on the four corners of it; the horns thereof were of the same: and he overlaid it with brass. And he made all the vessels of the altar, the pots, and the shovels, and the basons, and the fleshhooks, and the firepans: all the vessels thereof made he of brass. And he made for the altar a brasen grate of network under the compass thereof beneath unto the midst of it. And he cast four rings for the four ends of the grate of brass, to be places for the staves. And he made the staves of shittim wood, and overlaid them with brass. And he put the staves into the rings on the sides of the altar, to bear it withal; he made the altar hollow with boards. And he made the laver of brass, and the foot of it of brass, of the lookingglasses of the women assembling, which assembled at the door of the tabernacle of the congregation. And he made the court: on the south side southward the hangings of the court were of fine twined linen, an hundred cubits: Their pillars were twenty, and their brasen sockets twenty; the hooks of the pillars and their fillets were of silver. And for the north side the hangings were an hundred cubits, their pillars were twenty, and their sockets of brass twenty; the hooks of the pillars and their fillets of silver. And for the west side were hangings of f...
Connected dataset overlay
- Connected ID:
Exodus_38
- Chapter Blob Preview: And he made the altar of burnt offering of shittim wood: five cubits was the length thereof, and five cubits the breadth thereof; it was foursquare; and three cubits the height thereof. And he made the horns thereof on the four corners of it; the horns thereof were of the same: and he overlaid it with brass. And he made all the vessels of the altar, the pots, and the shovels, a...
Chapter frameStart here before opening notes.
Chapter frame
Exodus (Hebrew: Shemot — "Names") narrates the redemption of Israel from Egypt, the giving of the Law at Sinai, and the construction of the Tabernacle — the three great acts that define Israel's national, covenantal, and liturgical identity.
The apologetics significance is multilayered: the Passover anticipates substitutionary atonement (1 Cor 5:7); the plagues demonstrate YHWH's sovereignty over the gods of Egypt; the Sinai covenant establishes divine law as the foundation of human ethics; and the Tabernacle introduces the theology of divine presence that culminates in the Incarnation (John 1:14 — eskēnōsen, "tabernacled among us").
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Exodus 38:1
Hebrew
וַיַּעַשׂ אֶת־מִזְבַּח הָעֹלָה עֲצֵי שִׁטִּים חָמֵשׁ אַמּוֹת אָרְכּוֹ וְחָֽמֵשׁ־אַמּוֹת רָחְבּוֹ רָבוּעַ וְשָׁלֹשׁ אַמּוֹת קֹמָתֽוֹ׃vaya'ash-'et-mizevach-ha'olah-'atzey-shitiym-chamesh-'amvot-'arekhvo-vechamesh-'amvot-rachevvo-ravv'a-veshalosh-'amvot-qomatvo
KJV: And he made the altar of burnt offering of shittim wood: five cubits was the length thereof, and five cubits the breadth thereof; it was foursquare; and three cubits the height thereof.
AKJV: And he made the altar of burnt offering of shittim wood: five cubits was the length thereof, and five cubits the breadth thereof; it was foursquare; and three cubits the height thereof.
ASV: And he made the altar of burnt-offering of acacia wood: five cubits was the length thereof, and five cubits the breadth thereof, foursquare; and three cubits the height thereof.
YLT: And he maketh the altar of burnt-offering of shittim wood, five cubits its length, and five cubits its breadth (square), and three cubits its height;
Exposition: Exodus 38:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he made the altar of burnt offering of shittim wood: five cubits was the length thereof, and five cubits the breadth thereof; it was foursquare; and three cubits the height thereof.'. 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 38:2
Hebrew
וַיַּעַשׂ קַרְנֹתָיו עַל אַרְבַּע פִּנֹּתָיו מִמֶּנּוּ הָיוּ קַרְנֹתָיו וַיְצַף אֹתוֹ נְחֹֽשֶׁת׃vaya'ash-qarenotayv-'al-'areva'-finotayv-mimenv-hayv-qarenotayv-vayetzaf-'otvo-nechoshet
KJV: And he made the horns thereof on the four corners of it; the horns thereof were of the same: and he overlaid it with brass.
AKJV: And he made the horns thereof on the four corners of it; the horns thereof were of the same: and he overlaid it with brass.
ASV: And he made the horns thereof upon the four corners of it; the horns thereof were of one piece with it: and he overlaid it with brass.
YLT: and he maketh its horns on its four corners; its horns have been of the same; and he overlayeth it with brass;
Commentary Witness (Generated)Exodus 38:2Generated editorial synthesis
Commentary Witness (Generated)
Exodus 38:2
Exodus 38:2 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 he made the horns thereof on the four corners of it; the horns thereof were of the same: and he overlaid it with brass.'. 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 38:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 38:2
Exposition: Exodus 38:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he made the horns thereof on the four corners of it; the horns thereof were of the same: and he overlaid it with brass.'. 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 38:3
Hebrew
וַיַּעַשׂ אֶֽת־כָּל־כְּלֵי הַמִּזְבֵּחַ אֶת־הַסִּירֹת וְאֶת־הַיָּעִים וְאֶת־הַמִּזְרָקֹת אֶת־הַמִּזְלָגֹת וְאֶת־הַמַּחְתֹּת כָּל־כֵּלָיו עָשָׂה נְחֹֽשֶׁת׃vaya'ash-'et-khal-kheley-hamizevecha-'et-hasiyrot-ve'et-haya'iym-ve'et-hamizeraqot-'et-hamizelagot-ve'et-hamachetot-khal-khelayv-'ashah-nechoshet
KJV: And he made all the vessels of the altar, the pots, and the shovels, and the basons, and the fleshhooks, and the firepans: all the vessels thereof made he of brass.
AKJV: And he made all the vessels of the altar, the pots, and the shovels, and the basins, and the meat hooks, and the fire pans: all the vessels thereof made he of brass.
ASV: And he made all the vessels of the altar, the pots, and the shovels, and the basins, the flesh-hooks, and the firepans: all the vessels thereof made he of brass.
YLT: and he maketh all the vessels of the altar, the pots, and the shovels, and the sprinkling-pans, the forks, and the fire-pans; all its vessels he hath made of brass.
Commentary Witness (Generated)Exodus 38:3Generated editorial synthesis
Commentary Witness (Generated)
Exodus 38:3
Exodus 38:3 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 he made all the vessels of the altar, the pots, and the shovels, and the basons, and the fleshhooks, and the firepans: all the vessels thereof made he of brass.'. 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 38:3
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 38:3
Exposition: Exodus 38:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he made all the vessels of the altar, the pots, and the shovels, and the basons, and the fleshhooks, and the firepans: all the vessels thereof made he of brass.'. 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 38:4
Hebrew
וַיַּעַשׂ לַמִּזְבֵּחַ מִכְבָּר מַעֲשֵׂה רֶשֶׁת נְחֹשֶׁת תַּחַת כַּרְכֻּבּוֹ מִלְּמַטָּה עַד־חֶצְיֽוֹ׃vaya'ash-lamizevecha-mikhevar-ma'asheh-reshet-nechoshet-tachat-kharekhuvvo-milematah-'ad-chetzeyvo
KJV: And he made for the altar a brasen grate of network under the compass thereof beneath unto the midst of it.
AKJV: And he made for the altar a brazen grate of network under the compass thereof beneath to the middle of it.
ASV: And he made for the altar a grating of network of brass, under the ledge round it beneath, reaching halfway up.
YLT: And he maketh for the altar a brazen grate of net-work, under its border beneath, unto its midst;
Commentary Witness (Generated)Exodus 38:4Generated editorial synthesis
Commentary Witness (Generated)
Exodus 38:4
Exodus 38:4 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 made for the altar a brasen grate of network under the compass thereof beneath unto the midst of it.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 38:4
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 38:4
Exposition: Exodus 38:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he made for the altar a brasen grate of network under the compass thereof beneath unto the midst of it.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 38:5
Hebrew
וַיִּצֹק אַרְבַּע טַבָּעֹת בְּאַרְבַּע הַקְּצָוֺת לְמִכְבַּר הַנְּחֹשֶׁת בָּתִּים לַבַּדִּֽים׃vayitzoq-'areva'-tava'ot-ve'areva'-haqetzavt-lemikhevar-hanechoshet-vatiym-lavadiym
KJV: And he cast four rings for the four ends of the grate of brass, to be places for the staves.
AKJV: And he cast four rings for the four ends of the grate of brass, to be places for the staves.
ASV: And he cast four rings for the four ends of the grating of brass, to be places for the staves.
YLT: and he casteth four rings for the four ends of the brazen grate--places for bars;
Commentary Witness (Generated)Exodus 38:5Generated editorial synthesis
Commentary Witness (Generated)
Exodus 38:5
Exodus 38:5 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 he cast four rings for the four ends of the grate of brass, to be places for the staves.'. 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 38:5
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 38:5
Exposition: Exodus 38:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he cast four rings for the four ends of the grate of brass, to be places for the staves.'. 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 38:6
Hebrew
וַיַּעַשׂ אֶת־הַבַּדִּים עֲצֵי שִׁטִּים וַיְצַף אֹתָם נְחֹֽשֶׁת׃vaya'ash-'et-havadiym-'atzey-shitiym-vayetzaf-'otam-nechoshet
KJV: And he made the staves of shittim wood, and overlaid them with brass.
AKJV: And he made the staves of shittim wood, and overlaid them with brass.
ASV: And he made the staves of acacia wood, and overlaid them with brass.
YLT: and he maketh the staves of shittim wood, and overlayeth them with brass;
Commentary Witness (Generated)Exodus 38:6Generated editorial synthesis
Commentary Witness (Generated)
Exodus 38:6
Exodus 38:6 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And he made the staves of shittim wood, and overlaid them with brass.'. 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 38:6
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 38:6
Exposition: Exodus 38:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he made the staves of shittim wood, and overlaid them with brass.'. 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 38:7
Hebrew
וַיָּבֵא אֶת־הַבַּדִּים בַּטַּבָּעֹת עַל צַלְעֹת הַמִּזְבֵּחַ לָשֵׂאת אֹתוֹ בָּהֶם נְבוּב לֻחֹת עָשָׂה אֹתֽוֹ׃vayave'-'et-havadiym-vatava'ot-'al-tzale'ot-hamizevecha-lashe't-'otvo-vahem-nevvv-luchot-'ashah-'otvo
KJV: And he put the staves into the rings on the sides of the altar, to bear it withal; he made the altar hollow with boards.
AKJV: And he put the staves into the rings on the sides of the altar, to bear it with; he made the altar hollow with boards. ¶
ASV: And he put the staves into the rings on the sides of the altar, wherewith to bear it; he made it hollow with planks.
YLT: and he bringeth in the staves into the rings on the sides of the altar, to bear it with them; hollow with boards he made it.
Commentary Witness (Generated)Exodus 38:7Generated editorial synthesis
Commentary Witness (Generated)
Exodus 38:7
Exodus 38:7 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 put the staves into the rings on the sides of the altar, to bear it withal; he made the altar hollow with boards.'. 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 38:7
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 38:7
Exposition: Exodus 38:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he put the staves into the rings on the sides of the altar, to bear it withal; he made the altar hollow with boards.'. 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 38:8
Hebrew
וַיַּעַשׂ אֵת הַכִּיּוֹר נְחֹשֶׁת וְאֵת כַּנּוֹ נְחֹשֶׁת בְּמַרְאֹת הַצֹּבְאֹת אֲשֶׁר צָֽבְאוּ פֶּתַח אֹהֶל מוֹעֵֽד׃vaya'ash-'et-hakhiyvor-nechoshet-ve'et-khanvo-nechoshet-vemare'ot-hatzove'ot-'asher-tzave'v-fetach-'ohel-mvo'ed
KJV: And he made the laver of brass, and the foot of it of brass, of the lookingglasses of the women assembling, which assembled at the door of the tabernacle of the congregation.
AKJV: And he made the laver of brass, and the foot of it of brass, of the mirrors of the women assembling, which assembled at the door of the tabernacle of the congregation. ¶
ASV: And he made the laver of brass, and the base thereof of brass, of the mirrors of the ministering women that ministered at the door of the tent of meeting.
YLT: And he maketh the laver of brass, and its base of brass, with the looking-glasses of the women assembling, who have assembled at the opening of the tent of meeting.
Commentary WitnessExodus 38:8Quoted commentary witness
Commentary Witness
Exodus 38:8
Verse 8 He made the laver - See Clarke's note on Exo 30:18, etc. The looking-glasses - The word מראת maroth, from ראה raah, he saw, signifies reflectors or mirrors of any kind. Here metal, highly polished, must certainly be meant, as glass was not yet in use; and had it even been in use, we are sure that looking - Glasses could not make a Brazen laver. The word therefore should be rendered mirrors, not looking-glasses, which in the above verse is perfectly absurd, because from those maroth the brazen laver was made. The first mirrors known among men were the clear, still, fountain, and unruffled lake; and probably the mineral called mica, which is a very general substance through all parts of the earth. Plates of it have been found of three feet square, and it is so extremely divisible into laminae, that it has been divided into plates so thin as to be only the three hundred thousandth part of an inch. A plate of this forms an excellent mirror when any thing black is attached to the opposite side. A plate of this mineral, nine inches by eight, now lies before me; a piece of black cloth, or any other black substance, at the back, converts it into a good mirror; or it would serve as it is for a square of glass, as every object is clearly perceivable through it. It is used in Russian ships of war, instead of glass, for windows. The first artificial mirrors were apparently made of brass, afterwards of polished steel, and when luxury increased they were made of silver; but they were made at a very early period of mixed metal, particularly of tin and copper, the best of which, as Pliny tells us, were formerly manufactured at Brundusium: Optima apud majores fuerant Brundisina, stanno et aere mixtis - Hist. Nat. lib. xxxiii., cap. 9. But, according to him, the most esteemed were those made of tin; and he says that silver mirrors became so common that even the servant girls used them: Specula (ex stanno) laudatissima Brundisii temperabantur; donec argenteis uti caepere et ancillae; lib. xxxiv., cap. 17. When the Egyptian women went to the temples, they always carried their mirrors with them. The Israelitish women probably did the same, and Dr. Shaw states that the Arabian women carry them constantly hung at their breasts. It is worthy of remark, that at first these women freely gave up their ornaments for this important service, and now give their very mirrors, probably as being of little farther service, seeing they had already given up the principal decorations of their persons. Woman has been invidiously defined by Aristotle, an animal fond of dress, (though this belongs to the whole human race, and not exclusively to woman). Had this been true of the Israelitish women, in the present case we must say they nobly sacrificed their incentives to pride to the service of their God. Woman, go thou and do likewise. Of the women - which assembled at the door - What the employment of these women was at the door of the tabernacle, is not easily known. Some think they assembled there for purposes of devotion. Others, that they kept watch there during the night; and this is the most probable opinion, for they appear to have been in the same employment as those who assembled at the door of the tabernacle of the congregation in the days of Samuel, who were abused by the sons of the high priest Eli, 1Sam 2:22. Among the ancients women were generally employed in the office of porters or doorkeepers. Such were employed about the house of the high priest in our Lord's time; for a woman is actually represented as keeping the door of the palace of the high priest, Joh 18:17 : Then saith the Damsel that Kept The Door unto Peter; see also Mat 26:69. In 2Sam 4:6, both the Septuagint and Vulgate make a woman porter or doorkeeper to Ishbosheth. Aristophanes mentions them in the same office, and calls them Σηκις, Sekis, which seems to signify a common maid-servant. Aristoph, in Vespis, ver. 768: - Ὁτι την θυραν ανεῳξεν ἡ Σηκις λαθρα. Homer, Odyss., ψ, ver. 225-229, mentions Actoris, Penelope's maid, whose office it was to keep the door of her chamber: - Ακτορις - - - Ἡ νωΐν ειρυτο θυρας πυκινου θαλαμοιο. And Euripides, in Troad., ver. 197, brings in Hecuba, complaining that she who was wont to sit upon a throne is now reduced to the miserable necessity of becoming a doorkeeper or a nurse, in order to get a morsel of bread. - - - η ταν Παρα προθυροις φυλακαν κατεχουσα, Η παιδων θρεπτειρα. Sir John Chardin observes, that women are employed to keep the gate of the palace of the Persian kings. Plautus, Curcul., act 1, scene 1, mentions an old woman, who was keeper of the gate. Anus hic solet cubitare, custos janitrix. Many other examples might be produced. It is therefore very likely that the persons mentioned here, and in 1Sam 2:22, were the women who guarded the tabernacle; and that they regularly relieved each other, a troop or company regularly keeping watch: and indeed this seems to be implied in the original, צבאו tsabeu, they came by troops; and these troops successively consecrated their mirrors to the service of the tabernacle. See Calmet on Joh 18:16.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 38:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 1Sam 2:22
- Joh 18:17
- Mat 26:69
- 2Sam 4:6
- Joh 18:16
Named authorities or texts detected in the witness
- Septuagint
- Vulgate
- Clarke
- Aristotle
- Brundusium
- Brundisina
- Hist
- Nat
- But
- Dr
- Woman
- Samuel
- Eli
- Peter
- Ishbosheth
- Sekis
- Aristoph
- Vespis
- Homer
- Odyss
- Actoris
- And Euripides
- Troad
- Hecuba
- Plautus
- Curcul
Exposition: Exodus 38:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he made the laver of brass, and the foot of it of brass, of the lookingglasses of the women assembling, which assembled at the door of the tabernacle of the congregation.'. 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 38:9
Hebrew
וַיַּעַשׂ אֶת־הֶחָצֵר לִפְאַת ׀ נֶגֶב תֵּימָנָה קַלְעֵי הֶֽחָצֵר שֵׁשׁ מָשְׁזָר מֵאָה בָּאַמָּֽה׃vaya'ash-'et-hechatzer-life'at- -negev-teymanah-qale'ey-hechatzer-shesh-mashezar-me'ah-va'amah
KJV: And he made the court: on the south side southward the hangings of the court were of fine twined linen, an hundred cubits:
AKJV: And he made the court: on the south side southward the hangings of the court were of fine twined linen, an hundred cubits:
ASV: And he made the court: for the south side southward the hangings of the court were of fine twined linen, a hundred cubits;
YLT: And he maketh the court; at the south side southward, the hangings of the court of twined linen, a hundred by the cubit,
Commentary Witness (Generated)Exodus 38:9Generated editorial synthesis
Commentary Witness (Generated)
Exodus 38:9
Exodus 38:9 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And he made the court: on the south side southward the hangings of the court were of fine twined linen, an hundred cubits:'. 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 38:9
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 38:9
Exposition: Exodus 38:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he made the court: on the south side southward the hangings of the court were of fine twined linen, an hundred cubits:'. 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 38:10
Hebrew
עַמּוּדֵיהֶם עֶשְׂרִים וְאַדְנֵיהֶם עֶשְׂרִים נְחֹשֶׁת וָוֵי הָעַמֻּדִים וַחֲשֻׁקֵיהֶם כָּֽסֶף׃'amvdeyhem-'esheriym-ve'adeneyhem-'esheriym-nechoshet-vavey-ha'amudiym-vachashuqeyhem-khasef
KJV: Their pillars were twenty, and their brasen sockets twenty; the hooks of the pillars and their fillets were of silver.
AKJV: Their pillars were twenty, and their brazen sockets twenty; the hooks of the pillars and their fillets were of silver.
ASV: their pillars were twenty, and their sockets twenty, of brass; the hooks of the pillars and their fillets were of silver.
YLT: their pillars are twenty, and their brazen sockets twenty, the pegs of the pillars and their fillets are silver;
Commentary Witness (Generated)Exodus 38:10Generated editorial synthesis
Commentary Witness (Generated)
Exodus 38:10
Exodus 38:10 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Their pillars were twenty, and their brasen sockets twenty; the hooks of the pillars and their fillets were of silver.'. 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 38:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 38:10
Exposition: Exodus 38:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Their pillars were twenty, and their brasen sockets twenty; the hooks of the pillars and their fillets were of silver.'. 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 38:11
Hebrew
וְלִפְאַת צָפוֹן מֵאָה בָֽאַמָּה עַמּוּדֵיהֶם עֶשְׂרִים וְאַדְנֵיהֶם עֶשְׂרִים נְחֹשֶׁת וָוֵי הָֽעַמּוּדִים וַחֲשֻׁקֵיהֶם כָּֽסֶף׃velife'at-tzafvon-me'ah-va'amah-'amvdeyhem-'esheriym-ve'adeneyhem-'esheriym-nechoshet-vavey-ha'amvdiym-vachashuqeyhem-khasef
KJV: And for the north side the hangings were an hundred cubits, their pillars were twenty, and their sockets of brass twenty; the hooks of the pillars and their fillets of silver.
AKJV: And for the north side the hangings were an hundred cubits, their pillars were twenty, and their sockets of brass twenty; the hooks of the pillars and their fillets of silver.
ASV: And for the north side a hundred cubits, their pillars twenty, and their sockets twenty, of brass; the hooks of the pillars, and their fillets, of silver.
YLT: and at the north side, a hundred by the cubit, their pillars are twenty, and their sockets of brass twenty; the pegs of the pillars and their fillets are silver;
Commentary Witness (Generated)Exodus 38:11Generated editorial synthesis
Commentary Witness (Generated)
Exodus 38:11
Exodus 38:11 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: 'And for the north side the hangings were an hundred cubits, their pillars were twenty, and their sockets of brass twenty; the hooks of the pillars and their fillets of silver.'. 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 38:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 38:11
Exposition: Exodus 38:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And for the north side the hangings were an hundred cubits, their pillars were twenty, and their sockets of brass twenty; the hooks of the pillars and their fillets of silver.'. 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 38:12
Hebrew
וְלִפְאַת־יָם קְלָעִים חֲמִשִּׁים בָּֽאַמָּה עַמּוּדֵיהֶם עֲשָׂרָה וְאַדְנֵיהֶם עֲשָׂרָה וָוֵי הָעַמֻּדִים וַחֲשׁוּקֵיהֶם כָּֽסֶף׃velife'at-yam-qela'iym-chamishiym-va'amah-'amvdeyhem-'asharah-ve'adeneyhem-'asharah-vavey-ha'amudiym-vachashvqeyhem-khasef
KJV: And for the west side were hangings of fifty cubits, their pillars ten, and their sockets ten; the hooks of the pillars and their fillets of silver.
AKJV: And for the west side were hangings of fifty cubits, their pillars ten, and their sockets ten; the hooks of the pillars and their fillets of silver.
ASV: And for the west side were hangings of fifty cubits, their pillars ten, and their sockets ten; the hooks of the pillars, and their fillets, of silver.
YLT: and at the west side are hangings, fifty by the cubit; their pillars are ten, and their sockets ten; the pegs of the pillars and their fillets are silver;
Commentary Witness (Generated)Exodus 38:12Generated editorial synthesis
Commentary Witness (Generated)
Exodus 38:12
Exodus 38:12 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And for the west side were hangings of fifty cubits, their pillars ten, and their sockets ten; the hooks of the pillars and their fillets of silver.'. 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 38:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 38:12
Exposition: Exodus 38:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And for the west side were hangings of fifty cubits, their pillars ten, and their sockets ten; the hooks of the pillars and their fillets of silver.'. 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 38:13
Hebrew
וְלִפְאַת קֵדְמָה מִזְרָחָה חֲמִשִּׁים אַמָּֽה׃velife'at-qedemah-mizerachah-chamishiym-'amah
KJV: And for the east side eastward fifty cubits.
AKJV: And for the east side eastward fifty cubits.
ASV: And for the east side eastward fifty cubits.
YLT: and at the east side eastward fifty cubits.
Commentary Witness (Generated)Exodus 38:13Generated editorial synthesis
Commentary Witness (Generated)
Exodus 38:13
Exodus 38:13 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 for the east side eastward fifty cubits.'. 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 38:13
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 38:13
Exposition: Exodus 38:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And for the east side eastward fifty cubits.'. 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 38:14
Hebrew
קְלָעִים חֲמֵשׁ־עֶשְׂרֵה אַמָּה אֶל־הַכָּתֵף עַמּוּדֵיהֶם שְׁלֹשָׁה וְאַדְנֵיהֶם שְׁלֹשָֽׁה׃qela'iym-chamesh-'eshereh-'amah-'el-hakhatef-'amvdeyhem-sheloshah-ve'adeneyhem-sheloshah
KJV: The hangings of the one side of the gate were fifteen cubits; their pillars three, and their sockets three.
AKJV: The hangings of the one side of the gate were fifteen cubits; their pillars three, and their sockets three.
ASV: The hangings for the one side of the gate were fifteen cubits; their pillars three, and their sockets three;
YLT: The hangings on the side are fifteen cubits, their pillars three, and their sockets three,
Commentary Witness (Generated)Exodus 38:14Generated editorial synthesis
Commentary Witness (Generated)
Exodus 38:14
Exodus 38:14 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: 'The hangings of the one side of the gate were fifteen cubits; their pillars three, and their sockets three.'. 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 38:14
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 38:14
Exposition: Exodus 38:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'The hangings of the one side of the gate were fifteen cubits; their pillars three, and their sockets three.'. 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 38:15
Hebrew
וְלַכָּתֵף הַשֵּׁנִית מִזֶּה וּמִזֶּה לְשַׁעַר הֶֽחָצֵר קְלָעִים חֲמֵשׁ עֶשְׂרֵה אַמָּה עַמֻּדֵיהֶם שְׁלֹשָׁה וְאַדְנֵיהֶם שְׁלֹשָֽׁה׃velakhatef-hasheniyt-mizeh-vmizeh-lesha'ar-hechatzer-qela'iym-chamesh-'eshereh-'amah-'amudeyhem-sheloshah-ve'adeneyhem-sheloshah
KJV: And for the other side of the court gate, on this hand and that hand, were hangings of fifteen cubits; their pillars three, and their sockets three.
AKJV: And for the other side of the court gate, on this hand and that hand, were hangings of fifteen cubits; their pillars three, and their sockets three.
ASV: and so for the other side: on this hand and that hand by the gate of the court were hangings of fifteen cubits; their pillars three, and their sockets three.
YLT: and at the second side at the gate of the court, on this and on that, are hangings, fifteen cubits, their pillars three, and their sockets three;
Commentary Witness (Generated)Exodus 38:15Generated editorial synthesis
Commentary Witness (Generated)
Exodus 38:15
Exodus 38:15 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And for the other side of the court gate, on this hand and that hand, were hangings of fifteen cubits; their pillars three, and their sockets three.'. 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 38:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 38:15
Exposition: Exodus 38:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And for the other side of the court gate, on this hand and that hand, were hangings of fifteen cubits; their pillars three, and their sockets three.'. 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 38:16
Hebrew
כָּל־קַלְעֵי הֶחָצֵר סָבִיב שֵׁשׁ מָשְׁזָֽר׃khal-qale'ey-hechatzer-saviyv-shesh-mashezar
KJV: All the hangings of the court round about were of fine twined linen.
AKJV: All the hangings of the court round about were of fine twined linen.
ASV: All the hangings of the court round about were of fine twined linen.
YLT: all the hangings of the court round about are of twined linen,
Commentary Witness (Generated)Exodus 38:16Generated editorial synthesis
Commentary Witness (Generated)
Exodus 38:16
Exodus 38:16 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: 'All the hangings of the court round about were of fine twined linen.'. 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 38:16
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 38:16
Exposition: Exodus 38:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'All the hangings of the court round about were of fine twined linen.'. 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 38:17
Hebrew
וְהָאֲדָנִים לָֽעַמֻּדִים נְחֹשֶׁת וָוֵי הָֽעַמּוּדִים וַחֲשׁוּקֵיהֶם כֶּסֶף וְצִפּוּי רָאשֵׁיהֶם כָּסֶף וְהֵם מְחֻשָּׁקִים כֶּסֶף כֹּל עַמֻּדֵי הֶחָצֵֽר׃veha'adaniym-la'amudiym-nechoshet-vavey-ha'amvdiym-vachashvqeyhem-khesef-vetzifvy-ra'sheyhem-khasef-vehem-mechushaqiym-khesef-khol-'amudey-hechatzer
KJV: And the sockets for the pillars were of brass; the hooks of the pillars and their fillets of silver; and the overlaying of their chapiters of silver; and all the pillars of the court were filleted with silver.
AKJV: And the sockets for the pillars were of brass; the hooks of the pillars and their fillets of silver; and the overlaying of their capitals of silver; and all the pillars of the court were filleted with silver.
ASV: And the sockets for the pillars were of brass; the hooks of the pillars, and their fillets, of silver; and the overlaying of their capitals, of silver; and all the pillars of the court were filleted with silver.
YLT: and the sockets for the pillars of brass, the pegs of the pillars and their fillets of silver, and the overlaying of their tops of silver, and all the pillars of the court are filleted with silver.
Commentary WitnessExodus 38:17Quoted commentary witness
Commentary Witness
Exodus 38:17
Verse 17 The hooks - and their fillets - The capitals, and the silver bands that went round them; see Clarke's note on Exo 26:32.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 38:17
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Clarke
Exposition: Exodus 38:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the sockets for the pillars were of brass; the hooks of the pillars and their fillets of silver; and the overlaying of their chapiters of silver; and all the pillars of the court were filleted with silver.'. 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 38:18
Hebrew
וּמָסַךְ שַׁעַר הֶחָצֵר מַעֲשֵׂה רֹקֵם תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר וְעֶשְׂרִים אַמָּה אֹרֶךְ וְקוֹמָה בְרֹחַב חָמֵשׁ אַמּוֹת לְעֻמַּת קַלְעֵי הֶחָצֵֽר׃vmasakhe-sha'ar-hechatzer-ma'asheh-roqem-tekhelet-ve'aregaman-vetvola'at-shaniy-veshesh-mashezar-ve'esheriym-'amah-'orekhe-veqvomah-verochav-chamesh-'amvot-le'umat-qale'ey-hechatzer
KJV: And the hanging for the gate of the court was needlework, of blue, and purple, and scarlet, and fine twined linen: and twenty cubits was the length, and the height in the breadth was five cubits, answerable to the hangings of the court.
AKJV: And the hanging for the gate of the court was needlework, of blue, and purple, and scarlet, and fine twined linen: and twenty cubits was the length, and the height in the breadth was five cubits, answerable to the hangings of the court.
ASV: And the screen for the gate of the court was the work of the embroiderer, of blue, and purple, and scarlet, and fine twined linen: and twenty cubits was the length, and the height in the breadth was five cubits, answerable to the hangings of the court.
YLT: And the covering of the gate of the court is the work of an embroiderer, of blue, and purple, and scarlet, and twined linen; and twenty cubits is the length, and the height with the breadth five cubits, over-against the hangings of the court;
Commentary Witness (Generated)Exodus 38:18Generated editorial synthesis
Commentary Witness (Generated)
Exodus 38:18
Exodus 38:18 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: 'And the hanging for the gate of the court was needlework, of blue, and purple, and scarlet, and fine twined linen: and twenty cubits was the length, and the height in the breadth was five cubits, answerable to the hangings of the court.'. 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 38:18
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 38:18
Exposition: Exodus 38:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the hanging for the gate of the court was needlework, of blue, and purple, and scarlet, and fine twined linen: and twenty cubits was the length, and the height in the breadth was five cubits, answerable to the han...'. 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 38:19
Hebrew
וְעַמֻּֽדֵיהֶם אַרְבָּעָה וְאַדְנֵיהֶם אַרְבָּעָה נְחֹשֶׁת וָוֵיהֶם כֶּסֶף וְצִפּוּי רָאשֵׁיהֶם וַחֲשֻׁקֵיהֶם כָּֽסֶף׃ve'amudeyhem-'areva'ah-ve'adeneyhem-'areva'ah-nechoshet-vaveyhem-khesef-vetzifvy-ra'sheyhem-vachashuqeyhem-khasef
KJV: And their pillars were four, and their sockets of brass four; their hooks of silver, and the overlaying of their chapiters and their fillets of silver.
AKJV: And their pillars were four, and their sockets of brass four; their hooks of silver, and the overlaying of their capitals and their fillets of silver.
ASV: And their pillars were four, and their sockets four, of brass; their hooks of silver, and the overlaying of their capitals, and their fillets, of silver.
YLT: and their pillars are four, and their sockets of brass four, their pegs are of silver, and the overlaying of their tops and their fillets are of silver;
Commentary Witness (Generated)Exodus 38:19Generated editorial synthesis
Commentary Witness (Generated)
Exodus 38:19
Exodus 38:19 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And their pillars were four, and their sockets of brass four; their hooks of silver, and the overlaying of their chapiters and their fillets of silver.'. 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 38:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 38:19
Exposition: Exodus 38:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And their pillars were four, and their sockets of brass four; their hooks of silver, and the overlaying of their chapiters and their fillets of silver.'. 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 38:20
Hebrew
וְֽכָל הַיְתֵדֹת לַמִּשְׁכָּן וְלֶחָצֵר סָבִיב נְחֹֽשֶׁת׃vekhal-hayetedot-lamishekhan-velechatzer-saviyv-nechoshet
KJV: And all the pins of the tabernacle, and of the court round about, were of brass.
AKJV: And all the pins of the tabernacle, and of the court round about, were of brass. ¶
ASV: And all the pins of the tabernacle, and of the court round about, were of brass.
YLT: and all the pins for the tabernacle, and for the court round about, are of brass.
Commentary Witness (Generated)Exodus 38:20Generated editorial synthesis
Commentary Witness (Generated)
Exodus 38:20
Exodus 38:20 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: 'And all the pins of the tabernacle, and of the court round about, were of brass.'. 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 38:20
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 38:20
Exposition: Exodus 38:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And all the pins of the tabernacle, and of the court round about, were of brass.'. 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 38:21
Hebrew
אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן מִשְׁכַּן הָעֵדֻת אֲשֶׁר פֻּקַּד עַל־פִּי מֹשֶׁה עֲבֹדַת הַלְוִּיִּם בְּיַד אִֽיתָמָר בֶּֽן־אַהֲרֹן הַכֹּהֵֽן׃'eleh-feqvdey-hamishekhan-mishekhan-ha'edut-'asher-fuqad-'al-fiy-mosheh-'avodat-haleviyim-veyad-'iytamar-ven-'aharon-hakhohen
KJV: This is the sum of the tabernacle, even of the tabernacle of testimony, as it was counted, according to the commandment of Moses, for the service of the Levites, by the hand of Ithamar, son to Aaron the priest.
AKJV: This is the sum of the tabernacle, even of the tabernacle of testimony, as it was counted, according to the commandment of Moses, for the service of the Levites, by the hand of Ithamar, son to Aaron the priest.
ASV: This is the sum of the things for the tabernacle, even the tabernacle of the testimony, as they were counted, according to the commandment of Moses, for the service of the Levites, by the hand of Ithamar, the son of Aaron the priest.
YLT: These are the numberings of the tabernacle (the tabernacle of testimony), which hath been numbered by the command of Moses, the service of the Levites, by the hand of Ithamar son of Aaron the priest.
Commentary WitnessExodus 38:21Quoted commentary witness
Commentary Witness
Exodus 38:21
Verse 21 This is the sum of the tabernacle - That is, The foregoing account contains a detail of all the articles which Bezaleel and Aholiab were commanded to make; and which were reckoned up by the Levites, over whom Ithamar, the son of Aaron, presided.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 38:21
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Levites
- Ithamar
- Aaron
Exposition: Exodus 38:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'This is the sum of the tabernacle, even of the tabernacle of testimony, as it was counted, according to the commandment of Moses, for the service of the Levites, by the hand of Ithamar, son to Aaron the priest.'. 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 38:22
Hebrew
וּבְצַלְאֵל בֶּן־אוּרִי בֶן־חוּר לְמַטֵּה יְהוּדָה עָשָׂה אֵת כָּל־אֲשֶׁר־צִוָּה יְהוָה אֶת־מֹשֶֽׁה׃vvetzale'el-ven-'vriy-ven-chvr-lemateh-yehvdah-'ashah-'et-khal-'asher-tzivah-yehvah-'et-mosheh
KJV: And Bezaleel the son of Uri, the son of Hur, of the tribe of Judah, made all that the LORD commanded Moses.
AKJV: And Bezaleel the son of Uri, the son of Hur, of the tribe of Judah, made all that the LORD commanded Moses.
ASV: And Bezalel the son of Uri, the son of Hur, of the tribe of Judah, made all that Jehovah commanded Moses.
YLT: And Bezaleel son of Uri, son of Hur, of the tribe of Judah, hath made all that Jehovah commanded Moses;
Commentary Witness (Generated)Exodus 38:22Generated editorial synthesis
Commentary Witness (Generated)
Exodus 38:22
Exodus 38:22 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 Bezaleel the son of Uri, the son of Hur, of the tribe of Judah, made all that the LORD commanded Moses.'. 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 38:22
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 38:22
Named authorities or texts detected in the witness
- Moses
- Uri
- Hur
- Judah
Exposition: Exodus 38:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Bezaleel the son of Uri, the son of Hur, of the tribe of Judah, made all that the LORD commanded Moses.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 38:23
Hebrew
וְאִתּוֹ אָהֳלִיאָב בֶּן־אֲחִיסָמָךְ לְמַטֵּה־דָן חָרָשׁ וְחֹשֵׁב וְרֹקֵם בַּתְּכֵלֶת וּבָֽאַרְגָּמָן וּבְתוֹלַעַת הַשָּׁנִי וּבַשֵּֽׁשׁ׃ve'itvo-'aholiy'av-ven-'achiysamakhe-lemateh-dan-charash-vechoshev-veroqem-vatekhelet-vva'aregaman-vvetvola'at-hashaniy-vvashesh
KJV: And with him was Aholiab, son of Ahisamach, of the tribe of Dan, an engraver, and a cunning workman, and an embroiderer in blue, and in purple, and in scarlet, and fine linen.
AKJV: And with him was Aholiab, son of Ahisamach, of the tribe of Dan, an engraver, and a cunning workman, and an embroiderer in blue, and in purple, and in scarlet, and fine linen.
ASV: And with him was Oholiab, the son of Ahisamach, of the tribe of Dan, an engraver, and a skilful workman, and an embroiderer in blue, and in purple, and in scarlet, and in fine linen.
YLT: and with him is Aholiab son of Ahisamach, of the tribe of Dan, an engraver, and designer, and embroiderer in blue, and in purple, and in scarlet, and in linen.
Commentary Witness (Generated)Exodus 38:23Generated editorial synthesis
Commentary Witness (Generated)
Exodus 38:23
Exodus 38:23 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And with him was Aholiab, son of Ahisamach, of the tribe of Dan, an engraver, and a cunning workman, and an embroiderer in blue, and in purple, and in scarlet, and fine linen.'. 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 38:23
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 38:23
Named authorities or texts detected in the witness
- Aholiab
- Ahisamach
- Dan
Exposition: Exodus 38:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And with him was Aholiab, son of Ahisamach, of the tribe of Dan, an engraver, and a cunning workman, and an embroiderer in blue, and in purple, and in scarlet, and fine linen.'. 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 38:24
Hebrew
כָּל־הַזָּהָב הֶֽעָשׂוּי לַמְּלָאכָה בְּכֹל מְלֶאכֶת הַקֹּדֶשׁ וַיְהִי ׀ זְהַב הַתְּנוּפָה תֵּשַׁע וְעֶשְׂרִים כִּכָּר וּשְׁבַע מֵאוֹת וּשְׁלֹשִׁים שֶׁקֶל בְּשֶׁקֶל הַקֹּֽדֶשׁ׃khal-hazahav-he'ashvy-lamela'khah-vekhol-mele'khet-haqodesh-vayehiy- -zehav-hatenvfah-tesha'-ve'esheriym-khikhar-vsheva'-me'vot-vsheloshiym-sheqel-vesheqel-haqodesh
KJV: All the gold that was occupied for the work in all the work of the holy place, even the gold of the offering, was twenty and nine talents, and seven hundred and thirty shekels, after the shekel of the sanctuary.
AKJV: All the gold that was occupied for the work in all the work of the holy place, even the gold of the offering, was twenty and nine talents, and seven hundred and thirty shekels, after the shekel of the sanctuary.
ASV: All the gold that was used for the work in all the work of the sanctuary, even the gold of the offering, was twenty and nine talents, and seven hundred and thirty shekels, after the shekel of the sanctuary.
YLT: All the gold which is prepared for the work in all the work of the sanctuary (and it is the gold of the wave-offering) is twenty and nine talents, and seven hundred and thirty shekels, by the shekel of the sanctuary.
Commentary WitnessExodus 38:24Quoted commentary witness
Commentary Witness
Exodus 38:24
Verse 24 All the gold that was occupied for the work, etc. - To be able to ascertain the quantum and value of the gold, silver, and brass, which were employed in the tabernacle, and its different utensils, altars, etc., it will be necessary to enter into the subject in considerable detail. In the course of my notes on this and the preceding book, I have had frequent occasion to speak of the shekel in use among the ancient Hebrews, which, following Dean Prideaux, I have always computed at 3s (shillings), English. As some value it at 2s. 6d., and others at 2s. 4d., I think it necessary to lay before the reader the learned dean's mode of computation as a proper introduction to the calculations which immediately follow. "Among the ancients, the way of reckoning their money was by talents. So the Hebrews, so the Babylonians, and so the Romans did reckon. And of these talents they had subdivisions which were usually in minas and drachms; i.e., of their talents into minas, and their minas into drachms. The Hebrews had, besides these, their shekels and half-shekels, or bekas; and the Romans their denarii, which last were very nearly of the same value with the drachms of the Greeks. What was the value of a Hebrew talent appears from Exo 38:25, Exo 38:26, for there 603,550 persons being taxed at half a shekel a head, they must have paid in the whole 301,775 shekels; and that sum is there said to amount to one hundred talents, and 1775 shekels over: if therefore we deduct the 1775 shekels from the number 301,775, and divide the remaining sum, i.e., 300,000, by a hundred, this will prove each of those talents to contain three thousand shekels. Each of these shekels weighed about three shillings of our money; and sixty of them, Ezekiel tells us, Eze 45:12, made a mina; and therefore fifty of those minas made a talent. And as to their drachms, it appears by the Gospel of St. Matthew that it was the fourth part of a shekel, that is, nine-pence of our money. For there (Mat 17:24) the tribute money annually paid to the temple, by every Jew, (Talmud in shekalim), which was half a shekel, is called Διδραχμον(i.e., the two drachm piece); and therefore, if half a shekel contained two drachms, a drachm must have been the quarter part of a shekel, and every shekel must have contained four of them: and so Josephus tells us it did; for he says, Antiq., lib. iii., c. 9, that a shekel contained four Attic drachms, which is not exactly to be understood according to the weight, but according to the valuation in the currency of common payments. For according to the weight, the heaviest Attic drachms did not exceed eight-pence farthing half-farthing, of our money; and a Hebrew drachm, as I have said, was nine-pence; but what the Attic drachm fell short of the Hebrew in weight might be made up in the fineness, and its ready currency in all countries, (which last the Hebrew drachm could not have), and so might be made equivalent in common estimation among the Jews. Allowing therefore a drachm, as well Attic as Jewish, as valued in Judea, to be equivalent to nine-pence of our money, a Beka or half-shekel will be one shilling and six-pence; a Shekel, three shillings; a Mina, nine pounds; and a Talent, four hundred and fifty pounds. So it was in the time of Moses and Ezekiel; and so was it in the time of Josephus among that people, for he tells us, Antiq., lib. xiv., c. 12, that a Hebrew mina contained two Litras and a half, which comes exactly to nine pounds of our money: for a litra, being the same with a Roman libra, contained twelve ounces troy weight, that is, ninety-six drachms; and therefore two litras and a half must contain two hundred and forty drachms, which being estimated at nine-pence a drachm, according to the Jewish valuation, comes exactly to sixty shekels, or nine pounds of our money. And this account agrees exactly with that of Alexandria. For the Alexandrian talent contained 12,000 Attic drachms; and 12,000 Attic drachms, according to the Jewish valuation, being 12,000 of our nine-pences, they amount to 450 pounds of sterling money, which is the same in value as the Mosaic talent. But here it is to be observed, that though the Alexandrian talent amounted to 12,000 Attic drachms, yet they themselves reckoned it but at 6000 drachms, because every Alexandrian drachm contained two Attic drachms; and therefore the Septuagint version being made by the Alexandrian Jews, they there render the Hebrew word shekel, by the Greek διδραχμον, which signifies two drachms, because two Alexandrian drachms make a shekel, two of them amounting to as much as four Attic drachms. And therefore computing the Alexandrian money according to the same method in which we have computed the Jewish, it will be as follows: One drachm of Alexandria will be of our money eighteen pence; one didrachm or shekel, consisting of two drachms of Alexandria, or four of Attica, will be three shillings; one mina, consisting of sixty didrachms or shekels, will be nine pounds; and one talent, consisting of fifty minas, will be four hundred and fifty pounds, which is the talent of Moses, Exo 38:25, Exo 38:26 : and so also is it the talent of Josephus, Antiq., lib. iii., c. 7; for he tells us that a Hebrew talent contained one hundred Greek (i.e., Attic) minas. For those fifty minas, which here make an Alexandrian talent, would be one hundred Attic minas in the like method of valuation; the Alexandrian talent containing double as much as the Attic talent, both in the whole, and also in all its parts, in whatever method both shall be equally distributed. Among the Greeks the established rule was, Jul. Pollux, Onomast., lib. x., c. 6, that one hundred drachms made a mina, and sixty minas a talent. But in some different states their drachms being different, accordingly their minas and talents were within the same proportion different also. But the money of Attica was the standard by which all the rest were valued, according as they more or less differed from it. And therefore, it being of most note, wherever any Greek historian speaks of talents, minas, or drachms, if they be simply mentioned, it is to be always understood of talents, minas, or drachms of Attica, and never of the talents, minas, or drachms of any other place, unless it be expressed. Mr. Brerewood, going by the goldsmith's weights, reckons an Attic drachm to be the same with a drachm now in use in their shops, that is, the eighth part of an ounce; and therefore lays it at the value of seven-pence halfpenny of our money, or the eighth part of a crown, which is or ought to be an ounce weight. But Dr. Bernard, going more accurately to work, lays the middle sort of Attic drachms at eight-pence farthing of our money, and the minas and talents accordingly, in the proportions above mentioned. The Babylonish talent, according to Pollux, Onomast., lib. x., c. 6, contained seven thousand of those drachms. The Roman talent (see Festus Pompeius) contained seventy-two Italic minas, which were the same with the Roman libras; and ninety-six Roman denariuses, each being of the value of seven-pence halfpenny of our money, made a Roman libra. But all the valuations I have hitherto mentioned must be understood only of silver money, and not of gold; for that was much higher. The proportion of gold to silver was among the ancients commonly as ten to one; sometimes it was raised to be as eleven to one, sometimes as twelve, and sometimes as thirteen to one. In the time of King Edward the First it was here, in England, at the value of ten to one; but it is now gotten at sixteen to one; and so I value it in all the reductions which I make in this history of ancient sums to the present value. But to make the whole of this matter the easier to the reader, I will lay all of it before him for his clear view in this following table of valuations: - Currency (British pound) s.(shilling) d.(penny1/12 shilling) Hebrew Money A Hebrew drachm 9 Two drachms made a beka or half-shekel, which was the tribute money paid by every Jew to the temple 1 6 Two bekas made a shekel 3 0 Sixty shekels made a mina. 9 0 0 Fifty minas made a talent 450 0 0 A talent of gold, sixteen to one 7200 0 0 Attic Money, according to Mr. Brerewood An Attic drachm 7.5 A hundred drachms made a mina 3 2 6.0 Sixty minas made a talent 187 10 0 A talent of gold, sixteen to one 3000 0 0 Attic Money, according to Dr. Bernard An Attic drachm 8.25 A hundred drachms made a mina 3 8 9.00 Sixty minas made a talent 206 5 0 A talent of gold, sixteen to one 3300 0 0 Babylonian Money, according to Mr. Brerewood A Babylonish talent of silver containing seven thousand Attic drachms 218 15 0. A Babylonish talent in gold, sixteen to one 3500 0 0. Babylonian Money, according to Dr. Bernard A Babylonish talent in silver 240 12 6 A Babylonish talent in gold, sixteen to one 3850 0 0. Alexandrian Money A drachm of Alexandria, containing two Attic drachms, as valued by the Jews 1 6 A didrachm of Alexandria, containing two Alexandrian drachms, which was a Hebrew shekel 3 0 Sixty didrachms or Hebrew shekels made a mina 9 0 0 Fifty minas made a talent 450 0 0 A talent of gold, sixteen to one 7200 0 0. Roman Money Four sesterciuses made a Roman denarius 7.5 Ninety-six Roman denariuses made an Italic mina, which was the same with a Roman libra 3 0 0 Seventy-two Roman libras made a talent 216 0 0 There were twenty-nine talents seven hundred and thirty shekels of Gold; one hundred talents one thousand seven hundred and seventy-five shekels of Silver; and seventy talents two thousand four hundred shekels of Brass. If with Dean Prideaux we estimate the value of the silver shekel at three shillings English, we shall obtain the weight of the shekel by making use of the following proportion. As sixty-two shillings, the value of a pound weight of silver as settled by the British laws, is to two hundred and forty, the number of penny-weights in a pound troy, so is three shillings, the value of a shekel of silver, to 11 dwts. 14 22/31 grains, the weight of the shekel required. In the next place, to find the value of a shekel of gold we must make use of the proportion following: As one ounce troy is to 3. 17s. 10d., the legal value of an ounce of gold, so is 11 dwts. 14 22/31 grains, the weight of the shekel as found by the last proportion, to 2. 5s. 2 42/93d., the value of the shekel of gold required. From this datum we shall soon be able to ascertain the value of all the gold employed in the work of this holy place, by the following arithmetical process: Reduce 2. 5s. 2 42/93d. to the lowest term mentioned, which is 201,852 ninety-third parts of a farthing. Multiply this last number by 3000, the number of shekels in a talent, and the product by 29, the number of talents; and add in 730 times 201,852, on account of the 730 shekels which were above the 29 talents employed in the work, and we shall have for the last product 17,708,475,960, which, divided successively by 93, 4, 12, and 20, will give 198,347. 12s. 6d. for the total value of the gold employed in the tabernacle, etc. The value of the silver contributed by 603,550 Israelites, at half a shekel or eighteen pence per man, may be found by an easy arithmetical calculation to amount to 45,266. 5s. The value of the brass at 1s. per pound will amount to 513. 17s. The Gold of the holy place weighed 4245 pounds. The Silver of the tabernacle 14,602 pounds. The Brass 10,277 pounds troy weight. The total value of all the gold, silver, and brass of the tabernacle will consequently amount to 244,127. 14s. 6d. And the total weight of all these three metals amounts to 29,124 pounds troy, which, reduced to avoirdupois weight, is nearly ten tons and a half. When all this is considered, besides the quantity of gold which was employed in the golden calf, and which was all destroyed, it is no wonder that the sacred text should say the Hebrews spoiled the Egyptians, particularly as in those early times the precious metals were probably not very plentiful in Egypt.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 38:24
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Eze 45:12
- Mat 17:24
Named authorities or texts detected in the witness
- Josephus
- Septuagint
- Moses
- Hebrews
- Dean Prideaux
- English
- Babylonians
- Greeks
- St
- Jew
- Antiq
- Jews
- Jewish
- Judea
- Shekel
- Mina
- Talent
- Ezekiel
- Alexandria
- Alexandrian Jews
- Attica
- Jul
- Pollux
- Onomast
- Mr
- Brerewood
- But Dr
- Bernard
- England
- Attic Money
- Dr
- Babylonian Money
- Gold
- Silver
- Brass
- Israelites
- Egyptians
- Egypt
Exposition: Exodus 38:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'All the gold that was occupied for the work in all the work of the holy place, even the gold of the offering, was twenty and nine talents, and seven hundred and thirty shekels, after the shekel of the sanctuary.'. 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 38:25
Hebrew
וְכֶסֶף פְּקוּדֵי הָעֵדָה מְאַת כִּכָּר וְאֶלֶף וּשְׁבַע מֵאוֹת וַחֲמִשָּׁה וְשִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּֽדֶשׁ׃vekhesef-feqvdey-ha'edah-me'at-khikhar-ve'elef-vsheva'-me'vot-vachamishah-veshive'iym-sheqel-vesheqel-haqodesh
KJV: And the silver of them that were numbered of the congregation was an hundred talents, and a thousand seven hundred and threescore and fifteen shekels, after the shekel of the sanctuary:
AKJV: And the silver of them that were numbered of the congregation was an hundred talents, and a thousand seven hundred and three score and fifteen shekels, after the shekel of the sanctuary:
ASV: And the silver of them that were numbered of the congregation was a hundred talents, and a thousand seven hundred and threescore and fifteen shekels, after the shekel of the sanctuary:
YLT: And the silver of those numbered of the company is a hundred talents, and a thousand and seven hundred and five and seventy shekels, by the shekel of the sanctuary;
Commentary Witness (Generated)Exodus 38:25Generated editorial synthesis
Commentary Witness (Generated)
Exodus 38:25
Exodus 38:25 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the silver of them that were numbered of the congregation was an hundred talents, and a thousand seven hundred and threescore and fifteen shekels, after the shekel of the sanctuary:'. 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 38:25
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 38:25
Exposition: Exodus 38:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the silver of them that were numbered of the congregation was an hundred talents, and a thousand seven hundred and threescore and fifteen shekels, after the shekel of the sanctuary:'. 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 38:26
Hebrew
בֶּקַע לַגֻּלְגֹּלֶת מַחֲצִית הַשֶּׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ לְכֹל הָעֹבֵר עַל־הַפְּקֻדִים מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה לְשֵׁשׁ־מֵאוֹת אֶלֶף וּשְׁלֹשֶׁת אֲלָפִים וַחֲמֵשׁ מֵאוֹת וַחֲמִשִּֽׁים׃veqa'-lagulegolet-machatziyt-hasheqel-vesheqel-haqodesh-lekhol-ha'over-'al-hafequdiym-miven-'esheriym-shanah-vama'elah-leshesh-me'vot-'elef-vsheloshet-'alafiym-vachamesh-me'vot-vachamishiym
KJV: A bekah for every man, that is, half a shekel, after the shekel of the sanctuary, for every one that went to be numbered, from twenty years old and upward, for six hundred thousand and three thousand and five hundred and fifty men.
AKJV: A bekah for every man, that is, half a shekel, after the shekel of the sanctuary, for every one that went to be numbered, from twenty years old and upward, for six hundred thousand and three thousand and five hundred and fifty men.
ASV: a beka a head, that is, half a shekel, after the shekel of the sanctuary, for every one that passed over to them that were numbered, from twenty years old and upward, for six hundred thousand and three thousand and five hundred and fifty men.
YLT: a bekah for a poll (half a shekel, by the shekel of the sanctuary,) for every one who is passing over unto those numbered, from a son of twenty years and upwards, for six hundred thousand, and three thousand, and five hundred and fifty.
Commentary WitnessExodus 38:26Quoted commentary witness
Commentary Witness
Exodus 38:26
Verse 26 A bekah for every man - The Hebrew word בקי beka, from בקי baka, to divide, separate into two, seems to signify, not a particular coin, but a shekel broken or cut in two; so, anciently, our farthing was a penny divided in the midst and then subdivided, so that each division contained the fourth part of the penny; hence its name fourthing or fourthling, since corrupted into farthing. There appear to be three particular reasons why much riches should be employed in the construction of the tabernacle, etc. 1. To impress the people's minds with the glory and dignity of the Divine Majesty, and the importance of his service. 2. To take out of their hands the occasion of covetousness; for as they brought much spoils out of Egypt, and could have little if any use for gold and silver in the wilderness, where it does not appear that they had much intercourse with any other people, and were miraculously supported, so that they did not need their riches, it was right to employ that in the worship of God which otherwise might have engendered that love which is the root of all evil. 3. To prevent pride and vainglory, by leading them to give up to the Divine service even the ornaments of their persons, which would have had too direct a tendency to divert their minds from better things. Thus God's worship was rendered august and respectable, incitements to sin and low desires removed, and the people instructed to consider nothing valuable, but as far as it might be employed to the glory and in the service of God.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 38:26
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Divine Majesty
- Egypt
Exposition: Exodus 38:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'A bekah for every man, that is, half a shekel, after the shekel of the sanctuary, for every one that went to be numbered, from twenty years old and upward, for six hundred thousand and three thousand and five hundred...'. 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 38:27
Hebrew
וַיְהִי מְאַת כִּכַּר הַכֶּסֶף לָצֶקֶת אֵת אַדְנֵי הַקֹּדֶשׁ וְאֵת אַדְנֵי הַפָּרֹכֶת מְאַת אֲדָנִים לִמְאַת הַכִּכָּר כִּכָּר לָאָֽדֶן׃vayehiy-me'at-khikhar-hakhesef-latzeqet-'et-'adeney-haqodesh-ve'et-'adeney-hafarokhet-me'at-'adaniym-lime'at-hakhikhar-khikhar-la'aden
KJV: And of the hundred talents of silver were cast the sockets of the sanctuary, and the sockets of the vail; an hundred sockets of the hundred talents, a talent for a socket.
AKJV: And of the hundred talents of silver were cast the sockets of the sanctuary, and the sockets of the veil; an hundred sockets of the hundred talents, a talent for a socket.
ASV: And the hundred talents of silver were for casting the sockets of the sanctuary, and the sockets of the veil; a hundred sockets for the hundred talents, a talent for a socket.
YLT: And a hundred talents of silver are to cast the sockets of the sanctuary, and the sockets of the vail; a hundred sockets for the hundred talents, a talent for a socket;
Commentary Witness (Generated)Exodus 38:27Generated editorial synthesis
Commentary Witness (Generated)
Exodus 38:27
Exodus 38:27 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 of the hundred talents of silver were cast the sockets of the sanctuary, and the sockets of the vail; an hundred sockets of the hundred talents, a talent for a socket.'. 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 38:27
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 38:27
Exposition: Exodus 38:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And of the hundred talents of silver were cast the sockets of the sanctuary, and the sockets of the vail; an hundred sockets of the hundred talents, a talent for a socket.'. 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 38:28
Hebrew
וְאֶת־הָאֶלֶף וּשְׁבַע הַמֵּאוֹת וַחֲמִשָּׁה וְשִׁבְעִים עָשָׂה וָוִים לָעַמּוּדִים וְצִפָּה רָאשֵׁיהֶם וְחִשַּׁק אֹתָֽם׃ve'et-ha'elef-vsheva'-hame'vot-vachamishah-veshive'iym-'ashah-vaviym-la'amvdiym-vetzifah-ra'sheyhem-vechishaq-'otam
KJV: And of the thousand seven hundred seventy and five shekels he made hooks for the pillars, and overlaid their chapiters, and filleted them.
AKJV: And of the thousand seven hundred seventy and five shekels he made hooks for the pillars, and overlaid their capitals, and filleted them.
ASV: And of the thousand seven hundred seventy and five shekels he made hooks for the pillars, and overlaid their capitals, and made fillets for them.
YLT: and the thousand and seven hundred and five and seventy he hath made pegs for the pillars, and overlaid their tops, and filleted them.
Commentary Witness (Generated)Exodus 38:28Generated editorial synthesis
Commentary Witness (Generated)
Exodus 38:28
Exodus 38:28 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 of the thousand seven hundred seventy and five shekels he made hooks for the pillars, and overlaid their chapiters, and filleted 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 38:28
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 38:28
Exposition: Exodus 38:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And of the thousand seven hundred seventy and five shekels he made hooks for the pillars, and overlaid their chapiters, and filleted 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 38:29
Hebrew
וּנְחֹשֶׁת הַתְּנוּפָה שִׁבְעִים כִּכָּר וְאַלְפַּיִם וְאַרְבַּע־מֵאוֹת שָֽׁקֶל׃vnechoshet-hatenvfah-shive'iym-khikhar-ve'alefayim-ve'areva'-me'vot-shaqel
KJV: And the brass of the offering was seventy talents, and two thousand and four hundred shekels.
AKJV: And the brass of the offering was seventy talents, and two thousand and four hundred shekels.
ASV: And the brass of the offering was seventy talents, and two thousand and four hundred shekels.
YLT: And the brass of the wave-offering is seventy talents, and two thousand and four hundred shekels;
Commentary Witness (Generated)Exodus 38:29Generated editorial synthesis
Commentary Witness (Generated)
Exodus 38:29
Exodus 38:29 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 brass of the offering was seventy talents, and two thousand and four hundred shekels.'. 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 38:29
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 38:29
Exposition: Exodus 38:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the brass of the offering was seventy talents, and two thousand and four hundred shekels.'. 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 38:30
Hebrew
וַיַּעַשׂ בָּהּ אֶת־אַדְנֵי פֶּתַח אֹהֶל מוֹעֵד וְאֵת מִזְבַּח הַנְּחֹשֶׁת וְאֶת־מִכְבַּר הַנְּחֹשֶׁת אֲשֶׁר־לוֹ וְאֵת כָּל־כְּלֵי הַמִּזְבֵּֽחַ׃vaya'ash-vah-'et-'adeney-fetach-'ohel-mvo'ed-ve'et-mizevach-hanechoshet-ve'et-mikhevar-hanechoshet-'asher-lvo-ve'et-khal-kheley-hamizevecha
KJV: And therewith he made the sockets to the door of the tabernacle of the congregation, and the brasen altar, and the brasen grate for it, and all the vessels of the altar,
AKJV: And therewith he made the sockets to the door of the tabernacle of the congregation, and the brazen altar, and the brazen grate for it, and all the vessels of the altar,
ASV: And therewith he made the sockets to the door of the tent of meeting, and the brazen altar, and the brazen grating for it, and all the vessels of the altar,
YLT: and he maketh with it the sockets of the opening of the tent of meeting, and the brazen altar, and the brazen grate which it hath, and all the vessels of the altar,
Commentary Witness (Generated)Exodus 38:30Generated editorial synthesis
Commentary Witness (Generated)
Exodus 38:30
Exodus 38:30 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 therewith he made the sockets to the door of the tabernacle of the congregation, and the brasen altar, and the brasen grate for it, and all the vessels of the altar,'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 38:30
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 38:30
Exposition: Exodus 38:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And therewith he made the sockets to the door of the tabernacle of the congregation, and the brasen altar, and the brasen grate for it, and all the vessels of the altar,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 38:31
Hebrew
וְאֶת־אַדְנֵי הֶֽחָצֵר סָבִיב וְאֶת־אַדְנֵי שַׁעַר הֶחָצֵר וְאֵת כָּל־יִתְדֹת הַמִּשְׁכָּן וְאֶת־כָּל־יִתְדֹת הֶחָצֵר סָבִֽיב׃ve'et-'adeney-hechatzer-saviyv-ve'et-'adeney-sha'ar-hechatzer-ve'et-khal-yitedot-hamishekhan-ve'et-khal-yitedot-hechatzer-saviyv
KJV: And the sockets of the court round about, and the sockets of the court gate, and all the pins of the tabernacle, and all the pins of the court round about.
AKJV: And the sockets of the court round about, and the sockets of the court gate, and all the pins of the tabernacle, and all the pins of the court round about.
ASV: and the sockets of the court round about, and the sockets of the gate of the court, and all the pins of the tabernacle, and all the pins of the court round about.
YLT: and the sockets of the court round about, and the sockets of the gate of the court, and all the pins of the tabernacle, and all the pins of the court round about.
Commentary Witness (Generated)Exodus 38:31Generated editorial synthesis
Commentary Witness (Generated)
Exodus 38:31
Exodus 38:31 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 the sockets of the court round about, and the sockets of the court gate, and all the pins of the tabernacle, and all the pins of the court round about.'. 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 38:31
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 38:31
Exposition: Exodus 38:31 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the sockets of the court round about, and the sockets of the court gate, and all the pins of the tabernacle, and all the pins of the court round about.'. 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
6
Generated editorial witnesses
25
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Exodus 38:1
- Exodus 38:2
- Exodus 38:3
- Exodus 38:4
- Exodus 38:5
- Exodus 38:6
- Exodus 38:7
- 1Sam 2:22
- Joh 18:17
- Mat 26:69
- 2Sam 4:6
- Joh 18:16
- Exodus 38:8
- Exodus 38:9
- Exodus 38:10
- Exodus 38:11
- Exodus 38:12
- Exodus 38:13
- Exodus 38:14
- Exodus 38:15
- Exodus 38:16
- Exodus 38:17
- Exodus 38:18
- Exodus 38:19
- Exodus 38:20
- Exodus 38:21
- Exodus 38:22
- Exodus 38:23
- Eze 45:12
- Mat 17:24
- Exodus 38:24
- Exodus 38:25
- Exodus 38:26
- Exodus 38:27
- Exodus 38:28
- Exodus 38:29
- Exodus 38:30
- Exodus 38:31
Named authorities or texts surfaced in commentary
- Clarke
- Bezaleel
- Aholiab
- Septuagint
- Vulgate
- Aristotle
- Brundusium
- Brundisina
- Hist
- Nat
- But
- Dr
- Woman
- Samuel
- Eli
- Peter
- Ishbosheth
- Sekis
- Aristoph
- Vespis
- Homer
- Odyss
- Actoris
- And Euripides
- Troad
- Hecuba
- Plautus
- Curcul
- Levites
- Ithamar
- Aaron
- Moses
- Uri
- Hur
- Judah
- Ahisamach
- Dan
- Josephus
- Hebrews
- Dean Prideaux
- English
- Babylonians
- Greeks
- St
- Jew
- Antiq
- Jews
- Jewish
- Judea
- Shekel
- Mina
- Talent
- Ezekiel
- Alexandria
- Alexandrian Jews
- Attica
- Jul
- Pollux
- Onomast
- Mr
- Brerewood
- But Dr
- Bernard
- England
- Attic Money
- Babylonian Money
- Gold
- Silver
- Brass
- Israelites
- Egyptians
- Egypt
- Divine Majesty
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Joel
Rendered chapters 1–3 are mapped to the public reader path for Joel. Use this card to open chapter 1 and move directly into the study surface.
Amos
Rendered chapters 1–9 are mapped to the public reader path for Amos. Use this card to open chapter 1 and move directly into the study surface.
Obadiah
Rendered chapter 1 are mapped to the public reader path for Obadiah. Use this card to open chapter 1 and move directly into the study surface.
Jonah
Rendered chapters 1–4 are mapped to the public reader path for Jonah. Use this card to open chapter 1 and move directly into the study surface.
Micah
Rendered chapters 1–7 are mapped to the public reader path for Micah. Use this card to open chapter 1 and move directly into the study surface.
Nahum
Rendered chapters 1–3 are mapped to the public reader path for Nahum. Use this card to open chapter 1 and move directly into the study surface.
Habakkuk
Rendered chapters 1–3 are mapped to the public reader path for Habakkuk. Use this card to open chapter 1 and move directly into the study surface.
Zephaniah
Rendered chapters 1–3 are mapped to the public reader path for Zephaniah. Use this card to open chapter 1 and move directly into the study surface.
Haggai
Rendered chapters 1–2 are mapped to the public reader path for Haggai. Use this card to open chapter 1 and move directly into the study surface.
Zechariah
Rendered chapters 1–14 are mapped to the public reader path for Zechariah. Use this card to open chapter 1 and move directly into the study surface.
Malachi
Rendered chapters 1–4 are mapped to the public reader path for Malachi. Use this card to open chapter 1 and move directly into the study surface.
Matthew
Rendered chapters 1–28 are mapped to the public reader path for Matthew. Use this card to open chapter 1 and move directly into the study surface.
Mark
Rendered chapters 1–16 are mapped to the public reader path for Mark. Use this card to open chapter 1 and move directly into the study surface.
Luke
Rendered chapters 1–24 are mapped to the public reader path for Luke. Use this card to open chapter 1 and move directly into the study surface.
John
Rendered chapters 1–21 are mapped to the public reader path for John. Use this card to open chapter 1 and move directly into the study surface.
Acts
Rendered chapters 1–28 are mapped to the public reader path for Acts. Use this card to open chapter 1 and move directly into the study surface.
Romans
Rendered chapters 1–16 are mapped to the public reader path for Romans. Use this card to open chapter 1 and move directly into the study surface.
1 Corinthians
Rendered chapters 1–16 are mapped to the public reader path for 1 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
2 Corinthians
Rendered chapters 1–13 are mapped to the public reader path for 2 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
Galatians
Rendered chapters 1–6 are mapped to the public reader path for Galatians. Use this card to open chapter 1 and move directly into the study surface.
Ephesians
Rendered chapters 1–6 are mapped to the public reader path for Ephesians. Use this card to open chapter 1 and move directly into the study surface.
Philippians
Rendered chapters 1–4 are mapped to the public reader path for Philippians. Use this card to open chapter 1 and move directly into the study surface.
Colossians
Rendered chapters 1–4 are mapped to the public reader path for Colossians. Use this card to open chapter 1 and move directly into the study surface.
1 Thessalonians
Rendered chapters 1–5 are mapped to the public reader path for 1 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
2 Thessalonians
Rendered chapters 1–3 are mapped to the public reader path for 2 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
1 Timothy
Rendered chapters 1–6 are mapped to the public reader path for 1 Timothy. Use this card to open chapter 1 and move directly into the study surface.
2 Timothy
Rendered chapters 1–4 are mapped to the public reader path for 2 Timothy. Use this card to open chapter 1 and move directly into the study surface.
Titus
Rendered chapters 1–3 are mapped to the public reader path for Titus. Use this card to open chapter 1 and move directly into the study surface.
Philemon
Rendered chapter 1 are mapped to the public reader path for Philemon. Use this card to open chapter 1 and move directly into the study surface.
Hebrews
Rendered chapters 1–13 are mapped to the public reader path for Hebrews. Use this card to open chapter 1 and move directly into the study surface.
James
Rendered chapters 1–5 are mapped to the public reader path for James. Use this card to open chapter 1 and move directly into the study surface.
1 Peter
Rendered chapters 1–5 are mapped to the public reader path for 1 Peter. Use this card to open chapter 1 and move directly into the study surface.
2 Peter
Rendered chapters 1–3 are mapped to the public reader path for 2 Peter. Use this card to open chapter 1 and move directly into the study surface.
1 John
Rendered chapters 1–5 are mapped to the public reader path for 1 John. Use this card to open chapter 1 and move directly into the study surface.
2 John
Rendered chapter 1 are mapped to the public reader path for 2 John. Use this card to open chapter 1 and move directly into the study surface.
3 John
Rendered chapter 1 are mapped to the public reader path for 3 John. Use this card to open chapter 1 and move directly into the study surface.
Jude
Rendered chapter 1 are mapped to the public reader path for Jude. Use this card to open chapter 1 and move directly into the study surface.
Revelation
Rendered chapters 1–22 are mapped to the public reader path for Revelation. Use this card to open chapter 1 and move directly into the study surface.
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What this explorer shows today
The public reader has book-by-book chapter entry points across the 66-book canon. Deeper corpus and provenance details stay on the supporting Bible Data shelves.
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Commentary Witness
Exodus 38:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 38:1
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness