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_6
- Primary Witness Text: Then the LORD said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land. And God spake unto Moses, and said unto him, I am the LORD: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them. And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. Wherefore say unto the children of Israel, I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the LORD your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the LORD. And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage. And the LORD spake unto Moses, saying, Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his...
Connected dataset overlay
- Connected ID:
Exodus_6
- Chapter Blob Preview: Then the LORD said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land. And God spake unto Moses, and said unto him, I am the LORD: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them. And ...
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 6:1
Hebrew
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עַתָּה תִרְאֶה אֲשֶׁר אֽ͏ֶעֱשֶׂה לְפַרְעֹה כִּי בְיָד חֲזָקָה יְשַׁלְּחֵם וּבְיָד חֲזָקָה יְגָרְשֵׁם מֵאַרְצֽוֹ׃vayo'mer-yehvah-'el-mosheh-'atah-tire'eh-'asher-'e'esheh-lefare'oh-khiy-veyad-chazaqah-yeshalechem-vveyad-chazaqah-yegareshem-me'aretzvo
KJV: Then the LORD said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.
AKJV: Then the LORD said to Moses, Now shall you see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.
ASV: And Jehovah said unto Moses, Now shalt thou see what I will do to Pharaoh: for by a strong hand shall he let them go, and by a strong hand shall he drive them out of his land.
YLT: And Jehovah saith unto Moses, `Now dost thou see that which I do to Pharaoh, for with a strong hand he doth send them away, yea, with a strong hand he doth cast them out of his land.'
Exposition: Exodus 6:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then the LORD said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.'. 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 6:2
Hebrew
וַיְדַבֵּר אֱלֹהִים אֶל־מֹשֶׁה וַיֹּאמֶר אֵלָיו אֲנִי יְהוָֽה׃vayedaver-'elohiym-'el-mosheh-vayo'mer-'elayv-'aniy-yehvah
KJV: And God spake unto Moses, and said unto him, I am the LORD:
AKJV: And God spoke to Moses, and said to him, I am the LORD:
ASV: And God spake unto Moses, and said unto him, I am Jehovah:
YLT: And God speaketh unto Moses, and saith unto him, `I am Jehovah,
Commentary WitnessExodus 6:2Quoted commentary witness
Commentary Witness
Exodus 6:2
Verse 2 I am the Lord - It should be, I am Jehovah, and without this the reason of what is said in the 3d verse is not sufficiently obvious.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 6:2
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jehovah
Exposition: Exodus 6:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And God spake unto Moses, and said unto him, I am 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 6:3
Hebrew
וָאֵרָא אֶל־אַבְרָהָם אֶל־יִצְחָק וְאֶֽל־יַעֲקֹב בְּאֵל שַׁדָּי וּשְׁמִי יְהוָה לֹא נוֹדַעְתִּי לָהֶֽם׃va'era'-'el-'averaham-'el-yitzechaq-ve'el-ya'aqov-ve'el-shaday-vshemiy-yehvah-lo'-nvoda'etiy-lahem
KJV: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.
AKJV: And I appeared to Abraham, to Isaac, and to Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.
ASV: and I appeared unto Abraham, unto Isaac, and unto Jacob, as God Almighty; but by my name Jehovah I was not known to them.
YLT: and I appear unto Abraham, unto Isaac, and unto Jacob, as God Almighty; as to My name Jehovah, I have not been known to them;
Commentary WitnessExodus 6:3Quoted commentary witness
Commentary Witness
Exodus 6:3
Verse 3 By the name of God Almighty - אל שדי EL-Shaddal, God All-sufficient; God the dispenser or pourer-out of gifts. See Clarke on Gen 17:1 (note). But by my name JEHOVAH was I not known to them - This passage has been a sort of crux criticorum, and has been variously explained. It is certain that the name Jehovah was in use long before the days of Abraham, see Gen 2:4, where the words יהוה אלהים Jehovah Elohim occur, as they do frequently afterwards; and see Gen 15:2, where Abraham expressly addresses him by the name Adonai Jehovah; and see Gen 15:7, where God reveals himself to Abraham by this very name: And he said unto him, I am Jehovah, that brought thee out of Ur of the Chaldees. How then can it be said that by his name Jehovah he was not known unto them? Several answers have been given to this question; the following are the chief: - 1. The words should be read interrogatively, for the negative particle לא lo, not, has this power often in Hebrew. "I appeared unto Abraham, Isaac, and Jacob by the name of God Almighty, and by my name Jehovah was I not also made known unto them?" 2. The name Jehovah was not revealed before the time mentioned here, for though it occurs so frequently in the book of Genesis, as that book was written long after the name had come into common use, as a principal characteristic of God, Moses employs it in his history because of this circumstance; so that whenever it appears previously to this, it is by the figure called prolepsis or anticipation. 3. As the name יהוה Jehovah signifies existence, it may be understood in the text in question thus: "I appeared unto Abraham, Isaac, and Jacob by my name God Almighty, or God All-sufficient, i.e., having all power to do all good; in this character I made a covenant with them, supported by great and glorious promises; but as those promises had respect unto their posterity, they could not be fulfilled to those fathers: but now, as Jehovah, I am about to give existence to all those promises relative to your support, deliverance from bondage, and your consequent settlement in the promised land." 4. The words may be considered as used comparatively: though God did appear to those patriarchs as Jehovah, and they acknowledged him by this name, yet it was but comparatively known unto them; they knew nothing of the power and goodness of God, in comparison of what the Israelites were now about to experience. I believe the simple meaning is this, that though from the beginning the name Jehovah was known as one of the names of the Supreme Being, yet what it really implied they did not know. אל שלי El-Shaddai, God All-sufficient, they knew well by the continual provision he made for them, and the constant protection he afforded them: but the name יהוה Jehovah is particularly to be referred to the accomplishment of promises already made; to the giving them a being, and thus bringing them into existence, which could not have been done in the order of his providence sooner than here specified: this name therefore in its power and significancy was not known unto them; nor fully known unto their descendants till the deliverance from Egypt and the settlement in the promised land. It is surely possible for a man to bear the name of a certain office or dignity before he fulfills any of its functions. King, mayor, alderman, magistrate, constable, may be borne by the several persons to whom they legally belong, before any of the acts peculiar to those offices are performed. The King, acknowledged as such on his coronation, is known to be such by his legislative acts; the civil magistrate, by his distribution of justice, and issuing warrants for the apprehending of culprits; and the constable, by executing those warrants. All these were known to have their respective names, but the exercise of their powers alone shows what is implied in being king, magistrate, and constable. The following is a case in point, which fell within my own knowledge. A case of dispute between certain litigious neighbors being heard in court before a weekly sitting of the magistrates, a woman who came as an evidence in behalf of her bad neighbor, finding the magistrates inclining to give judgment against her mischievous companion, took her by the arm and said, "Come away! I told you you would get neither law nor justice in this place." A magistrate, who was as much an honor to his function as he was to human nature, immediately said, "Here, constable! take that woman and lodge her in Bridewell, that she may know there is some law and justice in this place." Thus the worthy magistrate proved he had the power implied in the name by executing the duties of his office. And God who was known as Jehovah, the being who makes and gives effect to promises, was known to the descendants of the twelve tribes to be That Jehovah, by giving effect and being to the promises which he had made to their fathers.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 6:3
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 17:1
- Gen 2:4
- Gen 15:2
- Gen 15:7
Named authorities or texts detected in the witness
- Ovid
- Clarke
- Moses
- Shaddal
- Abraham
- Adonai Jehovah
- Jehovah
- Chaldees
- Isaac
- God Almighty
- Supreme Being
- Shaddai
- King
- The King
- Here
- Bridewell
- That Jehovah
Exposition: Exodus 6:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to 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 6:4
Hebrew
וְגַם הֲקִמֹתִי אֶת־בְּרִיתִי אִתָּם לָתֵת לָהֶם אֶת־אֶרֶץ כְּנָעַן אֵת אֶרֶץ מְגֻרֵיהֶם אֲשֶׁר־גָּרוּ בָֽהּ׃vegam-haqimotiy-'et-veriytiy-'itam-latet-lahem-'et-'eretz-khena'an-'et-'eretz-megureyhem-'asher-garv-vah
KJV: And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers.
AKJV: And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers.
ASV: And I have also established my covenant with them, to give them the land of Canaan, the land of their sojournings, wherein they sojourned.
YLT: and also I have established My covenant with them, to give to them the land of Canaan, the land of their sojournings, wherein they have sojourned;
Commentary WitnessExodus 6:4Quoted commentary witness
Commentary Witness
Exodus 6:4
Verse 4 I have also established my covenant - I have now fully purposed to give present effect to all my engagements with your fathers, in behalf of their posterity.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 6:4
Source lane
Apologetics Bible source bundle
Exposition: Exodus 6:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers.'. 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 6:5
Hebrew
וְגַם ׀ אֲנִי שָׁמַעְתִּי אֶֽת־נַאֲקַת בְּנֵי יִשְׂרָאֵל אֲשֶׁר מִצְרַיִם מַעֲבִדִים אֹתָם וָאֶזְכֹּר אֶת־בְּרִיתִֽי׃vegam- -'aniy-shama'etiy-'et-na'aqat-veney-yishera'el-'asher-mitzerayim-ma'avidiym-'otam-va'ezekhor-'et-veriytiy
KJV: And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant.
AKJV: And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant.
ASV: And moreover I have heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant.
YLT: and also I have heard the groaning of the sons of Israel, whom the Egyptians are causing to serve, and I remember My covenant.
Commentary Witness (Generated)Exodus 6:5Generated editorial synthesis
Commentary Witness (Generated)
Exodus 6:5
Exodus 6:5 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 I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant.'. 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 6:5
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 6:5
Named authorities or texts detected in the witness
- Israel
Exposition: Exodus 6:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant.'. 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 6:6
Hebrew
לָכֵן אֱמֹר לִבְנֵֽי־יִשְׂרָאֵל אֲנִי יְהוָה וְהוֹצֵאתִי אֶתְכֶם מִתַּחַת סִבְלֹת מִצְרַיִם וְהִצַּלְתִּי אֶתְכֶם מֵעֲבֹדָתָם וְגָאַלְתִּי אֶתְכֶם בִּזְרוֹעַ נְטוּיָה וּבִשְׁפָטִים גְּדֹלִֽים׃lakhen-'emor-liveney-yishera'el-'aniy-yehvah-vehvotze'tiy-'etekhem-mitachat-sivelot-mitzerayim-vehitzaletiy-'etekhem-me'avodatam-vega'aletiy-'etekhem-vizervo'a-netvyah-vvishefatiym-gedoliym
KJV: Wherefore say unto the children of Israel, I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments:
AKJV: Why say to the children of Israel, I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments:
ASV: Wherefore say unto the children of Israel, I am Jehovah, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with an outstretched arm, and with great judgments:
YLT: `Therefore say to the sons of Israel, I am Jehovah, and I have brought you out from under the burdens of the Egyptians, and have delivered you from their service, and have redeemed you by a stretched-out arm, and by great judgments,
Commentary WitnessExodus 6:6Quoted commentary witness
Commentary Witness
Exodus 6:6
Verse 6 Say unto the children of Israel, I am the Lord, and I will bring you out, etc. - This confirms the explanation given of Exo 6:3, which see Clarke's note on Exo 6:3.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 6:6
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Clarke
- Israel
- Lord
Exposition: Exodus 6:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Wherefore say unto the children of Israel, I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 6:7
Hebrew
וְלָקַחְתִּי אֶתְכֶם לִי לְעָם וְהָיִיתִי לָכֶם לֵֽאלֹהִים וִֽידַעְתֶּם כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם הַמּוֹצִיא אֶתְכֶם מִתַּחַת סִבְלוֹת מִצְרָֽיִם׃velaqachetiy-'etekhem-liy-le'am-vehayiytiy-lakhem-le'lohiym-viyda'etem-khiy-'aniy-yehvah-'eloheykhem-hamvotziy'-'etekhem-mitachat-sivelvot-mitzerayim
KJV: And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the LORD your God, which bringeth you out from under the burdens of the Egyptians.
AKJV: And I will take you to me for a people, and I will be to you a God: and you shall know that I am the LORD your God, which brings you out from under the burdens of the Egyptians.
ASV: and I will take you to me for a people, and I will be to you a God; and ye shall know that I am Jehovah your God, who bringeth you out from under the burdens of the Egyptians.
YLT: and have taken you to Me for a people, and I have been to you for God, and ye have known that I am Jehovah your God, who is bringing you out from under the burdens of the Egyptians;
Commentary WitnessExodus 6:7Quoted commentary witness
Commentary Witness
Exodus 6:7
Verse 7 I will take you to me for a people, etc. - This was precisely the covenant that he had made with Abraham. See Gen 17:7, and see Clarke's note on Gen 17:7. And ye shall know that I am the Lord your God - By thus fulfilling my promises ye shall know what is implied in my name. See Clarke's note on Exo 6:3. But why should God take such a most stupid, refractory, and totally worthless people for his people? 1. Because he had promised to do so to their noble ancestors Abraham, Isaac, Jacob, Joseph, Judah, etc., men worthy of all praise, because in general friends of God, devoted to his will and to the good of mankind. 2. "That (as Bishop Warburton properly observes) the extraordinary providence by which they were protected, might become the more visible and illustrious; for had they been endowed with the shining qualities of the more polished nations, the effects of that providence might have been ascribed to their own wisdom." 3. That God might show to all succeeding generations that he delights to instruct the ignorant, help the weak, and save the lost; for if he bore long with Israel, showed them especial mercy, and graciously received them whenever they implored his protection, none need despair. God seems to have chosen the worst people in the universe, to give by them unto mankind the highest and most expressive proofs, that he wills not the death of a sinner, but rather that he may turn from his iniquity and live.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 6:7
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 17:7
Named authorities or texts detected in the witness
- Ovid
- Clarke
- Abraham
- Isaac
- Jacob
- Joseph
- Judah
- Israel
Exposition: Exodus 6:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the LORD your God, which bringeth you out from under the burdens of the Egyptians.'. 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 6:8
Hebrew
וְהֵבֵאתִי אֶתְכֶם אֶל־הָאָרֶץ אֲשֶׁר נָשָׂאתִי אֶת־יָדִי לָתֵת אֹתָהּ לְאַבְרָהָם לְיִצְחָק וּֽלְיַעֲקֹב וְנָתַתִּי אֹתָהּ לָכֶם מוֹרָשָׁה אֲנִי יְהוָֽה׃veheve'tiy-'etekhem-'el-ha'aretz-'asher-nasha'tiy-'et-yadiy-latet-'otah-le'averaham-leyitzechaq-vleya'aqov-venatatiy-'otah-lakhem-mvorashah-'aniy-yehvah
KJV: And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the LORD.
AKJV: And I will bring you in to the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the LORD. ¶
ASV: And I will bring you in unto the land which I sware to give to Abraham, to Isaac, and to Jacob; and I will give it you for a heritage: I am Jehovah.
YLT: and I have brought you in unto the land which I have lifted up My hand to give it to Abraham, to Isaac, and to Jacob, and have given it to you--a possession; I am Jehovah.'
Commentary WitnessExodus 6:8Quoted commentary witness
Commentary Witness
Exodus 6:8
Verse 8 Which I did swear - נשאתי את ידי nasathi eth yadi, I have lifted up my hand. The usual mode of making an appeal to God, and hence considered to be a form of swearing. It is thus that Isa 62:8 is to be understood: The Lord hath sworn by his right hand, and by the arm of his strength.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 6:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Isa 62:8
Exposition: Exodus 6:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am 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 6:9
Hebrew
וַיְדַבֵּר מֹשֶׁה כֵּן אֶל־בְּנֵי יִשְׂרָאֵל וְלֹא שָֽׁמְעוּ אֶל־מֹשֶׁה מִקֹּצֶר רוּחַ וּמֵעֲבֹדָה קָשָֽׁה׃vayedaver-mosheh-khen-'el-veney-yishera'el-velo'-shame'v-'el-mosheh-miqotzer-rvcha-vme'avodah-qashah
KJV: And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage.
AKJV: And Moses spoke so to the children of Israel: but they listened not to Moses for anguish of spirit, and for cruel bondage.
ASV: And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage.
YLT: And Moses speaketh so unto the sons of Israel, and they hearkened not unto Moses, for anguish of spirit, and for harsh service.
Commentary WitnessExodus 6:9Quoted commentary witness
Commentary Witness
Exodus 6:9
Verse 9 But they hearkened not - Their bondage was become so extremely oppressive that they had lost all hope of ever being redeemed from it. After this verse the Samaritan adds, Let us alone, that we may serve the Egyptians: for it is better for us to serve the Egyptians than that we should die in the wilderness. This appears to be borrowed from Exo 14:12. Anguish of spirit - קצר רוח kotzer ruach, shortness of spirit or breath. The words signify that their labor was so continual, and their bondage so cruel and oppressive, that they had scarcely time to breathe.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 6:9
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Egyptians
Exposition: Exodus 6:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage.'. 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 6:10
Hebrew
וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹֽר׃vayedaver-yehvah-'el-mosheh-le'mor
KJV: And the LORD spake unto Moses, saying,
AKJV: And the LORD spoke to Moses, saying,
ASV: And Jehovah spake unto Moses, saying,
YLT: And Jehovah speaketh unto Moses, saying,
Commentary Witness (Generated)Exodus 6:10Generated editorial synthesis
Commentary Witness (Generated)
Exodus 6:10
Exodus 6:10 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 LORD spake unto Moses, saying,'. 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 6:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 6:10
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 6:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD spake unto Moses, 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 6:11
Hebrew
בֹּא דַבֵּר אֶל־פַּרְעֹה מֶלֶךְ מִצְרָיִם וִֽישַׁלַּח אֶת־בְּנֵֽי־יִשְׂרָאֵל מֵאַרְצֽוֹ׃vo'-daver-'el-fare'oh-melekhe-mitzerayim-viyshalach-'et-veney-yishera'el-me'aretzvo
KJV: Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land.
AKJV: Go in, speak to Pharaoh king of Egypt, that he let the children of Israel go out of his land.
ASV: Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land.
YLT: `Go in, speak unto Pharaoh king of Egypt, and he doth send the sons of Israel out of his land;
Commentary Witness (Generated)Exodus 6:11Generated editorial synthesis
Commentary Witness (Generated)
Exodus 6:11
Exodus 6:11 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 in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land.'. 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 6:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 6:11
Named authorities or texts detected in the witness
- Egypt
Exposition: Exodus 6:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land.'. 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 6:12
Hebrew
וַיְדַבֵּר מֹשֶׁה לִפְנֵי יְהוָה לֵאמֹר הֵן בְּנֵֽי־יִשְׂרָאֵל לֹֽא־שָׁמְעוּ אֵלַי וְאֵיךְ יִשְׁמָעֵנִי פַרְעֹה וַאֲנִי עֲרַל שְׂפָתָֽיִם׃vayedaver-mosheh-lifeney-yehvah-le'mor-hen-veney-yishera'el-lo'-shame'v-'elay-ve'eykhe-yishema'eniy-fare'oh-va'aniy-'aral-shefatayim
KJV: And Moses spake before the LORD, saying, Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who am of uncircumcised lips?
AKJV: And Moses spoke before the LORD, saying, Behold, the children of Israel have not listened to me; how then shall Pharaoh hear me, who am of uncircumcised lips?
ASV: And Moses spake before Jehovah, saying, Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who am of uncircumcised lips?
YLT: and Moses speaketh before Jehovah, saying, `Lo, the sons of Israel have not hearkened unto me, and how doth Pharaoh hear me, and I of uncircumcised lips?'
Commentary WitnessExodus 6:12Quoted commentary witness
Commentary Witness
Exodus 6:12
Verse 12 Uncircumcised lips? - The word ערל aral, which we translate uncircumcised, seems to signify any thing exuberant or superfluous. Had not Moses been remarkable for his excellent beauty, I should have thought the passage might be rendered protuberant lips; but as this sense cannot be admitted for the above reason, the word must refer to some natural impediment in his speech; and probably means a want of distinct and ready utterance, either occasioned by some defect in the organs of speech, or impaired knowledge of the Egyptian language after an absence of forty years. See Clarke's note on Exo 4:10.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 6:12
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Clarke
- Moses
Exposition: Exodus 6:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses spake before the LORD, saying, Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me, who am of uncircumcised lips?'. 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 6:13
Hebrew
וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה וְאֶֽל־אַהֲרֹן וַיְצַוֵּם אֶל־בְּנֵי יִשְׂרָאֵל וְאֶל־פַּרְעֹה מֶלֶךְ מִצְרָיִם לְהוֹצִיא אֶת־בְּנֵֽי־יִשְׂרָאֵל מֵאֶרֶץ מִצְרָֽיִם׃vayedaver-yehvah-'el-mosheh-ve'el-'aharon-vayetzavem-'el-veney-yishera'el-ve'el-fare'oh-melekhe-mitzerayim-lehvotziy'-'et-veney-yishera'el-me'eretz-mitzerayim
KJV: And the LORD spake unto Moses and unto Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt.
AKJV: And the LORD spoke to Moses and to Aaron, and gave them a charge to the children of Israel, and to Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt. ¶
ASV: And Jehovah spake unto Moses and unto Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt.
YLT: And Jehovah speaketh unto Moses, and unto Aaron, and chargeth them for the sons of Israel, and for Pharaoh king of Egypt, to bring out the sons of Israel from the land of Egypt.
Commentary Witness (Generated)Exodus 6:13Generated editorial synthesis
Commentary Witness (Generated)
Exodus 6:13
Exodus 6:13 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 LORD spake unto Moses and unto Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 6:13
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 6:13
Named authorities or texts detected in the witness
- Moses
- Aaron
- Israel
- Egypt
Exposition: Exodus 6:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD spake unto Moses and unto Aaron, and gave them a charge unto the children of Israel, and unto Pharaoh king of Egypt, to bring the children of Israel out of the land of Egypt.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 6:14
Hebrew
אֵלֶּה רָאשֵׁי בֵית־אֲבֹתָם בְּנֵי רְאוּבֵן בְּכֹר יִשְׂרָאֵל חֲנוֹךְ וּפַלּוּא חֶצְרוֹן וְכַרְמִי אֵלֶּה מִשְׁפְּחֹת רְאוּבֵֽן׃'eleh-ra'shey-veyt-'avotam-veney-re'vven-vekhor-yishera'el-chanvokhe-vfalv'-chetzervon-vekharemiy-'eleh-mishefechot-re'vven
KJV: These be the heads of their fathers’ houses: The sons of Reuben the firstborn of Israel; Hanoch, and Pallu, Hezron, and Carmi: these be the families of Reuben.
AKJV: These be the heads of their fathers’ houses: The sons of Reuben the firstborn of Israel; Hanoch, and Pallu, Hezron, and Carmi: these be the families of Reuben.
ASV: These are the heads of their fathers’ houses. The sons of Reuben the first-born of Israel: Hanoch, and Pallu, Hezron, and Carmi; these are the families of Reuben.
YLT: These are heads of the house of their fathers: Sons of Reuben first-born of Israel are Hanoch, and Phallu, Hezron, and Carmi: these are families of Reuben.
Commentary WitnessExodus 6:14Quoted commentary witness
Commentary Witness
Exodus 6:14
Verse 14 These be the heads - ראשי rashey, the chiefs or captains. The following genealogy was simply intended to show that Moses and Aaron came in a direct line from Abraham, and to ascertain the time of Israel's deliverance. The whole account from Exo 6:14-26 inclusive, is a sort of parenthesis, and does not belong to the narration; and what follows from Exo 6:28 is a recapitulation of what was spoken in the preceding chapters.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 6:14
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
- Abraham
Exposition: Exodus 6:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'These be the heads of their fathers’ houses: The sons of Reuben the firstborn of Israel; Hanoch, and Pallu, Hezron, and Carmi: these be the families of Reuben.'. 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 6:15
Hebrew
וּבְנֵי שִׁמְעוֹן יְמוּאֵל וְיָמִין וְאֹהַד וְיָכִין וְצֹחַר וְשָׁאוּל בֶּן־הַֽכְּנַעֲנִית אֵלֶּה מִשְׁפְּחֹת שִׁמְעֽוֹן׃vveney-shime'von-yemv'el-veyamiyn-ve'ohad-veyakhiyn-vetzochar-vesha'vl-ven-hakhena'aniyt-'eleh-mishefechot-shime'von
KJV: And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman: these are the families of Simeon.
AKJV: And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman: these are the families of Simeon. ¶
ASV: And the sons of Simeon: Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman; these are the families of Simeon.
YLT: And sons of Simeon are Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul, son of the Canaanitess: these are families of Simeon.
Commentary Witness (Generated)Exodus 6:15Generated editorial synthesis
Commentary Witness (Generated)
Exodus 6:15
Exodus 6:15 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 the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman: these are the families of Simeon.'. 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 6:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 6:15
Named authorities or texts detected in the witness
- Simeon
- Jemuel
- Jamin
- Ohad
- Jachin
- Zohar
Exposition: Exodus 6:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman: these are the families of Simeon.'. 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 6:16
Hebrew
וְאֵלֶּה שְׁמוֹת בְּנֵֽי־לֵוִי לְתֹלְדֹתָם גֵּרְשׁוֹן וּקְהָת וּמְרָרִי וּשְׁנֵי חַיֵּי לֵוִי שֶׁבַע וּשְׁלֹשִׁים וּמְאַת שָׁנָֽה׃ve'eleh-shemvot-veney-leviy-letoledotam-gereshvon-vqehat-vmerariy-vsheney-chayey-leviy-sheva'-vsheloshiym-vme'at-shanah
KJV: And these are the names of the sons of Levi according to their generations; Gershon, and Kohath, and Merari: and the years of the life of Levi were an hundred thirty and seven years.
AKJV: And these are the names of the sons of Levi according to their generations; Gershon, and Kohath, and Merari: and the years of the life of Levi were an hundred thirty and seven years.
ASV: And these are the names of the sons of Levi according to their generations: Gershon, and Kohath, and Merari; and the years of the life of Levi were a hundred thirty and seven years.
YLT: And these are the names of the sons of Levi, as to their births: Gershon, and Kohath, and Merari: and the years of the life of Levi are a hundred and thirty and seven years.
Commentary WitnessExodus 6:16Quoted commentary witness
Commentary Witness
Exodus 6:16
Verse 16 The years of the life of Levi - "Bishop Patrick observes that Levi is thought to have lived the longest of all Jacob's sons, none of whose ages are recorded in Scripture but his and Joseph's, whom Levi survived twenty-seven years, though he was much the elder brother. By the common computation this would be twenty-three years: by Kennicott's computation at the end of Genesis 31. (See Clarke's note at Gen 31:55) Levi's birth is placed twenty-four years before that of Joseph; his death, therefore, would be only three years later. But this is not the only difficulty in ancient chronologies. Kohath, the second son of Levi, according to Archbishop Usher was thirty years old when Jacob came into Egypt, and lived there one hundred and three years. He attained to nearly the same age with Levi, to one hundred and thirty-three years; and his son Amram, the father of Moses, lived to the same age with Levi. We may observe here how the Divine promise, Gen 15:16, of delivering the Israelites out of Egypt in the fourth generation was verified; for Moses was the son of Amram, the son of Kohath, the son of Levi, the son of Jacob." - Dodd.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 6:16
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 31:55
- Gen 15:16
Named authorities or texts detected in the witness
- Clarke
- Moses
- Joseph
- Kohath
- Levi
- Egypt
- Amram
- Jacob
- Dodd
Exposition: Exodus 6:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And these are the names of the sons of Levi according to their generations; Gershon, and Kohath, and Merari: and the years of the life of Levi were an hundred thirty and seven years.'. 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 6:17
Hebrew
בְּנֵי גֵרְשׁוֹן לִבְנִי וְשִׁמְעִי לְמִשְׁפְּחֹתָֽם׃veney-gereshvon-liveniy-veshime'iy-lemishefechotam
KJV: The sons of Gershon; Libni, and Shimi, according to their families.
AKJV: The sons of Gershon; Libni, and Shimi, according to their families.
ASV: The sons of Gershon: Libni and Shimei, according to their families.
YLT: The sons of Gershon are Libni, and Shimi, as to their families.
Commentary Witness (Generated)Exodus 6:17Generated editorial synthesis
Commentary Witness (Generated)
Exodus 6:17
Exodus 6:17 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'The sons of Gershon; Libni, and Shimi, according to their families.'. 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 6:17
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 6:17
Named authorities or texts detected in the witness
- Gershon
- Libni
- Shimi
Exposition: Exodus 6:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'The sons of Gershon; Libni, and Shimi, according to their families.'. 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 6:18
Hebrew
וּבְנֵי קְהָת עַמְרָם וְיִצְהָר וְחֶבְרוֹן וְעֻזִּיאֵל וּשְׁנֵי חַיֵּי קְהָת שָׁלֹשׁ וּשְׁלֹשִׁים וּמְאַת שָׁנָֽה׃vveney-qehat-'ameram-veyitzehar-vechevervon-ve'uziy'el-vsheney-chayey-qehat-shalosh-vsheloshiym-vme'at-shanah
KJV: And the sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel: and the years of the life of Kohath were an hundred thirty and three years.
AKJV: And the sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel: and the years of the life of Kohath were an hundred thirty and three years.
ASV: And the sons of Kohath: Amram, and Izhar, and Hebron, and Uzziel; and the years of the life of Kohath were a hundred thirty and three years.
YLT: And the sons of Kohath are Amram, and Izhar, and Hebron, and Uzziel: and the years of the life of Kohath are a hundred and thirty and three years.
Commentary Witness (Generated)Exodus 6:18Generated editorial synthesis
Commentary Witness (Generated)
Exodus 6:18
Exodus 6:18 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 sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel: and the years of the life of Kohath were an hundred thirty and three years.'. 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 6:18
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 6:18
Named authorities or texts detected in the witness
- Kohath
- Amram
- Izhar
- Hebron
- Uzziel
Exposition: Exodus 6:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel: and the years of the life of Kohath were an hundred thirty and three years.'. 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 6:19
Hebrew
וּבְנֵי מְרָרִי מַחְלִי וּמוּשִׁי אֵלֶּה מִשְׁפְּחֹת הַלֵּוִי לְתֹלְדֹתָֽם׃vveney-merariy-macheliy-vmvshiy-'eleh-mishefechot-haleviy-letoledotam
KJV: And the sons of Merari; Mahali and Mushi: these are the families of Levi according to their generations.
AKJV: And the sons of Merari; Mahali and Mushi: these are the families of Levi according to their generations.
ASV: And the sons of Merari: Mahli and Mushi. These are the families of the Levites according to their generations.
YLT: And the sons of Merari are Mahli and Mushi: these are families of Levi, as to their births.
Commentary Witness (Generated)Exodus 6:19Generated editorial synthesis
Commentary Witness (Generated)
Exodus 6:19
Exodus 6:19 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 the sons of Merari; Mahali and Mushi: these are the families of Levi according to their generations.'. 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 6:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 6:19
Named authorities or texts detected in the witness
- Merari
- Mushi
Exposition: Exodus 6:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the sons of Merari; Mahali and Mushi: these are the families of Levi according to their generations.'. 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 6:20
Hebrew
וַיִּקַּח עַמְרָם אֶת־יוֹכֶבֶד דֹּֽדָתוֹ לוֹ לְאִשָּׁה וַתֵּלֶד לוֹ אֶֽת־אַהֲרֹן וְאֶת־מֹשֶׁה וּשְׁנֵי חַיֵּי עַמְרָם שֶׁבַע וּשְׁלֹשִׁים וּמְאַת שָׁנָֽה׃vayiqach-'ameram-'et-yvokheved-dodatvo-lvo-le'ishah-vateled-lvo-'et-'aharon-ve'et-mosheh-vsheney-chayey-'ameram-sheva'-vsheloshiym-vme'at-shanah
KJV: And Amram took him Jochebed his father’s sister to wife; and she bare him Aaron and Moses: and the years of the life of Amram were an hundred and thirty and seven years.
AKJV: And Amram took him Jochebed his father’s sister to wife; and she bore him Aaron and Moses: and the years of the life of Amram were an hundred and thirty and seven years. ¶
ASV: And Amram took him Jochebed his father’s sister to wife; and she bare him Aaron and Moses: and the years of the life of Amram were a hundred and thirty and seven years.
YLT: And Amram taketh Jochebed his aunt to himself for a wife, and she beareth to him Aaron and Moses: and the years of the life of Amram are a hundred and thirty and seven years.
Commentary WitnessExodus 6:20Quoted commentary witness
Commentary Witness
Exodus 6:20
Verse 20 His father's sister - דדתו dodatho. The true meaning of this word is uncertain. Parkhurst observes that דוד dod signifies an uncle in 1Sam 10:14; Lev 10:4, and frequently elsewhere. It signifies also an uncle's son, a cousin-german: compare Jer 32:8 with Exo 6:12, where the Vulgate renders דדי dodi by patruelis mei, my paternal cousin; and in Amo 6:10, for דודו dodo, the Targum has קריביה karibiah, his near relation. So the Vulgate, propinquus ejus, his relative, and the Septuagint, οἱ οικειοι αυτων, those of their household. The best critics suppose that Jochebed was the cousin-german of Amram, and not his aunt. See Clarke's note on Exo 2:1. Bare him Aaron and Moses - The Samaritan, Septuagint, Syriac, and one Hebrew MS. add, And Miriam their sister. Some of the best critics suppose these words to have been originally in the Hebrew text.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 6:20
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 1Sam 10:14
- Lev 10:4
- Jer 32:8
Named authorities or texts detected in the witness
- Septuagint
- Vulgate
- Targum
- Clarke
- Moses
- Amram
- The Samaritan
- Syriac
Exposition: Exodus 6:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Amram took him Jochebed his father’s sister to wife; and she bare him Aaron and Moses: and the years of the life of Amram were an hundred and thirty and seven years.'. 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 6:21
Hebrew
וּבְנֵי יִצְהָר קֹרַח וָנֶפֶג וְזִכְרִֽי׃vveney-yitzehar-qorach-vanefeg-vezikheriy
KJV: And the sons of Izhar; Korah, and Nepheg, and Zichri.
AKJV: And the sons of Izhar; Korah, and Nepheg, and Zichri.
ASV: And the sons of Izhar: Korah, and Nepheg, and Zichri.
YLT: And sons of Izhar are Korah, and Nepheg, and Zichri.
Commentary WitnessExodus 6:21Quoted commentary witness
Commentary Witness
Exodus 6:21
Verse 21 Korah - Though he became a rebel against God and Moses, (see Num 16:1, etc)., yet Moses, in his great impartiality, inserts his name among those of his other progenitors.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 6:21
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Num 16:1
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 6:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the sons of Izhar; Korah, and Nepheg, and Zichri.'. 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 6:22
Hebrew
וּבְנֵי עֻזִּיאֵל מִֽישָׁאֵל וְאֶלְצָפָן וְסִתְרִֽי׃vveney-'uziy'el-miysha'el-ve'eletzafan-vesiteriy
KJV: And the sons of Uzziel; Mishael, and Elzaphan, and Zithri.
AKJV: And the sons of Uzziel; Mishael, and Elzaphan, and Zithri.
ASV: And the sons of Uzziel: Mishael, and Elzaphan, and Sithri.
YLT: And sons of Uzziel are Mishael, and Elzaphan, and Sithri.
Commentary Witness (Generated)Exodus 6:22Generated editorial synthesis
Commentary Witness (Generated)
Exodus 6:22
Exodus 6:22 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 the sons of Uzziel; Mishael, and Elzaphan, and Zithri.'. 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 6:22
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 6:22
Named authorities or texts detected in the witness
- Uzziel
- Mishael
- Elzaphan
- Zithri
Exposition: Exodus 6:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the sons of Uzziel; Mishael, and Elzaphan, and Zithri.'. 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 6:23
Hebrew
וַיִּקַּח אַהֲרֹן אֶת־אֱלִישֶׁבַע בַּת־עַמִּינָדָב אֲחוֹת נַחְשׁוֹן לוֹ לְאִשָּׁה וַתֵּלֶד לוֹ אֶת־נָדָב וְאֶת־אֲבִיהוּא אֶת־אֶלְעָזָר וְאֶת־אִֽיתָמָֽר׃vayiqach-'aharon-'et-'eliysheva'-vat-'amiynadav-'achvot-nacheshvon-lvo-le'ishah-vateled-lvo-'et-nadav-ve'et-'aviyhv'-'et-'ele'azar-ve'et-'iytamar
KJV: And Aaron took him Elisheba, daughter of Amminadab, sister of Naashon, to wife; and she bare him Nadab, and Abihu, Eleazar, and Ithamar.
AKJV: And Aaron took him Elisheba, daughter of Amminadab, sister of Naashon, to wife; and she bore him Nadab, and Abihu, Eleazar, and Ithamar.
ASV: And Aaron took him Elisheba, the daughter of Amminadab, the sister of Nahshon, to wife; and she bare him Nadab and Abihu, Eleazar and Ithamar.
YLT: And Aaron taketh Elisheba daughter of Amminadab, sister of Naashon, to himself for a wife, and she beareth to him Nadab, and Abihu, Eleazar, and Ithamar.
Commentary WitnessExodus 6:23Quoted commentary witness
Commentary Witness
Exodus 6:23
Verse 23 Elisheba - The oath of the Lord. It is the same name as Elizabeth, so very common among Christians. She was of the royal tribe of Judah, and was sister to Nahshon, one of the princes; see Num 2:3. Eleazar - He succeeded to the high priesthood on the death of his father Aaron, Num 20:25, etc.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 6:23
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Num 2:3
- Num 20:25
Named authorities or texts detected in the witness
- Lord
- Elizabeth
- Christians
- Judah
- Nahshon
- Aaron
Exposition: Exodus 6:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Aaron took him Elisheba, daughter of Amminadab, sister of Naashon, to wife; and she bare him Nadab, and Abihu, Eleazar, and Ithamar.'. 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 6:24
Hebrew
וּבְנֵי קֹרַח אַסִּיר וְאֶלְקָנָה וַאֲבִיאָסָף אֵלֶּה מִשְׁפְּחֹת הַקָּרְחִֽי׃vveney-qorach-'asiyr-ve'eleqanah-va'aviy'asaf-'eleh-mishefechot-haqarechiy
KJV: And the sons of Korah; Assir, and Elkanah, and Abiasaph: these are the families of the Korhites.
AKJV: And the sons of Korah; Assir, and Elkanah, and Abiasaph: these are the families of the Korhites.
ASV: And the sons of Korah: Assir, and Elkanah, and Abiasaph; these are the families of the Korahites.
YLT: And sons of Korah are Assir, and Elkanah, and Abiasaph: these are families of the Korhite.
Commentary Witness (Generated)Exodus 6:24Generated editorial synthesis
Commentary Witness (Generated)
Exodus 6:24
Exodus 6:24 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 sons of Korah; Assir, and Elkanah, and Abiasaph: these are the families of the Korhites.'. 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 6:24
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 6:24
Named authorities or texts detected in the witness
- Korah
- Assir
- Elkanah
- Abiasaph
- Korhites
Exposition: Exodus 6:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the sons of Korah; Assir, and Elkanah, and Abiasaph: these are the families of the Korhites.'. 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 6:25
Hebrew
וְאֶלְעָזָר בֶּֽן־אַהֲרֹן לָקַֽח־לוֹ מִבְּנוֹת פּֽוּטִיאֵל לוֹ לְאִשָּׁה וַתֵּלֶד לוֹ אֶת־פִּֽינְחָס אֵלֶּה רָאשֵׁי אֲבוֹת הַלְוִיִּם לְמִשְׁפְּחֹתָֽם׃ve'ele'azar-ven-'aharon-laqach-lvo-mivenvot-fvtiy'el-lvo-le'ishah-vateled-lvo-'et-fiynechas-'eleh-ra'shey-'avvot-haleviyim-lemishefechotam
KJV: And Eleazar Aaron’s son took him one of the daughters of Putiel to wife; and she bare him Phinehas: these are the heads of the fathers of the Levites according to their families.
AKJV: And Eleazar Aaron’s son took him one of the daughters of Putiel to wife; and she bore him Phinehas: these are the heads of the fathers of the Levites according to their families.
ASV: And Eleazar Aaron’s son took him one of the daughters of Putiel to wife; and she bare him Phinehas. These are the heads of the fathers’ houses of the Levites according to their families.
YLT: And Eleazar, Aaron's son, hath taken to him one of the daughters of Putiel for a wife to himself, and she beareth to him Phinehas: these are heads of the fathers of the Levites, as to their families.
Commentary WitnessExodus 6:25Quoted commentary witness
Commentary Witness
Exodus 6:25
Verse 25 Phinehas - Of the celebrated act of this person, and the most honorable grant made to him and his posterity, see Num 25:7-13.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 6:25
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Num 25:7-13
Exposition: Exodus 6:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Eleazar Aaron’s son took him one of the daughters of Putiel to wife; and she bare him Phinehas: these are the heads of the fathers of the Levites according to their families.'. 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 6:26
Hebrew
הוּא אַהֲרֹן וּמֹשֶׁה אֲשֶׁר אָמַר יְהוָה לָהֶם הוֹצִיאוּ אֶת־בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם עַל־צִבְאֹתָֽם׃hv'-'aharon-vmosheh-'asher-'amar-yehvah-lahem-hvotziy'v-'et-veney-yishera'el-me'eretz-mitzerayim-'al-tzive'otam
KJV: These are that Aaron and Moses, to whom the LORD said, Bring out the children of Israel from the land of Egypt according to their armies.
AKJV: These are that Aaron and Moses, to whom the LORD said, Bring out the children of Israel from the land of Egypt according to their armies.
ASV: These are that Aaron and Moses, to whom Jehovah said, Bring out the children of Israel from the land of Egypt according to their hosts.
YLT: This is Aaron--and Moses--to whom Jehovah said, `Bring ye out the sons of Israel from the land of Egypt, by their hosts;'
Commentary WitnessExodus 6:26Quoted commentary witness
Commentary Witness
Exodus 6:26
Verse 26 According to their armies - צבאתם tsibotham, their battalions - regularly arranged troops. As God had these particularly under his care and direction, he had the name of יהוה צבאות Yehovah tsebaoth, Lord of hosts or armies. "The plain and disinterested manner," says Dr. Dodd, "in which Moses speaks here of his relations, and the impartiality wherewith he inserts in the list of them such as were afterwards severely punished by the Lord, are striking proofs of his modesty and sincerity. He inserts the genealogy of Reuben and Simeon, because they were of the same mother with Levi; and though he says nothing of himself, yet he relates particularly what concerns Aaron, Exo 6:23, who married into an honorable family, the sister of a prince of the tribe of Judah."
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 6:26
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
- Dr
- Dodd
- Lord
- Simeon
- Levi
- Aaron
- Judah
Exposition: Exodus 6:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'These are that Aaron and Moses, to whom the LORD said, Bring out the children of Israel from the land of Egypt according to their armies.'. 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 6:27
Hebrew
הֵם הַֽמְדַבְּרִים אֶל־פַּרְעֹה מֶֽלֶך־מִצְרַיִם לְהוֹצִיא אֶת־בְּנֵֽי־יִשְׂרָאֵל מִמִּצְרָיִם הוּא מֹשֶׁה וְאַהֲרֹֽן׃hem-hamedaveriym-'el-fare'oh-melekh-mitzerayim-lehvotziy'-'et-veney-yishera'el-mimitzerayim-hv'-mosheh-ve'aharon
KJV: These are they which spake to Pharaoh king of Egypt, to bring out the children of Israel from Egypt: these are that Moses and Aaron.
AKJV: These are they which spoke to Pharaoh king of Egypt, to bring out the children of Israel from Egypt: these are that Moses and Aaron. ¶
ASV: These are they that spake to Pharaoh king of Egypt, to bring out the children of Israel from Egypt: these are that Moses and Aaron.
YLT: these are they who are speaking unto Pharaoh king of Egypt, to bring out the sons of Israel from Egypt, this is Moses--and Aaron.
Commentary Witness (Generated)Exodus 6:27Generated editorial synthesis
Commentary Witness (Generated)
Exodus 6:27
Exodus 6:27 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: 'These are they which spake to Pharaoh king of Egypt, to bring out the children of Israel from Egypt: these are that Moses and Aaron.'. 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 6:27
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 6:27
Named authorities or texts detected in the witness
- Moses
- Egypt
- Aaron
Exposition: Exodus 6:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'These are they which spake to Pharaoh king of Egypt, to bring out the children of Israel from Egypt: these are that Moses and Aaron.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 6:28
Hebrew
וַיְהִי בְּיוֹם דִּבֶּר יְהוָה אֶל־מֹשֶׁה בְּאֶרֶץ מִצְרָֽיִם׃vayehiy-veyvom-diver-yehvah-'el-mosheh-ve'eretz-mitzerayim
KJV: And it came to pass on the day when the LORD spake unto Moses in the land of Egypt,
AKJV: And it came to pass on the day when the LORD spoke to Moses in the land of Egypt,
ASV: And it came to pass on the day when Jehovah spake unto Moses in the land of Egypt,
YLT: And it cometh to pass in the day of Jehovah's speaking unto Moses in the land of Egypt,
Commentary WitnessExodus 6:28Quoted commentary witness
Commentary Witness
Exodus 6:28
Verse 28 And it came to pass - Here the seventh chapter should commence, as there is a complete ending of the sixth with Exo 6:27, and the Exo 6:30 of this chapter is intimately connected with the 1st verse of the succeeding. The principal subjects in this chapter have been so amply considered in the notes, that little of importance remains to be done. On the nature of a covenant (See Clarke's note on Exo 6:4). ample information may be obtained by referring to Gen 6:18, and Gen 15:9-18, which places the reader will do well to consult. Supposing Moses to have really labored under some defect in speech, we may consider it as wisely designed to be a sort of counterbalance to his other excellences: at least this is an ordinary procedure of Divine Providence; personal accomplishments are counterbalanced by mental defects, and mental imperfections often by personal accomplishments. Thus the head cannot say to the foot, I have no need of thee. And God does all this in great wisdom, to hide pride from man, and that no flesh may glory in his presence. To be contented with our formation, endowments, and external circumstances, requires not only much submission to the providence of God, but also much of the mind of Christ. On the other hand, should we feel vanity because of some personal or mental accomplishment, we have only to take a view of our whole to find sufficient cause of humiliation; and after all, the meek and gentle spirit only is, in the sight of God, of great price.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 6:28
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 6:18
- Gen 15:9-18
Named authorities or texts detected in the witness
- Ovid
- Clarke
- Moses
- Divine Providence
- Christ
Exposition: Exodus 6:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass on the day when the LORD spake unto Moses in the land of Egypt,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 6:29
Hebrew
וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר אֲנִי יְהוָה דַּבֵּר אֶל־פַּרְעֹה מֶלֶךְ מִצְרַיִם אֵת כָּל־אֲשֶׁר אֲנִי דֹּבֵר אֵלֶֽיךָ׃vayedaver-yehvah-'el-mosheh-le'mor-'aniy-yehvah-daver-'el-fare'oh-melekhe-mitzerayim-'et-khal-'asher-'aniy-dover-'eleykha
KJV: That the LORD spake unto Moses, saying, I am the LORD: speak thou unto Pharaoh king of Egypt all that I say unto thee.
AKJV: That the LORD spoke to Moses, saying, I am the LORD: speak you to Pharaoh king of Egypt all that I say to you.
ASV: that Jehovah spake unto Moses, saying, I am Jehovah: speak thou unto Pharaoh king of Egypt all that I speak unto thee.
YLT: that Jehovah speaketh unto Moses, saying, `I am Jehovah, speak unto Pharaoh king of Egypt all that I am speaking unto thee.'
Commentary Witness (Generated)Exodus 6:29Generated editorial synthesis
Commentary Witness (Generated)
Exodus 6:29
Exodus 6:29 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: 'That the LORD spake unto Moses, saying, I am the LORD: speak thou unto Pharaoh king of Egypt all that I say unto thee.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 6:29
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 6:29
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 6:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'That the LORD spake unto Moses, saying, I am the LORD: speak thou unto Pharaoh king of Egypt all that I say unto thee.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 6:30
Hebrew
וַיֹּאמֶר מֹשֶׁה לִפְנֵי יְהוָה הֵן אֲנִי עֲרַל שְׂפָתַיִם וְאֵיךְ יִשְׁמַע אֵלַי פַּרְעֹֽה׃vayo'mer-mosheh-lifeney-yehvah-hen-'aniy-'aral-shefatayim-ve'eykhe-yishema'-'elay-fare'oh
KJV: And Moses said before the LORD, Behold, I am of uncircumcised lips, and how shall Pharaoh hearken unto me?
AKJV: And Moses said before the LORD, Behold, I am of uncircumcised lips, and how shall Pharaoh listen to me?
ASV: And Moses said before Jehovah, Behold, I am of uncircumcised lips, and how shall Pharaoh hearken unto me?
YLT: And Moses saith before Jehovah, `Lo, I am of uncircumcised lips, and how doth Pharaoh hearken unto me?'
Commentary Witness (Generated)Exodus 6:30Generated editorial synthesis
Commentary Witness (Generated)
Exodus 6:30
Exodus 6:30 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 Moses said before the LORD, Behold, I am of uncircumcised lips, and how shall Pharaoh hearken unto me?'. 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 6:30
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 6:30
Named authorities or texts detected in the witness
- Moses
- Behold
Exposition: Exodus 6:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses said before the LORD, Behold, I am of uncircumcised lips, and how shall Pharaoh hearken unto me?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
17
Generated editorial witnesses
13
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Exodus 6:1
- Exodus 6:2
- Gen 17:1
- Gen 2:4
- Gen 15:2
- Gen 15:7
- Exodus 6:3
- Exodus 6:4
- Exodus 6:5
- Exodus 6:6
- Gen 17:7
- Exodus 6:7
- Isa 62:8
- Exodus 6:8
- Exodus 6:9
- Exodus 6:10
- Exodus 6:11
- Exodus 6:12
- Exodus 6:13
- Exodus 6:14
- Exodus 6:15
- Gen 31:55
- Gen 15:16
- Exodus 6:16
- Exodus 6:17
- Exodus 6:18
- Exodus 6:19
- 1Sam 10:14
- Lev 10:4
- Jer 32:8
- Exodus 6:20
- Num 16:1
- Exodus 6:21
- Exodus 6:22
- Num 2:3
- Num 20:25
- Exodus 6:23
- Exodus 6:24
- Num 25:7-13
- Exodus 6:25
- Exodus 6:26
- Exodus 6:27
- Gen 6:18
- Gen 15:9-18
- Exodus 6:28
- Exodus 6:29
- Exodus 6:30
Named authorities or texts surfaced in commentary
- Clarke
- Moses
- Pharaoh
- Jehovah
- Hebrews
- Israelites
- Israel
- Reuben
- Simeon
- Levi
- Gershon
- Kohath
- Merari
- Jochebed
- Uzziel
- Amram
- Elisheba
- Nadab
- Abihu
- Eleazar
- Ithamar
- Korah
- Aaron
- Putiel
- Phinehas
- Egyptians
- Egypt
- Ovid
- Shaddal
- Abraham
- Adonai Jehovah
- Chaldees
- Isaac
- God Almighty
- Supreme Being
- Shaddai
- King
- The King
- Here
- Bridewell
- That Jehovah
- Lord
- Jacob
- Joseph
- Judah
- Jemuel
- Jamin
- Ohad
- Jachin
- Zohar
- Dodd
- Libni
- Shimi
- Izhar
- Hebron
- Mushi
- Septuagint
- Vulgate
- Targum
- The Samaritan
- Syriac
- Mishael
- Elzaphan
- Zithri
- Elizabeth
- Christians
- Nahshon
- Assir
- Elkanah
- Abiasaph
- Korhites
- Dr
- Divine Providence
- Christ
- Behold
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Commentary Witness
Exodus 6:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 6:1
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness