Exodus3:1–22

The bush of Horeb → "him that dwelt in the bush" (Deuteronomy 33:16) verbal / quotation — confirmed

The strongest verbal seam in the unit. The word for the bush, H5572 çᵉneh ("bramble"), is genuinely rare — it occurs in only four verses of the entire Hebrew Bible, and the single narrative parallel is Moses' own dying blessing of Joseph: "the good will of him that dwelt in the bush" (Deut 33:16). Cambridge records the link directly at v. 2: "a bush] only besides Deuteronomy 33:16," and Gill notes "reference is frequently had to it as a matter of fact, Deuteronomy 33:16." Because çᵉneh is so rare and the second occurrence is a deliberate backward glance at this theophany, the Verifier returns this as a verbal link, not a coincidence: the One who appeared in the seneh at Moses' commissioning is named, forty years later, as the abiding favor resting on Joseph's house.

Exodus 3:2 · Deuteronomy 33:16

basis: shared rare Strong's lexeme H5572 çᵉneh — only 4 occurrences in all of Scripture; Deuteronomy 33:16 is the sole narrative back-reference to the burning bush. Verifier-computed. Rarity warrants 'verbal'.

The six-nation land-promise → its recurring covenant inventory (Deuteronomy 7:1; Exodus 13:5; Joshua 3:10) structural / thematic — confirmed

The roll of dispossessed peoples in vv. 8 and 17 — Canaanite, Hittite, Amorite, Perizzite, Hivite, Jebusite — is, Barnes notes, "the first passage in this book where the enumeration, so often repeated... is given." That same cluster of gentilic lexemes recurs as a fixed covenant formula: the Verifier ties this unit to Deuteronomy 7:1 (sharing H6522 Pᵉrizzîy, H2340 Chivvîy, H2983 Yᵉbûwçîy, H2850 Chittîy), to Exodus 13:5 (sharing H2983 Yᵉbûwçîy, H2461 châlâb, with the "milk and honey" verb H2100 zûwb), and to Joshua 3:10 (the same nations as the Jordan is crossed to take the land). The shared lexemes are mostly proper-name gentilics of moderate frequency (Pᵉrizzîy in 23 vv, Yᵉbûwçîy in 39 vv), so this is a structural/thematic formula — the land's inhabitants recited as a stock list — rather than a rare quotation. The thread runs from promise (Exodus 3) through statute (Deut 7) to fulfillment (Josh 3).

Exodus 3:8 · Exodus 3:17 · Deuteronomy 7:1 · Exodus 13:5 · Joshua 3:10

basis: shared gentilic-list lexemes H6522 Pᵉrizzîy (23 vv), H2340 Chivvîy (25 vv), H2983 Yᵉbûwçîy (39 vv), H2850 Chittîy (47 vv), H3669 Kᵉnaʻanîy (71 vv), plus H2461 châlâb / H2100 zûwb at Exod 13:5; Verifier-computed. A recurring covenant formula, not a rare quotation — hence structural, not verbal.

"Put off thy sandals" at Horeb → the same command to Joshua at Jericho (Joshua 5:15) verbal / quotation — confirmed

The rare imperative H5394 nâshal ("to pluck/draw off"), used at v. 5 for removing the sandals on holy ground, occurs in only 7 verses of the whole Hebrew Bible — and recurs near-verbatim when the captain of the LORD's host meets Joshua: "Put off thy shoe from off thy foot; for the place whereon thou standest is holy" (Josh 5:15). The Verifier computes the pair as a verbal link, returning not one but two pointed shared lexemes — nâshal (7 vv) and H5275 naʻal ("sandal," 22 vv) — alongside maqom, regel, qodesh and the participle ʻomed ("standing"): the two holy-ground sayings share their whole vocabulary, not merely a theme. Cambridge records the parallel at v. 5 ("Cf. Joshua 5:15"), and the Pulpit Commentary states it plainly: "The command given to Moses at this time was repeated to Joshua (Joshua 5:15)." Both are Hebrew narrative, provenance secure, so the rare-lexeme quotation stands as verbal: the holy-ground encounter that launches Moses' mission is replayed, almost word for word, to launch the conquest under his successor.

Exodus 3:5 · Joshua 5:15

basis: Verifier-computed: rare shared lexeme H5394 nâshal (only 7 vv) plus H5275 naʻal (22 vv) and the full holy-ground cluster (maqom, regel, qodesh, ʻomed); the sandal-command is reused near-verbatim at Joshua 5:15. Rarity of nâshal + the multi-word overlap warrants 'verbal.' Both Hebrew narrative; Cambridge and Pulpit both record the parallel.

"Surely I have visited you" → Joseph's deathbed prophecy (Genesis 50:24) structural / thematic — confirmed

In v. 16 God's message to the elders opens, "visiting I have visited you" (the emphatic infinitive-absolute of H6485 pâqad). The Pulpit Commentary hears a deliberate fulfillment: "The words are a repetition of those used by Joseph on his deathbed (Genesis 50:24)... 'I have done as Joseph prophesied — I have made his words good thus far.'" Joseph had said, "God will surely visit you (pāqōd yipqōd), and bring you out of this land" — the same doubled verb. Run on the pair, the Verifier confirms the seam as structural: the two verses share pâqad together with the three patriarch-names (Abraham, Isaac, Jacob) — but pâqad is a common verb (269 vv), so the link is a motif of covenant remembrance, not a rare quotation. The tier is held structural for that reason, and named as such: God making good Joseph's dying word across four centuries.

Exodus 3:16 · Genesis 50:24

basis: Verifier-computed: shared verb H6485 pâqad (269 vv) — in v. 16 the emphatic infinitive-absolute "surely visit" — plus the patriarch-names H85/H3327/H3290. pâqad is common, so this is a recurring covenant-remembrance motif (Pulpit Commentary records the deliberate echo of Gen 50:24), not a rare verbal quotation: structural, not verbal.

The Name "I AM" → Jesus' "Before Abraham was, I AM" (John 8:58) flagged — verify source

Poole and Gill both read v. 14 forward into the mouth of Christ. Poole: "what is here, I shall be, is rendered, I am, by Christ, John 8:58"; Gill: "Our Lord seems to refer to this name, John 8:58." The connection is real and ancient, but it cannot be a Strong's-verbal link: Exodus 3:14 is Hebrew (’ehyeh) and John 8:58 is Greek (ἐγὼ εἰμί), and the Verifier accordingly returns no shared original-language lexeme — cross-Testament links cannot use shared Strong's numbers. The bridge runs through the Septuagint's ἐγώ εἰμι ὁ ὤν, which both Cambridge ("LXX. ἐγώ εἰμι ὁ ὤν") and the Pulpit Commentary cite; it is a typological/theological identification, not a lexical one, and is flagged here for that reason rather than asserted as "verbal."

Exodus 3:14 · John 8:58

basis: cross-Testament (Hebrew ’ehyeh ↔ Greek ἐγὼ εἰμί): Verifier returns no shared Strong's lexeme — such a link cannot exist across languages. The connection is real but mediated by the LXX and is theological/typological, not lexical; flagged so the basis is argued, not claimed as a verbal match.

The Angel of the LORD in the bush → the pre-incarnate Christ, the Angel of the Covenant ancient/widely-held

The reading is unanimous among the human voices here. Poole: the Angel of the LORD is "not a created angel, but the Angel of the covenant, Christ Jesus, who then and ever was God, and was to be man." Benson: "the Angel of the covenant, Christ... termed the Angel of God's presence (Isaiah 63:9)." JFB names Him "the angel of the covenant, Jehovah-Jesus"; Gill: "the eternal Word and Son of God; since he is afterwards expressly called Jehovah." Their argument is internal to the text: the mal’ak of v. 2 speaks in v. 6 as "I am the God of Abraham" — language (Poole) "the angels never speak." The identification is offered as the widely-held historic reading; the more cautious Pulpit Commentary grants it but warns it is earned by vv. 4-6, not by v. 2 alone. This is a Christological reading of the Old Testament theophany, ancient and broadly attested, not a claim the Verifier can confirm.

Exodus 3:2 · Exodus 3:6

"I AM" → the divine self-naming Jesus claims as His own ancient/widely-held

The Name of v. 14 is taken up by Christ in John's Gospel — "Before Abraham was born, I AM" (John 8:58), and the absolute ἐγὼ εἰμί sayings throughout. Gill: the Name "may be rendered, 'I shall be what I shall be,' the incarnate God, God manifest in the flesh... Our Lord seems to refer to this name, John 8:58, and indeed is the person that now appeared." Poole reads the future tense itself as a veiled gesture toward the Incarnation: "I shall be what I shall be, i.e. God-man." The Revelation's title "who is, and who was, and who is to come" (which Ellicott and the Pulpit Commentary both cite at v. 15) is the same Name in apocalyptic dress, now applied to the exalted Lamb. The identification of the Exodus "I AM" with Jesus is ancient and central to Johannine Christology — but, being cross-Testament (Hebrew ↔ Greek), it is a theological/typological reading, not a Strong's-verbal one (see the flagged thread).

Exodus 3:14 · John 8:58 · Revelation 1:8

"I am come down to deliver" → the Word who came down to redeem widely-held

Benson draws the type explicitly at v. 8: "This deliverance was typical of our redemption by Christ, and in that the eternal Word did indeed come down from heaven to deliver us." Gill echoes it: "so Christ in our nature came down from heaven to earth, to save his spiritual Israel out of the hands of all their enemies." The Exodus pattern — God seeing affliction, coming down, and bringing His people up to an inheritance — is read across the church as the shadow of which the Incarnation and redemption are the substance; the very verb "come down" (yārad) anticipates the One who "came down from heaven" (John 6:38). This is a typological reading, widely held in the tradition, offered as such and not as a lexical link.

Exodus 3:8 · Exodus 3:10