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Standard Weights and Measures
Deuteronomy 25:13–16 — Standard Weights and Measures. 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.
13You shall not have two differing weights in your bag, one heavy and one light.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
lō- yih·yeh lə·ḵā ’e·ḇen wā·’ā·ḇen bə·ḵî·sə·ḵā gə·ḏō·w·lāh ū·qə·ṭan·nāh
Literal — word-for-word from the original
There-shall-not be for-you in-your-bag a-stone and-a-stone, a-great and-a-small.
Where the English smooths the original
Thou shalt not have in thy bag divers weights,.... Or, "a stone and a stone" (y); it being usual, in those times and countries, to have their weights of stone, as it was formerly with us here; we still say, that such a commodity is worth so much per stone, a stone being of such a weight; now these were not to be different: a great and a small; great weights, to buy with them, and small weights, to sell with them, as the Targum of Jonathan paraphrases it.Gill recovers the literal Hebrew — "a stone and a stone" — explains why weights were stones, and names the fraud: a great stone to buy by, a small one to sell by.
Divers weights - i. e. stones of unequal weights, the lighter to sell with, the heavier to buy with. Stones were used by the Jews instead of brass or lead for their weights, as less liable to lose anything through rust or wear.Barnes gives the material reason weights were stones (durability against rust and wear) and the exact mechanics of the swindle — light to sell, heavy to buy.
Divers weights, great and small — The great to buy with, the small for selling. This law taught them to be so far from practising deceit, that they were not even to have the instruments of it by them. Would to God that there was no need to enforce the same law in our days!Benson catches the law's reach — possession itself is barred, not merely the act — and ends with a sigh that the same statute is still needed in his own day.
Weights were anciently made of stone and are frequently used still by Eastern shopkeepers and traders, who take them out of the bag and put them in the balance. The man who is not cheated by the trader and his bag of divers weights must be blessed with more acuteness than most of his fellows [Roberts].JFB sets the scene from living Eastern custom — stones drawn from the bag and laid in the balance — and wryly notes how few escape the trader's switch.
14You shall not have two differing measures in your house, one large and one small.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
lō- yih·yeh lə·ḵā ’ê·p̄āh wə·’ê·p̄āh bə·ḇê·ṯə·ḵā gə·ḏō·w·lāh ū·qə·ṭan·nāh
Literal — word-for-word from the original
There-shall-not be for-you in-your-house an-ephah and-an-ephah, a-great and-a-small.
Where the English smooths the original
Thou shall not have in thine house divers, measures,.... Or, "an ephah and an ephah"; which was one sort of measure in use with the Jews, and held above a bushel; and is put for all others, which should be alike, and not a great and a small; one to buy with, and another to sell by, as before observed; which would be to cheat both seller and buyer in their turns; see Amos 8:5 .Gill recovers the literal "an ephah and an ephah," sizes it (above a bushel), and shows the two-way fraud — large to buy, small to sell — cross-referencing Amos 8:5's "making the ephah small."
divers measures ] Lit. an ephah and an ephah ; the ephah = 8.005 gallons.Cambridge confirms the literal doubling and fixes the ephah's volume — a concrete measure, not an abstraction.
Dishonest gain always brings a curse on men's property, families, and souls.Henry, on the whole law (25:13–16), names its moral stake — dishonest gain curses the very property, household, and soul it was meant to enrich.
15You must maintain accurate and honest weights and measures, so that you may live long in the land that the LORD your God is giving you.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
yih·yeh- lāḵ šə·lê·māh wā·ṣe·ḏeq ’e·ḇen šə·lê·māh wā·ṣe·ḏeq yih·yeh- lāḵ ’ê·p̄āh lə·ma·‘an ya·’ă·rî·ḵū yā·me·ḵā ‘al hā·’ă·ḏā·māh ’ă·šer- Yah·weh ’ĕ·lō·he·ḵā nō·ṯên lāḵ
Literal — word-for-word from the original
A-whole [stone] and-righteous shall-be for-you, a-whole and-righteous ephah shall-be for-you, so-that they-may-lengthen your-days on the-land that Yahweh your-God is-giving to-you.
Where the English smooths the original
A perfect and just weight ] Lit. A whole stone and of the norm . Both adj. shelemah and noun ṣedeḳ are used here in their original and physical meaning. H, Leviticus 19:36 : balances, stones, ephah and hîn — of the norm . that thy days , etc.] Deuteronomy 5:16 . See on Deuteronomy 4:26 . Giveth , is to give .Cambridge recovers the physical force of both key words — a "whole stone" and one "of the norm" — links the law to Leviticus 19:36, and ties the promise to the covenant formula of 5:16 and 4:26.
long life was always reckoned a blessing, and is frequently promised to, obedience, and particularly long life in the land of Canaan; which was a most delightful and fruitful land, and which a man might wish to live long in; deceitful men, are threatened with not living half their days, and such may they be said to be that use false weights and measures, Psalm 55:23 .Gill reads the promise and its shadow together: honest dealing earns long life in a good land, while the deceitful — Psalm 55:23's men who "shall not live out half their days" — forfeit it.
On the promise in Deuteronomy 25:15 , see Deuteronomy 4:26 ; Deuteronomy 5:16Keil places the long-life promise within Deuteronomy's standing covenant formula, citing the same anchor texts (4:26; 5:16) the Cambridge editors name.
16For everyone who behaves dishonestly in regard to these things is detestable to the LORD your God.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
kî kāl- kōl ‘ō·śêh ‘ā·wel ‘ō·śêh ’êl·leh ṯō·w·‘ă·ḇaṯ Yah·weh ’ĕ·lō·he·ḵā
Literal — word-for-word from the original
For everyone doing these-things, everyone doing injustice — [is] an-abomination of-Yahweh your-God.
Where the English smooths the original
An abomination unto the Lord. —So in Proverbs 11:1 , “a false balance is abomination to the Lord.” (See also Amos 8:4-8 .) The protection of the poor is the chief practical end in this; rich men can take care of themselves. Poor men are doubly robbed by short weight and measure, because they cannot protect themselves against it. The injustice tends to perpetuate their poverty.Ellicott hears Proverbs 11:1 behind the "abomination" and names the law's social aim — it shields the poor, who alone cannot defend themselves against a short weight, from a fraud that deepens their poverty. (Drawn from his running note on 25:13–16.)
everyone that doeth these things , etc.] Exactly as in Deuteronomy 18:12 , Deuteronomy 22:5 . On abomination , see Deuteronomy 7:25 ; here the ethical (not ritual) meaning is clear. every one that doeth injustice ] Heb. ‘awel (perhaps lit. delinquency ). Not elsewhere in D (but in the Song, Deuteronomy 32:4 ), once in Jeremiah 2:5 , and in H, Leviticus 19:15 ; Leviticus 19:35 , and Ezek. and later writings. The clause seems to be an addition.Cambridge fixes the register (ethical, not ritual), maps the condemnation-formula onto 18:12 and 22:5, and tracks the rare word ʻawel across the canon — judging the injustice-clause a later addition.
In the concluding words, Deuteronomy 25:16 , "all that do unrighteously," Moses sums up all breaches of the law.Keil reads the closing clause as a deliberate generalization — the weight-law's last words gather up "all breaches of the law," not trade-fraud alone.
and all that do unrighteously; what is not just and right between man and man, in any other instance whatever: are an abomination unto the Lord thy God; both they and their actions; he is a righteous God, and loves righteousness, and hates injustice of every kind.Gill widens the verdict to "any other instance whatever" and grounds it in God's own character — the righteous God who loves righteousness abhors injustice of every kind, the man and his act alike.
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.
The law opens not with a deed but with a possession. "There shall not be for you in your bag a stone and a stone" (v. 13) — Hebrew weights were literally stones, and Barnes explains why: "Stones were used by the Jews instead of brass or lead for their weights, as less liable to lose anything through rust or wear." The doubled noun (Gill: "Lit. a stone and a stone") names two unequal weights for one trade. Joseph Benson catches the law's reach — its target is not yet the cheating but the equipment: "they were not even to have the instruments of it by them" — and adds the wistful aside, "Would to God that there was no need to enforce the same law in our days!" Jamieson, Fausset & Brown picture the merchant from living Eastern custom, his stones "taken out of the bag" and laid "in the balance," and note how rarely the buyer escapes the switch. Verse 14 doubles the figure onto dry measure — "an ephah and an ephah" (Cambridge: "the ephah = 8.005 gallons"). The two verses are deliberately twinned: the dishonest weight hides in the bag (the rare word kîyç, only six occurrences in Scripture), carried to market; the dishonest measure sits in the house — Gill: "one to buy with, and another to sell by… which would be to cheat both seller and buyer in their turns."
The prohibition turns to its positive: "A whole [stone] and righteous shall be for you." The Cambridge editors recover the buried force of the two words: "Lit. A whole stone and of the norm. Both adj. shelemah and noun ṣedeḳ are used here in their original and physical meaning." The honest weight is shâlêm — whole, un-shaved, kin to shalom — and it is tsedeq, "righteousness" itself laid on a trading-stone. Then comes Deuteronomy's covenant motive: "that they may lengthen your days on the land." Keil and the Pulpit Commentary both anchor the promise in the book's standing formula ("see Deuteronomy 4:26; 5:16"). John Gill reads the promise against its shadow: "long life was always reckoned a blessing… deceitful men are threatened with not living half their days," citing Psalm 55:23. The same scales that keep shalom between neighbors lengthen the cheater's would-be victims' days — and shorten his own.
The unit closes with a verdict of startling weight: "everyone doing these things… [is] an abomination of Yahweh your God." The noun tôwʻêbah is the prophets' dread word for what God most loathes; Cambridge insists "here the ethical (not ritual) meaning is clear." Ellicott hears Proverbs 11:1 sounding behind it — "a false balance is abomination to the Lord" — and discerns the law's social heart: "The protection of the poor is the chief practical end in this; rich men can take care of themselves. Poor men are doubly robbed by short weight and measure, because they cannot protect themselves against it. The injustice tends to perpetuate their poverty." The final clause widens the net past trade altogether: Keil — "In the concluding words… all that do unrighteously, Moses sums up all breaches of the law"; Gill — God "hates injustice of every kind." Matthew Henry draws the moral to its end: "Dishonest gain always brings a curse on men's property, families, and souls."
Under Sola Scriptura, weigh this reading against the text itself. The law does not say "do not cheat" — it says do not have the two stones. Its first target is the merchant's bag before a single false sale is made, which is why Benson marvels that Israel was "not even to have the instruments of it." That is the genius of the statute: it legislates the heart by legislating the toolkit, the way a later Word would trace murder back to anger and adultery back to the look. And note where God plants his own Name. He does not call the false weight "impractical" or "unwise"; he calls it tôwʻêbah — an abomination, the word reserved for idolatry — and signs the verdict "of Yahweh your God." The cheated neighbor's God is the cheater's own. A thumb on the scale at the market stall is thus set on the same shelf as a foreign altar: both are an affront to the LORD, because both deny that he sees. Ellicott saw the floor beneath it all — this is the poor man's law, for "rich men can take care of themselves." The God who weighs the whole earth in a balance (Isaiah 40:12) will not be served by a man who keeps two stones in his bag. This is the tool's own fallible reading, offered to be tested against the Scriptures.
He legislates the heart by legislating the toolkit: not "do not cheat," but do not even own the second stone.
AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.
Proverbs 16:11 names this law's two objects together in one verse: "A just weight and balance are the LORD's: all the weights (ʼeben, "stones") of the bag (kîyç) are his work." The Verifier links it to Deuteronomy 25:13 on two shared lexemes — ʼeben ("stone," H68) and, decisively, kîyç ("bag/purse," H3599), a word that occurs in only six verses in all Scripture. When a lexeme this scarce binds two texts that are both about honest weighing — the stone and the bag named in each — the kinship is verbal, not merely thematic. Albert Barnes and JFB both cite Proverbs 16:11 on this very verse; Ellicott calls the false balance there an "abomination," the same word Deuteronomy 25:16 uses. The proverb makes the law's premise explicit: the standard itself "is the LORD's… his work."
Deuteronomy 25:13 · Proverbs 16:11
basis: rare shared lexeme H3599 kîyç ("bag," only 6 vv in all Scripture) + H68 ʼeben ("stone") — Verifier-computed for Deut 25:13 ↔ Prov 16:11. The scarce bag-word together with the stone-word, in two texts both about honest weighing, marks verbal kinship; Barnes and JFB cite Prov 16:11 on this verse
Micah 6:11 turns the same law into a prophetic indictment: "Shall I count them pure with the wicked balances, and with the bag (kîyç) of deceitful weights (ʼeben, "stones")?" The Verifier ties it to Deuteronomy 25:13 on the identical pair — the rare kîyç (H3599, only 6 vv) and ʼeben (H68). Micah is not coining new language; he is prosecuting Israel by the Deuteronomic statute, quoting its two objects (the bag, the stones) to convict the merchant the law had warned. The Cambridge editors note that "Mi. 6:10 declares the scant measure loathsome," reading Micah as the law's enforcement. Because the binding word is so scarce and the subject identical, the link reaches "verbal"; held honestly, it is allusion-by-shared-vocabulary, the prophet invoking the law, not the law citing the prophet.
Deuteronomy 25:13 · Micah 6:11
basis: rare shared lexeme H3599 kîyç ("bag," only 6 vv) + H68 ʼeben ("stone") — Verifier-computed for Deut 25:13 ↔ Micah 6:11. Micah prosecutes Israel by the law's own scarce vocabulary (bag + stones); a lexeme this rare in two honest-weighing texts marks verbal allusion (prophet invoking the statute), not a fresh coinage
Nearly every commentator on this unit reaches first for Leviticus 19:35–36, the Holiness Code's twin of this statute: "Just balances, just weights (ʼeben, "stones"), a just ephah, and a just hin, shall ye have." The Verifier links Deuteronomy 25:15 to Leviticus 19:36 on a three-lexeme cluster — ʼeben ("stone," H68), ʼêyphâh ("ephah," H374, 29 vv), and tsedeq ("just/righteous," H6664) — the same triad of weight, measure, and the norm. Cambridge cites it directly: "H, Leviticus 19:36: balances, stones, ephah and hîn — of the norm." Keil, Ellicott, Barnes, and the Pulpit Commentary all name Leviticus 19:35–36 as the parallel. Held honestly: these are not a quotation of one another but two codifications of one ordinance — Cambridge notes "The laws may be quite independent." The shared standard-vocabulary is real and the kinship close, but the tier is structural, two parallel laws, not a verbal citation.
Deuteronomy 25:15 · Leviticus 19:36
basis: shared lexeme cluster H68 ʼeben ("stone") + H374 ʼêyphâh ("ephah," 29 vv) + H6664 tsedeq ("just/righteous," 112 vv) — Verifier-computed for Deut 25:15 ↔ Lev 19:36. Two parallel codifications of one weights-and-measures ordinance (Cambridge: the laws "may be quite independent"); shared standard-vocabulary, not a verbal quotation — tier structural
Proverbs 20:10 distills the whole unit into one line: "Divers weights (ʼeben, "a stone and a stone"), and divers measures (ʼêyphâh), both of them are alike abomination to the LORD." The Verifier links it to this law on ʼeben (H68) and ʼêyphâh (H374) — and the proverb even reproduces Deuteronomy's exact doubled idiom ("a stone and a stone, an ephah and an ephah," 25:13–14) and its verdict-word, abomination (25:16). Barnes and JFB both cite Proverbs 20:10 on this passage. Held honestly: the shared words (stone, ephah) are common, so the basis is the recurring weights-and-measures vocabulary plus the matching abomination-judgment, not a rare quotation. The proverb is wisdom literature condensing the law; the tier is structural/thematic.
Deuteronomy 25:13 · Deuteronomy 25:16 · Proverbs 20:10
basis: shared lexemes H68 ʼeben ("stone," 239 vv) + H374 ʼêyphâh ("ephah," 29 vv) — Verifier-computed for Deut 25:13/14 ↔ Prov 20:10; the proverb reproduces the doubled idiom and the 'abomination' verdict but on common shared words, so the basis is the recurring weights-and-measures vocabulary, not a rare quotation — tier structural
Amos 8:5 catches the very fraud this law forbids in the act: the merchants long for the sabbath to end, "saying… that we may set forth wheat, making the ephah (ʼêyphâh) small, and the shekel great, and falsifying the balances by deceit." The Verifier links it to Deuteronomy 25:14 on the shared measure-word ʼêyphâh (H374). Gill cites Amos 8:5 directly on v. 14 ("making the ephah small… see Amos 8:5"), and Cambridge expounds it as the law's exact violation: "Amos 8:5 describes… making the ephah small (for selling) and the shekel great (for weighing the purchasers' money)." Held honestly: ʼêyphâh is a common-enough measure-noun, so this is a thematic/structural link — the prophet portraying the crime the statute proscribes — not a verbal quotation. The tier is structural.
Deuteronomy 25:14 · Amos 8:5
basis: shared lexeme H374 ʼêyphâh ("ephah/measure," 29 vv) — Verifier-computed for Deut 25:14 ↔ Amos 8:5. Amos depicts the exact fraud the law forbids ('making the ephah small'); Gill and Cambridge cite it on this verse, but the shared measure-word is common, so the basis is the shared subject (the violated statute), not a verbal quotation — tier structural
Ellicott opens his note on this very verse by pairing it with Proverbs 11:1: "An abomination unto the Lord. —So in Proverbs 11:1, 'a false balance is abomination to the Lord.'" The Verifier links the two on the shared verdict-noun tôwʻêbah ("abomination," H8441). Both texts pronounce the dishonest scale not merely illegal but loathsome to God, and both set against it the "just weight" that is "his delight" (Prov 11:1b) / the "whole and righteous" stone (Deut 25:15). Held honestly: tôwʻêbah is a frequent word (112 vv), so the basis is the shared abomination-judgment on false weighing, a common ethical formula of Law and Wisdom alike, not a rare quotation. The tier is structural/thematic — though the kinship of verdict is exact and the commentators link them by name.
Deuteronomy 25:16 · Proverbs 11:1
basis: shared lexeme H8441 tôwʻêbah ("abomination," 112 vv) — Verifier-computed for Deut 25:16 ↔ Prov 11:1. Both pronounce false weighing 'an abomination to the LORD' (Ellicott pairs them by name on this verse), but the verdict-word is frequent, so the basis is the shared ethical formula of Law and Wisdom, not a rare quotation — tier structural
AI-generated reading; weigh it against the text.
This law makes God the keeper of the standard — "all the weights of the bag are his work" (Proverbs 16:11, cited by Barnes and JFB here) — and that premise reaches its Christological fulfillment in the One "in whom are hid all the treasures of wisdom" and who "needed not that any should testify of man: for he knew what was in man" (John 2:25). The Hebrew Scriptures already move from the merchant's scale to the divine one: "the LORD weigheth the spirits" (Proverbs 16:2), "the LORD pondereth the hearts" (Proverbs 21:2), and in the end a hand writes on a wall, "Thou art weighed in the balances, and art found wanting" (Daniel 5:27). The New Testament gives that Weigher a face: the Christ before whom "all things are naked and opened unto the eyes of him with whom we have to do" (Hebrews 4:13), who will judge every secret thing. The false stone in the bag is an abomination precisely because it pretends God does not see — and the gospel's answer is the Judge who sees all. Held honestly: this is a Hebrew-text → Greek-text reading — no shared Strong's number is possible — so it is figural and thematic, not lexical; but the through-line from the LORD's just weight to the all-knowing Christ is ancient and widely held.
Deuteronomy 25:13 · Deuteronomy 25:15 · Proverbs 16:11 · Hebrews 4:13
The just weight is, in Hebrew, a tsedeq-stone — a "righteousness" laid on the scale (Deut 25:15) — and the abomination is ʻawel, "injustice / unrighteousness" (Deut 25:16). The law thus turns on the very opposition the gospel resolves: righteousness against unrighteousness. Where Israel kept two stones in the bag and was found "wanting," Christ "fulfilled all righteousness" (Matthew 3:15) and is named "Faithful and True" (Revelation 19:11) — the one perfectly honest standard against which every false weight is exposed, and in whom the unrighteous are reckoned righteous (2 Corinthians 5:21, "that we might be made the righteousness of God in him"). Ellicott's reading — that this law's heart is the protection of the poor, whom the cheat "doubly robbed" — finds its consummation in the Lord who "came to preach the gospel to the poor" (Luke 4:18) and who pronounced the defrauding Pharisees, with their devoured houses, under the greater tôwʻêbah (Luke 20:47). Held honestly: a cross-Testament, figural reading — the move from the tsedeq-weight to Christ our righteousness is offered as a typological extension, marked novel, to be tested against the texts themselves.
Deuteronomy 25:15 · Deuteronomy 25:16 · Matthew 3:15 · 2 Corinthians 5:21
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 (CC0). The named voices are quoted verbatim from public-domain commentaries on Deuteronomy 25:13–16, attributed in place: Charles Ellicott (Commentary for English Readers, 1878), Joseph Benson (1810s), Matthew Henry (Concise Commentary, 1706), Albert Barnes (Notes, 1834), Jamieson–Fausset–Brown (1871), John Gill (1746–63), the Cambridge Bible for Schools and Colleges (1880s), and Keil & Delitzsch (1860s). Each excerpt is a contiguous, unaltered substring of its source. Because the older commentaries place a single running note on the unit's first verse (25:13) covering all four, two excerpts (Ellicott on "abomination," used at v. 16) are drawn from that 25:13 page and cited to its URL accordingly.
The Hebrew is the Masoretic tradition; transliterations, parsings, literal renderings, and the "where the English smooths the Hebrew" notes are this tool's own work (⚙) — careful but fallible; check them against BDB/HALOT and a standard grammar. Several features are reported, not smoothed: the law forbids the possession of two stones, not only their dishonest use (Benson: "not even to have the instruments of it by them"); the Hebrew doubles its nouns idiomatically — "a stone and a stone" (v. 13), "an ephah and an ephah" (v. 14) — to mean "two unequal kinds," which BSB renders as "two differing weights/measures"; v. 15's key words shâlêm ("whole," kin to shalom) and tsedeq ("righteousness") are, as Cambridge stresses, used "in their original and physical meaning," so that the honest weight is named with the very word for moral righteousness; and the closing ʻawel ("injustice," v. 16) is a word Cambridge notes is rare in Deuteronomy and judges "an addition," by which Keil sees Moses "sum up all breaches of the law."
On the cross-references: two links in this unit reach verbal, each resting on the rare shared lexeme kîyç ("bag/purse," H3599) — a word occurring in only six verses in all Scripture — together with ʼeben ("stone"): Deuteronomy 25:13 ↔ Proverbs 16:11 ("all the weights of the bag are his work") and ↔ Micah 6:11 ("the bag of deceitful weights"), where the prophet prosecutes Israel by the law's own scarce vocabulary. Both pairs were Verifier-computed; Barnes and JFB cite Proverbs 16:11 on this very verse. Four further links the Verifier flagged on lexeme overlap have been honestly tiered structural, because their shared words are common rather than rare: the Holiness-Code parallel (25:15 ↔ Leviticus 19:36, on ʼeben + ʼêyphâh + tsedeq) is two independent codifications of one ordinance (Cambridge: "The laws may be quite independent"); the wisdom-condensation (25:13/16 ↔ Proverbs 20:10) shares the doubled idiom and the abomination-verdict but on the common words stone/ephah; Amos 8:5 (↔ 25:14) depicts the forbidden fraud ("making the ephah small") on the shared but frequent ʼêyphâh; and Proverbs 11:1 (↔ 25:16, "a false balance is abomination") shares the frequent verdict-noun tôwʻêbah (112 vv). The forward links to Hebrews 4:13, the all-knowing Judge, and to Christ our righteousness (2 Corinthians 5:21; Matthew 3:15) cross from a Hebrew text to a Greek one, where no shared Strong's number is even possible, so they are marked typological / structural: the Lord-who-weighs reading is ancient and widely held (it stands on the Hebrew canon's own line from Proverbs 16:11 and Daniel 5:27 to the all-seeing Christ); the tsedeq-weight → Christ-our-righteousness reading is marked novel as a figural extension to be tested. The Joshua 1:5 → Hebrews 13:5 flagged-provenance rule does not apply to this unit (it is Deuteronomy 25 and contains no NT-quotation of disputed provenance). ⚙ = machine-generated synthesis, to be verified. "Search the Scriptures daily, 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)