The Fallible Study Bible

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Exodus36:37–38

The Curtain for the Entrance

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

Exodus 36:37–38 — The Curtain for the Entrance. 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.

37

For the entrance to the tent, he made a curtain embroidered with blue, purple, and scarlet yarn, and finely spun linen,

Berean Standard Bible · CC0

Hebrew — tap a word ↓

lə·p̄e·ṯaḥ hā·’ō·hel way·ya·‘aś mā·sāḵ rō·qêm tə·ḵê·leṯ wə·’ar·gā·mān wə·ṯō·w·la·‘aṯ šā·nî mā·šə·zār ma·‘ă·śêh wə·šêš

Word by word12 · parsed
לְפֶ֣תַחlə·p̄e·ṯaḥFor the entranceH6607
√ pethach — an opening (literally), iPreposition-lNounmasculine singular construct
ləp̄etaḥ (H6607), "for the entrance"; the verse opens with the place, the threshold of the tent, before naming what fills it—the syntax leads with the gap to be covered.
הָאֹ֔הֶלhā·’ō·helto the tentH168
√ ʼôhel — a tent (as clearly conspicuous from a distance)ArticleNounmasculine singular
hāʾōhel (H168), "the tent"; the ʾōhel proper (the tent-of-meeting structure), as distinct from the miškān ("dwelling") of the inner frame—Keil notes this entrance-screen closes "the entrance to the Tent," the outer of the two hangings.
וַיַּ֤עַשׂway·ya·‘aśhe madeH6213
√ ʻâsâh — to do or make, in the broadest sense and widest applicationConjunctive wawVerbQalConsecutive imperfectthird person masculine singular
wayyaʿaś (H6213), "he made"; Qal consecutive imperfect, third masculine singular with an indefinite subject—Keil: the verbs here "are in the third person singular with an indefinite subject, corresponding to the German man (the French on)." The "he" is the craftsman-as-such; Gill: "either referring to Moses... or to Bezaleel... or to each and everyone of the artificers."
מָסָךְ֙mā·sāḵa curtainH4539
√ mâçâk — a cover, iNounmasculine singular
māsāḵ (H4539), "a screen"; the entrance-hanging, made (per Keil's structure) as the second of the two curtains, with its five pillars—the visible boundary between the holy place and the court (Benson, Poole, Geneva).
רֹקֵֽם׃rō·qêmembroideredH7551
√ râqam — to variegate color, iVerbQalParticiplemasculine singular
rōqēm (H7551), "an embroiderer"; the participle of the simpler needle-art, set in pointed contrast to the cunning ḥōšēb-work of the veil within—the screen is colored but figureless.
תְּכֵ֧לֶתtə·ḵê·leṯwith blueH8504
√ tᵉkêleth — the cerulean mussel, iNounfeminine singular
təḵēleṯ (H8504, 49 vv), "blue"; the costly cerulean-violet dye drawn (per Strong) from the "cerulean mussel," first of the three colored yarns and the fixed lead-color of every sanctuary textile—the same təḵēleṯ commanded for the high priest's robe (Exodus 28:31) and later for the tassel-cord that was to bind Israel's memory to the commandments (Numbers 15:38–39). The threshold of the tent is woven in the color of the sky.
וְאַרְגָּמָ֛ןwə·’ar·gā·mānpurpleH713
√ ʼargâmân — purple (the color or the dyed stuff)Conjunctive wawNounmasculine singular
ʾargāmān (H713, 38 vv), "purple"; the red-purple murex dye, the most expensive of the three and the standing emblem of royalty across the ancient Near East (the robe mocked onto Christ as king, Mark 15:17). Its place beside the blue and scarlet on the entrance-screen sets the colors of heaven and kingship at the very mouth of the tent.
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
tōwlaʿaṯ (H8438), "scarlet of"; literally the "crimson-grub," the dye named for the coccus insect from which it was taken, joined below with šānî as the standing phrase for scarlet stuff.
שָׁנִ֖יšā·nî. . .H8144
√ shânîy — crimson, properly, the insect or its color, also stuff dyed with itNounmasculine singular
מָשְׁזָ֑רmā·šə·zārand finely spunH7806
√ shâzar — to twist (a thread of straw)VerbHofalParticiplemasculine singular
māšəzār (H7806), "twisted"; the Hofal participle—the linen doubled and twined, the same fabric as the inner curtains and veil, binding the screen to the materials of the holy place.
מַעֲשֵׂ֖הma·‘ă·śêh. . .H4639
√ maʻăseh — an action (good or bad)Nounmasculine singular construct
וְשֵׁ֣שׁwə·šêšlinenH8336
√ shêsh — bleached stuff, iConjunctive wawNounmasculine singular
wəšēš (H8336), "and linen"; the bleached byssus, fine white stuff—"twisted linen" together names the costliest and strongest weave, the ground on which the three dyes are worked.
38

together with five posts and their hooks. He overlaid the tops of the posts and their bands with gold, and their five bases were bronze.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·’eṯ- ḥă·miš·šāh wə·’eṯ- ‘am·mū·ḏāw wā·wê·hem wə·ṣip·pāh rā·šê·hem wa·ḥă·šu·qê·hem zā·hāḇ ḥă·miš·šāh wə·’aḏ·nê·hem nə·ḥō·šeṯ

Word by word12 · parsed
וְאֶת־wə·’eṯ-together withH853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker
חֲמִשָּׁה֙ḥă·miš·šāhfiveH2568
√ châmêsh — fiveNumbermasculine singular
ḥămiššāh (H2568), "five"; five pillars for the entrance screen (against four for the inner veil, Exodus 26:32)—an odd number, leaving no central post, so the screen could be lifted aside for entry.
וְאֶת־wə·’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker
עַמּוּדָ֤יו‘am·mū·ḏāwpostsH5982
√ ʻammûwd — a column (as standing)Nounmasculine plural constructthird person masculine singular
ʿammūḏāw (H5982), "its pillars"; the columns (from ʿāmaḏ, "to stand") of acacia wood that carried the screen, set in their bronze bases at the threshold of the tent.
וָ֣וֵיהֶ֔םwā·wê·hemand their hooksH2053
√ vâv — a hook (the name of the sixth Hebrew letter)Nounmasculine plural constructthird person masculine plural
wāwêhem (H2053), "and their hooks"; the gold hooks (the "hook"-letter wāw) on which the screen was hung—the same fittings named for the veil's pillars (Exodus 26:37).
וְצִפָּ֧הwə·ṣip·pāhHe overlaidH6823
√ tsâphâh — to sheet over (especially with metal)Conjunctive wawVerbPielConjunctive perfectthird person masculine singular
wəṣippāh (H6823), "and he overlaid"; the Piel verb of sheeting over with metal—here limited to the capitals and bands, the partial gilding Poole calls a "synecdochical expression."
רָאשֵׁיהֶ֛םrā·šê·hemthe topsH7218
√ rôʼsh — the head (as most easily shaken), whether literal or figurative (in many applications, of place, time, rank, itcNounmasculine plural constructthird person masculine plural
rāšêhem (H7218), "their tops"; literally "their heads" (rōʾš)—the capitals or chapiters of the pillars, the part overlaid with gold.
וַחֲשֻׁקֵיהֶ֖םwa·ḥă·šu·qê·hemof the posts and their bandsH2838
√ châshuq — attached, iConjunctive wawNounmasculine plural constructthird person masculine plural
waḥăšuqêhem (H2838), "and their bands"; the fillets or connecting-rods around the pillars below the capitals (Cambridge, Pulpit)—a detail "not previously mentioned" in the command.
זָהָ֑בzā·hāḇwith goldH2091
√ zâhâb — gold, figuratively, something gold-colored (iNounmasculine singular
zāhāḇ (H2091), "gold"; the metal of the capitals and bands of this entrance—gold above, bronze below.
חֲמִשָּׁ֖הḥă·miš·šāhand their fiveH2568
√ châmêsh — fiveNumbermasculine singular
וְאַדְנֵיהֶ֥םwə·’aḏ·nê·hembasesH134
√ ʼeden — a basis (of a building, a column, etcConjunctive wawNounmasculine plural constructthird person masculine plural
wəʾaḏnêhem (H134), "and their bases"; the sockets (from ʾeḏen, "a basis") that held the feet of the pillars—the foundation of the screen, made of the lowliest metal.
נְחֹֽשֶׁת׃פnə·ḥō·šeṯwere bronzeH5178
√ nᵉchôsheth — copper, hence, something made of that metal, iNounfeminine singular
nəḥōšeṯ (H5178), "bronze"; copper-alloy, the metal of the court—closing the verse, and the chapter, on the base of the structure, the gradation complete from gold tops to bronze feet.

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 threshold, not the door — 37

The chapter that built the dwelling ends at its doorway. The last thing made is the thing seen first by anyone approaching: a māsāḵ, a screen for the petaḥ, the entrance of the tent. Cambridge will not let the old word stand—"door ] entrance"—and the Pulpit agrees: the Hebrew names not a hinged door but the open gap of a tent, closed only by hanging cloth. Jamieson, Fausset & Brown grounds the picture in the world the text knew: "Curtains of elaborately wrought needlework are often suspended over the entrance to tents of the great nomad sheiks... They are preferred as cooler and more elegant than wooden doors." The Lord's tent is a tent indeed—but its threshold is woven in the colors of heaven. Poole says what the screen does: "This door divided the holy place from the court." It is a boundary made of beauty.

ii. The graded glory of the work — 37

One Hebrew word in v. 37 carries a whole theology of nearness: rōqēm, "an embroiderer." It is set, by the writer's careful choice, against the ḥōšēb, the "designer," who wove the cherubim into the inner veil (Exodus 26:31). The veil before the Most Holy Place bore figures, worked by the higher art; this outer screen bears only the three dyes—blue, purple, scarlet—on twined linen, worked by the lesser. The artistry diminishes as one moves outward from the Presence. The same colors run through both hangings (this is no accident of vocabulary—the Verifier records that 36:37 and 26:31 share the rare lexemes šāzar, šēš, ʾargāmān, and šānî), but the glory is graded: figured within, plain without. Even the linen is named for its make, not its delicacy—māšəzār, "twisted," the thread doubled and twined; the screen is built to last at the place of most traffic.

iii. Gold above, bronze below — 38

The final verse counts metals from top to bottom, and the count is itself a sermon. The five pillars are gilded only at their capitals and bands—Poole calls the broader claim of v. 37 a "syncedochial expression, in regard the tops and knobs of the pillars were wholly overlaid with gold, and the rest of the pillars adorned with divers golden girdles or hoops." The bases, the ʾăḏānîm, are nəḥōšeṯ—bronze, not gold. Cambridge draws the whole ladder: the pillars at the Most Holy entrance overlaid entirely with gold; these Tent-entrance pillars gold only at the top; the court pillars silver only at the top. Gold gives way to bronze the further one stands from the glory. Ellicott marks the single fresh fact the execution-account adds to the command of Exodus 26—"that the capitals of the five pillars were overlaid with gold"—and leaves the reason honestly unsettled: "Either God had given no order on this point, or Moses had omitted to record it."

iv. "He made" — and who is "he"? — 37–38

A small grammatical fact governs the whole chapter, and Keil & Delitzsch alone names it: the verbs of making "are in the third person singular with an indefinite subject, corresponding to the German man (the French on)." The "he made" of v. 37 has no named maker. Gill draws the consequence: it is "all along said 'he' did this and the other; either referring to Moses, by whose orders they were done, or to Bezaleel, the chief director of the work, or to each and everyone of the artificers severally concerned." The text refuses to fix a single craftsman's name to the work. The hands are many and anonymous; the design is one and given. Matthew Henry reads the chapter's labor as a pattern: "The readiness and zeal with which these builders set about their work, the exactness with which they performed it... are worthy of our imitation. Thus should we serve God."

v. Read under Sola Scriptura — this tool's own fallible reading (⚙) — 37–38

Set these two quiet verses against the rule that Scripture interprets Scripture, and three things surface—offered to be tested, not trusted.

The execution is measured against the command, word for word. Ellicott's whole method here is the Berean one: he lays 36:37–38 beside the order of Exodus 26:36–37 and asks where they agree and where one adds. The Verifier confirms the verbal overlap is dense and rare (the dye-and-linen vocabulary of v. 37; the pillar-hook-base-overlay vocabulary of v. 38). The book is showing its own work—command, then obedience, checkable line by line. That is how the text invites itself to be read.

Graded nearness is built into the holy place. The lesser art outside, the figured veil within; gold at the Most Holy door, gold-tops here, silver-tops at the court. The architecture itself teaches that access to God is real but ordered—a way in that is also a way barred, until a better entrance is opened.

The maker is hidden; the gift is named. "He made" with no "he"—the glory of the work returns not to the craftsman but to the One whose pattern it was. The anonymity is not a gap in the record; it is the record's point.

"The last thing built into the tent was its doorway—and the whole of Scripture will spend itself asking who may pass through it, and how."

That line is this tool's reading, not a verse. Weigh it against the Word; keep only what the text will bear.

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

Exodus 36:37–38 is the closing seam of the tabernacle's making: the entrance-screen of the tent, and the five pillars that carry it. Read under Sola Scriptura, its weight is not decorative but structural. First, the passage is the obedience-half of a command-and-execution pair—the writer sets it deliberately beside Exodus 26:36–37 so the reader can measure performance against prescription, the very habit of "searching the Scriptures whether those things were so." Second, the graded materials—embroiderer's work without, designer's work within; gold-capped pillars here, wholly gilded pillars at the Most Holy door, silver-capped pillars at the court—encode in cloth and metal a doctrine of ordered access: God is approachable, but by a way He appoints and guards. Third, the impersonal "he made" hides every human maker so that the pattern, not the craftsman, is glorified. None of this is asserted over the Hebrew lexemes, which speak only of screen, pillars, hooks, capitals, bands, and bases; it is a reading offered to the Word's correction.

The last thing built into the tent was its doorway—and the whole of Scripture will spend itself asking who may pass through it, and how.

⚙

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 and its execution: Exodus 26:36 → 36:37 verbal / quotation — confirmed

Exodus 26 gives the LORD's order for the entrance-screen; Exodus 36:37 is its fulfillment, told in nearly the same words. Ellicott reads the two together by method, noting where the execution "pre-suppose[s] and confirm[s]" the command. The Verifier records a dense verbal link between the screen-commands and this making: shared rare lexemes rāqam H7551 (in only 9 vv), šāzar H7806 (21 vv), māsāḵ H4539 (25 vv), and šēš H8336 (37 vv), with the same dye-list (təḵēleṯ, ʾargāmān, tōwlaʿaṯ, šānî). The match is not thematic resemblance but the same instruction carried out.

Exodus 26:36 · Exodus 36:37

basis: Hebrew↔Hebrew; rare shared lexemes verified: H7551 rāqam (in 9 vv), H7806 šāzar (in 21 vv), H4539 māsāḵ (in 25 vv), H8336 šēš (in 37 vv), plus the full dye-list (H713, H8144, H8438, H8504); execution of the command in Exodus 26

The court gate, made of the same screen-work: Exodus 27:16 verbal / quotation — confirmed

The same word, the same colors, the same embroiderer's craft reappear at the outermost boundary—the screen (māsāḵ) for the gate of the court (Exodus 27:16), "the work of the embroiderer" (rōqēm). The tabernacle has three graded thresholds, each closed by a colored screen of the same kind: court gate, tent entrance (this verse), and—worked by the higher art—the inner veil. The Verifier confirms the shared rare lexemes māsāḵ H4539 (25 vv), rāqam H7551 (9 vv), šāzar H7806 (21 vv), and šēš H8336 (37 vv). The repetition is the architecture of approach made visible.

Exodus 36:37 · Exodus 27:16

basis: Hebrew↔Hebrew; rare shared lexemes verified: H7551 rāqam (in 9 vv), H7806 šāzar (in 21 vv), H4539 māsāḵ (in 25 vv), H8336 šēš (in 37 vv) — the court-gate screen built of the identical screen-craft

The pillars, hooks, capitals, and bronze bases: Exodus 26:37 → 36:38 verbal / quotation — confirmed

Verse 38's hardware—five pillars, their hooks, the overlaying, and the bronze bases—is the execution of the command in Exodus 26:37. The Verifier confirms a verbal link through the rare construction-vocabulary: wāw H2053 ("hook," in only 13 vv), ʾeḏen H134 ("base," 39 vv), ṣāp̄āh H6823 ("overlay," 40 vv), and ʿammūḏ H5982 ("pillar," 84 vv). The execution-account adds the detail of capitals and bands not stated in the command (Cambridge, Pulpit)—obedience that is also enrichment.

Exodus 26:37 · Exodus 36:38

basis: Hebrew↔Hebrew; rare shared lexemes verified: H2053 wāw (in 13 vv), H134 ʾeḏen (in 39 vv), H6823 ṣāp̄āh (in 40 vv), H5982 ʿammūḏ (in 84 vv); execution of the pillar-command in Exodus 26:37

The screen of the entrance and the veil within: Exodus 26:31 structural / thematic — confirmed

The same dyes and twined linen tie this entrance-screen to the pārōḵeṯ, the inner veil before the Most Holy Place (Exodus 26:31)—yet the link is one of contrast as much as kinship. Both share the verified rare lexemes šāzar H7806 (21 vv), šēš H8336 (37 vv), ʾargāmān H713 (38 vv), and šānî H8144 (42 vv); but the veil is the work of the ḥōšēb ("designer") with cherubim woven in, while this screen is the plainer work of the rōqēm ("embroiderer"), figureless. The shared cloth and the differing craft together encode the graded nearness Cambridge maps in the metals.

Exodus 36:37 · Exodus 26:31

basis: Hebrew↔Hebrew; shared dye-and-linen lexemes verified (H7806 šāzar in 21 vv, H8336 šēš in 37 vv, H713 ʾargāmān, H8144 šānî), but the verbal overlap is the materials only — the craft-words deliberately differ (rōqēm screen vs. ḥōšēb veil); recorded as structural/thematic contrast, not a quotation

"He did tabernacle among us": Exodus 36:37 → John 1:14 typological

Matthew Henry, glossing this very chapter, reaches past the cloth to the thing it foreshadows: the tabernacle was "a visible testimony of the love of God to the race of men... And this 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." The Greek ἐσκήνωσεν ("pitched his tent / tabernacled") of John 1:14 deliberately echoes the dwelling-tent of Exodus. Held honestly: this is a cross-Testament link (Greek↔Hebrew), so it cannot rest on shared Strong's numbers and is not a verbal quotation; it is a structural/typological correspondence of the theme of God dwelling in a tent, named ancient and widely held, not derived from the lexemes of these two verses.

Exodus 36:37 · John 1:14

basis: Greek↔Hebrew — no shared Strong's possible across Testaments; John's ἐσκήνωσεν ("tabernacled") echoes the dwelling-tent of Exodus thematically. Ancient/widely-held figural reading (so Matthew Henry on this chapter), not a verbal quotation

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The entrance, and the One who is the door ancient/widely-held

The last thing built into the tent is its threshold—a screen that both invites and bars, dividing (Poole) "the holy place from the court." The whole sanctuary is a structure of guarded approach: a way in that is also a way kept. The New Testament names the One in whom the guarded entrance becomes an open one: "I am the door; if anyone enters through Me, he will be saved" (John 10:9), and "I am the way... no one comes to the Father except through Me" (John 14:6). The embroidered screen at the tent's mouth is, in the older reading, a finger pointing to the Person who is Himself the entrance to God.

Exodus 36:37 · John 10:9 · John 14:6

The flesh of Christ as the tent God pitched ancient/widely-held

Matthew Henry reads the whole tabernacle chapter as testimony to the love shown "by the Word being made flesh, Joh 1:14, wherein, as the original expresses it, he did tabernacle among us." The Gospel's ἐσκήνωσεν—"he tented among us"—takes up the very image these chapters labored to build: God dwelling with His people under a tent of woven stuff. Hebrews presses it further, calling Christ's flesh the "veil" through which a new and living way is opened (Hebrews 10:20). The screen and the veil, the entrance-cloth and the figured curtain, find in the Incarnation the dwelling they pictured. This typology is ancient and widely held; weigh it still against the text.

Exodus 36:37 · John 1:14 · Hebrews 10:19-20

Gold above, bronze below — the descent of glory novel

The graded metals of v. 38—gold at the capitals, bronze at the bases—and the graded artistry of v. 37 sketch a sanctuary where glory diminishes outward from the Presence. Read forward, the pattern is reversed and answered in Christ, who "being in very nature God... made himself nothing, taking the form of a servant" (Philippians 2:6–7): the gold that stooped to the bronze, the glory that came all the way out to the court and the gate. The architecture says access to God is real but ordered; the gospel says the order was kept by the One who descended through it to bring His people in. Offered as a figural reading, novel in this particular framing, to be tested by Scripture.

Exodus 36:38 · Philippians 2:6-7 · Hebrews 9:11-12

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, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • Keil & Delitzsch, Biblical Commentary on the Old Testament (1860s)
  • Matthew Poole, Annotations upon the Holy Bible (1685)

This unit is two verses (Exodus 36:37–38), the close of the tabernacle's construction: the entrance-screen of the tent and its five pillars. Both are execution-verses that repeat, nearly verbatim, the command of Exodus 26:36–37—so the most certain cross-references here are Hebrew-to-Hebrew verbal links within the Exodus tabernacle account, confirmed by the Verifier on rare shared lexemes (māsāḵ H4539, rāqam H7551, šāzar H7806, wāw H2053, and the dye-list). These are recorded "verbal / quotation — confirmed" not because one verse cites another as Scripture, but because they are the same instruction stated twice (command, then obedience); the basis cited is the shared rare vocabulary, which is what the link rests on.

The screen↔veil link (36:37 ↔ 26:31) is deliberately downgraded to structural / thematic: the two hangings share their dyes and linen, but the text uses different craft-words (rōqēm for the screen, ḥōšēb for the veil), so the connection is a designed contrast, not a quotation. The Christ-readings and the John 1:14 thread are cross-Testament (Greek↔Hebrew) and therefore cannot use shared Strong's numbers; they are tiered typological and labeled for attestation (ancient/widely-held vs. novel), never "verbal."

Two genuine open questions are left open, not resolved: (1) the identity of the impersonal "he made" (Keil's indefinite subject; Gill's "Moses, or Bezaleel, or each artificer"); and (2) why v. 38 gilds only the capitals while the command of Exodus 26:37 seems to gild the whole pillars (Poole's "synecdochical" reading; Ellicott's frank "either God had given no order on this point, or Moses had omitted to record it"). All Hebrew transliterations, parsings, literal renderings, and "where the English smooths the Hebrew" notes are this tool's own work (⚙) — careful but fallible; check against BDB/HALOT and a standard grammar. The biblical text is the Berean Standard Bible (CC0). This unit contains no Joshua 1:5, so the mandatory Joshua 1:5 → Hebrews 13:5 flag does not apply.

✦ = 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)