1 Chronicles26:20–32

The Ladan register, twice written verbal / quotation: confirmed

The three names that carry vv. 21 and 22, לַ֠עְדָּן (Ladan, H3936), זֵתָם֙ (Zetham, H2241) and Shelomoth (H8013), all reappear in the Levite roster of 1 Chronicles 23:7 to 9, and the Verifier records the shared lexemes directly: Ladan in five verses, Zetham in two, Shelomoth in four. This is the Chronicler quoting his own register. The relation is not simple repetition: Cambridge notes that at 23:8 Zetham and Joel appear as brethren of Jehiel rather than his sons, and judges the discrepancy unimportant “since families, not individuals, are spoken of,” while K&D uses 23:7 to 8 to establish that the Jehielites descend from Ladan, “the older branch of the Gershonites.” Pulpit shows the Hebrew would even permit a reading in which all three are brothers.

1 Chronicles 23:8 · 1 Chronicles 23:9 · 1 Chronicles 23:7

basis: Verifier: shared rare Hebrew lexemes H3936 Laʻdân (in 5 vv), H2241 Zêthâm (in 2 vv), H8013 Shᵉlômôwth (in 4 vv), plus H1649 Gêrᵉshunnîy (in 12 vv) at 23:7. Same-language register vocabulary reused, not a quotation of a saying.

The four sons of Kohath, and the clan that drops out verbal / quotation: confirmed

The gentilic list of v. 23 is drawn from the Kohathite census formula: the Verifier reports Numbers 3:27 sharing עַמְרָמִי (H6020, in 2 vv), עָזִּיאֵלִי (H5817, in 2 vv) and חֶבְרוֹנִי (H2276, in 5 vv), with Numbers 26:58 carrying the Hebronite form again. Two of these lexemes occur in only two verses of the canon, so the verbal tie is as tight as this kind of link gets. ⚙ The point of the link is the gap it exposes: Numbers 3:27 counts the Uzzielites among the guards of the sanctuary, and here they are named and then never assigned. Benson notes that outside this verse and Numbers 3:27 “we read no more of them in the Scripture,” and offers extinction or unfitness as guesses. Ellicott registers the asymmetry too, that Hebron is named twice in the sequel and Uzziel not at all.

Numbers 3:27 · Numbers 26:58

basis: Verifier: shared Hebrew lexemes H6020 ʻAmrâmîy (in 2 vv) and H5817 ʻOzzîyʼêlîy (in 2 vv), both rare, with H2276 Chebrôwnîy (in 5 vv) shared by both refs. Clan vocabulary held in common, not a citation.

The first treasury: Jericho's devoted spoil structural / thematic: confirmed

Pulpit makes a lexical observation about אוֹצָר (H214) that reframes the whole section: “The very first use of this word to signify a place where treasures were kept is in Joshua 6:19, 24,” the devoted metal of Jericho, and the word is absent from Samuel while frequent in Kings, Chronicles, Ezra and Nehemiah. Barnes independently traces the institution to the same place, a treasury “once before established, namely, under Joshua,” that “appears to have been soon exhausted”; Ellicott lists Joshua 6:19 among the statutes ordaining that captured metal go to the sanctuary. So the chambers Shelomoth keeps in v. 26 are the mature form of the herem chest. ⚙ Honest limitation: the Verifier returned no shared lexeme pair for this reference, so the basis here is three commentators' own citation of the Joshua text, not a computed link, and the tier is set accordingly.

Joshua 6:19 · Joshua 6:24

basis: Not a Verifier-computed pair. Basis is the commentators' own lexical claim: Pulpit states Joshua 6:19, 24 is the first use of H214 ʼôwtsâr for a treasure store, Barnes names Joshua 6:24 as the earlier treasury, Ellicott cites Joshua 6:19 among the laws of dedicated metal. Shared institution and vocabulary, no quotation claimed.

To strengthen the house: the repair fund of the later kings structural / thematic: confirmed

לְחַזֵּ֖ק (v. 27, Piel of châzaq, H2388) is the technical verb of temple maintenance. Cambridge states that R.V.'s “to repair” renders “the same Heb. word as in 2 Chronicles 24:5; 2 Chronicles 29:3,” where Joash and Hezekiah put the building back in order; K&D adds 2 Kings 12:8 and Nehemiah 3:2 as places where the verb covers renovation of old buildings, and thinks the sense here is broader. Benson draws the practical inference: gifts come easily for building and rarely for upkeep, so the endowment had to be founded before the first stone. ⚙ The link is one of institution and vocabulary, not of quotation; the later kings are doing with the fund what v. 27 created it for.

2 Chronicles 24:5 · 2 Chronicles 29:3 · 2 Kings 12:8

basis: Not a Verifier-computed pair. Cambridge names H2388 châzaq as the same Hebrew word at 2 Chronicles 24:5 and 29:3; K&D adds 2 Kings 12:8 and Nehemiah 3:2 for the same usage. A common institution (the repair fund) carried by a common verb, no citation claimed.

The law of spoil, and whether these captains were obeying it flagged: verify source

Geneva's margin at v. 26 explains the captains' gifts as made “According as the Lord commanded, Nu 31:28,” the Midianite statute levying a portion of spoil for the sanctuary; Gill cites Numbers 31:48 in the same breath, and Ellicott appeals to Numbers 31:22 to 23 and 31:50 for the dedication of captured metal. ⚙ But 1 Chronicles 26:26 to 28 never cites a statute. It names donors and calls their act a Hiphil of qâdash, and Samuel, Saul, Abner and Joab are not obviously executing a levy at all. The claim that Numbers 31 is the legal basis is the commentators' inference, plausible and old, and it is flagged here rather than confirmed because the text in front of us supplies no such warrant.

Numbers 31:28 · Numbers 31:50

basis: No Verifier-computed lexeme pair. The connection rests on Geneva's marginal note (Numbers 31:28), Gill's citation of Numbers 31:48 and Ellicott's of Numbers 31:22 to 23, 50; the shared element is the Hiphil of H6942 qâdash applied to spoil, but the legal dependence is commentators' inference and is not asserted in this unit.

Chenaniah, and whether it is the same man flagged: verify source

The name כְּנַנְיָ֣הוּ (H3663) stands in only three verses of the canon, and the Verifier returns two of them: 1 Chronicles 15:22 and 15:27, where a Chenaniah is chief of the Levites in connection with the carrying of the ark. K&D cross refers to 15:22 without argument. Pulpit is more careful: the Authorized Version of 15:22 “would make it appear very unlikely” that the two are one man, yet on the other translation of that verse, which takes him as the one who had the special ordering of the carrying of the ark, the identification “would leave it more likely.” ⚙ The lexical link is real and rare; the identification of the persons is not settled, and it is the identification that would matter, since it would put the ark's conductor over Israel's courts a generation later. Flagged rather than confirmed for that reason.

1 Chronicles 15:22 · 1 Chronicles 15:27

basis: Verifier: shared rare Hebrew lexeme H3663 Kᵉnanyâh (in 3 vv), with H3881 Lêvîyîy (in 263 vv) and H8269 sar (in 368 vv) also shared. The computed lexeme link is solid, but the inference that one man is meant rests on a disputed translation of 1 Chronicles 15:22 which Pulpit leaves undecided, so the thread is flagged.

The treasury as a place where gifts are watched structural / thematic: confirmed

⚙ The Chronicler's אוֹצָר has a Greek successor. In the temple of the Gospels the gazophylakion is where gifts are deposited and where Jesus sits down opposite to watch what is put in; the sum he commends is the smallest in the building. Read against 1 Chronicles 26, that scene is the same institution seen from the donor's side: the treasury is not a vault but an office, always staffed, and every gift passes through somebody's hands. This is a Greek to Hebrew pairing, so no shared Strong's lexeme can be alleged and no verbal tier is possible; the link is the shared institution and the motif of consecrated giving under oversight. No commentator in this brief draws it.

Mark 12:41-44 · Luke 21:1-4

basis: Cross-Testament (Hebrew to Greek), so shared Strong's numbers cannot be the basis and a verbal tier is excluded. Basis is institutional and thematic: the temple treasury as a supervised deposit of dedicated gifts, H214 ʼôwtsâr in this unit answering to the Gospel gazophylakion. The pairing is the tool's own, unsupported by the voices in this brief.

The stores of the Father's house ancient/widely-held

Matthew Henry reads the treasuries of this chapter as a figure: “These treasures typified the plenty there is in our heavenly Father's house, enough and to spare,” and he names the antitype, “the unsearchable riches of Christ,” from which “all our wants are supplied; and receiving from his fulness, we must give him the glory.” Henry is quoting Paul's phrase at Ephesians 3:8 and John's at John 1:16, and the reading is the common Reformed and patristic instinct with the temple furniture generally: the sanctuary's abundance figures the fullness of the one who is the true temple. ⚙ Fallibly, we would add only the register's own emphasis. Henry's plenty is stewarded plenty, guarded by named men whose houses are given in full, and Chronicles cares as much about the custodians as the contents. A fullness that is dispensed through appointed hands is closer to the apostolic picture of gifts given out of Christ's fullness than a fullness merely stored.

Ephesians 3:8 · John 1:16

Spoil carried up into the house novel

Verse 27 states the logic without comment: what was taken in war was made holy to strengthen the house of YHWH. The apostolic writers apply exactly that logic to the ascension, quoting Psalm 68:18, “When he ascended on high he led captivity captive and gave gifts to men” (Ephesians 4:8), so that the victor's spoil becomes the endowment of the assembly, offices and officers included. ⚙ The pattern is real and the Psalm's apostolic use is beyond dispute; the application of it to this particular register is our own and is marked novel. No commentator in this brief makes it. What the pairing yields is this: the treasurers of 1 Chronicles 26 administer the proceeds of David's victories for a house not yet built, and Ephesians has the risen Christ distributing the proceeds of his victory to build a house that is still being built. The cross-Testament link cannot rest on shared vocabulary, since one text is Hebrew and the other Greek; it rests on the shared movement from conquest to consecrated gift to constituted house.

Ephesians 4:8 · Psalm 68:18

The prince over the treasures, and the Son over the house novel

Shebuel is נָגִ֖יד, prince over the stores, and Benson notes it is the only honour the line of Moses receives in these chapters, a servant's descendant trusted with a servant's task in a house he did not build. Hebrews 3:5 to 6 sets exactly that contrast: Moses was faithful in the house as a servant, Christ as a Son over it. ⚙ This is our reading, not Benson's or Ellicott's, and it is offered to be tested: the honest caution is that Chronicles is not making a point about Moses' rank at all, only filling an office, so the figure must not be pressed into an argument the register does not carry.

Hebrews 3:5-6