The Fallible · Synthetic · Study Bible
Noah’s Shame and Canaan’s Curse
Genesis 9:18–25 — Noah’s Shame and Canaan’s Curse. 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.
18The sons of Noah who came out of the ark were Shem, Ham, and Japheth. And Ham was the father of Canaan.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
ḇə·nê- nō·aḥ hay·yō·ṣə·’îm min- hat·tê·ḇāh way·yih·yū šêm wə·ḥām wā·yā·p̄eṯ wə·ḥām hū ’ă·ḇî ḵə·nā·‘an
Literal — word-for-word from the original
“And-were the-sons-of Noah the-ones-coming-out from the-ark: Shem, and-Ham, and-Japheth. And-Ham, he was the-father-of Canaan.”
Where the English smooths the original
Though human life had thus begun again upon a firmer footing, yet evil and discord were soon to reappear, though in a milder form. No brother sheds a brother’s blood, but in the next generation sin breaks forth afresh, and the human family is disunited thereby
The prophecy of Noah, delivered in the shape of a solemn paternal doom, pronounced upon his three sons, sketches in a few striking traits the future history of the separate families of mankind.
and Ham is the father of Canaan; this is observed for the sake of the following history, concerning the behaviour of the one to Noah, and of the curse of the other by him, which would not have been so well understood if this remark had not been madeGill names the editorial function of the verse: the Canaan-notice is a planted seam, dropped here so the curse of 9:25 will make sense.
as Israel was now going to possess the land of Canaan, they might know that now was the time when the curse of Canaan and his posterity should take placeQuoting Willet; the Pulpit reads the verse from Israel's vantage — the genealogical note is land-theology.
19These three were the sons of Noah, and from them the whole earth was populated.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
’êl·leh šə·lō·šāh bə·nê- nō·aḥ ū·mê·’êl·leh ḵāl hā·’ā·reṣ nā·p̄ə·ṣāh
Literal — word-for-word from the original
“These three were the-sons-of Noah, and-from-these was-scattered all the-earth.”
Where the English smooths the original
This declares what the virtue of God's blessing was, when he said, increase and bring forth in Ge 1:28.Geneva reads the scattering as blessing fulfilled — the creation mandate of 1:28 working itself out through Noah's sons.
and of them was the whole earth - i.e. the earth's population (cf. Genesis 11:1 ; Genesis 19:31 ) - overspread . More correctly, dispersed themselves abroad .The Pulpit corrects the smooth English: not merely overspread but dispersed, the verb's force.
they tell us that Saturn and his three sons divided the world among themselves. And it is apparent that their Saturn was no other than our Noah, because they tell us he was the common parent and prince of all mankind, also a husbandman and vinedresser, all which Noah was.Poole hears a garbled memory of Noah in the pagan Saturn-myth — the husbandman, the father of three, the man of the waters.
20Now Noah, a man of the soil, proceeded to plant a vineyard.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
nō·aḥ ’îš hā·’ă·ḏā·māh way·yā·ḥel way·yiṭ·ṭa‘ kā·rem
Literal — word-for-word from the original
“And-Noah, a-man-of the-ground, began, and-he-planted a-vineyard.”
Where the English smooths the original
Noah had always been a husbandman: it was the cultivation of the vine, still abundant in Armenia, that was new. Scarcely aware, perhaps, of the intoxicating qualities of the juice which he had allowed to ferment, he drank to excess, and became the first example of the shameful effects of intemperance.
This description of Noah introduces him in a new capacity. The present section seems to be taken from a distinct tradition concerning the primaeval time, in which Noah appears as the founder of agriculture and of vine cultivation.Cambridge treats the section source-critically (a “distinct tradition”); the synthesis below weighs that claim rather than assuming it.
God was the first planter Genesis 2:8 ; and since that time we hear nothing of the cultivation of trees until Noah becomes a planter.Barnes links Noah's planting back to Eden's first Planter — the vineyard as a faint echo of the garden.
21But when he drank some of its wine, he became drunk and uncovered himself inside his tent.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yê·šət min- hay·ya·yin way·yiš·kār way·yiṯ·gal bə·ṯō·wḵ ʾå̄·ho·lōh
Literal — word-for-word from the original
“And-he-drank from the-wine, and-he-became-drunk, and-he-uncovered-himself within his-tent.”
Where the English smooths the original
He was uncovered is, literally, he uncovered himself. It was no accident, but a wilful breach of modesty.Ellicott presses the reflexive Hitpael — the grammar makes the uncovering deliberate, not merely a sleeper's mishap.
The representation is that of the man who first made wine out of grapes, and drinking of it in ignorance was overcome by its potency. No blame is attached to him.Cambridge takes the charitable line — Noah as the first vintner, undone by ignorance, not vice.
This is set before us to show what a horrible thing drunkenness is.The Reformation reading is blunter than the Victorians' — the episode is recorded as a warning.
22And Ham, the father of Canaan, saw his father’s nakedness and told his two brothers outside.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
ḥām ’ă·ḇî ḵə·na·‘an ’êṯ way·yar ’ā·ḇîw ‘er·waṯ way·yag·gêḏ liš·nê- ’e·ḥāw ba·ḥūṣ
Literal — word-for-word from the original
“And-saw Ham, the-father-of Canaan, the-nakedness-of his-father, and-he-told his-two-brothers outside.”
Where the English smooths the original
To have seen it accidentally and involuntarily would not have been a crime. But he pleased himself with the sight. And he told his brethren without — In the street, as the word is, in a scornful, deriding manner.
The sin lay not in seeing, which might be unintentional, but in telling, especially if his purpose was to ridicule his father.
Of whom came the Canaanites that wicked nation, who were also cursed by God.Geneva connects Ham's act directly to the nation Canaan — the personal sin read forward into a people's history.
Words probably inserted by the compiler (R). If so, in the original narrative there stood in this verse simply the name of “Canaan,” “and Canaan saw the nakedness.” Otherwise the curse pronounced upon Canaan, instead of upon Ham, in Genesis 9:25 , is unintelligibleCambridge's source-critical solution to the Ham/Canaan puzzle. Recorded here as one contested option, not as settled fact.
23Then Shem and Japheth took a garment and placed it across their shoulders, and walking backward, they covered their father’s nakedness. Their faces were turned away so that they did not see their father’s nakedness.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
šêm wā·ye·p̄eṯ ’eṯ- way·yiq·qaḥ haś·śim·lāh way·yā·śî·mū ‘al- šə·nê·hem šə·ḵem way·yê·lə·ḵū ’ă·ḥō·ran·nîṯ way·ḵas·sū ’êṯ ’ă·ḇî·hem ‘er·waṯ ū·p̄ə·nê·hem ’ă·ḥō·ran·nîṯ lō rā·’ū ’ă·ḇî·hem wə·‘er·waṯ
Literal — word-for-word from the original
“And-took Shem and-Japheth the-garment, and-they-laid it upon the-shoulder-of both-of-them, and-they-walked backward, and-they-covered the-nakedness-of their-father; and-their-faces backward, and the-nakedness-of their-father they-did-not see.”
Where the English smooths the original
They not only would not see it themselves, but provided that no one else might see it; herein setting an example of charity with reference to other men’s sin and shame.
which showed their modesty, and their filial piety and duty, and thus by their actions reproved Ham, as well as doubtless they did by words.
The conduct of Shem and Japheth, in its regard for their father’s honour, is contrasted with the levity and want of delicacy displayed by their brother.
24When Noah awoke from his drunkenness and learned what his youngest son had done to him,
Berean Standard Bible · CC0
Hebrew — tap a word ↓
nō·aḥ way·yî·qeṣ mî·yê·nōw way·yê·ḏa‘ ’êṯ ’ă·šer- haq·qā·ṭān bə·nōw ‘ā·śāh- lōw
Literal — word-for-word from the original
“And-awoke Noah from-his-wine, and-he-knew what had-done to-him his-son the-little-one.”
Where the English smooths the original
Now Ham was not the youngest son, but Japheth; and it is not Ham who is cursed, but Canaan.Ellicott states the double puzzle that drives the curse-debate: the wrong son is named as youngest, and the wrong son is cursed.
This incident could scarcely have happened till twenty years after the flood; for Canaan, whose conduct was more offensive than that even of his father, was not born till after that event.
Origen mentions a tradition that Canaan first saw the shame of Noah, and told it to his father.The Pulpit reports Origen's ancient gloss — which Cambridge calls “an ingenious gloss… not in the text, but an addition to it.”
25he said, “Cursed be Canaan! A servant of servants shall he be to his brothers.”
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yō·mer ’ā·rūr kə·nā·‘an ‘e·ḇeḏ ‘ă·ḇā·ḏîm yih·yeh lə·’e·ḥāw
Literal — word-for-word from the original
“And-he-said: ‘Cursed be Canaan! A-servant of-servants shall-he-be to-his-brothers.’”
Where the English smooths the original
The whole weight of Noah’s displeasure falls on Canaan, whose degraded position among the nations is thrice insisted upon. A servant of servants. That is, the most abject of slaves. This was fulfilled in the conquest of Canaau by Joshua
It is proper to observe, also, that this prediction does not affirm an absolute perpetuity in the doom of Ham or Kenaan. It only delineates their relative condition until the whole race is again brought within the scope of prophecy.Barnes builds the brake into the curse: it is relative and bounded, not an everlasting sentence on a people.
And he said, not from the passion of revenge, but by Divine inspiration, and the Spirit of prophecy, Cursed be CanaanPoole guards Noah against the charge of vengeance — the curse is prophecy, not a hung-over father's temper.
He pronounces as a prophet the curse of God against all those who do not honour their parentsGeneva reads the curse through the fifth commandment — dishonor of a parent draws the doom.
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.
AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.
Twice — at v. 18 and again at v. 22 — the narrator interrupts to remind us that “Ham was the father of Canaan.” The clause is grammatically dispensable and rhetorically loaded: in v. 18 Ham is fronted and re-marked by the emphatic pronoun hū, “he himself.” John Gill names its plain function: the note “is observed for the sake of the following history… which would not have been so well understood if this remark had not been made.” The Pulpit Commentary reads it from Israel's vantage — that “as Israel was now going to possess the land of Canaan, they might know that now was the time when the curse of Canaan and his posterity should take place.” The Cambridge Bible goes further and source-critically: the words “father of Canaan” are “probably inserted by the compiler,” because in the older tradition “there stood in this verse simply the name of ‘Canaan.’” That last claim is a hypothesis, not a datum, and is marked as such below — but every voice agrees the verse is a deliberate seam, planted so that the curse of v. 25 will not fall out of nowhere.
Noah is ’îš hā·’ăḏāmāh, “a man of the ground” — and the ground (’ăḏāmāh) is the cursed soil of 3:17, the very dust Adam was drawn from. Albert Barnes hears Eden behind the spade: “God was the first planter (Genesis 2:8); and since that time we hear nothing of the cultivation of trees until Noah becomes a planter.” The vineyard (kerem) is the first in Scripture. Charles Ellicott gives the gentlest account of what followed: the vine “was new,” and Noah, “scarcely aware, perhaps, of the intoxicating qualities of the juice which he had allowed to ferment, he drank to excess, and became the first example of the shameful effects of intemperance.” The Cambridge Bible agrees “No blame is attached to him.” But the Geneva Study Bible, three centuries earlier and blunter, says the episode is set before us “to show what a horrible thing drunkenness is.” The Hebrew refuses to soften the fall it does not condemn: way·yiṯgal, “he uncovered himself,” is a reflexive — Ellicott: “It was no accident, but a wilful breach of modesty.”
The unit is built on a single pair of opposed verbs. Noah uncovers (way·yiṯgal, v. 21); Ham, finding him bare, sees and tells — way·yag·gêḏ, he publishes the shame “outside.” Shem and Japheth cover (way·ḵas·sū, Piel, v. 23). Joseph Benson catches the heart of the brothers' act: they “not only would not see it themselves, but provided that no one else might see it; herein setting an example of charity with reference to other men's sin and shame.” The narrator films their reverence in slow motion: the rare adverb ’ăḥōrannîṯ, “backward,” appears twice in one verse — they walk backward, their faces backward. Charles Ellicott fixes the location of Ham's guilt precisely: “The sin lay not in seeing, which might be unintentional, but in telling.” The same root that the prophets use for God's mercy — “whose sin is covered” (Psalm 32:1) — is the verb the obedient sons enact over their father.
Two difficulties meet in v. 24's phrase bə·nōw haq·qā·ṭān, “his son, the little one.” First, the offender is called the youngest, yet in the standard order (9:18) the youngest is Japheth, not Ham. Second, the curse of v. 25 falls not on the doer but on Canaan. Charles Ellicott states it flatly: “Now Ham was not the youngest son, but Japheth; and it is not Ham who is cursed, but Canaan.” The ancient solutions diverge. The Pulpit Commentary reports that “Origen mentions a tradition that Canaan first saw the shame of Noah, and told it to his father” — making Canaan a participant, which Matthew Poole and John Gill favor. The Cambridge Bible rejects the gloss as “ingenious… not in the text, but an addition to it,” and prefers a separate tradition in which Canaan simply is the third son. Keil & Delitzsch take haqqāṭān as comparative (“younger”), referring to Ham, and ground the curse in the name: Canaan means “the submissive one,” so the doom of servitude answers the name itself. Crucially, every careful voice resists turning this into a perpetual racial sentence. Albert Barnes builds the brake into the text: “this prediction does not affirm an absolute perpetuity in the doom of Ham or Kenaan. It only delineates their relative condition until the whole race is again brought within the scope of prophecy.” Matthew Poole insists Noah spoke “not from the passion of revenge, but by Divine inspiration, and the Spirit of prophecy.”
Read under Scripture alone — offered as a reading to be tested, not a verdict to be trusted — three things in this dark little narrative ask to be weighed. First, the chapter is honest about its hero. The same Noah who walked with God and was “perfect in his generations” (6:9) lies drunk and naked in his tent. The Bible records it, Matthew Henry observes, “with that fairness which is found only in the Scripture, as a case and proof of human weakness and imperfection.” Grace saved Noah through the flood; grace did not make him incapable of falling on dry land. Second, the sin the text actually names is not the nakedness but the publishing of it. Noah's shame was within his tent, private and contained; Ham dragged it outside. The Hebrew turns on the verb nāgaḏ — to make conspicuous. The opposite of that sin is not blindness but covering: way·ḵas·sū, the very word for God's forgiveness (Psalm 32:1). The two brothers who would not look, and who covered, receive the blessing; the one who looked and told reaps the curse. The episode is, at root, about what love does with another's shame. Third, the curse is exact, bounded, and never sloppy. Noah does not curse all his sons, nor all of Ham's line; he names Canaan — a doom Scripture itself shows fulfilled in the Gibeonites made “servants” at Joshua 9:23, and which Barnes is careful to call “relative,” not perpetual. This text has been wickedly abused to justify the enslavement of whole peoples; the words themselves, weighed honestly, forbid that abuse — they speak of one named line under one bounded prophecy, “until the whole race is again brought within the scope of prophecy.” Where the BSB reads smoothly, the Hebrew keeps the edges: the man of the cursed ground, the wilful uncovering, the slave-of-slaves superlative. The God who covered Adam's nakedness with skins (3:21) is the same God whose forgiven man's “sin is covered” — and the gospel direction of the whole scene is from exposure to covering.
The sin the verse names is not the nakedness but its broadcasting — and the answer to shame, here and at the cross, is not blindness but covering.
AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.
The naming of Shem, Ham, and Japheth in 9:18 is a verbatim refrain that runs through Genesis and into Chronicles. The same three names, with Noah and (in the flood-texts) the ark, recur at 5:32, 6:10, 7:13, 10:1, and 1 Chronicles 1:4 — the toledot spine that organizes primeval history. The link is genuinely verbal: the proper names are rare, distinctive lexemes shared across the verses.
Genesis 9:18 · Genesis 5:32 · Genesis 6:10 · Genesis 7:13 · Genesis 10:1 · 1 Chronicles 1:4
basis: Verifier-confirmed shared rare lexemes across the genealogical refrain: H8035 Shêm (16 vv), H2526 Châm (15 vv), H3315 Yepheth (11 vv), plus H5146 Nôach (39 vv); the flood-verses (7:13) additionally share H8392 têbâh (ark, 25 vv). The proper names are low-frequency and distinctive — a confirmed verbal repetition, not a mere theme.
Shem and Japheth walk backward (’ăḥōrannîṯ, doubled in 9:23) to cover their father without looking. The adverb is genuinely rare — only six verses in the whole Hebrew Bible. Its other homes are striking: the shadow that went backward ten steps as a sign to Hezekiah (2 Kings 20:10–11; Isaiah 38:8), and Eli falling backward off his seat to his death (1 Samuel 4:18). The shared word makes the link verbal; the contexts differ (reverence here, sign and judgment there), so no meaning is imported, only the lexeme noted.
Genesis 9:23 · 2 Kings 20:11 · 2 Kings 20:10 · Isaiah 38:8 · 1 Samuel 4:18 · 1 Kings 18:37
basis: Verifier-confirmed shared rare lexeme H322 ʼăchôrannîyth (backward), which occurs in only 6 verses total (Genesis 9:23; 1 Samuel 4:18; 1 Kings 18:37; 2 Kings 20:10–11; Isaiah 38:8). The low frequency confirms a verbal link; the link is lexical only — the narrative settings are unrelated.
The phrase Ham fulfills, ‘erwaṯ ’āḇîw, “the nakedness of his father” (9:22), is the exact idiom Leviticus uses to define the gravest family sin: “The nakedness of your father… you shall not uncover” (Leviticus 18:7). The shared noun ‘ervâh is common enough that this is a motif-link, not a quotation — but the verbal coincidence of the construct phrase is precisely why interpreters from the Rabbis onward suspected Ham's offense ran deeper than a glance. Recorded as thematic, not verbal, because ‘ervâh (40 vv) and ’āb (1060 vv) are common words.
Genesis 9:22 · Leviticus 18:7
basis: Verifier-confirmed shared lexemes H6172 ʻervâh (nakedness/shame, 40 vv) and H1 ʼâb (father, 1060 vv). Both are common, so the connection is a shared idiom/motif (“the nakedness of [the] father”), not a rare-word quotation; tiered thematic accordingly.
Noah's curse, “a servant (‘eḇeḏ) of servants shall he be” over Canaan (9:25), finds its narrative outworking when Joshua makes the Canaanite Gibeonites perpetual servants — hewers of wood and drawers of water — “cursed” to that station (Joshua 9:23). The link rests on the common words ‘eḇeḏ (servant) and ’ārar (curse); it is a shared pattern of doom-and-fulfillment, not a quotation, so it is tiered thematic.
Genesis 9:25 · Joshua 9:23
basis: Verifier-confirmed shared lexemes H779 ʼârar (curse, 52 vv) and H5650 ʻebed (servant, 714 vv). Both common; the connection is the curse-to-servitude motif fulfilled in the Gibeonites, a structural/thematic link rather than a verbal quotation.
The curse of 9:25 is one breath of a three-part oracle completed in 9:26–27: the doom of Canaan, the blessing of Shem, and the enlargement of Japheth — with Canaan a servant in each. Verse 25 and 9:27 share the proper names of the three lines; the connection within the immediate oracle is structural (a single poem), with the shared names common-to-the-passage rather than rare across Scripture.
Genesis 9:25 · Genesis 9:27
basis: Verifier-confirmed shared lexemes H3667 Kᵉnaʻan (Canaan, 91 vv), H8035 Shêm (16 vv), H3315 Yepheth (11 vv). The names are repeated within one continuous oracle; the link is structural (same poem) rather than a rare-word verbal quotation, so tiered thematic.
The editorial seam “Ham, the father of Canaan” (9:18, 22) is picked up directly in the Table of Nations, where Canaan is listed among Ham's sons (Genesis 10:6; 1 Chronicles 1:8). The shared lexemes are the proper names Ham and Canaan; Canaan (kena‘an) is common (91 vv) and Ham distinctive (15 vv), so the connection is a genealogical/structural continuation rather than a rare-word quotation.
Genesis 9:22 · Genesis 10:6 · 1 Chronicles 1:8
basis: Verifier-confirmed shared lexemes H2526 Châm (15 vv) and H3667 Kᵉnaʻan (91 vv). Kᵉnaʻan is common; the link is the genealogical thread carried from the narrative seam into the Table of Nations, structural/thematic rather than verbal.
AI-generated reading; weigh it against the text.
The scene turns on covering: Noah lies exposed (way·yiṯgal), and Shem and Japheth restore his honor with the garment, refusing to look (9:23). The motif runs back to God Himself clothing Adam and Eve's nakedness with skins (Genesis 3:21) and forward to the gospel logic of imputed covering — “Blessed is he whose transgression is forgiven, whose sin is covered” (Psalm 32:1; quoted in Romans 4:7), and finally to being “clothed… with Christ” (Galatians 3:27), the robe of righteousness over our shame. The pattern — God and the godly cover what sin has exposed — is ancient and widely held; it is read here as a figure (the shared Hebrew verb kāsâh grounds the Eden and Psalm links, but the move to Christ is typological, not a verbal claim).
Genesis 9:23 · Genesis 3:21 · Psalm 32:1
The oracle that begins with “Cursed be Canaan” (9:25) moves at once to “Blessed be the LORD, the God of Shem” (9:26). It is through Shem's line that the covenant runs to Abraham and, the New Testament traces, to Christ Himself (Luke 3:36, where Shem stands in the genealogy of Jesus). The deeper Christ-pattern: where Noah pronounces a curse, the greater Son of the line would, in Paul's words, become “a curse for us” (Galatians 3:13), absorbing the doom so that the blessing of Shem might reach “all the families of the earth” (Genesis 12:3) — the very families just scattered in 9:19. This is a typological and canonical reading, not a verbal link; cross-Testament, it cannot rest on shared Strong's numbers and is marked accordingly.
Genesis 9:25 · Genesis 9:26 · Luke 3:36
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:
The biblical text is the Berean Standard Bible (BSB), public domain. The named voices are quoted verbatim from public-domain commentaries on Genesis 9:18–25 (Ellicott, Benson, Henry, Barnes, Jamieson-Fausset-Brown, Poole, Gill, Geneva Study Bible, Cambridge Bible, Pulpit Commentary, Keil & Delitzsch), each attributed and linked to its BibleHub source; nothing has been paraphrased or stitched. The Hebrew is the Masoretic tradition; transliterations, parsings, and Strong's data are sourced (Berean/Strong's). The literal renderings, the “where the English smooths the Hebrew” notes, the word-notes, the grand commentary, and the cross-reference tiers are this tool's own work (⚙) — careful but fallible; test them against a lexicon and the text itself. Honest limits specific to this unit: (1) The curse falls on Canaan though Ham did the deed, and the offender is called “youngest” though Japheth holds that place in 9:18 — a genuine crux. The Origen tradition (Canaan as participant) is an ancient gloss, not text (so Cambridge); the Cambridge source-critical solution (Canaan as the original third son, “Ham, the father of” a later insertion) is a hypothesis, recorded as one option, not endorsed. (2) haqqāṭān (9:24) is genuinely ambiguous between “younger” (Keil) and “youngest” (Cambridge); the parse does not settle it and neither do we. (3) This text has been gravely abused to sanction race-based slavery; the words, weighed honestly, name one line (Canaan) under one bounded prophecy fulfilled in Israel's history — Barnes expressly denies “an absolute perpetuity.” Any racialized application is foreign to the text and is repudiated here. (4) The Canaan-curse / Joshua 9:23 link is fulfillment-as-pattern (shared common lexemes), not a quotation; the Christ-readings are typological, never verbal, and cross-Testament links cannot rest on shared Strong's numbers.
✦ = 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)