AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.
The burdens of Egypt — siḇlāh from the oppression to the redemption verbal / quotation — confirmed
The rare load-word Moses 'looks on' in 2:11 — siḇlōṯām, "their burdens" (H5450) — is a keyword, not a generic term: it occurs in only six verses, and every one belongs to the oppression-and-Exodus narrative. It names the bondage imposed in 1:11 ("taskmasters... with their burdens"), the labor Pharaoh refuses to lighten (5:4-5), and — decisively — the very thing God promises to lift: "I will bring you out from under the burdens of the Egyptians" (6:6-7). The same word that opens Moses' compassion closes in God's redemption. The Verifier records the shared rare lexeme; because siḇlāh is genuinely uncommon and the contexts are a single connected narrative, this is a confirmed verbal link, not a mere thematic echo.
Exodus 2:11 · Exodus 1:11 · Exodus 5:4 · Exodus 5:5 · Exodus 6:6 · Exodus 6:7
basis: shared rare lexeme H5450 çᵉbâlâh 'burden' (in only 6 vv — all in the Exodus oppression/redemption narrative: 1:11; 2:11; 5:4,5; 6:6,7); low-frequency keyword link, not a quotation of one verse by another
Jacob's troughs at the well — rahaṭ, a four-verse word verbal / quotation — confirmed
The watering troughs the daughters fill in 2:16 — rᵉhāṭîm (H7298) — is one of the rarest nouns in the Pentateuch, occurring in only four verses. Two of them are the betrothal-flock scenes of Jacob and Laban (Gen. 30:38, 41, where the AV renders it "gutters"); the fourth is the wholly different love-poetry of Song of Solomon 7:5. The shared rare word is precisely what makes Keil & Delitzsch's observation — that Moses here does "as Jacob had formerly done (Genesis 29:10)" — verbally demonstrable and not merely thematic. Cambridge independently notes the same Genesis cross-reference. A rare-lexeme link between two well-betrothal type-scenes; the Song occurrence is recorded for completeness as the same word in an unrelated context.
Exodus 2:16 · Genesis 30:38 · Genesis 30:41 · Song of Solomon 7:5
basis: shared rare lexeme H7298 rahaṭ 'trough' (in only 4 vv — Ex 2:16; Gen 30:38,41; Song 7:5); rare-word verbal link binding the well-betrothal type-scenes of Moses and Jacob; Song 7:5 is the same word in an unrelated context
Drawing up — dālāh from a well, from counsel, from the pit verbal / quotation — confirmed
The verb for the daughters' (2:16) and Moses' (2:19) drawing of water — dālāh, "to draw up" (H1802) — is rare (four verses) and turns figurative in its other two homes. Proverbs 20:5 makes it the labor of insight: "counsel in the heart of man is like deep water, but a man of understanding will draw it out." Psalm 30:1 makes it deliverance: "I will extol you, O LORD, for you have drawn me up" (lifted me from the pit). The literal motion at the Midian well — lowering a vessel into the deep and lifting it full — is the same picture wisdom and salvation borrow. The Verifier ranks Proverbs 20:5 and Psalm 30:1 as the unit's top external verbal candidates on this shared rare lexeme. A genuine rare-word link; the connection lives in the verb, not in any quotation, and the literal and figurative senses are distinct.
Exodus 2:16 · Exodus 2:19 · Proverbs 20:5 · Psalm 30:1
basis: shared rare lexeme H1802 dâlâh 'draw up' (in only 4 vv — Ex 2:16, 2:19; Prov 20:5; Ps 30:1); the Verifier's top-ranked external candidates; rare-word verbal link across literal (water) and figurative (counsel, deliverance) uses, not a citation
Zipporah — a name in only three verses verbal / quotation — confirmed
Moses' wife, named in 2:21, bears a proper name (ṣippōrāh, H6855) that appears in only three verses of the whole Old Testament: this betrothal, the terrifying night-encounter where she circumcises their son and saves Moses' life (4:25), and her return to Moses with Jethro after the Exodus (18:2). The rare shared name stitches her three appearances into one arc — given to Moses here, decisive at the lodging-place there, restored at Sinai. The Verifier confirms the link on this rare proper-noun lexeme. A verbal link by shared name; the dramatic weight of 4:25 is supplied by that narrative, not by this verse.
Exodus 2:21 · Exodus 4:25 · Exodus 18:2
basis: shared rare proper-name lexeme H6855 Tsippôrâh (in only 3 vv — Ex 2:21; 4:25; 18:2); rare-name verbal link binding her three appearances, not a quotation
A sojourner in a foreign land — gēr from Abraham to Israel's Law structural / thematic — confirmed
Moses names Gershom (2:22) by the covenant word gēr, "sojourner / resident alien" (H1616) — a common but theologically loaded term (83 verses). Abraham confesses himself a gēr wᵉtôšāḇ at Sarah's grave (Gen. 23:4); God foretells that Abraham's seed will be gērîm in a land not theirs (Gen. 15:13); and the Law repeatedly grounds its command to love the alien in Israel's own memory — "the land is mine; for you are sojourners (gērîm) with me" (Lev. 25:23). Moses' private grief at being a stranger becomes the seedbed of Israel's social ethic. Because gēr is common rather than rare, this is a confirmed thematic/structural link — a recurring covenant motif of sojourning, deliberately not over-claimed as a quotation.
Exodus 2:22 · Genesis 15:13 · Genesis 23:4 · Leviticus 25:23
basis: shared lexeme H1616 gêr 'sojourner' — common (83 vv); recurring covenant motif of sojourning (Abraham, the foretold bondage, the Law's care for the alien), not a rare-word quotation
Driven out — gāraš, the verb of expulsion turned to rescue structural / thematic — confirmed
The shepherds 'drive away' the priest's daughters in 2:17 with gāraš (H1644), the strong verb of expulsion — the same word that drives Adam from the garden (Gen. 3:24) and Cain from the ground (Gen. 4:14, where he is 'driven out' from God's face). The irony deepens across the Exodus: it is by the identical verb that God promises Pharaoh 'will drive them out of his land' (6:1), so that the small act of expulsion at the well foreshadows the great expulsion that frees the nation. And it is the very root Cambridge weighs and sets aside for Gershom's name (2:22, 'expulsion'). Here, uniquely, the verb of driving-out is answered: where the daughters are driven away, Moses 'rose up and saved them.' Because gāraš is a common word (45 verses), this is a recorded thematic/structural motif of expulsion, not a rare-word quotation — the Verifier confirms only the shared lexeme, and the link lives in the recurring picture, not in any citation.
Exodus 2:17 · Genesis 3:24 · Genesis 4:14 · Exodus 6:1
basis: shared lexeme H1644 gâraš 'drive out' — common (45 vv); a recurring expulsion motif (Eden, Cain, and Pharaoh's eventual driving-out of Israel in 6:1), inverted at the well where the driven-out daughters are saved; same root Cambridge weighs for 'Gershom' (2:22); not a rare-word quotation
Moses 'became great' — gādal, the growing-up of the chosen structural / thematic — confirmed
The verb that compresses Moses' forty years in 2:11 — way-yiḡdal, "and he became great / grew up" (H1431) — is the same word and stem Keil & Delitzsch expressly cross-reference to Genesis 21:20, where Ishmael "grew" in the wilderness, and which recurs of the child Samuel and others. It is a common word (115 verses), so the link is a recurring narrative formula — "and the child grew" — that marks the passage of a chosen figure from infancy to the threshold of his calling, rather than a rare-word quotation. K&D make the cross-reference explicit.
Exodus 2:11 · Genesis 21:20 · Exodus 2:10
basis: shared lexeme H1431 gâdal 'grow/become great' — common (115 vv); a recurring 'and the child grew' formula (K&D cite Gen 21:20) marking a chosen figure's passage to his calling, not a rare-word quotation
Stephen's retelling — the New Testament's reading of Moses' rejection (flagged) flagged — verify source
The whole unit is retold in Stephen's speech (Acts 7:23-29), and the voices route nearly every verse through it: Ellicott, Cambridge, K&D, and the Pulpit Commentary all cite Acts 7 for the forty years (7:23), the misunderstood rescue ("he supposed his brethren would have understood... but they understood not," 7:25), the reworded reproof (7:26), and the flight "at this saying" (7:29). Hebrews 11:24-27 supplies the faith-reading that the older voices press on every verse. But these are cross-Testament links (Greek↔Hebrew): they cannot rest on shared Strong's numbers — the Verifier returns no shared lexeme — and they are interpretive retellings, not the Hebrew text quoting itself. Stephen's framing (Moses as the rejected-then-vindicated deliverer) and Hebrews' faith-construal are real and load-bearing for Christian reading, but as provenance they are the NT's reading of Exodus, which the spec requires us to flag. Flagged accordingly.
Exodus 2:11 · Exodus 2:14 · Exodus 2:15 · Acts 7:23 · Acts 7:25 · Hebrews 11:24
basis: cross-Testament Greek↔Hebrew link — no shared Strong's lexeme possible (Verifier returns none); Acts 7:23-29 and Heb 11:24-27 are the NT's interpretive retelling of this unit, cited by every voice but a reading of the text, not an internal verbal quotation; flagged per spec