The Fallible Study Bible

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Exodus36:35–36

The Veil

✦ Public-domain source — quoted & attributed⚙ AI synthesis — generated, verify

Exodus 36:35–36 — The Veil. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

35

Next, he made the veil of blue, purple, and scarlet yarn, and finely spun linen, with cherubim skillfully worked into it.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

way·ya·‘aś ’eṯ- hap·pā·rō·ḵeṯ tə·ḵê·leṯ wə·’ar·gā·mān wə·ṯō·w·la·‘aṯ šā·nî mā·šə·zār wə·šêš ‘ā·śāh ’ō·ṯāh kə·ru·ḇîm ḥō·šêḇ ma·‘ă·śêh

Word by word14 · parsed
וַיַּ֙עַשׂ֙way·ya·‘aśNext, he madeH6213
√ ʻâsâh — to do or make, in the broadest sense and widest applicationConjunctive wawVerbQalConsecutive imperfectthird person masculine singular
way·ya·‘aś — the waw-consecutive narrative verb “and he made,” the drumbeat of the whole construction account; the subject is left deliberately open (see Gill and Keil below).
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
הַפָּרֹ֔כֶתhap·pā·rō·ḵeṯthe veilH6532
√ pôreketh — a separatrix, iArticleNounfeminine singular
pōreḵeṯ, the inner veil. This is the veil — the one that screens the Most Holy Place where the ark and mercy seat stand. Its whole theology is exclusion: the way into God’s presence is barred, and only the high priest passes it, once a year, with blood (Leviticus 16). The New Testament will treat the tearing of this curtain as the central drama of the cross.
תְּכֵ֧לֶתtə·ḵê·leṯ[of] blueH8504
√ tᵉkêleth — the cerulean mussel, iNounfeminine singular
tᵉḵêleṯ (H8504) — blue/violet, the costliest dye in the ancient world, drawn drop by drop from the gland of a sea-mollusk; Strong’s traces the noun to the shellfish itself (“the cerulean mussel”). It is the color of the heavens and, by divine command, of the cord on every Israelite’s tassel as a memory-thread of the commandments (Numbers 15:38–39). Of the four veil-colors, blue is named first — the hue nearest the sky and the throne (cf. Exodus 24:10).
וְאַרְגָּמָ֛ןwə·’ar·gā·mānpurpleH713
√ ʼargâmân — purple (the color or the dyed stuff)Conjunctive wawNounmasculine singular
’argāmān — purple, the color of royalty throughout the ancient Near East; the same hue mockingly draped on Christ at His trial (Mark 15:17).
וְתוֹלַ֥עַתwə·ṯō·w·la·‘aṯand scarlet yarnH8438
√ tôwlâʻ — the crimson-grub, but used only (in this connection) of the colorfrom it, and cloths dyed therewithConjunctive wawNounfeminine singular construct
שָׁנִ֖יšā·nî. . .H8144
√ shânîy — crimson, properly, the insect or its color, also stuff dyed with itNounmasculine singular
šānî (H8144) — the crimson/scarlet itself, paired with tôlaʻaṯ (v. 5) so that the cloth is named for both the dye and the lowly insect crushed to make it. Together they are the most blood-colored threads in the sanctuary; in later Scripture scarlet is the very figure of sin to be cleansed (“though your sins are like scarlet, they shall be as white as snow,” Isaiah 1:18) and the thread of rescue at Jericho (Joshua 2:18). Here the color of blood is woven into the barrier before the place of atonement.
מָשְׁזָ֑רmā·šə·zārand finely spunH7806
√ shâzar — to twist (a thread of straw)VerbHofalParticiplemasculine singular
māšᵉzār — “twisted/twined”; the fourfold cord — blue, purple, scarlet, fine linen — recurs at every threshold of the sanctuary, binding the veil to the gate, the screen, and the priest’s ephod.
וְשֵׁ֣שׁwə·šêšlinenH8336
√ shêsh — bleached stuff, iConjunctive wawNounmasculine singular
עָשָׂ֥ה‘ā·śāhH6213
√ ʻâsâh — to do or make, in the broadest sense and widest applicationVerbQalPerfectthird person masculine singular
אֹתָ֖הּ’ō·ṯāhH853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markerthird person feminine singular
כְּרֻבִֽים׃kə·ru·ḇîm[with] cherubimH3742
√ kᵉrûwb — a cherub or imaginary figureNounmasculine plural
kᵉruḇîm — cherubim, the guardian figures of God’s throne. Woven into the very barrier, they reprise the cherubim God set “to guard the way to the tree of life” (Genesis 3:24): the veil is Eden’s shut gate, embroidered.
חֹשֵׁ֛בḥō·šêḇskillfullyH2803
√ châshab — properly, to plait or interpenetrate, iVerbQalParticiplemasculine singular
ḥōšêḇ — the “designer/pattern-weaver,” the higher of the sanctuary’s craft-grades (the lower being the embroiderer of v. 37). The cherubim belong to the master-weaver’s art, integral to the cloth.
מַעֲשֵׂ֥הma·‘ă·śêhworked [into it]H4639
√ maʻăseh — an action (good or bad)Nounmasculine singular construct
ma·‘ăśêh — “work of,” in construct: “the work of a designer.” The phrase shares its root (‘āśāh) with the verse’s opening verb — the made veil is itself a piece of made-work, art within the act.
36

He also made four posts of acacia wood for it and overlaid them with gold, along with gold hooks; and he cast four silver bases for the posts.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

way·ya·‘aś ’ar·bā·‘āh ‘am·mū·ḏê šiṭ·ṭîm lāh way·ṣap·pêm zā·hāḇ zā·hāḇ wā·wê·hem way·yi·ṣōq ’ar·bā·‘āh ḵā·sep̄ ’aḏ·nê- lā·hem

Word by word14 · parsed
וַיַּ֣עַשׂway·ya·‘aśHe also madeH6213
√ ʻâsâh — to do or make, in the broadest sense and widest applicationConjunctive wawVerbQalConsecutive imperfectthird person masculine singular
way·ya·‘aś — again “and he made,” the same verb opening v. 35; the veil and its supports are one act of work.
אַרְבָּעָה֙’ar·bā·‘āhfourH702
√ ʼarbaʻ — fourNumbermasculine singular
’ar·bā·‘āh — four pillars (the entrance screen of v. 38 will have five). Four columns frame the one inner barrier.
עַמּוּדֵ֣י‘am·mū·ḏêpostsH5982
√ ʻammûwd — a column (as standing)Nounmasculine plural construct
‘ammûḏê — the four standing pillars; the veil is suspended on them by the hooks, hung before the Most Holy Place.
שִׁטִּ֔יםšiṭ·ṭîmof acacia woodH7848
√ shiṭṭâh — the acacia (from its scourging thorns)Nounfeminine plural
לָ֗הּlāhfor it
Prepositionthird person feminine singular
וַיְצַפֵּ֣םway·ṣap·pêmand overlaid themH6823
√ tsâphâh — to sheet over (especially with metal)Conjunctive wawVerbPielConsecutive imperfectthird person masculine singularthird person masculine plural
way·ṣap·pêm (Piel) — “and he overlaid them”; tsāphāh is “to sheet over, especially with metal.” The acacia core is sheathed in gold — ordinary wood clothed in glory, a recurring sanctuary pattern.
זָהָ֔בzā·hāḇwith goldH2091
√ zâhâb — gold, figuratively, something gold-colored (iNounmasculine singular
zāhāḇ — gold for the overlay of the pillars.
זָהָ֑בzā·hāḇalong with goldH2091
√ zâhâb — gold, figuratively, something gold-colored (iNounmasculine singular
zāhāḇ — gold again, for the hooks; the repetition (“gold… gold”) marks the abundance the people supplied (cf. 36:5–7, the gifts that had to be restrained).
וָוֵיהֶ֖םwā·wê·hemhooksH2053
√ vâv — a hook (the name of the sixth Hebrew letter)Nounmasculine plural constructthird person masculine plural
wā·wê·hem (H2053, vāv) — the gold “hooks”; the word vāv is also the name of the sixth Hebrew letter, shaped like a hook or peg — the small fitting that joins veil to pillar.
וַיִּצֹ֣קway·yi·ṣōqand he castH3332
√ yâtsaq — properly, to pour out (transitive or intransitive)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular
way·yi·ṣōq — “and he cast/poured”; the bases are molten-cast, not carved.
אַרְבָּעָ֖ה’ar·bā·‘āhfourH702
√ ʼarbaʻ — fourNumbermasculine singular
כָֽסֶף׃ḵā·sep̄silverH3701
√ keçeph — silver (from its pale color)Nounmasculine singular
kā·sep̄ — silver, “from its pale color”; the sanctuary’s silver came from the atonement-money of the census (Exodus 30:11–16; 38:25–28), so the whole structure literally stands on ransom-silver.
אַדְנֵי־’aḏ·nê-basesH134
√ ʼeden — a basis (of a building, a column, etcNounmasculine plural construct
’aḏnê — the four silver sockets, the load-bearing foundations into which the gilded pillars are seated.
לָהֶ֔םlā·hemfor the posts
Prepositionthird person masculine plural

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The barrier woven by a designer — verse 35

The account does not call this cloth merely “the veil” — the Hebrew names its office: hap·pā·rō·ḵeṯ, the separatrix, the thing that shuts off. Jamieson, Fausset & Brown locate it precisely: “the second or inner veil, which separated the holy from the most holy place, embroidered with cherubim and of great size and thickness.” This is the curtain over the Most Holy Place, where the ark stood and where no one but the high priest came, and he only once a year with blood. The fourfold cord — tᵉḵêleṯ (blue), ’argāmān (purple), the worm of scarlet, and twisted (māšᵉzār) linen — is the costliest weave in the tent. And the cherubim are not stitched on as decoration: the Cambridge Bible corrects the older “cunning work” to the true trade-term — “designer, or pattern-weaver” — so that the guardian figures are woven into the barrier itself by the master craftsman’s art (ḥōšêḇ).

ii. Darkness, distance, and a door that is shut — verse 35

Joseph Benson reads the partition theologically, and reads it well: the veil “signified the darkness and distance of that dispensation compared with the New Testament, which shows us the glory of God more clearly, and invites us to draw near.” That is the whole point of a pōreḵeṯ — it says not yet, not here, not you. And the cherubim woven across it are the same sentinels God stationed at Eden’s exit “to guard the way to the tree of life” (Genesis 3:24, sharing the lexeme kᵉruḇîm, H3742). The veil is the closed gate of Eden, hung in cloth: paradise barred, the presence of God screened behind embroidered guardians.

iii. Gold upon silver: the supports of the veil — verse 36

The barrier hangs on four ‘ammūḏê — standing pillars — of acacia, “the part assigned” (Gill) sheathed in gold (way·ṣap·pêm), fitted with gold hooks, and seated on four silver sockets poured (way·yi·ṣōq) as cast foundations. The Geneva Study Bible keeps the old plain inventory: “four pillars of shittim wood, and overlaid them with gold: their hooks were of gold; and he cast for them four sockets of silver.” Humble desert wood, clothed in glory, standing on silver — and that silver, by Exodus 38:27, is the atonement-money of the census. The veil that bars the way is itself raised on ransom.

iv. Who is ‘he’? — verses 35–36

Both verses begin way·ya·‘aś, “and he made” — but the subject is left open. Gill notes the account “is all along said ‘he’ did this and the other; either referring to Moses… or to Bezaleel, the chief director of the work, or to each and everyone of the artificers severally concerned.” Keil & Delitzsch sharpen it grammatically: the verbs are “in the third person singular with an indefinite subject, corresponding to the German man (the French on).” The text is content to say it was made — the obedient community as one hand, the named craftsman and the nameless together, each doing “what he was fittest for, and most skilful in” (Gill).

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

Read under the rule that Scripture alone is the final authority, three things in this small inventory stand out — offered as a reading to be tested, not a verdict to be trusted.

The barrier is the message. The verse spends its whole vocabulary on a thing whose function is to keep out: a pōreḵeṯ, woven with the guardian cherubim of Eden’s shut gate. Scripture itself reads the curtain this way — the Holy Spirit “signifying that the way into the Most Holy Place had not yet been disclosed as long as the first tabernacle was still standing” (Hebrews 9:8). Benson sees it plainly: the veil preaches “darkness and distance.” The Word does not let us admire the embroidery without hearing the verdict it carries.

The whole sanctuary stands on ransom. The four pillars of the veil are seated on poured silver, and that silver is the atonement-money of every numbered Israelite (Exodus 30:16; 38:25–28). Even before the curtain is torn, the structure confesses its foundation: access to God rests on a price already paid.

The maker is left unnamed on purpose. “He made” — Moses, Bezalel, or any willing-hearted worker; the text effaces the craftsman so that the work, made exactly as commanded, stands forward. The glory belongs to the design, not the designer.

“The veil was not the wall of a prison but the seam of a promise — woven to be torn.”

That last line is this tool’s reading, not a verse. Weigh it against the text; keep only what the Word supports.

The veil was not the wall of a prison but the seam of a promise — woven to be torn.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

The command fulfilled: the made veil answers the commanded veil verbal / quotation — confirmed

Exodus 26 issues the blueprint; Exodus 36 records its execution. The two passages share the rarest cluster of sanctuary vocabulary in the unit — the verb šāzar (“twist/twine,” H7806, in only 21 verses) and the very noun pōreḵeṯ (“veil,” H6532, 23 verses), with šêš (linen) and ’argāmān (purple) alongside. Keil & Delitzsch note the chapter is the “Execution of the Work… as in Exodus 26:31–37”: command and obedience set side by side, almost word for word. Held honestly: this is verbal correspondence — the same writer narrating the carrying-out of a command he earlier recorded — not one text quoting another; the shared rare lexemes are real, which is why the Verifier tiers it verbal.

Exodus 36:35 · Exodus 26:31

basis: Hebrew↔Hebrew shared lexemes incl. rare H7806 šâzar (21 vv) and H6532 pôreketh (23 vv); also H8336 šêš, H713 ʼargâmân — Verifier-computed

The pillars and their poured bases (v. 36 fulfills 26:32) verbal / quotation — confirmed

The four gilded pillars on silver sockets of v. 36 execute the command of Exodus 26:32. The Verifier records an even rarer overlap here: vāv (“hook,” H2053, in just 13 verses), with shiṭṭâh (acacia, H7848, 28 vv), ’eden (base/socket, H134, 39 vv), and tsāphāh (overlay, H6823, 40 vv). The hardware vocabulary is too specific and too rare to be coincidence — this is the same furniture, commanded and then made.

Exodus 36:36 · Exodus 26:32 · Exodus 26:37

basis: Hebrew↔Hebrew shared lexemes incl. rare H2053 vâv (13 vv) and H7848 shiṭṭâh (28 vv), H134 ʼeden, H6823 tsâphâh — Verifier-computed

The same veil rebuilt in stone: Solomon’s temple curtain verbal / quotation — confirmed

When the tent became a temple, the veil came with it. Solomon “made the veil of blue, purple, crimson, and fine linen, and worked cherubim into it” (2 Chronicles 3:14) — the same object, the same materials, the same cherubim. The Verifier records a genuinely verbal overlap: the rare noun pōreḵeṯ itself (“veil,” H6532, in only 23 verses) plus kᵉrûḇ (cherub, H3742), ’argāmān (purple), and tᵉḵêleṯ (blue). The permanent house deliberately reproduces the wilderness pattern — the barrier before the Most Holy Place persists from Sinai to Zion, all the way down to the curtain torn at the cross.

Exodus 36:35 · 2 Chronicles 3:14

basis: Hebrew↔Hebrew shared lexemes incl. the rare veil-noun H6532 pôreketh (23 vv) and H3742 kᵉrûwb, with H713 ʼargâmân, H8504 tᵉkêleth — Verifier-computed; the temple veil reproduces the tabernacle veil

Cherubim woven, cherubim stationed: the guarded way structural / thematic — confirmed

The cherubim worked into the veil (kᵉruḇîm, H3742) reprise the cherubim God placed at Eden “to guard the way to the tree of life.” The link is the shared noun itself, but it is a motif, not a quotation — the word is common enough (66 verses) that the connection lives in the shared image of guardian figures barring access to God’s presence, not in any borrowed phrase. Downgraded accordingly to structural/thematic.

Exodus 36:35 · Genesis 3:24

basis: Hebrew↔Hebrew shared lexeme H3742 kᵉrûwḇ (cherub, 66 vv) — not rare; the link is the shared guardian-barrier motif, not a verbal quotation

The bases poured from ransom-silver verbal / quotation — confirmed

The four silver sockets cast for the veil’s pillars (way·yi·ṣōq…kāsep̄ ’aḏnê) are made of the very silver Exodus 38:27 accounts for: “the hundred talents of silver were used to cast the bases for the sanctuary.” The Verifier confirms the verbal tie — the base-noun ’eden (H134), the casting-verb yāṣaq (H3332), and keseph (silver) are shared. And that silver, by Exodus 30:11–16, is the atonement-money each Israelite paid “as a ransom for his life.” The barrier that bars the way thus stands — quite literally — on poured ransom.

Exodus 36:36 · Exodus 38:27 · Exodus 30:11-16

basis: Hebrew↔Hebrew shared lexemes H134 ʼeden, H3332 yâtsaq (cast/pour), H3701 keçeph — Verifier-computed; v. 36 casts the bases, 38:27 names the ransom-silver they are cast from

The torn veil at the cross flagged — verify source

At the death of Jesus, “the veil of the temple was torn in two from top to bottom” (Matthew 27:51). The Synoptic curtain is the descendant of this pōreḵeṯ — the barrier before the Most Holy Place. Held honestly: this is a cross-Testament link (Greek Gospel ↔ Hebrew Exodus), so it cannot rest on a shared Strong’s number; there is none. The Verifier finds no shared original-language lexeme. The connection is structural and theological — same object, same function — and must be argued, not asserted as verbal. Flagged for that reason.

Exodus 36:35 · Matthew 27:51 · Mark 15:38

basis: cross-Testament (Greek↔Hebrew): Verifier finds no shared lexeme. The Gospel καταπέτασμα corresponds to this pôreketh by function, not by quotation — a structural/typological claim that must be argued

The veil as the flesh of Christ: a new and living way typological

Hebrews reads this very curtain christologically — the second veil before “the Most Holy Place” (Hebrews 9:3) is the barrier through which believers now enter “by a new and living way that he has opened for us through the curtain, that is, his body” (Hebrews 10:20). Held honestly: again Greek ↔ Hebrew, no shared Strong’s lexeme; the Verifier returns none. This is an inspired typological reading within the New Testament itself, but as a cross-reference it is tiered typological/structural, never verbal.

Exodus 36:35 · Hebrews 9:3 · Hebrews 10:19-20

basis: cross-Testament (Greek↔Hebrew): no shared lexeme possible. Hebrews 10:20 makes the figural identification of the pôreketh with Christ’s flesh explicit — ancient/apostolic typology, argued not asserted

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The veil torn open ancient/widely-held

The whole theology of this curtain is exclusion: a woven separatrix guarded by cherubim, saying not yet to all but the high priest, and to him only with blood, once a year. Hebrews names what the curtain confessed — “the way into the Most Holy Place had not yet been disclosed as long as the first tabernacle was still standing” (Hebrews 9:8). Then at the cross “the veil of the temple was torn in two from top to bottom” (Matthew 27:51) — torn downward, from God’s side, not man’s. Benson’s reading of the veil’s “darkness and distance” that “invites us to draw near” finds its hinge here: the barrier is removed so that we may “draw near with confidence” (Hebrews 10:22).

Exodus 36:35 · Matthew 27:51 · Hebrews 9:8 · Hebrews 10:19-22

The curtain that is His flesh ancient/widely-held

Hebrews makes the boldest identification: we enter the holy places “by a new and living way that he has opened for us through the curtain, that is, his body” (Hebrews 10:20). The veil — blue, purple, scarlet, twined linen, the very weave of v. 35 — is read as the flesh of the incarnate Son: the same flesh that veiled His glory and that, broken, opened the way in. Matthew Henry, reading the whole chapter, hears in the tabernacle the deeper one: God’s love “was shown by Christ’s taking up his abode on earth; by the Word being made flesh, Joh 1:14, wherein, as the original expresses it, he did tabernacle among us” — John’s ἐσκήνωσεν, “He pitched His tent.” The scarlet worm hidden in the royal cloth (the tô·la·‘aṯ šānî of this verse) is, in older Christian reading, the lowliness of the One who said “I am a worm and no man” (Psalm 22:6) yet wore the purple of a king.

Exodus 36:35 · Hebrews 10:20 · John 1:14

Eden’s cherubim and the reopened way ancient/widely-held

The guardian cherubim woven into the veil (kᵉruḇîm) are the sentinels of Genesis 3:24, set to bar the way back to the tree of life. From the Fall onward, access to God’s presence is a guarded gate. In Christ the guardians stand down: the curtain with its cherubim is opened, and the way to the tree of life is reopened — the redeemed at last given the right “to the tree of life” (Revelation 22:14). The veil is Eden’s shut door; the cross is its reopening.

Exodus 36:35 · Genesis 3:24 · Revelation 22:14

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Cambridge Bible for Schools and Colleges, Cambridge Bible for Schools and Colleges (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Keil & Delitzsch, Biblical Commentary on the Old Testament (1860s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • Matthew Poole, Annotations upon the Holy Bible (1685)

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). The named voices are quoted verbatim from public-domain commentaries on Exodus 36:35–36 (Jamieson–Fausset–Brown, 1871; Matthew Poole, 1685; Joseph Benson, 1810s; Matthew Henry, 1706; Charles Ellicott, 1878; Cambridge Bible for Schools and Colleges, 1880s; Geneva Study Bible, 1599; Keil & Delitzsch, 1860s; John Gill, 1746–63), attributed in place from BibleHub; each excerpt is a contiguous substring of the sourced text. Spurgeon is intentionally absent: he wrote no verse-by-verse work on Exodus (his commentary corpus is the Psalms, the Treasury of David), and no Spurgeon text appears in the sourced voices for this unit, so none is invented.

The Hebrew is the Masoretic tradition; transliterations, parsings, the literal renderings, and the “where the English smooths the Hebrew” notes are this tool’s own work (⚙) — careful but fallible; check against BDB/HALOT. On the cross-references: the four intra-OT threads (→ Exodus 26:31; → 26:32/37; → 2 Chronicles 3:14; → Exodus 38:27) are verbal, confirmed by the Verifier on rare shared lexemes (pôreketh H6532, šâzar H7806, vâv H2053, ’eden H134) — though the 26:31/32 ties are command-and-execution correspondence within Exodus, not one text citing another. The cherubim/Eden link is downgraded to structural because the shared word is common. The two New-Testament links (Matthew 27:51 torn veil; Hebrews 10:20 the curtain-as-flesh) are cross-Testament: Greek cannot share a Hebrew Strong’s number, so the Verifier returns no shared lexeme and these are tiered flagged and typological rather than verbal — the connection is real and, in Hebrews, apostolic, but it is argued from function and figure, not asserted from quotation. ⚙ = machine synthesis, to be verified; ✦ = a named, public-domain human voice. “Search the Scriptures… whether those things were so” (Acts 17:11).

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)