Apologetics Bible
Read Scripture with the original-language, translation, commentary, and apologetics layers kept close to the text.
Scripture-first study surface. Data layers support reading; they do not replace prayer, context, humility, or the text itself.
Four study layers kept near the text.
The reader keeps Scripture first, then brings original-language notes, translation comparison, commentary witness, and apologetics exposition into an ordered study path without letting the tools outrank the passage.
Hebrew and Greek source shelves sit near the passage with transliteration and morphology notes where the source data is available.
A broad translation-comparison set brings KJV, ASV, YLT, BSB, Darby, and many other renderings near the verse so wording differences can be studied carefully.
Historical witness notes appear where source coverage is available, helping readers compare older interpreters without replacing the passage.
Apologetics exposition helps trace how passages function in canonical argument, what doctrinal claims they touch, and how themes connect across the 66 books.
Open a passage.
Read the text first, then compare available translations, words, witness notes, and defense notes.
Type a Bible reference, then jump into the reader.
Choose a layer, then the reader opens that study surface near the passage.
Summary first. Then the depth.
Each chapter starts with the passage, then keeps the supporting study layers close enough to check without replacing the text.
Book framing comes before the notes: title, placement, authorship questions, and why the passage matters.
The chapter text stays first. Supporting source shelves sit after the passage.
Original language, translation comparison, commentary witness, and apologetics exposition stay grouped around the passage when the supporting data is available.
Start with the passage. Use the tools after the text.
The reader keeps translations, source shelves, original-language data, and verse-linked notes close to Scripture. Open Bible Data for the public shelves, or bring a careful question to DaveAI later.
Read the Word before every witness.
Open the chapter itself first. Summaries, verse waypoints, ancient witnesses, cross-references, and the citation apparatus are here to serve the Word YHWH has given, never to outrank it.
The Bible is the authority here. Notes, languages, witnesses, and defenses sit below the text as servants of faithful study.
Receive the chapter frame
Exodus (Hebrew: Shemot — "Names") narrates the redemption of Israel from Egypt, the giving of the Law at Sinai, and the construction of the Tabernacle — the three great acts that define Israel's national, covenantal, and liturgical identity.
Move with reverence
Move carefully to the section you need
Connected primary witness
- Connected ID:
Exodus_7
- Primary Witness Text: And the LORD said unto Moses, See, I have made thee a god to Pharaoh: and Aaron thy brother shall be thy prophet. Thou shalt speak all that I command thee: and Aaron thy brother shall speak unto Pharaoh, that he send the children of Israel out of his land. And I will harden Pharaoh’s heart, and multiply my signs and my wonders in the land of Egypt. But Pharaoh shall not hearken unto you, that I may lay my hand upon Egypt, and bring forth mine armies, and my people the children of Israel, out of the land of Egypt by great judgments. And the Egyptians shall know that I am the LORD, when I stretch forth mine hand upon Egypt, and bring out the children of Israel from among them. And Moses and Aaron did as the LORD commanded them, so did they. And Moses was fourscore years old, and Aaron fourscore and three years old, when they spake unto Pharaoh. And the LORD spake unto Moses and unto Aaron, saying, When Pharaoh shall speak unto you, saying, Shew a miracle for you: then thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh, and it shall become a serpent. And Moses and Aaron went in unto Pharaoh, and they did so as the LORD had commanded: and Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent. Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments. For they cast down every man his rod, and they became serpents: but Aaron’s rod swallowed up their ro...
Connected dataset overlay
- Connected ID:
Exodus_7
- Chapter Blob Preview: And the LORD said unto Moses, See, I have made thee a god to Pharaoh: and Aaron thy brother shall be thy prophet. Thou shalt speak all that I command thee: and Aaron thy brother shall speak unto Pharaoh, that he send the children of Israel out of his land. And I will harden Pharaoh’s heart, and multiply my signs and my wonders in the land of Egypt. But Pharaoh shall not hearken...
Chapter frameStart here before opening notes.
Chapter frame
Exodus (Hebrew: Shemot — "Names") narrates the redemption of Israel from Egypt, the giving of the Law at Sinai, and the construction of the Tabernacle — the three great acts that define Israel's national, covenantal, and liturgical identity.
The apologetics significance is multilayered: the Passover anticipates substitutionary atonement (1 Cor 5:7); the plagues demonstrate YHWH's sovereignty over the gods of Egypt; the Sinai covenant establishes divine law as the foundation of human ethics; and the Tabernacle introduces the theology of divine presence that culminates in the Incarnation (John 1:14 — eskēnōsen, "tabernacled among us").
Verse-by-verse study laneOpen only when you are ready for notes and witnesses.
Verse-by-verse study lane
Exodus 7:1
Hebrew
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה וְאַהֲרֹן אָחִיךָ יִהְיֶה נְבִיאֶֽךָ׃vayo'mer-yehvah-'el-mosheh-re'eh-netatiykha-'elohiym-lefare'oh-ve'aharon-'achiykha-yiheyeh-neviy'ekha
KJV: And the LORD said unto Moses, See, I have made thee a god to Pharaoh: and Aaron thy brother shall be thy prophet.
AKJV: And the LORD said to Moses, See, I have made you a god to Pharaoh: and Aaron your brother shall be your prophet.
ASV: And Jehovah said unto Moses, See, I have made thee as God to Pharaoh; and Aaron thy brother shall be thy prophet.
YLT: And Jehovah saith unto Moses, `See, I have given thee a god to Pharaoh, and Aaron thy brother is thy prophet;
Exposition: Exodus 7:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said unto Moses, See, I have made thee a god to Pharaoh: and Aaron thy brother shall be thy prophet.'. 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 7:2
Hebrew
אַתָּה תְדַבֵּר אֵת כָּל־אֲשֶׁר אֲצַוֶּךָּ וְאַהֲרֹן אָחִיךָ יְדַבֵּר אֶל־פַּרְעֹה וְשִׁלַּח אֶת־בְּנֵֽי־יִשְׂרָאֵל מֵאַרְצֽוֹ׃'atah-tedaver-'et-khal-'asher-'atzavekha-ve'aharon-'achiykha-yedaver-'el-fare'oh-veshilach-'et-veney-yishera'el-me'aretzvo
KJV: Thou shalt speak all that I command thee: and Aaron thy brother shall speak unto Pharaoh, that he send the children of Israel out of his land.
AKJV: You shall speak all that I command you: and Aaron your brother shall speak to Pharaoh, that he send the children of Israel out of his land.
ASV: Thou shalt speak all that I command thee; and Aaron thy brother shall speak unto Pharaoh, that he let the children of Israel go out of his land.
YLT: thou--thou dost speak all that I command thee, and Aaron thy brother doth speak unto Pharaoh, and he hath sent the sons of Israel out of his land.
Commentary Witness (Generated)Exodus 7:2Generated editorial synthesis
Commentary Witness (Generated)
Exodus 7:2
Exodus 7:2 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Thou shalt speak all that I command thee: and Aaron thy brother shall speak unto Pharaoh, that he send the children of Israel 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 7:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 7:2
Named authorities or texts detected in the witness
- Pharaoh
Exposition: Exodus 7:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Thou shalt speak all that I command thee: and Aaron thy brother shall speak unto Pharaoh, that he send the children of Israel 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 7:3
Hebrew
וַאֲנִי אַקְשֶׁה אֶת־לֵב פַּרְעֹה וְהִרְבֵּיתִי אֶת־אֹתֹתַי וְאֶת־מוֹפְתַי בְּאֶרֶץ מִצְרָֽיִם׃va'aniy-'aqesheh-'et-lev-fare'oh-vehireveytiy-'et-'ototay-ve'et-mvofetay-ve'eretz-mitzerayim
KJV: And I will harden Pharaoh’s heart, and multiply my signs and my wonders in the land of Egypt.
AKJV: And I will harden Pharaoh’s heart, and multiply my signs and my wonders in the land of Egypt.
ASV: And I will harden Pharaoh’s heart, and multiply my signs and my wonders in the land of Egypt.
YLT: `And I harden the heart of Pharaoh, and have multiplied My signs and My wonders in the land of Egypt,
Commentary WitnessExodus 7:3Quoted commentary witness
Commentary Witness
Exodus 7:3
Verse 3 I will harden Pharaoh's heart - I will permit his stubbornness and obstinacy still to remain, that I may have the greater opportunity to multiply my wonders in the land, that the Egyptians may know that I only am Jehovah, the self-existent God. See Clarke's note on Exo 4:21.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 7:3
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Clarke
- Jehovah
Exposition: Exodus 7:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And I will harden Pharaoh’s heart, and multiply my signs and my wonders 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 7:4
Hebrew
וְלֹֽא־יִשְׁמַע אֲלֵכֶם פַּרְעֹה וְנָתַתִּי אֶת־יָדִי בְּמִצְרָיִם וְהוֹצֵאתִי אֶת־צִבְאֹתַי אֶת־עַמִּי בְנֵֽי־יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם בִּשְׁפָטִים גְּדֹלִֽים׃velo'-yishema'-'alekhem-fare'oh-venatatiy-'et-yadiy-vemitzerayim-vehvotze'tiy-'et-tzive'otay-'et-'amiy-veney-yishera'el-me'eretz-mitzerayim-vishefatiym-gedoliym
KJV: But Pharaoh shall not hearken unto you, that I may lay my hand upon Egypt, and bring forth mine armies, and my people the children of Israel, out of the land of Egypt by great judgments.
AKJV: But Pharaoh shall not listen to you, that I may lay my hand on Egypt, and bring forth my armies, and my people the children of Israel, out of the land of Egypt by great judgments.
ASV: But Pharaoh will not hearken unto you, and I will lay my hand upon Egypt, and bring forth my hosts, my people the children of Israel, out of the land of Egypt by great judgments.
YLT: and Pharaoh doth not hearken, and I have put My hand on Egypt, and have brought out My hosts, My people, the sons of Israel, from the land of Egypt by great judgments;
Commentary Witness (Generated)Exodus 7:4Generated editorial synthesis
Commentary Witness (Generated)
Exodus 7:4
Exodus 7:4 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'But Pharaoh shall not hearken unto you, that I may lay my hand upon Egypt, and bring forth mine armies, and my people the children of Israel, out of the land of Egypt by great judgments.'. 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 7:4
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 7:4
Named authorities or texts detected in the witness
- Egypt
- Israel
Exposition: Exodus 7:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But Pharaoh shall not hearken unto you, that I may lay my hand upon Egypt, and bring forth mine armies, and my people the children of Israel, out of the land of Egypt by great judgments.'. 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 7:5
Hebrew
וְיָדְעוּ מִצְרַיִם כִּֽי־אֲנִי יְהוָה בִּנְטֹתִי אֶת־יָדִי עַל־מִצְרָיִם וְהוֹצֵאתִי אֶת־בְּנֵֽי־יִשְׂרָאֵל מִתּוֹכָֽם׃veyade'v-mitzerayim-khiy-'aniy-yehvah-vinetotiy-'et-yadiy-'al-mitzerayim-vehvotze'tiy-'et-veney-yishera'el-mitvokham
KJV: And the Egyptians shall know that I am the LORD, when I stretch forth mine hand upon Egypt, and bring out the children of Israel from among them.
AKJV: And the Egyptians shall know that I am the LORD, when I stretch forth my hand on Egypt, and bring out the children of Israel from among them.
ASV: And the Egyptians shall know that I am Jehovah, when I stretch forth my hand upon Egypt, and bring out the children of Israel from among them.
YLT: and the Egyptians have known that I am Jehovah, in My stretching out My hand against Egypt; and I have brought out the sons of Israel from their midst.'
Commentary WitnessExodus 7:5Quoted commentary witness
Commentary Witness
Exodus 7:5
Verse 5 And bring out the children of Israel - Pharaoh's obstinacy was either caused or permitted in mercy to the Egyptians, that he and his magicians being suffered to oppose Moses and Aaron to the uttermost of their power, the Israelites might be brought out of Egypt in so signal a manner, in spite of all the opposition of the Egyptians, their king, and their gods, that Jehovah might appear to be All-mighty and All-sufficient.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 7:5
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
- Egyptians
Exposition: Exodus 7:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the Egyptians shall know that I am the LORD, when I stretch forth mine hand upon Egypt, and bring out the children of Israel from among 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 7:6
Hebrew
וַיַּעַשׂ מֹשֶׁה וְאַהֲרֹן כַּאֲשֶׁר צִוָּה יְהוָה אֹתָם כֵּן עָשֽׂוּ׃vaya'ash-mosheh-ve'aharon-kha'asher-tzivah-yehvah-'otam-khen-'ashv
KJV: And Moses and Aaron did as the LORD commanded them, so did they.
AKJV: And Moses and Aaron did as the LORD commanded them, so did they.
ASV: And Moses and Aaron did so; as Jehovah commanded them, so did they.
YLT: And Moses doth--Aaron also--as Jehovah commanded them; so have they done;
Commentary Witness (Generated)Exodus 7:6Generated editorial synthesis
Commentary Witness (Generated)
Exodus 7:6
Exodus 7:6 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Moses and Aaron did as the LORD commanded them, so did they.'. 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 7:6
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 7:6
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 7:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses and Aaron did as the LORD commanded them, so did they.'. 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 7:7
Hebrew
וּמֹשֶׁה בֶּן־שְׁמֹנִים שָׁנָה וְאֽ͏ַהֲרֹן בֶּן־שָׁלֹשׁ וּשְׁמֹנִים שָׁנָה בְּדַבְּרָם אֶל־פַּרְעֹֽה׃vmosheh-ven-shemoniym-shanah-ve'aharon-ven-shalosh-vshemoniym-shanah-vedaveram-'el-fare'oh
KJV: And Moses was fourscore years old, and Aaron fourscore and three years old, when they spake unto Pharaoh.
AKJV: And Moses was fourscore years old, and Aaron fourscore and three years old, when they spoke to Pharaoh. ¶
ASV: And Moses was fourscore years old, and Aaron fourscore and three years old, when they spake unto Pharaoh.
YLT: and Moses is a son of eighty years, and Aaron is a son of eighty and three years, in their speaking unto Pharaoh.
Commentary WitnessExodus 7:7Quoted commentary witness
Commentary Witness
Exodus 7:7
Verse 7 Moses was fourscore years old - He was forty years old when he went to Midian, and he had tarried forty years in Midian; (see Exo 2:11, and Act 7:30); and from this verse it appears that Aaron was three years older than Moses. We have already seen that Miriam their sister was older than either, Exo 2:4.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 7:7
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 7:30
Named authorities or texts detected in the witness
- Moses
- Midian
Exposition: Exodus 7:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses was fourscore years old, and Aaron fourscore and three years old, when they spake unto 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 7:8
Hebrew
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאֶֽל־אַהֲרֹן לֵאמֹֽר׃vayo'mer-yehvah-'el-mosheh-ve'el-'aharon-le'mor
KJV: And the LORD spake unto Moses and unto Aaron, saying,
AKJV: And the LORD spoke to Moses and to Aaron, saying,
ASV: And Jehovah spake unto Moses and unto Aaron, saying,
YLT: And Jehovah speaketh unto Moses and unto Aaron, saying,
Commentary Witness (Generated)Exodus 7:8Generated editorial synthesis
Commentary Witness (Generated)
Exodus 7:8
Exodus 7:8 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the LORD spake unto Moses and unto Aaron, 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 7:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 7:8
Named authorities or texts detected in the witness
- Moses
- Aaron
Exposition: Exodus 7:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD spake unto Moses and unto Aaron, 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 7:9
Hebrew
כִּי יְדַבֵּר אֲלֵכֶם פַּרְעֹה לֵאמֹר תְּנוּ לָכֶם מוֹפֵת וְאָמַרְתָּ אֶֽל־אַהֲרֹן קַח אֶֽת־מַטְּךָ וְהַשְׁלֵךְ לִפְנֵֽי־פַרְעֹה יְהִי לְתַנִּֽין׃khiy-yedaver-'alekhem-fare'oh-le'mor-tenv-lakhem-mvofet-ve'amareta-'el-'aharon-qach-'et-matekha-vehashelekhe-lifeney-fare'oh-yehiy-letaniyn
KJV: When Pharaoh shall speak unto you, saying, Shew a miracle for you: then thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh, and it shall become a serpent.
AKJV: When Pharaoh shall speak to you, saying, Show a miracle for you: then you shall say to Aaron, Take your rod, and cast it before Pharaoh, and it shall become a serpent. ¶
ASV: When Pharaoh shall speak unto you, saying, Show a wonder for you; then thou shalt say unto Aaron, Take thy rod, and cast it down before Pharaoh, that it become a serpent.
YLT: `When Pharaoh speaketh unto you, saying, Give for yourselves a wonder; then thou hast said unto Aaron, Take thy rod, and cast before Pharaoh--it becometh a monster.'
Commentary WitnessExodus 7:9Quoted commentary witness
Commentary Witness
Exodus 7:9
Verse 9 Show a miracle for you - A miracle, מופת mopheth, signifies an effect produced in nature which is opposed to its laws, or such as its powers are inadequate to produce. As Moses and Aaron professed to have a Divine mission, and to come to Pharaoh on the most extraordinary occasion, making a most singular and unprecedented demand, it was natural to suppose, if Pharaoh should even give them an audience, that he would require them to give him some proof by an extraordinary sign that their pretensions to such a Divine mission were well founded and incontestable. For it appears to have ever been the sense of mankind, that he who has a Divine mission to effect some extraordinary purpose can give a supernatural proof that he has got this extraordinary commission. Take thy rod - This rod, whether a common staff, an ensign of office, or a shepherd's crook, was now consecrated for the purpose of working miracles; and is indifferently called the rod of God, the rod of Moses, and the rod of Aaron. God gave it the miraculous power, and Moses and Aaron used it indifferently.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 7:9
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
- Aaron
Exposition: Exodus 7:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'When Pharaoh shall speak unto you, saying, Shew a miracle for you: then thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh, and it shall become a serpent.'. 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 7:10
Hebrew
וַיָּבֹא מֹשֶׁה וְאַהֲרֹן אֶל־פַּרְעֹה וַיַּעַשׂוּ כֵן כַּאֲשֶׁר צִוָּה יְהוָה וַיַּשְׁלֵךְ אַהֲרֹן אֶת־מַטֵּהוּ לִפְנֵי פַרְעֹה וְלִפְנֵי עֲבָדָיו וַיְהִי לְתַנִּֽין׃vayavo'-mosheh-ve'aharon-'el-fare'oh-vaya'ashv-khen-kha'asher-tzivah-yehvah-vayashelekhe-'aharon-'et-matehv-lifeney-fare'oh-velifeney-'avadayv-vayehiy-letaniyn
KJV: And Moses and Aaron went in unto Pharaoh, and they did so as the LORD had commanded: and Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent.
AKJV: And Moses and Aaron went in to Pharaoh, and they did so as the LORD had commanded: and Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent.
ASV: And Moses and Aaron went in unto Pharaoh, and they did so, as Jehovah had commanded: and Aaron cast down his rod before Pharaoh and before his servants, and it became a serpent.
YLT: And Moses goeth in--Aaron also--unto Pharaoh, and they do so as Jehovah hath commanded; and Aaron casteth his rod before Pharaoh, and before his servants, and it becometh a monster.
Commentary WitnessExodus 7:10Quoted commentary witness
Commentary Witness
Exodus 7:10
Verse 10 It became a serpent - תנין tannin. What kind of a serpent is here intended, learned men are not agreed. From the manner in which the original word is used in Psa 74:13; Isa 27:1; Isa 51:9; Job 7:12; some very large creature, either aquatic or amphibious, is probably meant; some have thought that the crocodile, a well-known Egyptian animal, is here intended. In Exo 4:3 it is said that this rod was changed into a serpent, but the original word there is נחש nachash, and here תנין tannin, the same word which we translate whale, Gen 1:21. As נחש nachash seems to be a term restricted to no one particular meaning, as has already been shown on Genesis 3; See Clarke's note on Gen 3:1. So the words תנין tannin, תנינים tanninim, תנים tannim, and תנות tannoth, are used to signify different kinds of animals in the Scriptures. The word is supposed to signify the jackal in Job 30:29; Psa 44:19; Isa 13:22; Isa 34:13; Isa 35:7; Isa 43:20; Jer 9:11, etc., etc.; and also a dragon, serpent, or whale, Job 7:12; Psa 91:13; Isa 27:1; Isa 51:9; Jer 51:34; Eze 29:3; Eze 32:2; and is termed, in our translation, a sea-monster, Lam 4:3. As it was a rod or staff that was changed into the tannim in the cases mentioned here, it has been supposed that an ordinary serpent is what is intended by the word, because the size of both might be then pretty nearly equal: but as a miracle was wrought on the occasion, this circumstance is of no weight; it was as easy for God to change the rod into a crocodile, or any other creature, as to change it into an adder or common snake.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 7:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Isa 27:1
- Isa 51:9
- Job 7:12
- Gen 1:21
- Gen 3:1
- Job 30:29
- Isa 13:22
- Isa 34:13
- Isa 35:7
- Isa 43:20
- Jer 9:11
- Jer 51:34
- Eze 29:3
- Eze 32:2
- Lam 4:3
Named authorities or texts detected in the witness
- Clarke
- Scriptures
Exposition: Exodus 7:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses and Aaron went in unto Pharaoh, and they did so as the LORD had commanded: and Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent.'. 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 7:11
Hebrew
וַיִּקְרָא גַּם־פַּרְעֹה לֽ͏ַחֲכָמִים וְלַֽמְכַשְּׁפִים וַיַּֽעֲשׂוּ גַם־הֵם חַרְטֻמֵּי מִצְרַיִם בְּלַהֲטֵיהֶם כֵּֽן׃vayiqera'-gam-fare'oh-lachakhamiym-velamekhashefiym-vaya'ashv-gam-hem-charetumey-mitzerayim-velahateyhem-khen
KJV: Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments.
AKJV: Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments.
ASV: Then Pharaoh also called for the wise men and the sorcerers: and they also, the magicians of Egypt, did in like manner with their enchantments.
YLT: And Pharaoh also calleth for wise men, and for sorcerers; and the scribes of Egypt, they also, with their flashings, do so,
Commentary WitnessExodus 7:11Quoted commentary witness
Commentary Witness
Exodus 7:11
Verse 11 Pharaoh - called the wise men - חכמים chacamim, the men of learning. Sorcerers, כשפים cashshephim, those who reveal hidden things; probably from the Arabic root kashafa, to reveal, uncover, etc., signifying diviners, or those who pretended to reveal what was in futurity, to discover things lost, to find hidden treasures, etc. Magicians, חרטמי chartummey, decipherers of abstruse writings. See Clarke's note on Gen 41:8. They also did in like manner with their enchantments - The word להתים lahatim, comes from להט mor lahat, to burn, to set on fire; and probably signifies such incantations as required lustral fires, sacrifices, fumigations, burning of incense, aromatic and odoriferous drugs, etc., as the means of evoking departed spirits or assistant demons, by whose ministry, it is probable, the magicians in question wrought some of their deceptive miracles: for as the term miracle signifies properly something which exceeds the powers of nature or art to produce, (see Exo 7:9), hence there could be no miracle in this case but those wrought, through the power of God, by the ministry of Moses and Aaron. There can be no doubt that real serpents were produced by the magicians. On this subject there are two opinions: 1. That the serpents were such as they, either by juggling or sleight of hand, had brought to the place, and had secreted till the time of exhibition, as our common conjurers do in the public fairs, etc. 2. That the serpents were brought by the ministry of a familiar spirit, which, by the magic flames already referred to, they had evoked for the purpose. Both these opinions admit the serpents to be real, and no illusion of the sight, as some have supposed. The first opinion appears to me insufficient to account for the phenomena of the case referred to. If the magicians threw down their rods, and they became serpents after they were thrown down, as the text expressly says, Exo 7:12, juggling or sleight of hand had nothing farther to do in the business, as the rods were then out of their hands. If Aaron's rod swallowed up their rods, their sleight of hand was no longer concerned. A man, by dexterity of hand, may so far impose on his spectators as to appear to eat a rod; but for rods lying on the ground to become serpents, and one of these to devour all the rest so that it alone remained, required something more than juggling. How much more rational at once to allow that these magicians had familiar spirits who could assume all shapes, change the appearances of the subjects on which they operated, or suddenly convey one thing away and substitute another in its place! Nature has no such power, and art no such influence as to produce the effects attributed here and in the succeeding chapters to the Egyptian magicians.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 7:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 41:8
Named authorities or texts detected in the witness
- Clarke
- Moses
- Sorcerers
- Magicians
- Aaron
Exposition: Exodus 7:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments.'. 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 7:12
Hebrew
וַיַּשְׁלִיכוּ אִישׁ מַטֵּהוּ וַיִּהְיוּ לְתַנִּינִם וַיִּבְלַע מַטֵּֽה־אַהֲרֹן אֶת־מַטֹּתָֽם׃vayasheliykhv-'iysh-matehv-vayiheyv-letaniynim-vayivela'-mateh-'aharon-'et-matotam
KJV: For they cast down every man his rod, and they became serpents: but Aaron’s rod swallowed up their rods.
AKJV: For they cast down every man his rod, and they became serpents: but Aaron’s rod swallowed up their rods.
ASV: For they cast down every man his rod, and they became serpents: but Aaron’s rod swallowed up their rods.
YLT: and they cast down each his rod, and they become monsters, and the rod of Aaron swalloweth their rods;
Commentary WitnessExodus 7:12Quoted commentary witness
Commentary Witness
Exodus 7:12
Verse 12 Aaron's rod swallowed up their rods - As Egypt was remarkably addicted to magic, sorcery, etc., it was necessary that God should permit Pharaoh's wise men to act to the utmost of their skill in order to imitate the work of God, that his superiority might be clearly seen, and his powerful working incontestably ascertained; and this was fully done when Aaron's rod swallowed up their rods. We have already seen that the names of two of the chief of these magicians were Jannes and Jambres; see Clarke on Exo 2:10 (note), and 2Tim 3:8 (note). Many traditions and fables concerning these may be seen in the eastern writers.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 7:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 2Tim 3:8
Named authorities or texts detected in the witness
- Clarke
- Jambres
Exposition: Exodus 7:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For they cast down every man his rod, and they became serpents: but Aaron’s rod swallowed up their rods.'. 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 7:13
Hebrew
וַיֶּחֱזַק לֵב פַּרְעֹה וְלֹא שָׁמַע אֲלֵהֶם כַּאֲשֶׁר דִּבֶּר יְהוָֽה׃vayechezaq-lev-fare'oh-velo'-shama'-'alehem-kha'asher-diver-yehvah
KJV: And he hardened Pharaoh’s heart, that he hearkened not unto them; as the LORD had said.
AKJV: And he hardened Pharaoh’s heart, that he listened not to them; as the LORD had said. ¶
ASV: And Pharaoh’s heart was hardened, and he hearkened not unto them; as Jehovah had spoken.
YLT: and the heart of Pharaoh is strong, and he hath not hearkened unto them, as Jehovah hath spoken.
Commentary WitnessExodus 7:13Quoted commentary witness
Commentary Witness
Exodus 7:13
Verse 13 And he hardened Pharaoh's heart - ויחזק לב פרעה vaiyechezak leb Paroh, "And the heart of Pharaoh was hardened," the identical words which in Exo 7:22 are thus translated, and which should have been rendered in the same way here, lest the hardening, which was evidently the effect of his own obstinate shutting of his eyes against the truth, should be attributed to God. See Clarke's note on Exo 4:21.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 7:13
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Clarke
- Paroh
Exposition: Exodus 7:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he hardened Pharaoh’s heart, that he hearkened not unto them; as the LORD had said.'. 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 7:14
Hebrew
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה כָּבֵד לֵב פַּרְעֹה מֵאֵן לְשַׁלַּח הָעָֽם׃vayo'mer-yehvah-'el-mosheh-khaved-lev-fare'oh-me'en-leshalach-ha'am
KJV: And the LORD said unto Moses, Pharaoh’s heart is hardened, he refuseth to let the people go.
AKJV: And the LORD said to Moses, Pharaoh’s heart is hardened, he refuses to let the people go.
ASV: And Jehovah said unto Moses, Pharaoh’s heart is stubborn, he refuseth to let the people go.
YLT: And Jehovah saith unto Moses, `The heart of Pharaoh hath been hard, he hath refused to send the people away;
Commentary WitnessExodus 7:14Quoted commentary witness
Commentary Witness
Exodus 7:14
Verse 14 Pharaoh's heart is hardened - כבד cabed, is become heavy or stupid; he receives no conviction, notwithstanding the clearness of the light which shines upon him. We well know the power of prejudice: where persons are determined to think and act after a predetermined plan, arguments, demonstrations, and even miracles themselves, are lost on them, as in the case of Pharaoh here, and that of the obstinate Jews in the days of our Lord and his apostles.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 7:14
Source lane
Apologetics Bible source bundle
Exposition: Exodus 7:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said unto Moses, Pharaoh’s heart is hardened, he refuseth to let the people 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 7:15
Hebrew
לֵךְ אֶל־פַּרְעֹה בַּבֹּקֶר הִנֵּה יֹצֵא הַמַּיְמָה וְנִצַּבְתָּ לִקְרָאתוֹ עַל־שְׂפַת הַיְאֹר וְהַמַּטֶּה אֲשֶׁר־נֶהְפַּךְ לְנָחָשׁ תִּקַּח בְּיָדֶֽךָ׃lekhe-'el-fare'oh-vavoqer-hineh-yotze'-hamayemah-venitzaveta-liqera'tvo-'al-shefat-haye'or-vehamateh-'asher-nehefakhe-lenachash-tiqach-veyadekha
KJV: Get thee unto Pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand by the river’s brink against he come; and the rod which was turned to a serpent shalt thou take in thine hand.
AKJV: Get you to Pharaoh in the morning; see, he goes out to the water; and you shall stand by the river’s brink against he come; and the rod which was turned to a serpent shall you take in your hand.
ASV: Get thee unto Pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand by the river’s brink to meet him; and the rod which was turned to a serpent shalt thou take in thy hand.
YLT: go unto Pharaoh in the morning, lo, he is going out to the water, and thou hast stood to meet him by the edge of the River, and the rod which was turned to a serpent thou dost take in thy hand,
Commentary WitnessExodus 7:15Quoted commentary witness
Commentary Witness
Exodus 7:15
Verse 15 Lo, he goeth out unto the water - Probably for the purpose of bathing, or of performing some religious ablution. Some suppose he went out to pay adoration to the river Nile, which was an object of religious worship among the ancient Egyptians. "For," says Plutarch, De Iside., ουδεν οὑτω τιμη Αιγυπτιοις ὡς ὁ Νειλος "nothing is in greater honor among the Egyptians than the river Nile." Some of the ancient Jews supposed that Pharaoh himself was a magician, and that he walked by the river early each morning for the purpose of preparing magical rites, etc.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 7:15
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Lo
- Nile
- Egyptians
- For
- Plutarch
- De Iside
Exposition: Exodus 7:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Get thee unto Pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand by the river’s brink against he come; and the rod which was turned to a serpent shalt thou take in thine hand.'. 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 7:16
Hebrew
וְאָמַרְתָּ אֵלָיו יְהוָה אֱלֹהֵי הָעִבְרִים שְׁלָחַנִי אֵלֶיךָ לֵאמֹר שַׁלַּח אֶת־עַמִּי וְיַֽעַבְדֻנִי בַּמִּדְבָּר וְהִנֵּה לֹא־שָׁמַעְתָּ עַד־כֹּֽה׃ve'amareta-'elayv-yehvah-'elohey-ha'iveriym-shelachaniy-'eleykha-le'mor-shalach-'et-'amiy-veya'aveduniy-vamidevar-vehineh-lo'-shama'eta-'ad-khoh
KJV: And thou shalt say unto him, The LORD God of the Hebrews hath sent me unto thee, saying, Let my people go, that they may serve me in the wilderness: and, behold, hitherto thou wouldest not hear.
AKJV: And you shall say to him, The LORD God of the Hebrews has sent me to you, saying, Let my people go, that they may serve me in the wilderness: and, behold, till now you would not hear.
ASV: And thou shalt say unto him, Jehovah, the God of the Hebrews, hath sent me unto thee, saying, Let my people go, that they may serve me in the wilderness: and, behold, hitherto thou hast not hearkened.
YLT: and thou hast said unto him: Jehovah, God of the Hebrews, hath sent me unto thee, saying, Send My people away, and they serve Me in the wilderness; and lo, thou hast not hearkened hitherto.
Commentary Witness (Generated)Exodus 7:16Generated editorial synthesis
Commentary Witness (Generated)
Exodus 7:16
Exodus 7:16 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And thou shalt say unto him, The LORD God of the Hebrews hath sent me unto thee, saying, Let my people go, that they may serve me in the wilderness: and, behold, hitherto thou wouldest not hear.'. 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 7:16
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 7:16
Exposition: Exodus 7:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And thou shalt say unto him, The LORD God of the Hebrews hath sent me unto thee, saying, Let my people go, that they may serve me in the wilderness: and, behold, hitherto thou wouldest not hear.'. 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 7:17
Hebrew
כֹּה אָמַר יְהוָה בְּזֹאת תֵּדַע כִּי אֲנִי יְהוָה הִנֵּה אָנֹכִי מַכֶּה ׀ בַּמַּטֶּה אֲשֶׁר־בְּיָדִי עַל־הַמַּיִם אֲשֶׁר בַּיְאֹר וְנֶהֶפְכוּ לְדָֽם׃khoh-'amar-yehvah-vezo't-teda'-khiy-'aniy-yehvah-hineh-'anokhiy-makheh- -vamateh-'asher-veyadiy-'al-hamayim-'asher-vaye'or-venehefekhv-ledam
KJV: Thus saith the LORD, In this thou shalt know that I am the LORD: behold, I will smite with the rod that is in mine hand upon the waters which are in the river, and they shall be turned to blood.
AKJV: Thus says the LORD, In this you shall know that I am the LORD: behold, I will smite with the rod that is in my hand on the waters which are in the river, and they shall be turned to blood.
ASV: Thus saith Jehovah, In this thou shalt know that I am Jehovah: behold, I will smite with the rod that is in my hand upon the waters which are in the river, and they shall be turned to blood.
YLT: `Thus said Jehovah: By this thou knowest that I am Jehovah; lo, I am smiting with the rod which is in my hand, on the waters which are in the River, and they have been turned to blood,
Commentary WitnessExodus 7:17Quoted commentary witness
Commentary Witness
Exodus 7:17
Verse 17 Behold, I will smite - Here commences the account of the Ten plagues which were inflicted on the Egyptians by Moses and Aaron, by the command and through the power of God. According to Archbishop Usher these ten plagues took place in the course of one month, and in the following order: - The first, the Waters turned into Blood, took place, he supposes, the 18th day of the sixth month; Exo 7:20. The second, the plague of Frogs, on the 25th day of the sixth month; Exo 8:2. The third, the plague of Lice, on the 27th day of the sixth month; Exo 8:16. The fourth, grievous Swarms of Flies, on the 29th day of the sixth month; Exo 8:24. The fifth, the grievous Murrain, on the 2d day of the seventh month; Exo 9:3. The sixth, the plague of Boils and Blains, on the 3d day of the seventh month; Exo 9:10. The seventh, the grievous Hail, on the 5th day of the seventh month; Exo 9:18. The eighth, the plague of Locusts, on the 8th day of the seventh month; Exo 10:12. The ninth, the Thick Darkness, on the 10th day of Abib, (April 30), now become the first month of the Jewish year; Exo 10:22. See Clarke's note on Exo 12:2. The tenth, the Slaying the First-Born, on the 15th of Abib; Exo 12:29. But most of these dates are destitute of proof.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 7:17
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Clarke
- Moses
- Behold
- Aaron
- Blood
- Frogs
- Lice
- Flies
- Murrain
- Blains
- Hail
- Locusts
- Thick Darkness
- Abib
- Born
Exposition: Exodus 7:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Thus saith the LORD, In this thou shalt know that I am the LORD: behold, I will smite with the rod that is in mine hand upon the waters which are in the river, and they shall be turned to blood.'. 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 7:18
Hebrew
וְהַדָּגָה אֲשֶׁר־בַּיְאֹר תָּמוּת וּבָאַשׁ הַיְאֹר וְנִלְאוּ מִצְרַיִם לִשְׁתּוֹת מַיִם מִן־הַיְאֹֽר׃vehadagah-'asher-vaye'or-tamvt-vva'ash-haye'or-venile'v-mitzerayim-lishetvot-mayim-min-haye'or
KJV: And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall lothe to drink of the water of the river.
AKJV: And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall loathe to drink of the water of the river. ¶
ASV: And the fish that are in the river shall die, and the river shall become foul; and the Egyptians shall loathe to drink water from the river.
YLT: and the fish that are in the River die, and the River hath stank, and the Egyptians have been wearied of drinking waters from the River.'
Commentary WitnessExodus 7:18Quoted commentary witness
Commentary Witness
Exodus 7:18
Verse 18 The Egyptians shall loathe to drink of the water - The force of this expression cannot be well felt without taking into consideration the peculiar pleasantness and great salubrity of the waters of the Nile. "The water of Egypt," says the Abbe Mascrier, "is so delicious, that one would not wish the heat to be less, or to be delivered from the sensation of thirst. The Turks find it so exquisite that they excite themselves to drink of it by eating salt. It is a common saying among them, that if Mohammed had drank of it he would have besought God that he might never die, in order to have had this continual gratification. When the Egyptians undertake the pilgrimage of Mecca, or go out of their country on any other account, they speak of nothing but the pleasure they shall have at their return in drinking of the waters of the Nile. There is no gratification to be compared to this; it surpasses, in their esteem, that of seeing their relations and families. All those who have tasted of this water allow that they never met with the like in any other place. When a person drinks of it for the first time he can scarcely be persuaded that it is not a water prepared by art; for it has something in it inexpressibly agreeable and pleasing to the taste; and it should have the same rank among waters that champaign has among wines. But its most valuable quality is, that it is exceedingly salutary. It never incommodes, let it be drank in what quantity it may: this is so true that it is no uncommon thing to see some persons drink three buckets of it in a day without the least inconvenience! When I pass such encomiums on the water of Egypt it is right to observe that I speak only of that of the Nile, which indeed is the only water drinkable, for their well water is detestable and unwholesome. Fountains are so rare that they are a kind of prodigy in that country; and as to rain water, that is out of the question, as scarcely any falls in Egypt." "A person," says Mr. Harmer, "who never before heard of the deliciousness of the Nile water, and of the large quantities which on that account are drank of it, will, I am sure, find an energy in those words of Moses to Pharaoh, The Egyptians shall loathe to drink of the water of the river, which he never observed before. They will loathe to drink of that water which they used to prefer to all the waters of the universe; loathe to drink of that for which they had been accustomed to long, and will rather choose to drink of well water, which in their country is detestable!" - Observations, vol. iii., p. 564.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 7:18
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
- Nile
- Egypt
- Abbe Mascrier
- Mecca
- Mr
- Harmer
- Pharaoh
- Observations
Exposition: Exodus 7:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall lothe to drink of the water of the river.'. 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 7:19
Hebrew
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֱמֹר אֶֽל־אַהֲרֹן קַח מַטְּךָ וּנְטֵֽה־יָדְךָ עַל־מֵימֵי מִצְרַיִם עַֽל־נַהֲרֹתָם ׀ עַל־יְאֹרֵיהֶם וְעַל־אַגְמֵיהֶם וְעַל כָּל־מִקְוֵה מֵימֵיהֶם וְיִֽהְיוּ־דָם וְהָיָה דָם בְּכָל־אֶרֶץ מִצְרַיִם וּבָעֵצִים וּבָאֲבָנִֽים׃vayo'mer-yehvah-'el-mosheh-'emor-'el-'aharon-qach-matekha-vneteh-yadekha-'al-meymey-mitzerayim-'al-naharotam- -'al-ye'oreyhem-ve'al-'agemeyhem-ve'al-khal-miqeveh-meymeyhem-veyiheyv-dam-vehayah-dam-vekhal-'eretz-mitzerayim-vva'etziym-vva'avaniym
KJV: And the LORD spake unto Moses, Say unto Aaron, Take thy rod, and stretch out thine hand upon the waters of Egypt, upon their streams, upon their rivers, and upon their ponds, and upon all their pools of water, that they may become blood; and that there may be blood throughout all the land of Egypt, both in vessels of wood, and in vessels of stone.
AKJV: And the LORD spoke to Moses, Say to Aaron, Take your rod, and stretch out your hand on the waters of Egypt, on their streams, on their rivers, and on their ponds, and on all their pools of water, that they may become blood; and that there may be blood throughout all the land of Egypt, both in vessels of wood, and in vessels of stone.
ASV: And Jehovah said unto Moses, Say unto Aaron, Take thy rod, and stretch out thy hand over the waters of Egypt, over their rivers, over their streams, and over their pools, and over all their ponds of water, that they may become blood; and there shall be blood throughout all the land of Egypt, both in vessels of wood and in vessels of stone.
YLT: And Jehovah saith unto Moses, `Say unto Aaron, Take thy rod, and stretch out thy hand against the waters of Egypt, against their streams, against their rivers, and against their ponds, and against all their collections of waters; and they are blood--and there hath been blood in all the land of Egypt, both in vessels of wood, and in those of stone.'
Commentary WitnessExodus 7:19Quoted commentary witness
Commentary Witness
Exodus 7:19
Verse 19 That there may be blood - both in vessels of wood, and in vessels of stone - Not only the Nile itself was to be thus changed into blood in all its branches, and the canals issuing from it, but all the water of lakes, ponds, and reservoirs, was to undergo a similar change. And this was to extend even to the water already brought into their houses for culinary and other domestic purposes. As the water of the Nile is known to be very thick and muddy, and the Egyptians are obliged to filter it through pots of a kind of white earth, and sometimes through a paste made of almonds, Mr. Harmer supposes that the vessels of wood and stone mentioned above may refer to the process of filtration, which no doubt has been practiced among them from the remotest period. The meaning given above I think to be more natural.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 7:19
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Mr
Exposition: Exodus 7:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD spake unto Moses, Say unto Aaron, Take thy rod, and stretch out thine hand upon the waters of Egypt, upon their streams, upon their rivers, and upon their ponds, and upon all their pools of water, that th...'. 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 7:20
Hebrew
וַיַּֽעֲשׂוּ־כֵן מֹשֶׁה וְאַהֲרֹן כַּאֲשֶׁר ׀ צִוָּה יְהוָה וַיָּרֶם בַּמַּטֶּה וַיַּךְ אֶת־הַמַּיִם אֲשֶׁר בַּיְאֹר לְעֵינֵי פַרְעֹה וּלְעֵינֵי עֲבָדָיו וַיֵּהָֽפְכוּ כָּל־הַמַּיִם אֲשֶׁר־בַּיְאֹר לְדָֽם׃vaya'ashv-khen-mosheh-ve'aharon-kha'asher- -tzivah-yehvah-vayarem-vamateh-vayakhe-'et-hamayim-'asher-vaye'or-le'eyney-fare'oh-vle'eyney-'avadayv-vayehafekhv-khal-hamayim-'asher-vaye'or-ledam
KJV: And Moses and Aaron did so, as the LORD commanded; and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood.
AKJV: And Moses and Aaron did so, as the LORD commanded; and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood.
ASV: And Moses and Aaron did so, as Jehovah commanded; and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood.
YLT: And Moses and Aaron do so, as Jehovah hath commanded, and he lifteth up his hand with the rod, and smiteth the waters which are in the River, before the eyes of Pharaoh, and before the eyes of his servants, and all the waters which are in the River are turned to blood,
Commentary WitnessExodus 7:20Quoted commentary witness
Commentary Witness
Exodus 7:20
Verse 20 All the waters - were turned to blood - Not merely in appearance, but in reality; for these changed waters became corrupt and insalubrious, so that even the fish that were in the river died; and the smell became highly offensive, so that the waters could not be drank; Exo 7:21.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 7:20
Source lane
Apologetics Bible source bundle
Exposition: Exodus 7:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses and Aaron did so, as the LORD commanded; and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 7:21
Hebrew
וְהַדָּגָה אֲשֶׁר־בַּיְאֹר מֵתָה וַיִּבְאַשׁ הַיְאֹר וְלֹא־יָכְלוּ מִצְרַיִם לִשְׁתּוֹת מַיִם מִן־הַיְאֹר וַיְהִי הַדָּם בְּכָל־אֶרֶץ מִצְרָֽיִם׃vehadagah-'asher-vaye'or-metah-vayive'ash-haye'or-velo'-yakhelv-mitzerayim-lishetvot-mayim-min-haye'or-vayehiy-hadam-vekhal-'eretz-mitzerayim
KJV: And the fish that was in the river died; and the river stank, and the Egyptians could not drink of the water of the river; and there was blood throughout all the land of Egypt.
AKJV: And the fish that was in the river died; and the river stank, and the Egyptians could not drink of the water of the river; and there was blood throughout all the land of Egypt.
ASV: And the fish that were in the river died; and the river became foul, and the Egyptians could not drink water from the river; and the blood was throughout all the land of Egypt.
YLT: and the fish which is in the River hath died, and the River stinketh, and the Egyptians have not been able to drink water from the River; and the blood is in all the land of Egypt.
Commentary Witness (Generated)Exodus 7:21Generated editorial synthesis
Commentary Witness (Generated)
Exodus 7:21
Exodus 7:21 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 fish that was in the river died; and the river stank, and the Egyptians could not drink of the water of the river; and there was blood throughout all 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 7:21
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 7:21
Named authorities or texts detected in the witness
- Egypt
Exposition: Exodus 7:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the fish that was in the river died; and the river stank, and the Egyptians could not drink of the water of the river; and there was blood throughout all 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 7:22
Hebrew
וַיַּֽעֲשׂוּ־כֵן חַרְטֻמֵּי מִצְרַיִם בְּלָטֵיהֶם וַיֶּחֱזַק לֵב־פַּרְעֹה וְלֹא־שָׁמַע אֲלֵהֶם כַּאֲשֶׁר דִּבֶּר יְהוָֽה׃vaya'ashv-khen-charetumey-mitzerayim-velateyhem-vayechezaq-lev-fare'oh-velo'-shama'-'alehem-kha'asher-diver-yehvah
KJV: And the magicians of Egypt did so with their enchantments: and Pharaoh’s heart was hardened, neither did he hearken unto them; as the LORD had said.
AKJV: And the magicians of Egypt did so with their enchantments: and Pharaoh’s heart was hardened, neither did he listen to them; as the LORD had said.
ASV: And the magicians of Egypt did in like manner with their enchantments: and Pharaoh’s heart was hardened, and he hearkened not unto them; as Jehovah had spoken.
YLT: And the scribes of Egypt do so with their flashings, and the heart of Pharaoh is strong, and he hath not hearkened unto them, as Jehovah hath spoken,
Commentary WitnessExodus 7:22Quoted commentary witness
Commentary Witness
Exodus 7:22
Verse 22 And the magicians - did so - But if all the water in Egypt was turned into blood by Moses, where did the magicians get the water which they changed into blood? This question is answered in Exo 7:24. The Egyptians dug round about the river for water to drink, and it seems that the water obtained by this means was not bloody like that in the river: on this water therefore the magicians might operate. Again, though a general commission was given to Moses, not only to turn the waters of the river (Nile) into blood, but also those of their streams, rivers, ponds, and pools; yet it seems pretty clear from Exo 7:20 that he did not proceed thus far, at least in the first instance; for it is there stated that only the waters of the river were turned into blood. Afterwards the plague doubtless became general. At the commencement therefore of this plague, the magicians might obtain other water to imitate the miracle; and it would not be difficult for them, by juggling tricks or the assistance of a familiar spirit, (for we must not abandon the possibility of this use), to give it a bloody appearance, a fetid smell, and a bad taste. On either of these grounds there is no contradiction in the Mosaic account, though some have been very studious to find one. The plague of the bloody waters may be considered as a display of retributive justice against the Egyptians, for the murderous decree which enacted that all the male children of the Israelites should be drowned in that river, the waters of which, so necessary to their support and life, were now rendered not only insalubrious but deadly, by being turned into blood. As it is well known that the Nile was a chief object of Egyptian idolatry, (See Clarke's note on Exo 7:15), and that annually they sacrificed a girl, or as others say, both a boy and a girl, to this river, in gratitude for the benefits received from it, (Universal Hist., vol. i., p. 178, fol. edit)., God might have designed this plague as a punishment for such cruelty: and the contempt poured upon this object of their adoration, by turning its waters into blood, and rendering them fetid and corrupt, must have had a direct tendency to correct their idolatrous notions, and lead them to acknowledge the power and authority of the true God.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 7:22
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Clarke
- Moses
- Again
- Egyptians
- Universal Hist
Exposition: Exodus 7:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the magicians of Egypt did so with their enchantments: and Pharaoh’s heart was hardened, neither did he hearken unto them; as the LORD had said.'. 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 7:23
Hebrew
וַיִּפֶן פַּרְעֹה וַיָּבֹא אֶל־בֵּיתוֹ וְלֹא־שָׁת לִבּוֹ גַּם־לָזֹֽאת׃vayifen-fare'oh-vayavo'-'el-veytvo-velo'-shat-livvo-gam-lazo't
KJV: And Pharaoh turned and went into his house, neither did he set his heart to this also.
AKJV: And Pharaoh turned and went into his house, neither did he set his heart to this also.
ASV: And Pharaoh turned and went into his house, neither did he lay even this to heart.
YLT: and Pharaoh turneth and goeth in unto his house, and hath not set his heart even to this;
Commentary Witness (Generated)Exodus 7:23Generated editorial synthesis
Commentary Witness (Generated)
Exodus 7:23
Exodus 7:23 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Pharaoh turned and went into his house, neither did he set his heart to this also.'. 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 7:23
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 7:23
Exposition: Exodus 7:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Pharaoh turned and went into his house, neither did he set his heart to this also.'. 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 7:24
Hebrew
וַיַּחְפְּרוּ כָל־מִצְרַיִם סְבִיבֹת הַיְאֹר מַיִם לִשְׁתּוֹת כִּי לֹא יָֽכְלוּ לִשְׁתֹּת מִמֵּימֵי הַיְאֹֽר׃vayacheferv-khal-mitzerayim-seviyvot-haye'or-mayim-lishetvot-khiy-lo'-yakhelv-lishetot-mimeymey-haye'or
KJV: And all the Egyptians digged round about the river for water to drink; for they could not drink of the water of the river.
AKJV: And all the Egyptians dig round about the river for water to drink; for they could not drink of the water of the river.
ASV: And all the Egyptians digged round about the river for water to drink; for they could not drink of the water of the river.
YLT: and all the Egyptians seek water round about the river to drink, for they have not been able to drink of the waters of the River.
Commentary Witness (Generated)Exodus 7:24Generated editorial synthesis
Commentary Witness (Generated)
Exodus 7:24
Exodus 7:24 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 all the Egyptians digged round about the river for water to drink; for they could not drink of the water of the river.'. 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 7:24
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 7:24
Exposition: Exodus 7:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And all the Egyptians digged round about the river for water to drink; for they could not drink of the water of the river.'. 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 7:25
Hebrew
וַיִּמָּלֵא שִׁבְעַת יָמִים אַחֲרֵי הַכּוֹת־יְהוָה אֶת־הַיְאֹֽר׃vayimale'-shive'at-yamiym-'acharey-hakhvot-yehvah-'et-haye'or
KJV: And seven days were fulfilled, after that the LORD had smitten the river.
AKJV: And seven days were fulfilled, after that the LORD had smitten the river.
ASV: And seven days were fulfilled, after that Jehovah had smitten the river.
YLT: And seven days are completed after Jehovah's smiting the River,
Commentary WitnessExodus 7:25Quoted commentary witness
Commentary Witness
Exodus 7:25
Verse 25 And seven days were fulfilled - So we learn that this plague continued at least a whole week. The contention between Moses and Aaron and the magicians of Egypt has become famous throughout the world. Tradition in various countries has preserved not only the account, but also the names of the chief persons concerned in the opposition made by the Egyptians to these messengers of God. Though their names are not mentioned in the sacred text, yet tradition had preserved them in the Jewish records, from which St. Paul undoubtedly quotes 2Tim 3:8, where, speaking of the enemies of the Gospel, he compares them to Jannes and Jambres, who withstood Moses. That these names existed in the ancient Jewish records, their own writings show. In the Targum of Jonathan ben Uzziel on this place they are called יניס וימבריס Janis and Jambris; and in the Babylonian Talmud they are named Joanne and Mambre, and are represented as chiefs of the sorcerers of Egypt, and as having ridiculed Moses and Aaron for pretending to equal them in magical arts. And Rabbi Tanchum, in his Commentary, names them Jonos and Jombrus. If we allow the readings of the ancient editions of Pliny to be correct, he refers, in Hist. Nat., l. xxx., c. 2, to the same persons, the names being a little changed: Est et alia magices factio, a Mose et Jamne et Jotape Judaeis pendens, sed multis millibus annorum post Zoroastrem; "There is also another faction of magicians which took its origin from the Jews, Moses, Jamnes, and Jotapes, many thousands of years after Zoroaster;" where he confounds Moses with the Egyptian magicians; for the heathens, having no just notion of the power of God, attributed all miracles to the influence of magic. Pliny also calls the Egyptian magicians Jews; but this is not the only mistake in his history; and as he adds, sed multis millibus annorum post Zoroastrem, he is supposed by some to refer to the Christians, and particularly the apostles, who wrought many miracles, and whom he considers to be a magical sect derived from Moses and the Jews, because they were Jews by nation, and quoted Moses and the prophets in proof of the truth of the doctrines of Christianity, and of the Divine mission of Christ. Numenius, a Pythagorean philosopher, mentioned by Eusebius, names these magicians, Jamnes and Jambres, and mentions their opposition to Moses; and we have already seen that there was a tradition among the Asiatics that Pharaoh's daughter had Moses instructed by the wise men Jannes and Jambres; see Abul Faraje, edit. Pococ., p. 26. Here then is a very remarkable fact, the principal circumstances of which, and the chief actors in them, have been preserved by a sort of universal tradition. See Ainsworth. When all the circumstances of the preceding case are considered, it seems strange that God should enter into any contest with such persons as the Egyptian magicians; but a little reflection will show the absolute necessity of this. Mr. Psalmanazar, who wrote the Account of the Jews in the first volume of the Universal History, gives the following judicious reasons for this: "If it be asked," says he, "why God did suffer the Egyptian magicians to borrow power from the devil to invalidate, if possible, those miracles which his servant wrought by his Divine power, the following reasons may be given for it: 1. It was necessary that these magicians should be suffered to exert the utmost of their power against Moses, in order to clear him from the imputation of magic or sorcery; for as the notion of such an extraordinary art was very rife, not only among the Egyptians, but all other nations, if they had not entered into this strenuous competition with him, and been at length overcome by him, both the Hebrews and the Egyptians would have been apter to have attributed all his miracles to his skill in magic, than to the Divine power. "2. It was necessary, in order to confirm the faith of the wavering and desponding Israelites, by making them see the difference between Moses acting by the power of God, and the sorcerers by that of Satan. "3. It was necessary, in order to preserve them afterwards from being seduced by any false miracles from the true worship of God." To these a fourth reason may be added: God permitted this in mercy to the Egyptians, that they might see that the gods in whom they trusted were utterly incapable of saving them; that they could not undo or counteract one of the plagues sent on them by the power of Jehovah; the whole of their influence extending only to some superficial imitations of the genuine miracles wrought by Moses in the name of the true God. By these means it is natural to conclude that many of the Egyptians, and perhaps several of the servants of Pharaoh, were cured of their idolatry; though the king himself hardened his heart against the evidences which God brought before his eyes. Thus God is known by his judgments: for in every operation of his hand his design is to enlighten the minds of men, to bring them from false dependencies to trust in himself alone; that, being saved from error and sin, they may become wise, holy, and happy. When his judgments are abroad in the earth, the inhabitants learn righteousness. (See Clarke's note on Exo 4:21).
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 7:25
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 2Tim 3:8
Named authorities or texts detected in the witness
- Philo
- Targum
- Jonathan
- Clarke
- Moses
- St
- Gospel
- Jambres
- Jambris
- Mambre
- Egypt
- And Rabbi Tanchum
- Commentary
- Jombrus
- Hist
- Nat
- Zoroastrem
- Jews
- Jamnes
- Jotapes
- Zoroaster
- Christians
- Christianity
- Christ
- Numenius
- Eusebius
- Abul Faraje
- Pococ
- See Ainsworth
- Mr
- Psalmanazar
- Universal History
- Egyptians
- Israelites
- Satan
- Jehovah
- Pharaoh
Exposition: Exodus 7:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And seven days were fulfilled, after that the LORD had smitten the river.'. 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
8
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Exodus 7:1
- Exodus 7:2
- Exodus 7:3
- Exodus 7:4
- Exodus 7:5
- Exodus 7:6
- Act 7:30
- Exodus 7:7
- Exodus 7:8
- Exodus 7:9
- Isa 27:1
- Isa 51:9
- Job 7:12
- Gen 1:21
- Gen 3:1
- Job 30:29
- Isa 13:22
- Isa 34:13
- Isa 35:7
- Isa 43:20
- Jer 9:11
- Jer 51:34
- Eze 29:3
- Eze 32:2
- Lam 4:3
- Exodus 7:10
- Gen 41:8
- Exodus 7:11
- 2Tim 3:8
- Exodus 7:12
- Exodus 7:13
- Exodus 7:14
- Exodus 7:15
- Exodus 7:16
- Exodus 7:17
- Exodus 7:18
- Exodus 7:19
- Exodus 7:20
- Exodus 7:21
- Exodus 7:22
- Exodus 7:23
- Exodus 7:24
- Exodus 7:25
Named authorities or texts surfaced in commentary
- Moses
- Most High
- Egypt
- Aaron
- Pharaoh
- Clarke
- Jehovah
- Israel
- Egyptians
- Midian
- Scriptures
- Sorcerers
- Magicians
- Jambres
- Paroh
- Lo
- Nile
- For
- Plutarch
- De Iside
- Behold
- Blood
- Frogs
- Lice
- Flies
- Murrain
- Blains
- Hail
- Locusts
- Thick Darkness
- Abib
- Born
- Abbe Mascrier
- Mecca
- Mr
- Harmer
- Observations
- Again
- Universal Hist
- Philo
- Targum
- Jonathan
- St
- Gospel
- Jambris
- Mambre
- And Rabbi Tanchum
- Commentary
- Jombrus
- Hist
- Nat
- Zoroastrem
- Jews
- Jamnes
- Jotapes
- Zoroaster
- Christians
- Christianity
- Christ
- Numenius
- Eusebius
- Abul Faraje
- Pococ
- See Ainsworth
- Psalmanazar
- Universal History
- Israelites
- Satan
Book directory Open the 66-book reader directory Use this when you need a specific book. The passage reader above stays first.
Choose a book and open the reader.
Each card opens chapter 1 for that canonical book. The directory is here for navigation, not as the first thing a visitor has to read.
Examples: Genesis, Psalms, Gospels, prophets, Romans, Revelation.
Genesis
Rendered chapters 1–50 are mapped to the public reader path for Genesis. Use this card to open chapter 1 and move directly into the study surface.
Exodus
Rendered chapters 1–40 are mapped to the public reader path for Exodus. Use this card to open chapter 1 and move directly into the study surface.
Leviticus
Rendered chapters 1–27 are mapped to the public reader path for Leviticus. Use this card to open chapter 1 and move directly into the study surface.
Numbers
Rendered chapters 1–36 are mapped to the public reader path for Numbers. Use this card to open chapter 1 and move directly into the study surface.
Deuteronomy
Rendered chapters 1–34 are mapped to the public reader path for Deuteronomy. Use this card to open chapter 1 and move directly into the study surface.
Joshua
Rendered chapters 1–24 are mapped to the public reader path for Joshua. Use this card to open chapter 1 and move directly into the study surface.
Judges
Rendered chapters 1–21 are mapped to the public reader path for Judges. Use this card to open chapter 1 and move directly into the study surface.
Ruth
Rendered chapters 1–4 are mapped to the public reader path for Ruth. Use this card to open chapter 1 and move directly into the study surface.
1 Samuel
Rendered chapters 1–31 are mapped to the public reader path for 1 Samuel. Use this card to open chapter 1 and move directly into the study surface.
2 Samuel
Rendered chapters 1–24 are mapped to the public reader path for 2 Samuel. Use this card to open chapter 1 and move directly into the study surface.
1 Kings
Rendered chapters 1–22 are mapped to the public reader path for 1 Kings. Use this card to open chapter 1 and move directly into the study surface.
2 Kings
Rendered chapters 1–25 are mapped to the public reader path for 2 Kings. Use this card to open chapter 1 and move directly into the study surface.
1 Chronicles
Rendered chapters 1–29 are mapped to the public reader path for 1 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
2 Chronicles
Rendered chapters 1–36 are mapped to the public reader path for 2 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
Ezra
Rendered chapters 1–10 are mapped to the public reader path for Ezra. Use this card to open chapter 1 and move directly into the study surface.
Nehemiah
Rendered chapters 1–13 are mapped to the public reader path for Nehemiah. Use this card to open chapter 1 and move directly into the study surface.
Esther
Rendered chapters 1–10 are mapped to the public reader path for Esther. Use this card to open chapter 1 and move directly into the study surface.
Job
Rendered chapters 1–42 are mapped to the public reader path for Job. Use this card to open chapter 1 and move directly into the study surface.
Psalms
Rendered chapters 1–150 are mapped to the public reader path for Psalms. Use this card to open chapter 1 and move directly into the study surface.
Proverbs
Rendered chapters 1–31 are mapped to the public reader path for Proverbs. Use this card to open chapter 1 and move directly into the study surface.
Ecclesiastes
Rendered chapters 1–12 are mapped to the public reader path for Ecclesiastes. Use this card to open chapter 1 and move directly into the study surface.
Song of Solomon
Rendered chapters 1–8 are mapped to the public reader path for Song of Solomon. Use this card to open chapter 1 and move directly into the study surface.
Isaiah
Rendered chapters 1–66 are mapped to the public reader path for Isaiah. Use this card to open chapter 1 and move directly into the study surface.
Jeremiah
Rendered chapters 1–52 are mapped to the public reader path for Jeremiah. Use this card to open chapter 1 and move directly into the study surface.
Lamentations
Rendered chapters 1–5 are mapped to the public reader path for Lamentations. Use this card to open chapter 1 and move directly into the study surface.
Ezekiel
Rendered chapters 1–48 are mapped to the public reader path for Ezekiel. Use this card to open chapter 1 and move directly into the study surface.
Daniel
Rendered chapters 1–12 are mapped to the public reader path for Daniel. Use this card to open chapter 1 and move directly into the study surface.
Hosea
Rendered chapters 1–14 are mapped to the public reader path for Hosea. Use this card to open chapter 1 and move directly into the study surface.
Joel
Rendered chapters 1–3 are mapped to the public reader path for Joel. Use this card to open chapter 1 and move directly into the study surface.
Amos
Rendered chapters 1–9 are mapped to the public reader path for Amos. Use this card to open chapter 1 and move directly into the study surface.
Obadiah
Rendered chapter 1 are mapped to the public reader path for Obadiah. Use this card to open chapter 1 and move directly into the study surface.
Jonah
Rendered chapters 1–4 are mapped to the public reader path for Jonah. Use this card to open chapter 1 and move directly into the study surface.
Micah
Rendered chapters 1–7 are mapped to the public reader path for Micah. Use this card to open chapter 1 and move directly into the study surface.
Nahum
Rendered chapters 1–3 are mapped to the public reader path for Nahum. Use this card to open chapter 1 and move directly into the study surface.
Habakkuk
Rendered chapters 1–3 are mapped to the public reader path for Habakkuk. Use this card to open chapter 1 and move directly into the study surface.
Zephaniah
Rendered chapters 1–3 are mapped to the public reader path for Zephaniah. Use this card to open chapter 1 and move directly into the study surface.
Haggai
Rendered chapters 1–2 are mapped to the public reader path for Haggai. Use this card to open chapter 1 and move directly into the study surface.
Zechariah
Rendered chapters 1–14 are mapped to the public reader path for Zechariah. Use this card to open chapter 1 and move directly into the study surface.
Malachi
Rendered chapters 1–4 are mapped to the public reader path for Malachi. Use this card to open chapter 1 and move directly into the study surface.
Matthew
Rendered chapters 1–28 are mapped to the public reader path for Matthew. Use this card to open chapter 1 and move directly into the study surface.
Mark
Rendered chapters 1–16 are mapped to the public reader path for Mark. Use this card to open chapter 1 and move directly into the study surface.
Luke
Rendered chapters 1–24 are mapped to the public reader path for Luke. Use this card to open chapter 1 and move directly into the study surface.
John
Rendered chapters 1–21 are mapped to the public reader path for John. Use this card to open chapter 1 and move directly into the study surface.
Acts
Rendered chapters 1–28 are mapped to the public reader path for Acts. Use this card to open chapter 1 and move directly into the study surface.
Romans
Rendered chapters 1–16 are mapped to the public reader path for Romans. Use this card to open chapter 1 and move directly into the study surface.
1 Corinthians
Rendered chapters 1–16 are mapped to the public reader path for 1 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
2 Corinthians
Rendered chapters 1–13 are mapped to the public reader path for 2 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
Galatians
Rendered chapters 1–6 are mapped to the public reader path for Galatians. Use this card to open chapter 1 and move directly into the study surface.
Ephesians
Rendered chapters 1–6 are mapped to the public reader path for Ephesians. Use this card to open chapter 1 and move directly into the study surface.
Philippians
Rendered chapters 1–4 are mapped to the public reader path for Philippians. Use this card to open chapter 1 and move directly into the study surface.
Colossians
Rendered chapters 1–4 are mapped to the public reader path for Colossians. Use this card to open chapter 1 and move directly into the study surface.
1 Thessalonians
Rendered chapters 1–5 are mapped to the public reader path for 1 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
2 Thessalonians
Rendered chapters 1–3 are mapped to the public reader path for 2 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
1 Timothy
Rendered chapters 1–6 are mapped to the public reader path for 1 Timothy. Use this card to open chapter 1 and move directly into the study surface.
2 Timothy
Rendered chapters 1–4 are mapped to the public reader path for 2 Timothy. Use this card to open chapter 1 and move directly into the study surface.
Titus
Rendered chapters 1–3 are mapped to the public reader path for Titus. Use this card to open chapter 1 and move directly into the study surface.
Philemon
Rendered chapter 1 are mapped to the public reader path for Philemon. Use this card to open chapter 1 and move directly into the study surface.
Hebrews
Rendered chapters 1–13 are mapped to the public reader path for Hebrews. Use this card to open chapter 1 and move directly into the study surface.
James
Rendered chapters 1–5 are mapped to the public reader path for James. Use this card to open chapter 1 and move directly into the study surface.
1 Peter
Rendered chapters 1–5 are mapped to the public reader path for 1 Peter. Use this card to open chapter 1 and move directly into the study surface.
2 Peter
Rendered chapters 1–3 are mapped to the public reader path for 2 Peter. Use this card to open chapter 1 and move directly into the study surface.
1 John
Rendered chapters 1–5 are mapped to the public reader path for 1 John. Use this card to open chapter 1 and move directly into the study surface.
2 John
Rendered chapter 1 are mapped to the public reader path for 2 John. Use this card to open chapter 1 and move directly into the study surface.
3 John
Rendered chapter 1 are mapped to the public reader path for 3 John. Use this card to open chapter 1 and move directly into the study surface.
Jude
Rendered chapter 1 are mapped to the public reader path for Jude. Use this card to open chapter 1 and move directly into the study surface.
Revelation
Rendered chapters 1–22 are mapped to the public reader path for Revelation. Use this card to open chapter 1 and move directly into the study surface.
No book matched that filter yet
Try a book name like Genesis, Psalms, Romans, or Revelation, or switch back to a broader testament filter.
What this explorer shows today
The public reader has book-by-book chapter entry points across the 66-book canon. Deeper corpus and provenance details stay on the supporting Bible Data shelves.
Return to Apologetics Bible Use Bible Insights Use Bible Data
Commentary Witness
Exodus 7:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 7:1
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness