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Apologetics Bible

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Published chapter Reader summary first Exodus live Chapter 5 of 40 23 verse waypoints 23 commentary witnesses
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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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Exodus 5 — Exodus 5

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Connected primary witness
  • Connected ID: Exodus_5
  • Primary Witness Text: And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go, that they may hold a feast unto me in the wilderness. And Pharaoh said, Who is the LORD, that I should obey his voice to let Israel go? I know not the LORD, neither will I let Israel go. And they said, The God of the Hebrews hath met with us: let us go, we pray thee, three days’ journey into the desert, and sacrifice unto the LORD our God; lest he fall upon us with pestilence, or with the sword. And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, let the people from their works? get you unto your burdens. And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens. And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying, Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves. And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw. Go ye, get you straw where ye can find it: yet not ought of your work shall be diminis...
Connected dataset overlay
  • Connected ID: Exodus_5
  • Chapter Blob Preview: And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go, that they may hold a feast unto me in the wilderness. And Pharaoh said, Who is the LORD, that I should obey his voice to let Israel go? I know not the LORD, neither will I let Israel go. And they said, The God of the Hebrews hath met with us: let us go, we pray thee, th...
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 5:1

Hebrew
וְאַחַר בָּאוּ מֹשֶׁה וְאַהֲרֹן וַיֹּאמְרוּ אֶל־פַּרְעֹה כֹּֽה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל שַׁלַּח אֶת־עַמִּי וְיָחֹגּוּ לִי בַּמִּדְבָּֽר׃

ve'achar-va'v-mosheh-ve'aharon-vayo'merv-'el-fare'oh-khoh-'amar-yehvah-'elohey-yishera'el-shalach-'et-'amiy-veyachogv-liy-vamidevar

KJV: And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go, that they may hold a feast unto me in the wilderness.

AKJV: And afterward Moses and Aaron went in, and told Pharaoh, Thus says the LORD God of Israel, Let my people go, that they may hold a feast to me in the wilderness.

ASV: And afterward Moses and Aaron came, and said unto Pharaoh, Thus saith Jehovah, the God of Israel, Let my people go, that they may hold a feast unto me in the wilderness.

YLT: And afterwards have Moses and Aaron entered, and they say unto Pharaoh, `Thus said Jehovah, God of Israel, Send My people away, and they keep a feast to Me in the wilderness;'

Commentary WitnessExodus 5:1
Quoted commentary witness

Commentary Witness

Exodus 5:1

Quoted commentary witness

Moses and Aaron open their commission to Pharaoh, Exo 5:1. He insultingly asks who Jehovah is, in whose name they require him to dismiss the people, Exo 5:2. They explain, Exo 5:3. He charges them with making the people disaffected, Exo 5:4, Exo 5:5; and commands the task-masters to increase their work, and lessen their means of performing it, Exo 5:6-9. The task-masters do as commanded, and refuse to give the people straw to assist them in making brick, and yet require the fulfillment of their daily tasks as formerly, when furnished with all the necessary means, Exo 5:10-13. The Israelites failing to produce the ordinary quantity of brick, their own officers, set over them by the task-masters, are cruelly insulted and beaten, Exo 5:14. The officers complain to Pharaoh, Exo 5:15, Exo 5:16; but find no redress, Exo 5:17, Exo 5:18. The officers, finding their case desperate, bitterly reproach Moses and Aaron for bringing them into their present circumstances, Exo 5:19-21. Moses retires, and lays the matter before the Lord, and pleads with him, Exo 5:22, Exo 5:23. Verse 1 And afterward Moses and Aaron went - This chapter is properly a continuation of the preceding, as the succeeding is a continuation of this; and to preserve the connection of the facts they should be read together. How simply, and yet with what authority, does Moses deliver his message to the Egyptian king! Thus saith Jehovah, God of Israel, Let my people go. It is well in this, as in almost every other case where יהוה Jehovah occurs, to preserve the original word: our using the word Lord is not sufficiently expressive, and often leaves the sense indistinct.

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

Canonical locus

Exodus 5:1

Source lane

Apologetics Bible source bundle

Named authorities or texts detected in the witness

  • Moses
  • Pharaoh
  • Lord
  • Jehovah
  • Israel

Exposition: Exodus 5:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go, that they may hold a feast unto me in the wilderness.'. 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 5:2

Hebrew
וַיֹּאמֶר פַּרְעֹה מִי יְהוָה אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ לְשַׁלַּח אֶת־יִשְׂרָאֵל לֹא יָדַעְתִּי אֶת־יְהוָה וְגַם אֶת־יִשְׂרָאֵל לֹא אֲשַׁלֵּֽחַ׃

vayo'mer-fare'oh-miy-yehvah-'asher-'eshema'-veqolvo-leshalach-'et-yishera'el-lo'-yada'etiy-'et-yehvah-vegam-'et-yishera'el-lo'-'ashalecha

KJV: And Pharaoh said, Who is the LORD, that I should obey his voice to let Israel go? I know not the LORD, neither will I let Israel go.

AKJV: And Pharaoh said, Who is the LORD, that I should obey his voice to let Israel go? I know not the LORD, neither will I let Israel go.

ASV: And Pharaoh said, Who is Jehovah, that I should hearken unto his voice to let Israel go? I know not Jehovah, and moreover I will not let Israel go.

YLT: and Pharaoh saith, `Who is Jehovah, that I hearken to His voice, to send Israel away? I have not known Jehovah, and Israel also I do not send away.'

Commentary WitnessExodus 5:2
Quoted commentary witness

Commentary Witness

Exodus 5:2

Quoted commentary witness

Verse 2 Who is the Lord - Who is Jehovah, that I should obey his voice? What claims has he on me? I am under no obligation to him. Pharaoh spoke here under the common persuasion that every place and people had a tutelary deity, and he supposed that this Jehovah might be the tutelary deity of the Israelites, to whom he, as an Egyptian, could be under no kind of obligation. It is not judicious to bring this question as a proof that Pharaoh was an atheist: of this the text affords no evidence.

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

Canonical locus

Exodus 5:2

Source lane

Apologetics Bible source bundle

Named authorities or texts detected in the witness

  • Jehovah
  • Israelites
  • Egyptian

Exposition: Exodus 5:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Pharaoh said, Who is the LORD, that I should obey his voice to let Israel go? I know not the LORD, neither will I let Israel go.'. 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 5:3

Hebrew
וַיֹּאמְרוּ אֱלֹהֵי הָעִבְרִים נִקְרָא עָלֵינוּ נֵלֲכָה נָּא דֶּרֶךְ שְׁלֹשֶׁת יָמִים בַּמִּדְבָּר וְנִזְבְּחָה לַֽיהוָה אֱלֹהֵינוּ פֶּן־יִפְגָּעֵנוּ בַּדֶּבֶר אוֹ בֶחָֽרֶב׃

vayo'merv-'elohey-ha'iveriym-niqera'-'aleynv-nelakhah-na'-derekhe-sheloshet-yamiym-vamidevar-venizevechah-layhvah-'eloheynv-fen-yifega'env-vadever-'vo-vecharev

KJV: And they said, The God of the Hebrews hath met with us: let us go, we pray thee, three days’ journey into the desert, and sacrifice unto the LORD our God; lest he fall upon us with pestilence, or with the sword.

AKJV: And they said, The God of the Hebrews has met with us: let us go, we pray you, three days’ journey into the desert, and sacrifice to the LORD our God; lest he fall on us with pestilence, or with the sword.

ASV: And they said, The God of the Hebrews hath met with us: let us go, we pray thee, three days’ journey into the wilderness, and sacrifice unto Jehovah our God, lest he fall upon us with pestilence, or with the sword.

YLT: And they say, `The God of the Hebrews hath met with us, let us go, we pray thee, a journey of three days into the wilderness, and we sacrifice to Jehovah our God, lest He meet us with pestilence or with sword.'

Commentary WitnessExodus 5:3
Quoted commentary witness

Commentary Witness

Exodus 5:3

Quoted commentary witness

Verse 3 Three days' journey - The distance from Goshen to Sinai; see Exo 3:18. And sacrifice unto the Lord - Great stress is laid on this circumstance. God required sacrifice; no religious acts which they performed could be acceptable to him without this. He had now showed them that it was their indispensable duty thus to worship him, and that if they did not they might expect him to send the pestilence - some plague or death proceeding immediately from himself, or the sword - extermination by the hands of an enemy. The original word דבר deber, from בדר dabar, to drive off, draw under, etc., which we translate pestilence from the Latin pestis, the plague, signifies any kind of disease by which an extraordinary mortality is occasioned, and which appears from the circumstances of the case to come immediately from God. The Israelites could not sacrifice in the land of Egypt, because the animals they were to offer to God were held sacred by the Egyptians; and they could not omit this duty, because it was essential to religion even before the giving of the law. Thus we find that Divine justice required the life of the animal for the life of the transgressor, and the people were conscious, if this were not done, that God would consume them with the pestilence or the sword. From the foundation of the world the true religion required sacrifice. Before, under, and after the law, this was deemed essential to salvation. Under the Christian dispensation Jesus is the lamb of God that taketh away the sin of the world; and being still the Lamb newly slain before the throne, no man cometh unto the Father but by him. "In this first application to Pharaoh, we observe," says Dr. Dodd, "that proper respectful submission which is due from subjects to their sovereign. They represent to him the danger they should be in by disobeying their God, but do not so much as hint at any punishment that would follow to Pharaoh."

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

Canonical locus

Exodus 5:3

Source lane

Apologetics Bible source bundle

Named authorities or texts detected in the witness

  • Jesus
  • Sinai
  • Egypt
  • Egyptians
  • Pharaoh
  • Dr
  • Dodd

Exposition: Exodus 5:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they said, The God of the Hebrews hath met with us: let us go, we pray thee, three days’ journey into the desert, and sacrifice unto the LORD our God; lest he fall upon us with pestilence, or with the sword.'. 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 5:4

Hebrew
וַיֹּאמֶר אֲלֵהֶם מֶלֶךְ מִצְרַיִם לָמָּה מֹשֶׁה וְאַהֲרֹן תַּפְרִיעוּ אֶת־הָעָם מִמַּֽעֲשָׂיו לְכוּ לְסִבְלֹתֵיכֶֽם׃

vayo'mer-'alehem-melekhe-mitzerayim-lamah-mosheh-ve'aharon-taferiy'v-'et-ha'am-mima'ashayv-lekhv-lesiveloteykhem

KJV: And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, let the people from their works? get you unto your burdens.

AKJV: And the king of Egypt said to them, Why do you, Moses and Aaron, let the people from their works? get you to your burdens.

ASV: And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, loose the people from their works? get you unto your burdens.

YLT: And the king of Egypt saith unto them, `Why, Moses and Aaron, do ye free the people from its works? go to your burdens.'

Commentary WitnessExodus 5:4
Quoted commentary witness

Commentary Witness

Exodus 5:4

Quoted commentary witness

Verse 4 Wherefore do ye, Moses and Aaron - He hints that the Hebrews are in a state of revolt, and charges Moses and Aaron as being ringleaders of the sedition. This unprincipled charge has been, in nearly similar circumstances, often repeated since. Men who have labored to bring the mass of the common people from ignorance, irreligion, and general profligacy of manners, to an acquaintance with themselves and God, and to a proper knowledge of their duty to him and to each other, have been often branded as being disaffected to the state, and as movers of sedition among the people! See Clarke on Exo 5:17 (note). Let the people - תפריעו taphriu, from פרע para, to loose or disengage, which we translate to let, from the Anglo-Saxon lettan, to hinder. Ye hinder the people from working. Get ye to your burdens. "Let religion alone, and mind your work." The language not only of tyranny, but of the basest irreligion also.

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

Canonical locus

Exodus 5:4

Source lane

Apologetics Bible source bundle

Named authorities or texts detected in the witness

  • Clarke
  • Moses

Exposition: Exodus 5:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, let the people from their works? get you unto your burdens.'. 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 5:5

Hebrew
וַיֹּאמֶר פַּרְעֹה הֵן־רַבִּים עַתָּה עַם הָאָרֶץ וְהִשְׁבַּתֶּם אֹתָם מִסִּבְלֹתָֽם׃

vayo'mer-fare'oh-hen-raviym-'atah-'am-ha'aretz-vehishevatem-'otam-misivelotam

KJV: And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens.

AKJV: And Pharaoh said, Behold, the people of the land now are many, and you make them rest from their burdens.

ASV: And Pharaoh said, Behold, the people of the land are now many, and ye make them rest from their burdens.

YLT: Pharaoh also saith, `Lo, numerous now is the people of the land, and ye have caused them to cease from their burdens!'

Commentary WitnessExodus 5:5
Quoted commentary witness

Commentary Witness

Exodus 5:5

Quoted commentary witness

Verse 5 The people of the land now are many - The sanguinary edict had no doubt been long before repealed, or they could not have multiplied so greatly.

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

Canonical locus

Exodus 5:5

Source lane

Apologetics Bible source bundle

Exposition: Exodus 5:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens.'. 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 5:6

Hebrew
וַיְצַו פַּרְעֹה בַּיּוֹם הַהוּא אֶת־הַנֹּגְשִׂים בָּעָם וְאֶת־שֹׁטְרָיו לֵאמֹֽר׃

vayetzav-fare'oh-vayvom-hahv'-'et-hanogeshiym-va'am-ve'et-shoterayv-le'mor

KJV: And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying,

AKJV: And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying,

ASV: And the same day Pharaoh commanded the taskmasters of the people, and their officers, saying,

YLT: And Pharaoh commandeth, on that day, the exactors among the people and its authorities, saying,

Commentary WitnessExodus 5:6
Quoted commentary witness

Commentary Witness

Exodus 5:6

Quoted commentary witness

Verse 6 The task-masters of the people and their officers - The task-masters were Egyptians, (see Clarke on Exo 1:11 (note)), the officers were Hebrews; see Clarke below Exo 5:14 (note). But it is probable that the task-masters Exo 1:11, who are called שרי מסים sarey missim, princes of the burdens or taxes, were different from those termed taskmasters here, as the words are different; נגשים nogesim signifies exactors or oppressors - persons who exacted from them an unreasonable proportion either of labor or money. Officers - שטרים shoterim; those seem to have been an inferior sort of officers, who attended on superior officers or magistrates to execute their orders. They are supposed to have been something like our sheriffs.

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

Canonical locus

Exodus 5:6

Source lane

Apologetics Bible source bundle

Named authorities or texts detected in the witness

  • Clarke
  • Egyptians
  • Hebrews

Exposition: Exodus 5:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying,'. 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 5:7

Hebrew
לֹא תֹאסִפוּן לָתֵת תֶּבֶן לָעָם לִלְבֹּן הַלְּבֵנִים כִּתְמוֹל שִׁלְשֹׁם הֵם יֵֽלְכוּ וְקֹשְׁשׁוּ לָהֶם תֶּֽבֶן׃

lo'-to'sifvn-latet-teven-la'am-lilevon-haleveniym-khitemvol-shileshom-hem-yelekhv-veqosheshv-lahem-teven

KJV: Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves.

AKJV: You shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves.

ASV: Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves.

YLT: `Ye do not add to give straw to the people for the making of the bricks, as heretofore--they go and have gathered straw for themselves;

Commentary WitnessExodus 5:7
Quoted commentary witness

Commentary Witness

Exodus 5:7

Quoted commentary witness

Verse 7 Straw to make brick - There have been many conjectures concerning the use of straw in making bricks. Some suppose it was used merely for burning them, but this is unfounded. The eastern bricks are often made of clay and straw kneaded together, and then not burned, but thoroughly dried in the sun. This is expressly mentioned by Philo in his life of Moses, who says, describing the oppression of the Israelites in Egypt, that some were obliged to work in clay for the formation of bricks, and others to gather straw for the same purpose, because straw is the bond by which the brick is held together, πλινθου γαρ αχορα δεσμος - Phil. Oper., edit. Mang., vol. ii., p. 86. And Philo's account is confirmed by the most intelligent travelers. Dr. Shaw says that the straw in the bricks still preserves its original color, which is a proof that the bricks were never burned. Some of these are still to be seen in the cabinets of the curious; and there are several from ancient Babylon now before me, where the straw which was amalgamated with the clay is still perfectly visible. From this we may see the reason of the complaint made to Pharaoh, Exo 5:16 : the Egyptians refused to give the necessary portion of straw for kneading the bricks, and yet they required that the full tale or number of bricks should be produced each day as they did when all the necessary materials were brought to hand; so the people were obliged to go over all the cornfields, and pluck up the stubble, which they were obliged to substitute for straw. See Exo 5:12.

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

Canonical locus

Exodus 5:7

Source lane

Apologetics Bible source bundle

Named authorities or texts detected in the witness

  • Philo
  • Moses
  • Egypt
  • Phil
  • Oper
  • Mang
  • Dr
  • Pharaoh

Exposition: Exodus 5:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

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

Exodus 5:8

Hebrew
וְאֶת־מַתְכֹּנֶת הַלְּבֵנִים אֲשֶׁר הֵם עֹשִׂים תְּמוֹל שִׁלְשֹׁם תָּשִׂימוּ עֲלֵיהֶם לֹא תִגְרְעוּ מִמֶּנּוּ כִּֽי־נִרְפִּים הֵם עַל־כֵּן הֵם צֹֽעֲקִים לֵאמֹר נֵלְכָה נִזְבְּחָה לֵאלֹהֵֽינוּ׃

ve'et-matekhonet-haleveniym-'asher-hem-'oshiym-temvol-shileshom-tashiymv-'aleyhem-lo'-tigere'v-mimenv-khiy-nirefiym-hem-'al-khen-hem-tzo'aqiym-le'mor-nelekhah-nizevechah-le'loheynv

KJV: And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God.

AKJV: And the tale of the bricks, which they did make heretofore, you shall lay on them; you shall not diminish any thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God.

ASV: And the number of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish aught thereof: for they are idle; therefore they cry, saying, Let us go and sacrifice to our God.

YLT: and the proper quantity of the bricks which they are making heretofore ye do put on them, ye do not diminish from it, for they are remiss, therefore they are crying, saying, Let us go, let us sacrifice to our God;

Commentary WitnessExodus 5:8
Quoted commentary witness

Commentary Witness

Exodus 5:8

Quoted commentary witness

Verse 8 And the tale of the bricks - Tale signifies the number, from the Anglo-Saxon to number, to count, etc. For they be idle; therefore they cry - Let us go and sacrifice - Thus their desire to worship the true God in a proper manner was attributed to their unwillingness to work; a reflection which the Egyptians (in principle) of the present day cast on these who, while they are fervent in spirit serving the Lord, are not slothful in business. See Clarke below Exo 5:17 (note).

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

Canonical locus

Exodus 5:8

Source lane

Apologetics Bible source bundle

Named authorities or texts detected in the witness

  • Clarke
  • Lord

Exposition: Exodus 5:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

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

Exodus 5:9

Hebrew
תִּכְבַּד הָעֲבֹדָה עַל־הָאֲנָשִׁים וְיַעֲשׂוּ־בָהּ וְאַל־יִשְׁעוּ בְּדִבְרֵי־שָֽׁקֶר׃

tikhevad-ha'avodah-'al-ha'anashiym-veya'ashv-vah-ve'al-yishe'v-vediverey-shaqer

KJV: Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words.

AKJV: Let there more work be laid on the men, that they may labor therein; and let them not regard vain words. ¶

ASV: Let heavier work be laid upon the men, that they may labor therein; and let them not regard lying words.

YLT: let the service be heavy on the men, and let them work at it, and not be dazzled by lying words.'

Commentary Witness (Generated)Exodus 5:9
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 5:9

Generated editorial synthesis

Exodus 5:9 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: 'Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.

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

Canonical locus

Exodus 5:9

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 5:9

Exposition: Exodus 5:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

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

Exodus 5:10

Hebrew
וַיֵּצְאוּ נֹגְשֵׂי הָעָם וְשֹׁטְרָיו וַיֹּאמְרוּ אֶל־הָעָם לֵאמֹר כֹּה אָמַר פַּרְעֹה אֵינֶנִּי נֹתֵן לָכֶם תֶּֽבֶן׃

vayetze'v-nogeshey-ha'am-veshoterayv-vayo'merv-'el-ha'am-le'mor-khoh-'amar-fare'oh-'eyneniy-noten-lakhem-teven

KJV: And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw.

AKJV: And the taskmasters of the people went out, and their officers, and they spoke to the people, saying, Thus says Pharaoh, I will not give you straw.

ASV: And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw.

YLT: And the exactors of the people, and its authorities, go out, and speak unto the people, saying, `Thus said Pharaoh, I do not give you straw,

Commentary Witness (Generated)Exodus 5:10
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 5:10

Generated editorial synthesis

Exodus 5:10 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw.'. 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 5:10

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 5:10

Named authorities or texts detected in the witness

  • Pharaoh

Exposition: Exodus 5:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw.'. 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 5:11

Hebrew
אַתֶּם לְכוּ קְחוּ לָכֶם תֶּבֶן מֵאֲשֶׁר תִּמְצָאוּ כִּי אֵין נִגְרָע מֵעֲבֹדַתְכֶם דָּבָֽר׃

'atem-lekhv-qechv-lakhem-teven-me'asher-timetza'v-khiy-'eyn-nigera'-me'avodatekhem-davar

KJV: Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished.

AKJV: Go you, get you straw where you can find it: yet not any of your work shall be diminished.

ASV: Go yourselves, get you straw where ye can find it: for nought of your work shall be diminished.

YLT: ye--go ye, take for yourselves straw where ye find it , for there is nothing of your service diminished.'

Commentary Witness (Generated)Exodus 5:11
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 5:11

Generated editorial synthesis

Exodus 5:11 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: 'Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished.'. 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 5:11

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 5:11

Exposition: Exodus 5:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished.'. 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 5:12

Hebrew
וַיָּפֶץ הָעָם בְּכָל־אֶרֶץ מִצְרָיִם לְקֹשֵׁשׁ קַשׁ לַתֶּֽבֶן׃

vayafetz-ha'am-vekhal-'eretz-mitzerayim-leqoshesh-qash-lateven

KJV: So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw.

AKJV: So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw.

ASV: So the people were scattered abroad throughout all the land of Egypt to gather stubble for straw.

YLT: And the people is scattered over all the land of Egypt, to gather stubble for straw,

Commentary Witness (Generated)Exodus 5:12
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 5:12

Generated editorial synthesis

Exodus 5:12 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: 'So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw.'. 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 5:12

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 5:12

Exposition: Exodus 5:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw.'. 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 5:13

Hebrew
וְהַנֹּגְשִׂים אָצִים לֵאמֹר כַּלּוּ מַעֲשֵׂיכֶם דְּבַר־יוֹם בְּיוֹמוֹ כַּאֲשֶׁר בִּהְיוֹת הַתֶּֽבֶן׃

vehanogeshiym-'atziym-le'mor-khalv-ma'asheykhem-devar-yvom-veyvomvo-kha'asher-viheyvot-hateven

KJV: And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw.

AKJV: And the taskmasters hurried them, saying, Fulfill your works, your daily tasks, as when there was straw.

ASV: And the taskmasters were urgent saying, Fulfil your works, your daily tasks, as when there was straw.

YLT: and the exactors are making haste, saying, `Complete your works, the matter of a day in its day, as when there is straw.'

Commentary Witness (Generated)Exodus 5:13
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 5:13

Generated editorial synthesis

Exodus 5:13 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 the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw.'. 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 5:13

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 5:13

Exposition: Exodus 5:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw.'. 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 5:14

Hebrew
וַיֻּכּוּ שֹֽׁטְרֵי בְּנֵי יִשְׂרָאֵל אֲשֶׁר־שָׂמוּ עֲלֵהֶם נֹגְשֵׂי פַרְעֹה לֵאמֹר מַדּוּעַ לֹא כִלִּיתֶם חָקְכֶם לִלְבֹּן כִּתְמוֹל שִׁלְשֹׁם גַּם־תְּמוֹל גַּם־הַיּֽוֹם׃

vayukhv-shoterey-veney-yishera'el-'asher-shamv-'alehem-nogeshey-fare'oh-le'mor-madv'a-lo'-khiliytem-chaqekhem-lilevon-khitemvol-shileshom-gam-temvol-gam-hayvom

KJV: And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and to day, as heretofore?

AKJV: And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, and demanded, Why have you not fulfilled your task in making brick both yesterday and to day, as heretofore? ¶

ASV: And the officers of the children of Israel, whom Pharaoh’s taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task both yesterday and to-day, in making brick as heretofore?

YLT: And the authorities of the sons of Israel, whom the exactors of Pharaoh have placed over them, are beaten, saying, `Wherefore have ye not completed your portion in making brick as heretofore, both yesterday and to-day?'

Commentary WitnessExodus 5:14
Quoted commentary witness

Commentary Witness

Exodus 5:14

Quoted commentary witness

Verse 14 And the officers - were beaten - Probably bastinadoed; for this is the common punishment in Egypt to the present day for minor offenses. The manner of it is this: the culprit lies on his belly, his legs being turned up behind erect, and the executioner gives him so many blows on the soles of the feet with a stick. This is a very severe punishment, the sufferer not being able to walk for many weeks after, and some are lamed by it through the whole of their lives.

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

Canonical locus

Exodus 5:14

Source lane

Apologetics Bible source bundle

Exposition: Exodus 5:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and to day, as heretofore?'. 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 5:15

Hebrew
וַיָּבֹאוּ שֹֽׁטְרֵי בְּנֵי יִשְׂרָאֵל וַיִּצְעֲקוּ אֶל־פַּרְעֹה לֵאמֹר לָמָּה תַעֲשֶׂה כֹה לַעֲבָדֶֽיךָ׃

vayavo'v-shoterey-veney-yishera'el-vayitze'aqv-'el-fare'oh-le'mor-lamah-ta'asheh-khoh-la'avadeykha

KJV: Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants?

AKJV: Then the officers of the children of Israel came and cried to Pharaoh, saying, Why deal you thus with your servants?

ASV: Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants?

YLT: And the authorities of the sons of Israel come in and cry unto Pharaoh, saying, `Why dost thou thus to thy servants?

Commentary Witness (Generated)Exodus 5:15
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 5:15

Generated editorial synthesis

Exodus 5:15 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: 'Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants?'. 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 5:15

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 5:15

Named authorities or texts detected in the witness

  • Pharaoh

Exposition: Exodus 5:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants?'. 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 5:16

Hebrew
תֶּבֶן אֵין נִתָּן לַעֲבָדֶיךָ וּלְבֵנִים אֹמְרִים לָנוּ עֲשׂוּ וְהִנֵּה עֲבָדֶיךָ מֻכִּים וְחָטָאת עַמֶּֽךָ׃

teven-'eyn-nitan-la'avadeykha-vleveniym-'omeriym-lanv-'ashv-vehineh-'avadeykha-mukhiym-vechata't-'amekha

KJV: There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people.

AKJV: There is no straw given to your servants, and they say to us, Make brick: and, behold, your servants are beaten; but the fault is in your own people.

ASV: There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people.

YLT: Straw is not given to thy servants, and they are saying to us, Make bricks, and lo, thy servants are smitten--and thy people hath sinned.'

Commentary WitnessExodus 5:16
Quoted commentary witness

Commentary Witness

Exodus 5:16

Quoted commentary witness

Verse 16 The fault is in thine own people - חטאת chatath, the sin, is in thy own people. 1st. Because they require impossibilities; and 2dly, because they punish us for not doing what cannot be performed.

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

Canonical locus

Exodus 5:16

Source lane

Apologetics Bible source bundle

Exposition: Exodus 5:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

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

Exodus 5:17

Hebrew
וַיֹּאמֶר נִרְפִּים אַתֶּם נִרְפִּים עַל־כֵּן אַתֶּם אֹֽמְרִים נֵלְכָה נִזְבְּחָה לַֽיהוָֽה׃

vayo'mer-nirefiym-'atem-nirefiym-'al-khen-'atem-'omeriym-nelekhah-nizevechah-layhvah

KJV: But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the LORD.

AKJV: But he said, You are idle, you are idle: therefore you say, Let us go and do sacrifice to the LORD.

ASV: But he said, Ye are idle, ye are idle: therefore ye say, Let us go and sacrifice to Jehovah.

YLT: And he saith, `Remiss--ye are remiss, therefore ye are saying, Let us go, let us sacrifice to Jehovah;

Commentary WitnessExodus 5:17
Quoted commentary witness

Commentary Witness

Exodus 5:17

Quoted commentary witness

Verse 17 Ye are idle - therefore ye say, Let us go and do sacrifice - It is common for those who feel unconcerned about their own souls to attribute the religious earnestness of others, who feel the importance of eternal things, to idleness or a disregard of their secular concerns. Strange that they cannot see there is a medium! He who has commanded them to be diligent in business, has also commanded them to be fervent in spirit, serving the Lord. He whose diligence in business is not connected with a true religious fervor of spirit, is a lover of the world; and whatever form he may have he has not the power of godliness, and therefore is completely out of the road to salvation.

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

Canonical locus

Exodus 5:17

Source lane

Apologetics Bible source bundle

Named authorities or texts detected in the witness

  • Lord

Exposition: Exodus 5:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the LORD.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

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

Exodus 5:18

Hebrew
וְעַתָּה לְכוּ עִבְדוּ וְתֶבֶן לֹא־יִנָּתֵן לָכֶם וְתֹכֶן לְבֵנִים תִּתֵּֽנּוּ׃

ve'atah-lekhv-'ivedv-veteven-lo'-yinaten-lakhem-vetokhen-leveniym-titenv

KJV: Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks.

AKJV: Go therefore now, and work; for there shall no straw be given you, yet shall you deliver the tale of bricks.

ASV: Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the number of bricks.

YLT: and now, go, serve; and straw is not given to you, and the measure of bricks ye do give.'

Commentary Witness (Generated)Exodus 5:18
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 5:18

Generated editorial synthesis

Exodus 5:18 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: 'Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks.'. 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 5:18

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 5:18

Exposition: Exodus 5:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks.'. 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 5:19

Hebrew
וַיִּרְאוּ שֹֽׁטְרֵי בְנֵֽי־יִשְׂרָאֵל אֹתָם בְּרָע לֵאמֹר לֹא־תִגְרְעוּ מִלִּבְנֵיכֶם דְּבַר־יוֹם בְּיוֹמֽוֹ׃

vayire'v-shoterey-veney-yishera'el-'otam-vera'-le'mor-lo'-tigere'v-miliveneykhem-devar-yvom-veyvomvo

KJV: And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task.

AKJV: And the officers of the children of Israel did see that they were in evil case, after it was said, You shall not diminish any from your bricks of your daily task. ¶

ASV: And the officers of the children of Israel did see that they were in evil case, when it was said, Ye shall not diminish aught from your bricks, your daily tasks.

YLT: And the authorities of the sons of Israel see them in affliction, saying, `Ye do not diminish from your bricks; the matter of a day in its day.'

Commentary WitnessExodus 5:19
Quoted commentary witness

Commentary Witness

Exodus 5:19

Quoted commentary witness

Verse 19 Did see that they were in evil case - They saw that they could neither expect justice nor mercy; that their deliverance was very doubtful, and their case almost hopeless.

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

Canonical locus

Exodus 5:19

Source lane

Apologetics Bible source bundle

Exposition: Exodus 5:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task.'. 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 5:20

Hebrew
וַֽיִּפְגְּעוּ אֶת־מֹשֶׁה וְאֶֽת־אַהֲרֹן נִצָּבִים לִקְרָאתָם בְּצֵאתָם מֵאֵת פַּרְעֹֽה׃

vayifege'v-'et-mosheh-ve'et-'aharon-nitzaviym-liqera'tam-vetze'tam-me'et-fare'oh

KJV: And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh:

AKJV: And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh:

ASV: And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh:

YLT: And they meet Moses and Aaron standing to meet them, in their coming out from Pharaoh,

Commentary Witness (Generated)Exodus 5:20
Generated editorial synthesis

Commentary Witness (Generated)

Exodus 5:20

Generated editorial synthesis

Exodus 5:20 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 they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh:'. 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 5:20

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

  • Exodus 5:20

Named authorities or texts detected in the witness

  • Moses
  • Aaron
  • Pharaoh

Exposition: Exodus 5:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh:'. 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 5:21

Hebrew
וַיֹּאמְרוּ אֲלֵהֶם יֵרֶא יְהוָה עֲלֵיכֶם וְיִשְׁפֹּט אֲשֶׁר הִבְאַשְׁתֶּם אֶת־רֵיחֵנוּ בְּעֵינֵי פַרְעֹה וּבְעֵינֵי עֲבָדָיו לָֽתֶת־חֶרֶב בְּיָדָם לְהָרְגֵֽנוּ׃

vayo'merv-'alehem-yere'-yehvah-'aleykhem-veyishefot-'asher-hive'ashetem-'et-reychenv-ve'eyney-fare'oh-vve'eyney-'avadayv-latet-cherev-veyadam-leharegenv

KJV: And they said unto them, The LORD look upon you, and judge; because ye have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us.

AKJV: And they said to them, The LORD look on you, and judge; because you have made our smell to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us.

ASV: and they said unto them, Jehovah look upon you, and judge: because ye have made our savor to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us.

YLT: and say unto them, `Jehovah look upon you, and judge, because ye have caused our fragrance to stink in the eyes of Pharaoh, and in the eyes of his servants--to give a sword into their hand to slay us.'

Commentary WitnessExodus 5:21
Quoted commentary witness

Commentary Witness

Exodus 5:21

Quoted commentary witness

Verse 21 The Lord look upon you, and judge - These were hasty and unkind expressions; but the afflicted must be allowed the privilege of complaining; it is all the solace that such sorrow can find; and if in such distress words are spoken which should not be justified, yet the considerate and benevolent will hear them with indulgence. God is merciful; and the stroke of this people was heavier even than their groaning. Put a sword in their hand - Given them a pretense which they had not before, to oppress us even unto death.

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

Canonical locus

Exodus 5:21

Source lane

Apologetics Bible source bundle

Exposition: Exodus 5:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they said unto them, The LORD look upon you, and judge; because ye have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us.'. 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 5:22

Hebrew
וַיָּשָׁב מֹשֶׁה אֶל־יְהוָה וַיֹּאמַר אֲדֹנָי לָמָה הֲרֵעֹתָה לָעָם הַזֶּה לָמָּה זֶּה שְׁלַחְתָּֽנִי׃

vayashav-mosheh-'el-yehvah-vayo'mar-'adonay-lamah-hare'otah-la'am-hazeh-lamah-zeh-shelachetaniy

KJV: And Moses returned unto the LORD, and said, Lord, wherefore hast thou so evil entreated this people? why is it that thou hast sent me?

AKJV: And Moses returned to the LORD, and said, LORD, why have you so evil entreated this people? why is it that you have sent me?

ASV: And Moses returned unto Jehovah, and said, Lord, wherefore hast thou dealt ill with this people? why is it that thou hast sent me?

YLT: And Moses turneth back unto Jehovah, and saith, `Lord, why hast Thou done evil to this people? why is this? --Thou hast sent me!

Commentary WitnessExodus 5:22
Quoted commentary witness

Commentary Witness

Exodus 5:22

Quoted commentary witness

Verse 22 And Moses returned unto the Lord - This may imply, either that there was a particular place into which Moses ordinarily went to commune with Jehovah; or it may mean that kind of turning of heart and affection to God, which every pious mind feels itself disposed to practice in any time or place. The old adage will apply here: "A praying heart never lacks a praying place." Lord, wherefore hast thou so evil entreated this people? - It is certain that in this address Moses uses great plainness of speech. Whether the offspring of a testy impatience and undue familiarity, or of strong faith which gave him more than ordinary access to the throne of his gracious Sovereign, it would be difficult to say. The latter appears to be the most probable, as we do not find, from the succeeding chapter, that God was displeased with his freedom; we may therefore suppose that it was kept within due bounds, and that the principles and motives were all pure and good. However, it should be noted, that such freedom of speech with the Most High should never be used but on very special occasions, and then only by his extraordinary messengers.

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

Canonical locus

Exodus 5:22

Source lane

Apologetics Bible source bundle

Named authorities or texts detected in the witness

  • Ray
  • Moses
  • Jehovah
  • Lord
  • Sovereign
  • However

Exposition: Exodus 5:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses returned unto the LORD, and said, Lord, wherefore hast thou so evil entreated this people? why is it that thou hast sent me?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

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

Exodus 5:23

Hebrew
וּמֵאָז בָּאתִי אֶל־פַּרְעֹה לְדַבֵּר בִּשְׁמֶךָ הֵרַע לָעָם הַזֶּה וְהַצֵּל לֹא־הִצַּלְתָּ אֶת־עַמֶּֽךָ׃

vme'az-va'tiy-'el-fare'oh-ledaver-vishemekha-hera'-la'am-hazeh-vehatzel-lo'-hitzaleta-'et-'amekha

KJV: For since I came to Pharaoh to speak in thy name, he hath done evil to this people; neither hast thou delivered thy people at all.

AKJV: For since I came to Pharaoh to speak in your name, he has done evil to this people; neither have you delivered your people at all.

ASV: For since I came to Pharaoh to speak in thy name, he hath dealt ill with this people; neither hast thou delivered thy people at all.

YLT: and since I have come unto Pharaoh, to speak in Thy name, he hath done evil to this people, and Thou hast not at all delivered Thy people.'

Commentary WitnessExodus 5:23
Quoted commentary witness

Commentary Witness

Exodus 5:23

Quoted commentary witness

Verse 23 He hath done evil to this people - Their misery is increased instead of being diminished. Neither hast thou delivered thy people at all - The marginal reading is both literal and correct: And delivering thou hast not delivered. Thou hast begun the work by giving us counsels and a commission, but thou hast not brought the people from under their bondage. Thou hast signified thy pleasure relative to their deliverance, but thou hast not brought them out of the hands of their enemies. 1. It is no certain proof of the displeasure of God that a whole people, or an individual, may be found in a state of great oppression and distress; nor are affluence and prosperity any certain signs of his approbation. God certainly loved the Israelites better than he did the Egyptians; yet the former were in the deepest adversity, while the latter were in the height of prosperity. Luther once observed, that if secular prosperity were to be considered as a criterion of the Divine approbation, then the grand Turk must be the highest in the favor of God, as he was at that time the most prosperous sovereign on the earth. An observation of this kind, on a case so obvious, was really well calculated to repress hasty conclusions drawn from these external states, and to lay down a correct rule of judgment for all such occasions. 2. In all our addresses to God we should ever remember that we have sinned against him, and deserve nothing but punishment from his hand. We should therefore bow before him with the deepest humiliation of soul, and take that caution of the wise man, "Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God; for God is in heaven, and thou upon earth; therefore let thy words be few," Ecc 5:2. There is the more need to attend to this caution, because many ignorant though well-meaning people use very improper, not to say indecent, freedoms in their addresses to the throne of grace. With such proceedings God cannot be well pleased; and he who has not a proper impression of the dignity and excellence of the Divine Nature, is not in such a disposition as it is essentially necessary to feel in order to receive help from God. He who knows he has sinned, and feels that he is less than the least of all God's mercies, will pray with the deepest humility, and even rejoice before God with trembling. A solemn Awe of the Divine Majesty is not less requisite to successful praying, than faith in our Lord Jesus Christ. When we have such a commission as that of Moses, we may make use of his freedom of speech; but till then, the publican's prayer will best suit the generality of those who are even dignified by the name of Christian - Lord, be merciful to me, a Sinner!

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

Canonical locus

Exodus 5:23

Source lane

Apologetics Bible source bundle

Named authorities or texts detected in the witness

  • Ray
  • Moses
  • Jesus
  • Egyptians
  • Divine Nature
  • Lord Jesus Christ
  • Lord

Exposition: Exodus 5:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For since I came to Pharaoh to speak in thy name, he hath done evil to this people; neither hast thou delivered thy people at all.'. 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

15

Generated editorial witnesses

8

Source lane

Apologetics Bible source bundle

Canonical references surfaced in commentary

  • Exodus 5:1
  • Exodus 5:2
  • Exodus 5:3
  • Exodus 5:4
  • Exodus 5:5
  • Exodus 5:6
  • Exodus 5:7
  • Exodus 5:8
  • Exodus 5:9
  • Exodus 5:10
  • Exodus 5:11
  • Exodus 5:12
  • Exodus 5:13
  • Exodus 5:14
  • Exodus 5:15
  • Exodus 5:16
  • Exodus 5:17
  • Exodus 5:18
  • Exodus 5:19
  • Exodus 5:20
  • Exodus 5:21
  • Exodus 5:22
  • Exodus 5:23

Named authorities or texts surfaced in commentary

  • Moses
  • Pharaoh
  • Lord
  • Jehovah
  • Israel
  • Israelites
  • Egyptian
  • Jesus
  • Sinai
  • Egypt
  • Egyptians
  • Dr
  • Dodd
  • Clarke
  • Hebrews
  • Philo
  • Phil
  • Oper
  • Mang
  • Aaron
  • Ray
  • Sovereign
  • However
  • Divine Nature
  • Lord Jesus Christ
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Genesis

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Old Testament Law

Exodus

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Old Testament Law

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Old Testament Law

Numbers

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Old Testament Law

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Old Testament History

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Old Testament History

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Old Testament History

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Old Testament History

1 Samuel

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Old Testament History

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Old Testament History

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Old Testament History

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Old Testament Wisdom

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Old Testament Prophets

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Old Testament Prophets

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Old Testament Prophets

Amos

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Old Testament Prophets

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Old Testament Prophets

Jonah

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Old Testament Prophets

Micah

Rendered chapters 1–7 are mapped to the public reader path for Micah. Use this card to open chapter 1 and move directly into the study surface.

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

Open Micah

Old Testament Prophets

Nahum

Rendered chapters 1–3 are mapped to the public reader path for Nahum. Use this card to open chapter 1 and move directly into the study surface.

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

Open Nahum

Old Testament Prophets

Habakkuk

Rendered chapters 1–3 are mapped to the public reader path for Habakkuk. Use this card to open chapter 1 and move directly into the study surface.

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

Open Habakkuk

Old Testament Prophets

Zephaniah

Rendered chapters 1–3 are mapped to the public reader path for Zephaniah. Use this card to open chapter 1 and move directly into the study surface.

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

Open Zephaniah

Old Testament Prophets

Haggai

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

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

Open Haggai

Old Testament Prophets

Zechariah

Rendered chapters 1–14 are mapped to the public reader path for Zechariah. Use this card to open chapter 1 and move directly into the study surface.

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

Open Zechariah

Old Testament Prophets

Malachi

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

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

Open Malachi

New Testament Gospels

Matthew

Rendered chapters 1–28 are mapped to the public reader path for Matthew. Use this card to open chapter 1 and move directly into the study surface.

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

Open Matthew

New Testament Gospels

Mark

Rendered chapters 1–16 are mapped to the public reader path for Mark. Use this card to open chapter 1 and move directly into the study surface.

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

Open Mark

New Testament Gospels

Luke

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

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

Open Luke

New Testament Gospels

John

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

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

Open John

New Testament History

Acts

Rendered chapters 1–28 are mapped to the public reader path for Acts. Use this card to open chapter 1 and move directly into the study surface.

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

Open Acts

New Testament Letters

Romans

Rendered chapters 1–16 are mapped to the public reader path for Romans. Use this card to open chapter 1 and move directly into the study surface.

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

Open Romans

New Testament Letters

1 Corinthians

Rendered chapters 1–16 are mapped to the public reader path for 1 Corinthians. Use this card to open chapter 1 and move directly into the study surface.

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

Open 1 Corinthians

New Testament Letters

2 Corinthians

Rendered chapters 1–13 are mapped to the public reader path for 2 Corinthians. Use this card to open chapter 1 and move directly into the study surface.

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

Open 2 Corinthians

New Testament Letters

Galatians

Rendered chapters 1–6 are mapped to the public reader path for Galatians. Use this card to open chapter 1 and move directly into the study surface.

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

Open Galatians

New Testament Letters

Ephesians

Rendered chapters 1–6 are mapped to the public reader path for Ephesians. Use this card to open chapter 1 and move directly into the study surface.

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

Open Ephesians

New Testament Letters

Philippians

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

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

Open Philippians

New Testament Letters

Colossians

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

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

Open Colossians

New Testament Letters

1 Thessalonians

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

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

Open 1 Thessalonians

New Testament Letters

2 Thessalonians

Rendered chapters 1–3 are mapped to the public reader path for 2 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.

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

Open 2 Thessalonians

New Testament Letters

1 Timothy

Rendered chapters 1–6 are mapped to the public reader path for 1 Timothy. Use this card to open chapter 1 and move directly into the study surface.

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

Open 1 Timothy

New Testament Letters

2 Timothy

Rendered chapters 1–4 are mapped to the public reader path for 2 Timothy. Use this card to open chapter 1 and move directly into the study surface.

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

Open 2 Timothy

New Testament Letters

Titus

Rendered chapters 1–3 are mapped to the public reader path for Titus. Use this card to open chapter 1 and move directly into the study surface.

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

Open Titus

New Testament Letters

Philemon

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

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

Open Philemon

New Testament Letters

Hebrews

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

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

Open Hebrews

New Testament Letters

James

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

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

Open James

New Testament Letters

1 Peter

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

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

Open 1 Peter

New Testament Letters

2 Peter

Rendered chapters 1–3 are mapped to the public reader path for 2 Peter. Use this card to open chapter 1 and move directly into the study surface.

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

Open 2 Peter

New Testament Letters

1 John

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

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

Open 1 John

New Testament Letters

2 John

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

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

Open 2 John

New Testament Letters

3 John

Rendered chapter 1 are mapped to the public reader path for 3 John. Use this card to open chapter 1 and move directly into the study surface.

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

Open 3 John

New Testament Letters

Jude

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

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

Open Jude

New Testament Apocalypse

Revelation

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

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

Open Revelation

What this explorer shows today

The public reader has book-by-book chapter entry points across the 66-book canon. Deeper corpus and provenance details stay on the supporting Bible Data shelves.

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