Apologetics Bible
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Exodus (Hebrew: Shemot — "Names") narrates the redemption of Israel from Egypt, the giving of the Law at Sinai, and the construction of the Tabernacle — the three great acts that define Israel's national, covenantal, and liturgical identity.
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Connected primary witness
- Connected ID:
Exodus_8
- Primary Witness Text: And the LORD spake unto Moses, Go unto Pharaoh, and say unto him, Thus saith the LORD, Let my people go, that they may serve me. And if thou refuse to let them go, behold, I will smite all thy borders with frogs: And the river shall bring forth frogs abundantly, which shall go up and come into thine house, and into thy bedchamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine ovens, and into thy kneadingtroughs: And the frogs shall come up both on thee, and upon thy people, and upon all thy servants. And the LORD spake unto Moses, Say unto Aaron, Stretch forth thine hand with thy rod over the streams, over the rivers, and over the ponds, and cause frogs to come up upon the land of Egypt. And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt. And the magicians did so with their enchantments, and brought up frogs upon the land of Egypt. Then Pharaoh called for Moses and Aaron, and said, Intreat the LORD, that he may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice unto the LORD. And Moses said unto Pharaoh, Glory over me: when shall I intreat for thee, and for thy servants, and for thy people, to destroy the frogs from thee and thy houses, that they may remain in the river only? And he said, To morrow. And he said, Be it according to thy word: that thou mayest know that there is none like unto the LORD our God. And the fr...
Connected dataset overlay
- Connected ID:
Exodus_8
- Chapter Blob Preview: And the LORD spake unto Moses, Go unto Pharaoh, and say unto him, Thus saith the LORD, Let my people go, that they may serve me. And if thou refuse to let them go, behold, I will smite all thy borders with frogs: And the river shall bring forth frogs abundantly, which shall go up and come into thine house, and into thy bedchamber, and upon thy bed, and into the house of thy ser...
Chapter frameStart here before opening notes.
Chapter frame
Exodus (Hebrew: Shemot — "Names") narrates the redemption of Israel from Egypt, the giving of the Law at Sinai, and the construction of the Tabernacle — the three great acts that define Israel's national, covenantal, and liturgical identity.
The apologetics significance is multilayered: the Passover anticipates substitutionary atonement (1 Cor 5:7); the plagues demonstrate YHWH's sovereignty over the gods of Egypt; the Sinai covenant establishes divine law as the foundation of human ethics; and the Tabernacle introduces the theology of divine presence that culminates in the Incarnation (John 1:14 — eskēnōsen, "tabernacled among us").
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Exodus 8:1
Hebrew
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֱמֹר אֶֽל־אַהֲרֹן נְטֵה אֶת־יָדְךָ בְּמַטֶּךָ עַל־הַנְּהָרֹת עַל־הַיְאֹרִים וְעַל־הָאֲגַמִּים וְהַעַל אֶת־הַֽצְפַרְדְּעִים עַל־אֶרֶץ מִצְרָֽיִם׃vayo'mer-yehvah-'el-mosheh-'emor-'el-'aharon-neteh-'et-yadekha-vematekha-'al-haneharot-'al-haye'oriym-ve'al-ha'agamiym-veha'al-'et-hatzefarede'iym-'al-'eretz-mitzerayim
KJV: And the LORD spake unto Moses, Go unto Pharaoh, and say unto him, Thus saith the LORD, Let my people go, that they may serve me.
AKJV: And the LORD spoke to Moses, Go to Pharaoh, and say to him, Thus says the LORD, Let my people go, that they may serve me.
ASV: And Jehovah spake unto Moses, Go in unto Pharaoh, and say unto him, Thus saith Jehovah, Let my people go, that they may serve me.
YLT: And Jehovah saith unto Moses, `Go in unto Pharaoh: and thou hast said unto him, Thus said Jehovah, Send My people away, and they serve Me;
Exposition: Exodus 8:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD spake unto Moses, Go unto Pharaoh, and say unto him, Thus saith the LORD, Let my people go, that they may serve me.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 8:2
Hebrew
וַיֵּט אַהֲרֹן אֶת־יָדוֹ עַל מֵימֵי מִצְרָיִם וַתַּעַל הַצְּפַרְדֵּעַ וַתְּכַס אֶת־אֶרֶץ מִצְרָֽיִם׃vayet-'aharon-'et-yadvo-'al-meymey-mitzerayim-vata'al-hatzefarede'a-vatekhas-'et-'eretz-mitzerayim
KJV: And if thou refuse to let them go, behold, I will smite all thy borders with frogs:
AKJV: And if you refuse to let them go, behold, I will smite all your borders with frogs:
ASV: And if thou refuse to let them go, behold, I will smite all thy borders with frogs:
YLT: and if thou art refusing to send away, lo, I am smiting all thy border with frogs;
Commentary WitnessExodus 8:2Quoted commentary witness
Commentary Witness
Exodus 8:2
Verse 2 If thou refuse - Nothing can be plainer than that Pharaoh had it still in his power to have dismissed the people, and that his refusal was the mere effect of his own wilful obstinacy. With frogs - צפרדעים tsepardeim. This word is of doubtful etymology: almost all interpreters, both ancient and modern, agree to render it as we do, though some mentioned by Aben Ezra think the crocodile is meant; but these can never weigh against the conjoint testimony of the ancient versions. Parkhurst derives the word from צפר tsaphar, denoting the brisk action, or motion of the light, and ידע yada, to feel, as they seem to feel or rejoice in the light, croaking all the summer months, yet hiding themselves in the winter. The Arabic name for this animal is very nearly the same with the Hebrew zafda, where the letters are the same, the ר resch being omitted. It is used as a quadriliteral root in the Arabic language, to signify froggy, or containing frogs: see Golius. But the true etymology seems to be given by Bochart, who says the word is compounded of zifa, a bank, and rada, mud, because the frog delights in muddy or marshy places; and that from these two words the noun zafda is formed, the re being dropped. In the Batrocho myomachia of Homer, the frog has many of its epithets from this very circumstance. Hence Λιμνοχαρις, delighting in the lake; Βορβοροκοιτης, lying or engendering in the mud; Πηλευς, and Πηλβατης, belonging to the mud, walking in the mud, etc., etc. A frog is in itself a very harmless animal; but to most people who use it not as an article of food, exceedingly loathsome. God, with equal ease, could have brought crocodiles, bears, lions, or tigers to have punished these people and their impious king, instead of frogs, lice, flies, etc. But had he used any of those formidable animals, the effect would have appeared so commensurate to the cause, that the hand of God might have been forgotten in the punishment; and the people would have been exasperated without being humbled. In the present instance he shows the greatness of his power by making an animal, devoid of every evil quality, the means of a terrible affliction to his enemies. How easy is it, both to the justice and mercy of God, to destroy or save by means of the most despicable and insignificant of instruments! Though he is the Lord of hosts he has no need of powerful armies, the ministry of angels, or the thunderbolts of justice, to punish a sinner or a sinful nation; the frog or the fly in his hands is a sufficient instrument of vengeance.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 8:2
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Aben Ezra
- Bochart
- Golius
- Homer
Exposition: Exodus 8:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And if thou refuse to let them go, behold, I will smite all thy borders with frogs:'. 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 8:3
Hebrew
וַיַּֽעֲשׂוּ־כֵן הֽ͏ַחֲרְטֻמִּים בְּלָטֵיהֶם וַיַּעֲלוּ אֶת־הַֽצְפַרְדְּעִים עַל־אֶרֶץ מִצְרָֽיִם׃vaya'ashv-khen-hacharetumiym-velateyhem-vaya'alv-'et-hatzefarede'iym-'al-'eretz-mitzerayim
KJV: And the river shall bring forth frogs abundantly, which shall go up and come into thine house, and into thy bedchamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine ovens, and into thy kneadingtroughs:
AKJV: And the river shall bring forth frogs abundantly, which shall go up and come into your house, and into your bedchamber, and on your bed, and into the house of your servants, and on your people, and into your ovens, and into your kneading troughs:
ASV: and the river shall swarm with frogs, which shall go up and come into thy house, and into thy bedchamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine ovens, and into thy kneading-troughs:
YLT: and the River hath teemed with frogs, and they have gone up and gone into thy house, and into the inner-chamber of thy bed, and on thy couch, and into the house of thy servants, and among thy people, and into thine ovens, and into thy kneading-troughs;
Commentary WitnessExodus 8:3Quoted commentary witness
Commentary Witness
Exodus 8:3
Verse 3 The river shall bring forth frogs abundantly - The river Nile, which was an object of their adoration, was here one of the instruments of their punishment. The expression, bring forth abundantly, not only shows the vast numbers of those animals, which should now infest the land, but it seems also to imply that all the spawn or ova of those animals which were already in the river and marshes, should be brought miraculously to a state of perfection. We may suppose that the animals were already in an embryo existence, but multitudes of them would not have come to a state of perfection had it not been for this miraculous interference. This supposition will appear the more natural when it is considered that the Nile was remarkable for breeding frogs, and such other animals as are principally engendered in such marshy places as must be left in the vicinity of the Nile after its annual inundations. Into thine ovens - In various parts of the east, instead of what we call ovens they dig a hole in the ground, in which they insert a kind of earthen pot, which having sufficiently heated, they stick their cakes to the inside, and when baked remove them and supply their places with others, and so on. To find such places full of frogs when they came to heat them, in order to make their bread, must be both disgusting and distressing in the extreme.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 8:3
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Nile
Exposition: Exodus 8:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the river shall bring forth frogs abundantly, which shall go up and come into thine house, and into thy bedchamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine ovens,...'. 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 8:4
Hebrew
וַיִּקְרָא פַרְעֹה לְמֹשֶׁה וּֽלְאַהֲרֹן וַיֹּאמֶר הַעְתִּירוּ אֶל־יְהוָה וְיָסֵר הַֽצְפַרְדְּעִים מִמֶּנִּי וּמֵֽעַמִּי וַאֲשַׁלְּחָה אֶת־הָעָם וְיִזְבְּחוּ לַיהוָֽה׃vayiqera'-fare'oh-lemosheh-vle'aharon-vayo'mer-ha'etiyrv-'el-yehvah-veyaser-hatzefarede'iym-mimeniy-vme'amiy-va'ashalechah-'et-ha'am-veyizevechv-layhvah
KJV: And the frogs shall come up both on thee, and upon thy people, and upon all thy servants.
AKJV: And the frogs shall come up both on you, and on your people, and on all your servants. ¶
ASV: and the frogs shall come up both upon thee, and upon thy people, and upon all thy servants.
YLT: yea, on thee, and on thy people, and on all thy servants do the frogs go up.'
Commentary Witness (Generated)Exodus 8:4Generated editorial synthesis
Commentary Witness (Generated)
Exodus 8:4
Exodus 8:4 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the frogs shall come up both on thee, and upon thy people, and upon all thy servants.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 8:4
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 8:4
Exposition: Exodus 8:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the frogs shall come up both on thee, and upon thy people, and upon all thy servants.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 8:5
Hebrew
וַיֹּאמֶר מֹשֶׁה לְפַרְעֹה הִתְפָּאֵר עָלַי לְמָתַי ׀ אַעְתִּיר לְךָ וְלַעֲבָדֶיךָ וּֽלְעַמְּךָ לְהַכְרִית הַֽצֲפַרְדְּעִים מִמְּךָ וּמִבָּתֶּיךָ רַק בַּיְאֹר תִּשָּׁאַֽרְנָה׃vayo'mer-mosheh-lefare'oh-hitefa'er-'alay-lematay- -'a'etiyr-lekha-vela'avadeykha-vle'amekha-lehakheriyt-hatzafarede'iym-mimekha-vmivateykha-raq-vaye'or-tisha'arenah
KJV: And the LORD spake unto Moses, Say unto Aaron, Stretch forth thine hand with thy rod over the streams, over the rivers, and over the ponds, and cause frogs to come up upon the land of Egypt.
AKJV: And the LORD spoke to Moses, Say to Aaron, Stretch forth your hand with your rod over the streams, over the rivers, and over the ponds, and cause frogs to come up on the land of Egypt.
ASV: And Jehovah said unto Moses, Say unto Aaron, Stretch forth thy hand with thy rod over the rivers, over the streams, and over the pools, and cause frogs to come up upon the land of Egypt.
YLT: And Jehovah saith unto Moses, `Say unto Aaron, Stretch out thy hand, with thy rod, against the streams, against the rivers, and against the ponds, and cause the frogs to come up against the land of Egypt.'
Commentary WitnessExodus 8:5Quoted commentary witness
Commentary Witness
Exodus 8:5
Verse 5 Stretch forth thine hand - over the streams, over the rivers - The streams and rivers here may refer to the grand divisions of the Nile in the Lower Egypt, which were at least seven, and to the canals by which these were connected; as there were no other streams, etc., but what proceeded from this great river.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 8:5
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Lower Egypt
Exposition: Exodus 8:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD spake unto Moses, Say unto Aaron, Stretch forth thine hand with thy rod over the streams, over the rivers, and over the ponds, and cause frogs to come up upon 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 8:6
Hebrew
וַיֹּאמֶר לְמָחָר וַיֹּאמֶר כִּדְבָרְךָ לְמַעַן תֵּדַע כִּי־אֵין כַּיהוָה אֱלֹהֵֽינוּ׃vayo'mer-lemachar-vayo'mer-khidevarekha-lema'an-teda'-khiy-'eyn-khayhvah-'eloheynv
KJV: And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt.
AKJV: And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt.
ASV: And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt.
YLT: And Aaron stretcheth out his hand against the waters of Egypt, and the frog cometh up, and covereth the land of Egypt;
Commentary WitnessExodus 8:6Quoted commentary witness
Commentary Witness
Exodus 8:6
Verse 6 The frogs came up, and covered the land of Egypt - In some ancient writers we have examples of a similar plague. The Abderites, according to Orosius, and the inhabitants of Paeonia and Dardania, according to Athenaeus, were obliged to abandon their country on account of the great numbers of frogs by which their land was infested.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 8:6
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- The Abderites
- Orosius
- Dardania
- Athenaeus
Exposition: Exodus 8:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered 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 8:7
Hebrew
וְסָרוּ הַֽצְפַרְדְּעִים מִמְּךָ וּמִבָּתֶּיךָ וּמֵעֲבָדֶיךָ וּמֵעַמֶּךָ רַק בַּיְאֹר תִּשָּׁאַֽרְנָה׃vesarv-hatzefarede'iym-mimekha-vmivateykha-vme'avadeykha-vme'amekha-raq-vaye'or-tisha'arenah
KJV: And the magicians did so with their enchantments, and brought up frogs upon the land of Egypt.
AKJV: And the magicians did so with their enchantments, and brought up frogs on the land of Egypt. ¶
ASV: And the magicians did in like manner with their enchantments, and brought up frogs upon the land of Egypt.
YLT: and the scribes do so with their flashings, and cause the frogs to come up against the land of Egypt.
Commentary WitnessExodus 8:7Quoted commentary witness
Commentary Witness
Exodus 8:7
Verse 7 The magicians did so - A little juggling or dexterity of hand might have been quite sufficient for the imitation of this miracle, because frogs in abundance had already been produced; and some of these kept in readiness might have been brought forward by the magicians, as proofs of their pretended power and equality in influence to Moses and Aaron.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 8:7
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
- Aaron
Exposition: Exodus 8:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the magicians did so with their enchantments, and brought up frogs upon 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 8:8
Hebrew
וַיֵּצֵא מֹשֶׁה וְאַהֲרֹן מֵעִם פַּרְעֹה וַיִּצְעַק מֹשֶׁה אֶל־יְהוָה עַל־דְּבַר הַֽצְפַרְדְּעִים אֲשֶׁר־שָׂם לְפַרְעֹֽה׃vayetze'-mosheh-ve'aharon-me'im-fare'oh-vayitze'aq-mosheh-'el-yehvah-'al-devar-hatzefarede'iym-'asher-sham-lefare'oh
KJV: Then Pharaoh called for Moses and Aaron, and said, Intreat the LORD, that he may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice unto the LORD.
AKJV: Then Pharaoh called for Moses and Aaron, and said, Entreat the LORD, that he may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice to the LORD.
ASV: Then Pharaoh called for Moses and Aaron, and said, Entreat Jehovah, that he take away the frogs from me, and from my people; and I will let the people go, that they may sacrifice unto Jehovah.
YLT: And Pharaoh calleth for Moses and for Aaron, and saith, `Make supplication unto Jehovah, that he turn aside the frogs from me, and from my people, and I send the people away, and they sacrifice to Jehovah.'
Commentary Witness (Generated)Exodus 8:8Generated editorial synthesis
Commentary Witness (Generated)
Exodus 8:8
Exodus 8:8 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: 'Then Pharaoh called for Moses and Aaron, and said, Intreat the LORD, that he may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice unto the LORD.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 8:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 8:8
Named authorities or texts detected in the witness
- Moses
- Aaron
Exposition: Exodus 8:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then Pharaoh called for Moses and Aaron, and said, Intreat the LORD, that he may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice unto the LORD.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 8:9
Hebrew
וַיַּעַשׂ יְהוָה כִּדְבַר מֹשֶׁה וַיָּמֻתוּ הַֽצְפַרְדְּעִים מִן־הַבָּתִּים מִן־הַחֲצֵרֹת וּמִן־הַשָּׂדֹֽת׃vaya'ash-yehvah-khidevar-mosheh-vayamutv-hatzefarede'iym-min-havatiym-min-hachatzerot-vmin-hashadot
KJV: And Moses said unto Pharaoh, Glory over me: when shall I intreat for thee, and for thy servants, and for thy people, to destroy the frogs from thee and thy houses, that they may remain in the river only?
AKJV: And Moses said to Pharaoh, Glory over me: when shall I entreat for you, and for your servants, and for your people, to destroy the frogs from you and your houses, that they may remain in the river only?
ASV: And Moses said unto Pharaoh, Have thou this glory over me: against what time shall I entreat for thee, and for thy servants, and for thy people, that the frogs be destroyed from thee and thy houses, and remain in the river only?
YLT: And Moses saith to Pharaoh, `Beautify thyself over me; when do I make supplication for thee, and for thy servants, and for thy people, to cut off the frogs from thee and from thy houses--only in the River they do remain?'
Commentary WitnessExodus 8:9Quoted commentary witness
Commentary Witness
Exodus 8:9
Verse 9 Glory over me - התפאר עלי hithpaer alai. These words have greatly puzzled commentators in general; and it is not easy to assign their true meaning. The Septuagint render the words thus: Ταξαι προς με ποτε, etc., Appoint unto me when I shall pray, etc. The constitue mihi quando of the Vulgate is exactly the same; and in this sense almost all the versions understood this place. This countenances the conjectural emendation of Le Clerc, who, by the change of a single letter, reading התבאר hithbaer for התפאר hithpaer, gives the same sense as that in the ancient versions. Houbigant, supposing a corruption in the original, amends the reading thus: אתה באר עלי attah baar alai - Dic mihi quo tempore, etc., "Tell me when thou wishest me to pray for thee," etc., which amounts to the same in sense with that proposed by Le Clerc. Several of our English versions preserve the same meaning; so in the Saxon Heptateuch; so in Becke's Bible, 1549, "And Moses sayed unto Pharaoh, Appoint thou the time unto me." This appears to be the genuine import of the words, and the sense taken in this way is strong and good. We may conceive Moses addressing Pharaoh in this way: "That thou mayest be persuaded that Jehovah alone is the inflicter of these plagues, appoint the time when thou wouldst have the present calamity removed, and I will pray unto God, and thou shalt plainly see from his answer that this is no casual affliction, and that in continuing to harden thy heart and resist thou art sinning against God." Nothing could be a fuller proof that this plague was supernatural than the circumstance of Pharaoh's being permitted to assign himself the time of its being removed, and its removal at the intercession of Moses according to that appointment. And this is the very use made of it by Moses himself, Exo 8:10, when he says, Be it according to thy word: that thou mayest know that there is none like unto the Lord our God; and that, consequently, he might no longer trust in his magicians, or in his false gods.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 8:9
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Septuagint
- Vulgate
- Ray
- Moses
- Le Clerc
- Houbigant
- Saxon Heptateuch
- Bible
- Pharaoh
Exposition: Exodus 8:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses said unto Pharaoh, Glory over me: when shall I intreat for thee, and for thy servants, and for thy people, to destroy the frogs from thee and thy houses, that they may remain in the river only?'. 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 8:10
Hebrew
וַיִּצְבְּרוּ אֹתָם חֳמָרִם חֳמָרִם וַתִּבְאַשׁ הָאָֽרֶץ׃vayitzeverv-'otam-chomarim-chomarim-vative'ash-ha'aretz
KJV: And he said, To morrow. And he said, Be it according to thy word: that thou mayest know that there is none like unto the LORD our God.
AKJV: And he said, To morrow. And he said, Be it according to your word: that you may know that there is none like to the LORD our God.
ASV: And he said, Against to-morrow. And he said, Be it according to thy word; that thou mayest know that there is none like unto Jehovah our God.
YLT: and he saith, `To-morrow.' And he saith, According to thy word it is , so that thou knowest that there is none like Jehovah our God,
Commentary Witness (Generated)Exodus 8:10Generated editorial synthesis
Commentary Witness (Generated)
Exodus 8:10
Exodus 8:10 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And he said, To morrow. And he said, Be it according to thy word: that thou mayest know that there is none like unto the LORD our God.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 8:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 8:10
Exposition: Exodus 8:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said, To morrow. And he said, Be it according to thy word: that thou mayest know that there is none like unto the LORD our God.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 8:11
Hebrew
וַיַּרְא פַּרְעֹה כִּי הָֽיְתָה הָֽרְוָחָה וְהַכְבֵּד אֶת־לִבּוֹ וְלֹא שָׁמַע אֲלֵהֶם כַּאֲשֶׁר דִּבֶּר יְהוָֽה׃vayare'-fare'oh-khiy-hayetah-harevachah-vehakheved-'et-livvo-velo'-shama'-'alehem-kha'asher-diver-yehvah
KJV: And the frogs shall depart from thee, and from thy houses, and from thy servants, and from thy people; they shall remain in the river only.
AKJV: And the frogs shall depart from you, and from your houses, and from your servants, and from your people; they shall remain in the river only.
ASV: And the frogs shall depart from thee, and from thy houses, and from thy servants, and from thy people; they shall remain in the river only.
YLT: and the frogs have turned aside from thee, and from thy houses, and from thy servants, and from thy people; only in the River they do remain.'
Commentary Witness (Generated)Exodus 8:11Generated editorial synthesis
Commentary Witness (Generated)
Exodus 8:11
Exodus 8:11 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the frogs shall depart from thee, and from thy houses, and from thy servants, and from thy people; they shall remain in the river only.'. 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 8:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 8:11
Exposition: Exodus 8:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the frogs shall depart from thee, and from thy houses, and from thy servants, and from thy people; they shall remain in the river only.'. 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 8:12
Hebrew
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אֱמֹר אֶֽל־אַהֲרֹן נְטֵה אֶֽת־מַטְּךָ וְהַךְ אֶת־עֲפַר הָאָרֶץ וְהָיָה לְכִנִּם בְּכָל־אֶרֶץ מִצְרָֽיִם׃vayo'mer-yehvah-'el-mosheh-'emor-'el-'aharon-neteh-'et-matekha-vehakhe-'et-'afar-ha'aretz-vehayah-lekhinim-vekhal-'eretz-mitzerayim
KJV: And Moses and Aaron went out from Pharaoh: and Moses cried unto the LORD because of the frogs which he had brought against Pharaoh.
AKJV: And Moses and Aaron went out from Pharaoh: and Moses cried to the LORD because of the frogs which he had brought against Pharaoh.
ASV: And Moses and Aaron went out from Pharaoh: and Moses cried unto Jehovah concerning the frogs which he had brought upon Pharaoh.
YLT: And Moses--Aaron also--goeth out from Pharaoh, and Moses crieth unto Jehovah, concerning the matter of the frogs which He hath set on Pharaoh;
Commentary Witness (Generated)Exodus 8:12Generated editorial synthesis
Commentary Witness (Generated)
Exodus 8:12
Exodus 8:12 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Moses and Aaron went out from Pharaoh: and Moses cried unto the LORD because of the frogs which he had brought against Pharaoh.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 8:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 8:12
Named authorities or texts detected in the witness
- Moses
- Pharaoh
Exposition: Exodus 8:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses and Aaron went out from Pharaoh: and Moses cried unto the LORD because of the frogs which he had brought against 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 8:13
Hebrew
וַיַּֽעֲשׂוּ־כֵן וַיֵּט אַהֲרֹן אֶת־יָדוֹ בְמַטֵּהוּ וַיַּךְ אֶת־עֲפַר הָאָרֶץ וַתְּהִי הַכִּנָּם בָּאָדָם וּבַבְּהֵמָה כָּל־עֲפַר הָאָרֶץ הָיָה כִנִּים בְּכָל־אֶרֶץ מִצְרָֽיִם׃vaya'ashv-khen-vayet-'aharon-'et-yadvo-vematehv-vayakhe-'et-'afar-ha'aretz-vatehiy-hakhinam-va'adam-vvavehemah-khal-'afar-ha'aretz-hayah-khiniym-vekhal-'eretz-mitzerayim
KJV: And the LORD did according to the word of Moses; and the frogs died out of the houses, out of the villages, and out of the fields.
AKJV: And the LORD did according to the word of Moses; and the frogs died out of the houses, out of the villages, and out of the fields.
ASV: And Jehovah did according to the word of Moses; and the frogs died out of the houses, out of the courts, and out of the fields.
YLT: and Jehovah doth according to the word of Moses, and the frogs die out of the houses, out of the courts, and out of the fields,
Commentary Witness (Generated)Exodus 8:13Generated editorial synthesis
Commentary Witness (Generated)
Exodus 8:13
Exodus 8:13 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the LORD did according to the word of Moses; and the frogs died out of the houses, out of the villages, and out of the fields.'. 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 8:13
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 8:13
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 8:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD did according to the word of Moses; and the frogs died out of the houses, out of the villages, and out of the fields.'. 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 8:14
Hebrew
וַיַּעֲשׂוּ־כֵן הַחַרְטֻמִּים בְּלָטֵיהֶם לְהוֹצִיא אֶת־הַכִּנִּים וְלֹא יָכֹלוּ וַתְּהִי הַכִּנָּם בָּאָדָם וּבַבְּהֵמָֽה׃vaya'ashv-khen-hacharetumiym-velateyhem-lehvotziy'-'et-hakhiniym-velo'-yakholv-vatehiy-hakhinam-va'adam-vvavehemah
KJV: And they gathered them together upon heaps: and the land stank.
AKJV: And they gathered them together on heaps: and the land stank.
ASV: And they gathered them together in heaps; and the land stank.
YLT: and they heap them up together, and the land stinketh.
Commentary WitnessExodus 8:14Quoted commentary witness
Commentary Witness
Exodus 8:14
Verse 14 They gathered them together upon heaps - The killing of the frogs was a mitigation of the punishment; but the leaving them to rot in the land was a continual proof that such a plague had taken place, and that the displeasure of the Lord still continued. The conjecture of Calmet is at least rational: he supposes that the plague of flies originated from the plague of frogs; that the former deposited their ova in the putrid masses, and that from these the innumerable swarms afterwards mentioned were hatched. In vindication of this supposition it may be observed, that God never works a miracle when the end can be accomplished by merely natural means; and in the operations of Divine providence we always find that the greatest number of effects possible are accomplished by the fewest causes. As therefore the natural means for this fourth plague had been miraculously provided by the second, the Divine Being had a right to use the instruments which he had already prepared.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 8:14
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
Exposition: Exodus 8:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they gathered them together upon heaps: and the land stank.'. 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 8:15
Hebrew
וַיֹּאמְרוּ הַֽחַרְטֻמִּים אֶל־פַּרְעֹה אֶצְבַּע אֱלֹהִים הִוא וַיֶּחֱזַק לֵב־פַּרְעֹה וְלֹֽא־שָׁמַע אֲלֵהֶם כַּאֲשֶׁר דִּבֶּר יְהוָֽה׃vayo'merv-hacharetumiym-'el-fare'oh-'etzeva'-'elohiym-hiv'-vayechezaq-lev-fare'oh-velo'-shama'-'alehem-kha'asher-diver-yehvah
KJV: But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the LORD had said.
AKJV: But when Pharaoh saw that there was respite, he hardened his heart, and listened not to them; as the LORD had said. ¶
ASV: But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them, as Jehovah had spoken.
YLT: And Pharaoh seeth that there hath been a respite, and he hath hardened his heart, and hath not hearkened unto them, as Jehovah hath spoken.
Commentary Witness (Generated)Exodus 8:15Generated editorial synthesis
Commentary Witness (Generated)
Exodus 8:15
Exodus 8:15 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the LORD had said.'. 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 8:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 8:15
Exposition: Exodus 8:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But when Pharaoh saw that there was respite, he hardened his heart, and 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 8:16
Hebrew
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הַשְׁכֵּם בַּבֹּקֶר וְהִתְיַצֵּב לִפְנֵי פַרְעֹה הִנֵּה יוֹצֵא הַמָּיְמָה וְאָמַרְתָּ אֵלָיו כֹּה אָמַר יְהוָה שַׁלַּח עַמִּי וְיַֽעַבְדֻֽנִי׃vayo'mer-yehvah-'el-mosheh-hashekhem-vavoqer-vehiteyatzev-lifeney-fare'oh-hineh-yvotze'-hamayemah-ve'amareta-'elayv-khoh-'amar-yehvah-shalach-'amiy-veya'aveduniy
KJV: And the LORD said unto Moses, Say unto Aaron, Stretch out thy rod, and smite the dust of the land, that it may become lice throughout all the land of Egypt.
AKJV: And the LORD said to Moses, Say to Aaron, Stretch out your rod, and smite the dust of the land, that it may become lice throughout all the land of Egypt.
ASV: And Jehovah said unto Moses, Say unto Aaron, Stretch out thy rod, and smite the dust of the earth, that it may become lice throughout all the land of Egypt.
YLT: And Jehovah saith unto Moses, `Say unto Aaron, Stretch out thy rod, and smite the dust of the land, and it hath become gnats in all the land of Egypt.'
Commentary WitnessExodus 8:16Quoted commentary witness
Commentary Witness
Exodus 8:16
Verse 16 Smite the dust of the land, that it may become lice - If the vermin commonly designated by this name be intended, it must have been a very dreadful and afflicting plague to the Egyptians, and especially to their priests, who were obliged to shave the hair off every part of their bodies, and to wear a single tunic, that no vermin of this kind might be permitted to harbor about them. See Herod. in Euterp., c. xxxvii., p. 104, edit. Gale. Of the nature of these insects it is not necessary to say much. The common louse is very prolific. In the space of twelve days a full-grown female lays one hundred eggs, from which, in the space of six days, about fifty males and as many females are produced. In eighteen days these young females are at their full growth, each of which may lay one hundred eggs, which will be all hatched in six days more. Thus, in the course of six weeks, the parent female may see 5,000 of its own descendants! So mightily does this scourge of indolence and filthiness increase! But learned men are not agreed on the signification of the original word כנים kinnim, which different copies of the Septuagint render σκνιφες, σκνιπες, and σκνηπες, gnats; and the Vulgate renders sciniphes, which signifies the same. Mr. Harmer supposes he has found out the true meaning in the word tarrentes, mentioned by Vinisauf, one of our ancient English writers; who, speaking of the expedition of King Richard I. to the Holy Land, says, that "while the army were marching from Cayphas to Caesarea, they were greatly distressed every night by certain worms called tarrentes, which crept on the ground, and occasioned a very burning heat by most painful punctures; for, being armed with stings, they conveyed a poison which quickly occasioned those who were wounded by them to swell, and was attended with the most acute pain." All this is far fetched. Bochart has endeavored to prove that the כנים kinnim of the text may mean lice in the common acceptation of the term, and not gnats. 1. Because those in question sprang from the dust of the earth, and not from the waters. 2. Because they were both on men and cattle, which cannot be spoken of gnats. 3. Because their name comes from the radix כון kun, which signifies to make firm, fix, establish, which can never agree to gnats, flies, etc., which are ever changing their place, and are almost constantly on the wing. 4. Because כנה kinnah is the term by which the Talmudists express the louse, etc. See his Hierozoicon, vol. ii., c. xviii., col. 571. The circumstance of their being in man and in beast agrees so well with the nature of the acarus sanguisugus, commonly called the tick, belonging to the seventh order of insects called Aptera, that I am ready to conclude this is the insect meant. This animal buries both its sucker and head equally in man or beast; and can with very great difficulty be extracted before it is grown to its proper size, and filled with the blood and juices of the animal on which it preys. When fully grown, it has a glossy black oval body: not only horses, cows, and sheep are infested with it in certain countries, but even the common people, especially those who labor in the field, in woods, etc. I know no insect to which the Hebrew term so properly applies. This is the fixed, established insect, which will permit itself to be pulled in pieces rather than let go its hold; and this is literally באדם ובבהמה baadam ubabbehemah, in man and in beast, burying its trunk and head in the flesh of both. In woodland countries I have seen many persons as well as cattle grievously infested with these insects.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 8:16
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Septuagint
- Vulgate
- Bochart
- Egyptians
- See Herod
- Euterp
- Gale
- Thus
- Mr
- Vinisauf
- Holy Land
- Caesarea
- Hierozoicon
- Aptera
Exposition: Exodus 8:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said unto Moses, Say unto Aaron, Stretch out thy rod, and smite the dust of the land, that it may become lice 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 8:17
Hebrew
כִּי אִם־אֵינְךָ מְשַׁלֵּחַ אֶת־עַמִּי הִנְנִי מַשְׁלִיחַ בְּךָ וּבַעֲבָדֶיךָ וּֽבְעַמְּךָ וּבְבָתֶּיךָ אֶת־הֶעָרֹב וּמָלְאוּ בָּתֵּי מִצְרַיִם אֶת־הֶעָרֹב וְגַם הָאֲדָמָה אֲשֶׁר־הֵם עָלֶֽיהָ׃khiy-'im-'eynekha-meshalecha-'et-'amiy-hineniy-masheliycha-vekha-vva'avadeykha-vve'amekha-vvevateykha-'et-he'arov-vmale'v-vatey-mitzerayim-'et-he'arov-vegam-ha'adamah-'asher-hem-'aleyha
KJV: And they did so; for Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice in man, and in beast; all the dust of the land became lice throughout all the land of Egypt.
AKJV: And they did so; for Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice in man, and in beast; all the dust of the land became lice throughout all the land of Egypt.
ASV: And they did so; and Aaron stretched out his hand with his rod, and smote the dust of the earth, and there were lice upon man, and upon beast; all the dust of the earth became lice throughout all the land of Egypt.
YLT: And they do so, and Aaron stretcheth out his hand with his rod, and smiteth the dust of the land, and the gnats are on man and on beast; all the dust of the land hath been gnats in all the land of Egypt.
Commentary Witness (Generated)Exodus 8:17Generated editorial synthesis
Commentary Witness (Generated)
Exodus 8:17
Exodus 8:17 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And they did so; for Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice in man, and in beast; all the dust of the land became lice 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 8:17
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 8:17
Named authorities or texts detected in the witness
- Egypt
Exposition: Exodus 8:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they did so; for Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice in man, and in beast; all the dust of the land became lice 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 8:18
Hebrew
וְהִפְלֵיתִי בַיּוֹם הַהוּא אֶת־אֶרֶץ גֹּשֶׁן אֲשֶׁר עַמִּי עֹמֵד עָלֶיהָ לְבִלְתִּי הֱיֽוֹת־שָׁם עָרֹב לְמַעַן תֵּדַע כִּי אֲנִי יְהוָה בְּקֶרֶב הָאָֽרֶץ׃vehifeleytiy-vayvom-hahv'-'et-'eretz-goshen-'asher-'amiy-'omed-'aleyha-leviletiy-heyvot-sham-'arov-lema'an-teda'-khiy-'aniy-yehvah-veqerev-ha'aretz
KJV: And the magicians did so with their enchantments to bring forth lice, but they could not: so there were lice upon man, and upon beast.
AKJV: And the magicians did so with their enchantments to bring forth lice, but they could not: so there were lice on man, and on beast.
ASV: And the magicians did so with their enchantments to bring forth lice, but they could not: and there were lice upon man, and upon beast.
YLT: And the scribes do so with their flashings, to bring out the gnats, and they have not been able, and the gnats are on man and on beast;
Commentary WitnessExodus 8:18Quoted commentary witness
Commentary Witness
Exodus 8:18
Verse 18 The magicians did so - That is, They tried the utmost of their skill, either to produce these insects or to remove this plague; but they could not, no juggling could avail here, because insects must be produced which would stick to and infix themselves in man and beast, which no kind of trick could possibly imitate; and to remove them, as some would translate the passage, was to their power equally impossible. If the magicians even acted by spiritual agents, we find from this case that these agents had assigned limits, beyond which they could not go; for every agent in the universe is acting under the direction or control of the Almighty.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 8:18
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Almighty
Exposition: Exodus 8:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the magicians did so with their enchantments to bring forth lice, but they could not: so there were lice upon man, and upon beast.'. 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 8:19
Hebrew
וְשַׂמְתִּי פְדֻת בֵּין עַמִּי וּבֵין עַמֶּךָ לְמָחָר יִהְיֶה הָאֹת הַזֶּֽה׃veshametiy-fedut-veyn-'amiy-vveyn-'amekha-lemachar-yiheyeh-ha'ot-hazeh
KJV: Then the magicians said unto Pharaoh, This is the finger of God: and Pharaoh’s heart was hardened, and he hearkened not unto them; as the LORD had said.
AKJV: Then the magicians said to Pharaoh, This is the finger of God: and Pharaoh’s heart was hardened, and he listened not to them; as the LORD had said. ¶
ASV: Then the magicians said unto Pharaoh, This is the finger of God: and Pharaoh’s heart was hardened, and he hearkened not unto them; as Jehovah had spoken.
YLT: and the scribes say unto Pharaoh, `It is the finger of God;' and the heart of Pharaoh is strong, and he hath not hearkened unto them, as Jehovah hath spoken.
Commentary WitnessExodus 8:19Quoted commentary witness
Commentary Witness
Exodus 8:19
Verse 19 This is the finger of God - That is, The power and skill of God are here evident. Probably before this the magicians supposed Moses and Aaron to be conjurers, like themselves; but now they are convinced that no man could do these miracles which these holy men did, unless God were with him. God permits evil spirits to manifest themselves in a certain way, that men may see that there is a spiritual world, and be on their guard against seduction. He at the same time shows that all these agents are under his control, that men may have confidence in his goodness and power.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 8:19
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 8:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then the magicians said unto Pharaoh, This is the finger of God: and Pharaoh’s heart was hardened, and 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 8:20
Hebrew
וַיַּעַשׂ יְהוָה כֵּן וַיָּבֹא עָרֹב כָּבֵד בֵּיתָה פַרְעֹה וּבֵית עֲבָדָיו וּבְכָל־אֶרֶץ מִצְרַיִם תִּשָּׁחֵת הָאָרֶץ מִפְּנֵי הֶעָרֹֽב׃vaya'ash-yehvah-khen-vayavo'-'arov-khaved-veytah-fare'oh-vveyt-'avadayv-vvekhal-'eretz-mitzerayim-tishachet-ha'aretz-mifeney-he'arov
KJV: And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water; and say unto him, Thus saith the LORD, Let my people go, that they may serve me.
AKJV: And the LORD said to Moses, Rise up early in the morning, and stand before Pharaoh; see, he comes forth to the water; and say to him, Thus says the LORD, Let my people go, that they may serve me.
ASV: And Jehovah said unto Moses, Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water; and say unto him, Thus saith Jehovah, Let my people go, that they may serve me.
YLT: And Jehovah saith unto Moses, `Rise early in the morning, and station thyself before Pharaoh, lo, he is going out to the waters, and thou hast said unto him, Thus said Jehovah, Send My people away, and they serve Me;
Commentary Witness (Generated)Exodus 8:20Generated editorial synthesis
Commentary Witness (Generated)
Exodus 8:20
Exodus 8:20 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water; and say unto him, Thus saith the LORD, Let my people go, that they may serve me.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 8:20
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 8:20
Named authorities or texts detected in the witness
- Moses
- Pharaoh
Exposition: Exodus 8:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water; and say unto him, Thus saith the LORD, Let my people go, that they may serve me.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 8:21
Hebrew
וַיִּקְרָא פַרְעֹה אֶל־מֹשֶׁה וּֽלְאַהֲרֹן וַיֹּאמֶר לְכוּ זִבְחוּ לֽ͏ֵאלֹהֵיכֶם בָּאָֽרֶץ׃vayiqera'-fare'oh-'el-mosheh-vle'aharon-vayo'mer-lekhv-zivechv-le'loheykhem-va'aretz
KJV: Else, if thou wilt not let my people go, behold, I will send swarms of flies upon thee, and upon thy servants, and upon thy people, and into thy houses: and the houses of the Egyptians shall be full of swarms of flies, and also the ground whereon they are.
AKJV: Else, if you will not let my people go, behold, I will send swarms of flies on you, and on your servants, and on your people, and into your houses: and the houses of the Egyptians shall be full of swarms of flies, and also the ground where on they are.
ASV: Else, if thou wilt not let my people go, behold, I will send swarms of flies upon thee, and upon thy servants, and upon thy people, and into thy houses: and the houses of the Egyptians shall be full of swarms of flies, and also the ground whereon they are.
YLT: for, if thou art not sending My people away, lo, I am sending against thee, and against thy servants, and against thy people, and against thy houses, the beetle, and the houses of the Egyptians have been full of the beetle, and also the ground on which they are.
Commentary WitnessExodus 8:21Quoted commentary witness
Commentary Witness
Exodus 8:21
Verse 21 Swarms of flies upon thee - It is not easy to ascertain the precise meaning of the original word הערב hearob; as the word comes from ערב arab, he mingled, it may be supposed to express a multitude of various sorts of insects. And if the conjecture be admitted that the putrid frogs became the occasion of this plague, (different insects laying their eggs in the bodies of those dead animals, which would soon be hatched, see on Exo 8:14 (note)), then the supposition that a multitude of different hinds of insects is meant, will seem the more probable. Though the plague of the locusts was miraculous, yet God both brought it and removed it by natural means; see Exo 10:13-19. Bochart, who has treated this subject with his usual learning and ability, follows the Septuagint, explaining the original by κυνομυια, the dog-fly; which must be particularly hateful to the Egyptians, because they held dogs in the highest veneration, and worshipped Anubis under the form of a dog. In a case of this kind the authority of the Septuagint is very high, as they translated the Pentateuch in the very place where these plagues happened. But as the Egyptians are well known to have paid religious veneration to all kinds of animals and monsters, whence the poet: - Omnigenumque deum monstra, et latrator Anubis, I am inclined to favor the literal construction of the word: for as ערב ereb, Exo 12:38, expresses that mixed multitude of different kinds of people who accompanied the Israelites in their departure from Egypt; so here the same term being used, it may have been designed to express a multitude of different kinds of insects, such as flies, wasps, hornets, etc., etc. The ancient Jewish interpreters suppose that all kinds of beasts and reptiles are intended, such as wolves, lions, bears, serpents, etc. Mr. Bate thinks the raven is meant, because the original is so understood in other places; and thus he translates it in his literal version of the Pentateuch: but the meaning already given is the most likely. As to the objection against this opinion drawn from Exo 8:31, there remained not one, it can have very little weight, when it is considered that this may as well be spoken of one of any of the different kinds, as of an individual of one species.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 8:21
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Septuagint
- Bochart
- Egyptians
- Anubis
- Egypt
- Mr
- Pentateuch
Exposition: Exodus 8:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Else, if thou wilt not let my people go, behold, I will send swarms of flies upon thee, and upon thy servants, and upon thy people, and into thy houses: and the houses of the Egyptians shall be full of swarms of flies...'. 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 8:22
Hebrew
וַיֹּאמֶר מֹשֶׁה לֹא נָכוֹן לַעֲשׂוֹת כֵּן כִּי תּוֹעֲבַת מִצְרַיִם נִזְבַּח לַיהוָה אֱלֹהֵינוּ הֵן נִזְבַּח אֶת־תּוֹעֲבַת מִצְרַיִם לְעֵינֵיהֶם וְלֹא יִסְקְלֻֽנוּ׃vayo'mer-mosheh-lo'-nakhvon-la'ashvot-khen-khiy-tvo'avat-mitzerayim-nizevach-layhvah-'eloheynv-hen-nizevach-'et-tvo'avat-mitzerayim-le'eyneyhem-velo'-yiseqelunv
KJV: And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the LORD in the midst of the earth.
AKJV: And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end you may know that I am the LORD in the middle of the earth.
ASV: And I will set apart in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am Jehovah in the midst of the earth.
YLT: `And I have separated in that day the land of Goshen, in which My people are staying, that the beetle is not there, so that thou knowest that I am Jehovah in the midst of the land,
Commentary WitnessExodus 8:22Quoted commentary witness
Commentary Witness
Exodus 8:22
Verse 22 I will sever in that day - הפליתי hiphleythi, has been translated by some good critics, I will miraculously separate; so the Vulgate: Faciam mirabilem, "I will do a marvellous thing." And the Septuagint, παραδοξασω, I will render illustrious the land of Goshen in that day; and this he did, by exempting that land, and its inhabitants the Israelites, from the plagues by which he afflicted the land of Egypt.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 8:22
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Septuagint
- Vulgate
- Israelites
- Egypt
Exposition: Exodus 8:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the LORD in the midst of the earth.'. 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 8:23
Hebrew
דֶּרֶךְ שְׁלֹשֶׁת יָמִים נֵלֵךְ בַּמִּדְבָּר וְזָבַחְנוּ לַֽיהוָה אֱלֹהֵינוּ כַּאֲשֶׁר יֹאמַר אֵלֵֽינוּ׃derekhe-sheloshet-yamiym-nelekhe-vamidevar-vezavachenv-layhvah-'eloheynv-kha'asher-yo'mar-'eleynv
KJV: And I will put a division between my people and thy people: to morrow shall this sign be.
AKJV: And I will put a division between my people and your people: to morrow shall this sign be.
ASV: And I will put a division between my people and thy people: by to-morrow shall this sign be.
YLT: and I have put a division between My people and thy people: to-morrow is this sign.'
Commentary WitnessExodus 8:23Quoted commentary witness
Commentary Witness
Exodus 8:23
Verse 23 And I will put a division - פדת peduth, a redemption, between my people and thy people; God hereby showing that he had redeemed them from those plagues to which he had abandoned the others.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 8:23
Source lane
Apologetics Bible source bundle
Exposition: Exodus 8:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And I will put a division between my people and thy people: to morrow shall this sign be.'. 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 8:24
Hebrew
וַיֹּאמֶר פַּרְעֹה אָנֹכִי אֲשַׁלַּח אֶתְכֶם וּזְבַחְתֶּם לַיהוָה אֱלֹֽהֵיכֶם בַּמִּדְבָּר רַק הַרְחֵק לֹא־תַרְחִיקוּ לָלֶכֶת הַעְתִּירוּ בַּעֲדִֽי׃vayo'mer-fare'oh-'anokhiy-'ashalach-'etekhem-vzevachetem-layhvah-'eloheykhem-vamidevar-raq-harecheq-lo'-tarechiyqv-lalekhet-ha'etiyrv-va'adiy
KJV: And the LORD did so; and there came a grievous swarm of flies into the house of Pharaoh, and into his servants’ houses, and into all the land of Egypt: the land was corrupted by reason of the swarm of flies.
AKJV: And the LORD did so; and there came a grievous swarm of flies into the house of Pharaoh, and into his servants’ houses, and into all the land of Egypt: the land was corrupted by reason of the swarm of flies. ¶
ASV: And Jehovah did so; and there came grievous swarms of flies into the house of Pharaoh, and into his servants’ houses: and in all the land of Egypt the land was corrupted by reason of the swarms of flies.
YLT: And Jehovah doth so, and the grievous beetle entereth the house of Pharaoh, and the house of his servants, and in all the land of Egypt the land is corrupted from the presence of the beetle.
Commentary WitnessExodus 8:24Quoted commentary witness
Commentary Witness
Exodus 8:24
Verse 24 The land was corrupted - Every thing was spoiled, and many of the inhabitants destroyed, being probably stung to death by these venomous insects. This seems to be intimated by the psalmist, "He sent divers sorts of flies among them, which Devoured them," Psa 78:45. In ancient times, when political, domestic, and personal cleanliness was but little attended to, and offal of different kinds permitted to corrupt in the streets and breed vermin, flies multiplied exceedingly, so that we read in ancient authors of whole districts being laid waste by them; hence different people had deities, whose office it was to defend them against flies. Among these we may reckon Baalzebub, the fly-god of Ekron; Hercules, muscarum abactor, Hercules, the expeller of flies, of the Romans; the Muagrus of the Eleans, whom they invoked against pestilential swarms of flies; and hence Jupiter, the supreme god of the heathens, had the epithets of Απομυιος and Μυωδης, because he was supposed to expel flies, and defend his worshippers against them. See Dodd.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 8:24
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Baalzebub
- Ekron
- Hercules
- Romans
- Eleans
- Jupiter
- See Dodd
Exposition: Exodus 8:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD did so; and there came a grievous swarm of flies into the house of Pharaoh, and into his servants’ houses, and into all the land of Egypt: the land was corrupted by reason of the swarm of flies.'. 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 8:25
Hebrew
וַיֹּאמֶר מֹשֶׁה הִנֵּה אָנֹכִי יוֹצֵא מֵֽעִמָּךְ וְהַעְתַּרְתִּי אֶל־יְהוָה וְסָר הֶעָרֹב מִפַּרְעֹה מֵעֲבָדָיו וּמֵעַמּוֹ מָחָר רַק אַל־יֹסֵף פַּרְעֹה הָתֵל לְבִלְתִּי שַׁלַּח אֶת־הָעָם לִזְבֹּחַ לַֽיהוָֽה׃vayo'mer-mosheh-hineh-'anokhiy-yvotze'-me'imakhe-veha'etaretiy-'el-yehvah-vesar-he'arov-mifare'oh-me'avadayv-vme'amvo-machar-raq-'al-yosef-fare'oh-hatel-leviletiy-shalach-'et-ha'am-lizevocha-layhvah
KJV: And Pharaoh called for Moses and for Aaron, and said, Go ye, sacrifice to your God in the land.
AKJV: And Pharaoh called for Moses and for Aaron, and said, Go you, sacrifice to your God in the land.
ASV: And Pharaoh called for Moses and for Aaron, and said, Go ye, sacrifice to your God in the land.
YLT: And Pharaoh calleth unto Moses and to Aaron, and saith, `Go, sacrifice to your God in the land;'
Commentary WitnessExodus 8:25Quoted commentary witness
Commentary Witness
Exodus 8:25
Verse 25 Sacrifice to your God in the land - That is, Ye shall not leave Egypt, but I shall cause your worship to be tolerated here.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 8:25
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Egypt
Exposition: Exodus 8:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Pharaoh called for Moses and for Aaron, and said, Go ye, sacrifice to your God in the 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 8:26
Hebrew
וַיֵּצֵא מֹשֶׁה מֵעִם פַּרְעֹה וַיֶּעְתַּר אֶל־יְהוָֽה׃vayetze'-mosheh-me'im-fare'oh-vaye'etar-'el-yehvah
KJV: And Moses said, It is not meet so to do; for we shall sacrifice the abomination of the Egyptians to the LORD our God: lo, shall we sacrifice the abomination of the Egyptians before their eyes, and will they not stone us?
AKJV: And Moses said, It is not meet so to do; for we shall sacrifice the abomination of the Egyptians to the LORD our God: see, shall we sacrifice the abomination of the Egyptians before their eyes, and will they not stone us?
ASV: And Moses said, It is not meet so to do; for we shall sacrifice the abomination of the Egyptians to Jehovah our God: lo, shall we sacrifice the abomination of the Egyptians before their eyes, and will they not stone us?
YLT: and Moses saith, `Not right to do so, for the abomination of the Egyptians we do sacrifice to Jehovah our God; lo, we sacrifice the abomination of the Egyptians before their eyes--and they do not stone us!
Commentary WitnessExodus 8:26Quoted commentary witness
Commentary Witness
Exodus 8:26
Verse 26 We shall sacrifice the abomination of the Egyptians - That is, The animals which they hold sacred, and will not permit to be slain, are those which our customs require us to sacrifice to our God; and should we do this in Egypt the people would rise in a mass, and stone us to death. Perhaps few people were more superstitious than the Egyptians. Almost every production of nature was an object of their religious worship: the sun, moon, planets, stars, the river Nile, animals of all sorts, from the human being to the monkey, dog, cat, and ibis, and even the onions and leeks which grew in their gardens. Jupiter was adored by them under the form of a ram, Apollo under the form of a crow, Bacchus under that of a goat, and Juno under that of a heifer. The reason why the Egyptians worshipped those animals is given by Eusebius, viz., that when the giants made war on the gods, they were obliged to take refuge in Egypt, and assume the shapes or disguise themselves under different kinds of animals in order to escape. Jupiter hid himself in the body of a ram, Apollo in that of a crow, Bacchus in a goat, Diana in a cat, Juno in a white heifer, Venus in a fish, and Mercury in the bird ibis; all which are summoned up by Ovid in the following lines: - Duxque gregis fit Jupiter - Delius in corvo, proles Semeleia capro, Fele soror Phoebi, nivea Saturnia vacca, Pisce Venus latuit, Cyllenius ibidis alis. Metam., l. v., fab. v., 1. 326. How the gods fled to Egypt's slimy soil, And hid their heads beneath the banks of Nile; How Typhon from the conquer'd skies pursued Their routed godheads to the seven-mouth'd flood; Forced every god, his fury to escape, Some beastly form to take, or earthly shape. Jove, so she sung, was changed into a ram, From whence the horns of Libyan Ammon came; Bacchus a goat, Apollo was a crow, Phoebe a cat, the wife of Jove a cow, Whose hue was whiter than the falling snow; Mercury, to a nasty ibis turn'd, The change obscene, afraid of Typhon mourn'd, While Venus from a fish protection craves, And once more plunges in her native waves - Maynwaring. These animals therefore became sacred to them on account of the deities, who, as the fable reports, had taken refuge in them. Others suppose that the reason why the Egyptians would not sacrifice or kill those creatures was their belief in the doctrine of the metempsychosis, or transmigration of souls; for they feared lest in killing an animal they should kill a relative or a friend. This doctrine is still held by the Hindoos.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 8:26
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Egyptians
- Nile
- Eusebius
- Egypt
- Phoebi
- Metam
- Jove
- Mercury
- Maynwaring
- Hindoos
Exposition: Exodus 8:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses said, It is not meet so to do; for we shall sacrifice the abomination of the Egyptians to the LORD our God: lo, shall we sacrifice the abomination of the Egyptians before their eyes, and will they not stone us?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 8:27
Hebrew
וַיַּעַשׂ יְהוָה כִּדְבַר מֹשֶׁה וַיָּסַר הֶעָרֹב מִפַּרְעֹה מֵעֲבָדָיו וּמֵעַמּוֹ לֹא נִשְׁאַר אֶחָֽד׃vaya'ash-yehvah-khidevar-mosheh-vayasar-he'arov-mifare'oh-me'avadayv-vme'amvo-lo'-nishe'ar-'echad
KJV: We will go three days’ journey into the wilderness, and sacrifice to the LORD our God, as he shall command us.
AKJV: We will go three days’ journey into the wilderness, and sacrifice to the LORD our God, as he shall command us.
ASV: We will go three days’ journey into the wilderness, and sacrifice to Jehovah our God, as he shall command us.
YLT: A journey of three days we go into the wilderness, and have sacrificed to Jehovah our God, as He saith unto us.'
Commentary WitnessExodus 8:27Quoted commentary witness
Commentary Witness
Exodus 8:27
Verse 27 And sacrifice to the Lord - as he shall command us - It is very likely that neither Moses nor Aaron knew as yet in what manner God would be worshipped; and they expected to receive a direct revelation from him relative to this subject, when they should come into the wilderness.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 8:27
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
Exposition: Exodus 8:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'We will go three days’ journey into the wilderness, and sacrifice to the LORD our God, as he shall command us.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 8:28
Hebrew
וַיַּכְבֵּד פַּרְעֹה אֶת־לִבּוֹ גַּם בַּפַּעַם הַזֹּאת וְלֹא שִׁלַּח אֶת־הָעָֽם׃vayakheved-fare'oh-'et-livvo-gam-vafa'am-hazo't-velo'-shilach-'et-ha'am
KJV: And Pharaoh said, I will let you go, that ye may sacrifice to the LORD your God in the wilderness; only ye shall not go very far away: intreat for me.
AKJV: And Pharaoh said, I will let you go, that you may sacrifice to the LORD your God in the wilderness; only you shall not go very far away: entreat for me.
ASV: And Pharaoh said, I will let you go, that ye may sacrifice to Jehovah your God in the wilderness; only ye shall not go very far away: entreat for me.
YLT: And Pharaoh saith, `I send you away, and ye have sacrificed to Jehovah your God in the wilderness, only go not very far off; make ye supplication for me;'
Commentary WitnessExodus 8:28Quoted commentary witness
Commentary Witness
Exodus 8:28
Verse 28 I will let you go only ye shall not go very far away - Pharaoh relented because the hand of God was heavy upon him; but he was not willing to give up his gain. The Israelites were very profitable to him; they were slaves of the state, and their hard labor was very productive: hence he professed a willingness, first to tolerate their religion in the land, (Exo 8:25); or to permit them to go into the wilderness, so that they went not far away, and would soon return. How ready is foolish man, when the hand of God presses him sore, to compound with his Maker! He will consent to give up some sins, provided God will permit him to keep others. Entreat for me - Exactly similar to the case of Simon Magus, who, like Pharaoh, fearing the Divine judgments, begged an interest in the prayers of Peter, Act 8:24.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 8:28
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 8:24
Named authorities or texts detected in the witness
- Ovid
- Ray
- Simon Magus
- Pharaoh
- Peter
Exposition: Exodus 8:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Pharaoh said, I will let you go, that ye may sacrifice to the LORD your God in the wilderness; only ye shall not go very far away: intreat for me.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 8:29
KJV: And Moses said, Behold, I go out from thee, and I will intreat the LORD that the swarms of flies may depart from Pharaoh, from his servants, and from his people, to morrow: but let not Pharaoh deal deceitfully any more in not letting the people go to sacrifice to the LORD.
AKJV: And Moses said, Behold, I go out from you, and I will entreat the LORD that the swarms of flies may depart from Pharaoh, from his servants, and from his people, to morrow: but let not Pharaoh deal deceitfully any more in not letting the people go to sacrifice to the LORD.
ASV: And Moses said, Behold, I go out from thee, and I will entreat Jehovah that the swarms of flies may depart from Pharaoh, from his servants, and from his people, to-morrow: only let not Pharaoh deal deceitfully any more in not letting the people go to sacrifice to Jehovah.
YLT: and Moses saith, `Lo, I am going out from thee, and have made supplication unto Jehovah, and the beetle hath turned aside from Pharaoh, from his servants, and from his people--to-morrow, only let not Pharaoh add to deceive--in not sending the people away to sacrifice to Jehovah.'
Commentary Witness (Generated)Exodus 8:29Generated editorial synthesis
Commentary Witness (Generated)
Exodus 8:29
Exodus 8:29 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Moses said, Behold, I go out from thee, and I will intreat the LORD that the swarms of flies may depart from Pharaoh, from his servants, and from his people, to morrow: but let not Pharaoh deal deceitfully any more in not letting the people go to sacrifice to the LORD.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 8:29
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 8:29
Named authorities or texts detected in the witness
- Moses
- Behold
- Pharaoh
Exposition: Exodus 8:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses said, Behold, I go out from thee, and I will intreat the LORD that the swarms of flies may depart from Pharaoh, from his servants, and from his people, to morrow: but let not Pharaoh deal deceitfully any mor...'. 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 8:30
KJV: And Moses went out from Pharaoh, and intreated the LORD.
AKJV: And Moses went out from Pharaoh, and entreated the LORD.
ASV: And Moses went out from Pharaoh, and entreated Jehovah.
YLT: And Moses goeth out from Pharaoh, and maketh supplication unto Jehovah,
Commentary Witness (Generated)Exodus 8:30Generated editorial synthesis
Commentary Witness (Generated)
Exodus 8:30
Exodus 8:30 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Moses went out from Pharaoh, and intreated the LORD.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Exodus 8:30
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Exodus 8:30
Named authorities or texts detected in the witness
- Moses
- Pharaoh
Exposition: Exodus 8:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Moses went out from Pharaoh, and intreated the LORD.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Exodus 8:31
KJV: And the LORD did according to the word of Moses; and he removed the swarms of flies from Pharaoh, from his servants, and from his people; there remained not one.
AKJV: And the LORD did according to the word of Moses; and he removed the swarms of flies from Pharaoh, from his servants, and from his people; there remained not one.
ASV: And Jehovah did according to the word of Moses; and he removed the swarms of flies from Pharaoh, from his servants, and from his people; there remained not one.
YLT: and Jehovah doth according to the word of Moses, and turneth aside the beetle from Pharaoh, from his servants, and from his people--there hath not been left one;
Commentary WitnessExodus 8:31Quoted commentary witness
Commentary Witness
Exodus 8:31
Verse 31 The Lord did according to the word of Moses - How powerful is prayer! God permits his servant to prescribe even the manner and time in which he shall work. He removed the swarms - Probably by means of a strong wind, which swept them into the sea.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 8:31
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ray
- Moses
Exposition: Exodus 8:31 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD did according to the word of Moses; and he removed the swarms of flies from Pharaoh, from his servants, and from his people; there remained not one.'. 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 8:32
KJV: And Pharaoh hardened his heart at this time also, neither would he let the people go.
AKJV: And Pharaoh hardened his heart at this time also, neither would he let the people go.
ASV: And Pharaoh hardened his heart this time also, and he did not let the people go.
YLT: and Pharaoh hardeneth his heart also at this time, and hath not sent the people away.
Commentary WitnessExodus 8:32Quoted commentary witness
Commentary Witness
Exodus 8:32
Verse 32 Pharaoh hardened his heart at this time also - See Exo 8:15. This hardening was the mere effect of his self-determining obstinacy. He preferred his gain to the will and command of Jehovah, and God made his obstinacy the means of showing forth his own power and providence in a supereminent degree. 1. As every false religion proves there is a true one, as a copy, however marred or imperfect, shows there was an original from which it was taken, so false miracles prove that there were genuine miracles, and that God chooses at particular times, for the most important purposes, to invert the established order of nature, and thus prove his omnipotence and universal agency. That the miracles wrought at this time were real we have the fullest proof. The waters, for instance, were not turned into blood in appearance merely, but were really thus changed. Hence the people could not drink of them; and as blood in a very short time, when exposed to the air, becomes putrid, so did the bloody waters; therefore all the fish that were in the river died. 2. No human power or ingenuity could produce such frogs as annoyed the land of Egypt. This also was a real, not an imaginary, plague. Innumerable multitudes of these animals were produced for the purpose; and the heaps of their dead carcasses, which putrefied and infected the land, at once demonstrated the reality of the miracle. 3. The lice both on man and beast through the whole land, and the innumerable swarms of flies, gave such proofs of their reality as to put the truth of these miracles out of question for ever. It was necessary that this point should be fully proved, that both the Egyptians and Israelites might see the finger of God in these awful works. 4. To superficial observers only do "Moses and the magicians appear to be nearly matched." The power of God was shown in producing and removing the plagues. In certain cases the magicians imitated the production of a plague, but they had no power to remove any. They could not seem to remove the bloody color, nor the putrescency from the waters through which the fish were destroyed, though they could imitate the color itself; they could not remove the frogs, the lice, or swarms of flies, though they could imitate the former and latter; they could by dexterity of hand or diabolic influence produce serpents, but they could not bring one forward that could swallow up the rod of Aaron. In every respect they fall infinitely short of the power and wonderful energy evidenced in the miracles of Moses and Aaron. The opposition therefore of those men served only as a foil to set off the excellence of that power by which these messengers of God acted. 5. The courage, constancy, and faith of Moses are worthy of the most serious consideration. Had he not been fully satisfied of the truth and certainty of his Divine mission, he could not have encountered such a host of difficulties; had he not been certain of the issue, he could not have preserved amidst so many discouraging circumstances; and had he not had a deep acquaintance with God, his faith in every trial must have necessarily failed. So strong was this grace in him that he could even pledge his Maker to the performance of works concerning which he had not as yet consulted him! He therefore let Pharaoh fix the very time on which he would wish to have the plague removed; and when this was done, he went to God by faith and prayer to obtain this new miracle; and God in the most exact and circumstantial manner fulfilled the word of his servant. 6. From all this let us learn that there is a God who worketh in the earth; that universal nature is under his control; that he can alter, suspend, counteract, or invert its general laws whensoever he pleases; and that he can save or destroy by the most feeble and most contemptible instruments. We should therefore deeply reverence his eternal power and Godhead, and look with respect on every creature he has made, as the meanest of them may in his hand, become the instrument of our salvation or our ruin. 7. Let us not imagine that God has so bound himself to work by general laws, that those destructions cannot take place which designate a particular providence. Pharaoh and the Egyptians are confounded, afflicted, routed, and ruined, while the land of Goshen and the Israelites are free from every plague! No blood appears in their streams; no frogs, lice, nor flies, in all their borders! They trusted in the true God, and could not be confounded. Reader, how secure mayest thou rest if thou hast this God for thy friend! He was the Protector and Friend of the Israelites through the blood of that covenant which is the very charter of thy salvation: trust in and pray to him as Moses did, and then Satan and his angels shall be bruised under thy feet, and thou shalt not only be preserved from every plague, but be crowned with his loving kindness and tender mercy. He is the same to-day that he was yesterday, and shall continue the same for ever. Hallelujah, the Lord God omnipotent reigneth!
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 8:32
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Ray
- Moses
- Jehovah
- Egypt
- Aaron
- Godhead
- Reader
- Hallelujah
Exposition: Exodus 8:32 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Pharaoh hardened his heart at this time also, neither would he 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.
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
21
Generated editorial witnesses
11
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Exodus 8:1
- Exodus 8:2
- Exodus 8:3
- Exodus 8:4
- Exodus 8:5
- Exodus 8:6
- Exodus 8:7
- Exodus 8:8
- Exodus 8:9
- Exodus 8:10
- Exodus 8:11
- Exodus 8:12
- Exodus 8:13
- Exodus 8:14
- Exodus 8:15
- Exodus 8:16
- Exodus 8:17
- Exodus 8:18
- Exodus 8:19
- Exodus 8:20
- Exodus 8:21
- Exodus 8:22
- Exodus 8:23
- Exodus 8:24
- Exodus 8:25
- Exodus 8:26
- Exodus 8:27
- Act 8:24
- Exodus 8:28
- Exodus 8:29
- Exodus 8:30
- Exodus 8:31
- Exodus 8:32
Named authorities or texts surfaced in commentary
- Ovid
- Ray
- Moses
- Egypt
- Pharaoh
- Goshen
- Aaron
- Egyptians
- Aben Ezra
- Bochart
- Golius
- Homer
- Nile
- Lower Egypt
- The Abderites
- Orosius
- Dardania
- Athenaeus
- Septuagint
- Vulgate
- Le Clerc
- Houbigant
- Saxon Heptateuch
- Bible
- See Herod
- Euterp
- Gale
- Thus
- Mr
- Vinisauf
- Holy Land
- Caesarea
- Hierozoicon
- Aptera
- Almighty
- Anubis
- Pentateuch
- Israelites
- Baalzebub
- Ekron
- Hercules
- Romans
- Eleans
- Jupiter
- See Dodd
- Eusebius
- Phoebi
- Metam
- Jove
- Mercury
- Maynwaring
- Hindoos
- Simon Magus
- Peter
- Behold
- Jehovah
- Godhead
- Reader
- Hallelujah
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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.
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What this explorer shows today
The public reader has book-by-book chapter entry points across the 66-book canon. Deeper corpus and provenance details stay on the supporting Bible Data shelves.
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Commentary Witness
Exodus 8:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Exodus 8:1
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness