The Fallible · Synthetic · Study Bible
Teach Your Children
Deuteronomy 6:20–25 — Teach Your Children. 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.
20In the future, when your son asks, “What is the meaning of the decrees and statutes and ordinances that the LORD our God has commanded you?”
Berean Standard Bible · CC0
Hebrew — tap a word ↓
mā·ḥār kî- ḇin·ḵā yiš·’ā·lə·ḵā lê·mōr māh hā·‘ê·ḏōṯ wə·ha·ḥuq·qîm wə·ham·miš·pā·ṭîm ’ă·šer Yah·weh ’ĕ·lō·hê·nū ’eṯ·ḵem ṣiw·wāh
Literal — word-for-word from the original
Tomorrow, when your son asks you, saying, “What are the testimonies and the statutes and the judgments that the LORD our God has commanded you?”
Where the English smooths the original
These three words appear for the first time together in the introduction to this discourse ( Deuteronomy 4:45 ). The Law, or Torah, includes charges, and institutions, and requirements.
God not only requires that we serve him all our lives, but also that we see that our posterity sets forth his glory.
These verses return to a favourite theme of Deut.: the close relation between Jehovah’s Laws and His Deeds. When a future generation shall ask the meaning of the Laws it shall be referred to the Lord’s deliverance of the nation from bondage in Egypt and His conduct of them to the land He promised.Cambridge also notes the textual point that with Sam. and LXX the verse opens “And it shall be when,” as at Exodus 13:14.
what is the reason of the various rites, customs, and usages, the observance of which is directed to, such as the feasts of passover, pentecost, tabernacles, sacrifices, and other duties of religion?
21then you are to tell him, “We were slaves of Pharaoh in Egypt, but the LORD brought us out of Egypt with a mighty hand.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·’ā·mar·tā lə·ḇin·ḵā hā·yî·nū ‘ă·ḇā·ḏîm lə·p̄ar·‘ōh bə·miṣ·rā·yim Yah·weh way·yō·w·ṣî·’ê·nū mim·miṣ·ra·yim ḥă·zā·qāh bə·yāḏ
Literal — word-for-word from the original
Then you shall say to your son, “Slaves we were to Pharaoh in Egypt, and the LORD brought us out of Egypt with a mighty hand.”
Where the English smooths the original
The keeping of the Law of Jehovah by Israel as a nation in the land that He gave them was the final cause of their national existence. This fundamental fact must never be forgotten.Ellicott grounds the answer in Exodus 19:3–6 — “Ye have seen what I did unto the Egyptians… and brought you unto myself.”
and the Lord brought us out of Egypt with a mighty hand; by the exertion of his mighty power, which the Egyptians and their king could not withstand, as a token of his care and kindness to us; by the ties of which we are bound in gratitude to observe his commands.Gill records the Targum of Jonathan's “the Word of the Lord brought us” — a periphrasis we do not press into a Christ-claim here.
bondmen ] See on Deuteronomy 5:6 . mighty hand ] See on Deuteronomy 4:34 .
22Before our eyes the LORD inflicted great and devastating signs and wonders on Egypt, on Pharaoh, and on all his household.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
lə·‘ê·nê·nū Yah·weh way·yit·tên gə·ḏō·lîm wə·rā·‘îm ’ō·w·ṯōṯ ū·mō·p̄ə·ṯîm bə·miṣ·ra·yim bə·p̄ar·‘ōh ū·ḇə·ḵāl bê·ṯōw
Literal — word-for-word from the original
And the LORD set signs and wonders, great and grievous, on Egypt, on Pharaoh, and on all his household, before our eyes.
Where the English smooths the original
Meaning the ten plagues, which were signs of the power of God, marvellous works, great, above the power of nature, and very sore or "evil" (y); very distressing to the Egyptians; for they came and lay heavy upon Egypt, upon Pharaoh, and upon all his household, before our eyes; upon the king, his courtiers, and the whole land, and which were done publicly in the sight of the people of Israel, as well as the Egyptians; and there were some then living, though at that time when wrought under twenty years, who saw with their own eyes what were done to them, and could never forget them.
The "great and sore miracles" ( Deuteronomy 6:22 ) were the Egyptian plagues, like מפתּים, in Deuteronomy 4:34 .
signs and wonders … before our eyes ] See on Deuteronomy 4:34 .Cambridge files the whole phrase under the parallel deliverance-recital of Deut 4:34, the cross-reference our threads below trace by shared lexeme.
23But He brought us out from there to lead us in and give us the land that He had sworn to our fathers.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
hō·w·ṣî wə·’ō·w·ṯā·nū miš·šām lə·ma·‘an hā·ḇî ’ō·ṯā·nū lā·ṯeṯ lā·nū ’eṯ- hā·’ā·reṣ ’ă·šer niš·ba‘ la·’ă·ḇō·ṯê·nū
Literal — word-for-word from the original
And us He brought out from there, in order that He might bring us in, to give us the land that He had sworn to our fathers.
Where the English smooths the original
This translation stifles the emphatic and even exultant note of the order in the original: But us He brought out from thence , cp. Deuteronomy 4:20 .
in order that he might bring us in, to give us the land which he sware unto our fathers; to bring them into the land of Canaan, give it to them, and put them in the possession of it; and so fulfil his promise and his oath made to Abraham, Isaac, and Jacob.
Nothing should move us more to true obedience than the great benefits which we have received from God.
24And the LORD commanded us to observe all these statutes and to fear the LORD our God, that we may always be prosperous and preserved, as we are to this day.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
Yah·weh way·ṣaw·wê·nū la·‘ă·śō·wṯ ’eṯ- kāl- hā·’êl·leh ha·ḥuq·qîm lə·yir·’āh ’eṯ- Yah·weh ’ĕ·lō·hê·nū lə·ṭō·wḇ lā·nū kāl- hay·yā·mîm lə·ḥay·yō·ṯê·nū kə·hay·yō·wm haz·zeh
Literal — word-for-word from the original
And the LORD commanded us to do all these statutes, to fear the LORD our God, for our good all the days, to keep us alive, as at this day.
Where the English smooths the original
The benefit of obedience is ours, not God’s Job 35:7 and therefore our obedience is highly reasonable, and absolutely necessary.
might preserve us alive ] Sustain the national existence which He had begun by the redemption from Egypt ( Deuteronomy 6:21 ). The Law is given to preserve the life born in that deed of grace.Cambridge here rebuts Steuernagel's case that vv.20–25 are a secondary insertion, arguing the “standpoint of the speakers whom Moses quotes.”
to fear the Lord our God, for our good always: as it is always for the good of men, temporal, spiritual, and eternal, to fear the Lord; for there is no want to them that fear him, nor will the Lord withhold good things from them; see Psalm 34:9 , that he might preserve us alive, as it is at this day; in bodily health and strength, and in the enjoyment of the good land, and all the blessings and benefits of it.
25And if we are careful to observe every one of these commandments before the LORD our God, as He has commanded us, then that will be our righteousness.”
Berean Standard Bible · CC0
Hebrew — tap a word ↓
niš·mōr la·‘ă·śō·wṯ ’eṯ- kāl- haz·zōṯ ham·miṣ·wāh lip̄·nê Yah·weh ’ĕ·lō·hê·nū ka·’ă·šer ṣiw·wā·nū kî- tih·yeh- lā·nū ū·ṣə·ḏā·qāh
Literal — word-for-word from the original
And righteousness shall be to us, if we are careful to do all this commandment before the LORD our God, as He has commanded us.
Where the English smooths the original
This righteousness before Jehovah, it is true, is not really the gospel "righteousness of faith;" but there is no opposition between the two, as the righteousness mentioned here is not founded upon the outward (pharisaic) righteousness of works, but upon an earnest striving after the fulfilment of the law, to love God with all the heart; and this love is altogether impossible without living faith.
In the LXX., “It shall be alms to us.” This conjunction of ideas will help to explain why in Matthew 6:1 “alms” and “righteousness” occur as alternative readings.
in order to have such a justifying righteousness, a man must keep all the commandments of God, not one excepted; and that perfectly, without the least breach of them in thought, word, or deed; and that before the Lord, in his sight, not as it may appear to a man himself, or to others, but as it appears to God, who sees the heart, and weighs all actions; and a man must keep them in the manner the Lord has commanded, even with all his heart, soul, and strength, as in Deuteronomy 6:5 and this is not possible for a sinful man to do; and therefore righteousness cannot be by the law. Only Christ could thus keep all the commandments of God, and his obedience is our righteousness
Heb. righteousness shall be to us. and pronounced by God to be truly righteous and holy persons, if we sincerely obey him, otherwise we shall be declared to be unrighteous and ungodly persons, and all our profession of religion will appear to be in hypocrisy.Poole adds that ṣədâqâh is “very oft put for mercy,” citing Psalm 24:5; 51:14; Daniel 9:16.
We shall be owned, and pronounced by God to be righteous and holy persons, if we sincerely obey him; otherwise we shall be declared to be unrighteous and ungodly.Benson, like Poole, reaches for the alternative “mercy shall be to us,” noting that “the Hebrew word rendered righteousness is very often put for mercy”; he then quotes Matthew Henry that such obedience “shall be accepted through a Mediator.”
God will esteem us as righteous and deal with us accordingly.Barnes adds that Moses made “the whole righteousness of the Law to depend entirely on a right state of the heart, in one word, upon faith” — an early-Protestant reading that the imputed sense is present already in the Hebrew.
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 whole passage is built around a child's question. Jamieson, Fausset & Brown read it as no new theme but a continuation: “The directions given for the instruction of their children form only an extension of the preceding counsels” — the catechesis commanded in v.7 now spelled out. The son asks the meaning of “the testimonies and the statutes and the judgments,” and Ellicott notes that these three words “appear for the first time together in the introduction to this discourse (Deuteronomy 4:45)” — the formal, full name of the covenant law. The leading word, ʻêdōt (H5713), is a rare one (25 verses): the law as God's standing testimony. Cambridge hears in the verse “a favourite theme of Deut.: the close relation between Jehovah's Laws and His Deeds” — and the grammar already leans toward that link, the perfect tense “hath commanded” being, as Cambridge says, “natural to the time of the questioners' generation.” The Geneva margin draws the pastoral point: God “requires that… our posterity sets forth his glory.” The question is not idle curiosity; it is the appointed hinge on which one generation hands the faith to the next.
Strikingly, the father does not answer “what the laws mean” with a theory of law. He answers with a story: “Slaves we were to Pharaoh in Egypt, and the LORD brought us out.” Ellicott grounds this in Sinai's own preface, Exodus 19: “The simple explanation of the obligations of the Law… is based upon the message of Jehovah to Israel from Sinai… 'Ye have seen what I did unto the Egyptians.'” The law is read backward from grace already given. Gill presses the motive: the deliverance lays Israel “under obligation… by the ties of which we are bound in gratitude to observe his commands.” Verse 22 then catalogues the “signs and wonders, great and grievous” — Keil & Delitzsch identify them flatly as “the Egyptian plagues, like mōphtîm, in Deuteronomy 4:34” — and Gill insists they were seen “before our eyes… some then living… saw with their own eyes… and could never forget.” And v.23 turns the rescue toward its goal: Cambridge recovers the exultant Hebrew order, “But us He brought out from thence,” the going-out aimed at a going-in, the land “which he sware unto our fathers.” The law's meaning is the history of God's mercy.
Only now, the redemption recited, does the answer state the law's purpose — and it states it as gift. The commandments were given “for our good always, that he might preserve us alive.” Matthew Poole reduces it to an axiom: “The benefit of obedience is ours, not God's… and therefore our obedience is highly reasonable.” Cambridge reads “preserve us alive” nationally — “The Law is given to preserve the life born in that deed of grace.” The unit then closes on its hardest word: “And righteousness shall be to us, if we are careful to do all this commandment.” Here the voices divide and must be heard honestly. Keil & Delitzsch hold both poles: “our righteousness will consist in the observance of the law… not really the gospel righteousness of faith; but there is no opposition between the two,” for the obedience meant “is altogether impossible without living faith.” Gill and the Geneva margin push to the Reformation reading: since “a man must keep all the commandments… perfectly… which is not possible for a sinful man,” therefore “we must turn to Christ to be justified by faith.” Barnes presses the same forensic note from the other side — “God will esteem us as righteous and deal with us accordingly” — finding the law's whole righteousness made to rest “upon faith.” Poole and Benson recover a third option from the Hebrew itself: since ṣədâqâh is “very often put for mercy,” the line may read “mercy shall be to us,” a continuance of the good already begun in v.24. Ellicott adds the lexical curiosity that the LXX renders ṣədâqâh here as “alms,” and that “to this day the Jews call alms ts'dâkah, 'righteousness'” — the same breadth that makes Matthew 6:1 read “alms” or “righteousness” in different manuscripts.
Offered as the tool's own fallible reading under Sola Scriptura, to be tested: this little catechism quietly reverses the order in which we expect law and grace to come. A child asks what the commandments mean, and the prescribed answer never defines a single statute. It tells what God did. The structure is exact — indicative before imperative, rescue before requirement: “slaves we were… the LORD brought us out” (v.21) stands first; “the LORD commanded us… for our good… to keep us alive” (v.24) comes last; and the doing of the law is everywhere framed as the response of an already-redeemed people, never the price of redemption. The Hebrew underlines this with its giving-verb: the same nâthan that sets plagues on Egypt (v.22) gives the land to Israel (v.23). Even the closing word, ṣədâqâh (“righteousness shall be to us”), sits inside this grace-shaped frame — and the old commentators feel the strain. Keil & Delitzsch refuse to let it be mere works-righteousness; Gill and Geneva read it as driving us past the law to Christ; Ellicott notes the word can mean mercy. My fallible reading: this verse is not the foundation of legalism but its undoing. A righteousness defined as the whole commandment kept perfectly before the face of God is a righteousness no slave-people could earn — which is precisely why the chapter buried it under an Exodus that Israel only received. The law's first word about itself is testimony to grace; obedience is gratitude wearing the shape of a commandment.
The child asks what the law means, and the answer is a rescue — grace is the meaning of the commandment. (This is the tool's reading, offered for testing, not Scripture.)
AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.
Verse 20's opening is not a free composition but a fixed catechetical pattern that recurs at the great covenant-memorials. It is held together by three words shared with its parallels: māḥār (“tomorrow / in time to come,” 52 verses), shâʼal (“ask,” 157 vv), and the interrogative mâh (“what?”). The same frame opens Exodus 13:14 (“when your son asks you tomorrow, saying, What is this?” — the Passover/firstborn answer) and Joshua 4:6 (“when your children ask tomorrow, saying, What mean these stones?” — the Jordan memorial). Cambridge confirms the textual kinship, noting that Sam. and LXX open our verse “And it shall be when,” “as in… Exodus 13:14.” We tier this honestly as structural / thematic, matching the Verifier: māḥār (52 vv) is only moderately uncommon, and the connective words (shâʼal, mâh, kîy) are common — there is no quotation-claim here, only a shared liturgical script for teaching the next generation. The rare-lexeme bar for “verbal” is not met; this is a recurring catechetical form, not one passage quoting another. The Verifier basis is below.
Deuteronomy 6:20 · Exodus 13:14 · Joshua 4:6
basis: Verifier (Deut 6:20 paired with each, returns tier 'structural / thematic — confirmed'): with Exodus 13:14 — shared lexeme(s) H4279 mâchâr (in 52 vv), H7592 shâʼal (in 157 vv), H4100 mâh (in 657 vv), H3588 kîy (in 3910 vv); with Joshua 4:6 — H4279 mâchâr (52 vv), H7592 shâʼal (157 vv), H4100 mâh (657 vv), H226 ʼôwth (77 vv). None of these is rare enough to mark a quotation; the tie is a fixed catechetical FORM (the future-child question), so the Verifier and we tier it structural, not verbal.
The son names the law by its full formal triad, ʻêdōt / chuqqîm / mishpāṭîm (“testimonies, statutes, judgments”), and as Ellicott notes these “appear for the first time together” at Deuteronomy 4:45, the heading of this whole discourse. The triad's anchor word is the uncommon ʻêdâh (“testimony,” 25 verses); its presence with chôq ties our verse to 4:45, to the summary charge of Deuteronomy 6:17 a few lines earlier (“you shall surely keep the commandments… and His testimonies and His statutes”), and out to the worship of Psalm 99:7 (“they kept His testimonies and the statute He gave them”). This is a shared nomenclature for the covenant law — a recurring fixed label, not one verse quoting another — so we file it, with the Verifier, as structural / thematic rather than “verbal.” The uncommon ʻêdâh makes the link a genuine recurring formula and not mere coincidence of common words, but no quotation is claimed. (The 6:17 tie is a near-context cross-reference; the Verifier returns the basis on the 6:20 / 6:17 pair below.)
Deuteronomy 6:20 · Deuteronomy 4:45 · Deuteronomy 6:17 · Psalm 99:7
basis: Verifier (Deut 6:20 paired with each, returns 'structural / thematic — confirmed'): with Deut 4:45 — H5713 ʻêdâh (in 25 vv), H2706 chôq (in 125 vv), H4941 mishpâṭ (in 395 vv); with Deut 6:17 — H5713 ʻêdâh (25 vv), H2706 chôq (125 vv), H6680 tsâvâh (474 vv); with Psalm 99:7 — H5713 ʻêdâh (25 vv), H2706 chôq (125 vv). The uncommon ʻêdâh (25 vv) marks a fixed legal NOMENCLATURE shared across these texts; because no passage quotes another, the tier is structural, not verbal.
Verse 22's “signs and wonders, great and grievous, on Egypt, on Pharaoh, and on all his household” is one occurrence of a fixed Exodus-recital that runs across the whole Old Testament with remarkable stability. Keil & Delitzsch identify it directly with the formula of Deuteronomy 4:34; it recurs in Deuteronomy 7:19 and 26:8 (the harvest creed), is rooted in the plague-narrative's own program at Exodus 7:3, and is sung back in worship at Psalm 135:9 and Nehemiah 9:10 (“signs and wonders against Pharaoh”) and recalled in prayer at Jeremiah 32:21. The fixed pair is the rare môwphêt (“wonder,” only 35 verses) with ʼôwth (“sign,” 77 vv), filled out by high-frequency words (gâdôwl “great,” Parʻōh, Mitsrayim) that complete the formula without carrying it. Because the connective words are common and only môwphêt is moderately rare, this is best filed as a structural / thematic recital — a liturgical set-piece — rather than a single quotation; the rare-lexeme bar for “verbal” is not cleanly met. The Verifier bases are below.
Deuteronomy 6:22 · Deuteronomy 4:34 · Deuteronomy 7:19 · Deuteronomy 26:8 · Exodus 7:3 · Psalm 135:9 · Nehemiah 9:10 · Jeremiah 32:21
basis: Verifier (Deut 6:22 paired with each): with Deut 4:34 — H4159 môwphêt (35 vv), H226 ʼôwth (77 vv), H1419 gâdôwl, H4714 Mitsrayim; with Deut 26:8 — H4159, H226, H1419, H4714; with Deut 7:19 — H4159, H226, H1419, H5869 ʻayin; with Exodus 7:3 / Psalm 135:9 — H4159, H226, H6547 Parʻōh, H4714; with Nehemiah 9:10 — H4159, H226, H6547, H5414 nâthan; with Jeremiah 32:21 — H4159, H226, H1419, H4714. The single moderately-rare anchor (môwphêt, 35 vv) amid common formula-words warrants a structural tier, not “verbal.”
The closing clause of v.25, “righteousness shall be to us, if we observe to do all this commandment,” is taken up by the New Testament's debate over justification. The Pulpit Commentary reads it through Romans 10:5 (“Moses describes the righteousness that is by the law: the man who does these things will live by them”) together with Romans 6:16 and Philippians 3:6; and Paul in Romans 10:5 does appear to summarize precisely this Deuteronomic principle — righteousness by doing the commandment. But this is a Greek↔Hebrew link, and the Verifier confirms it can share no Strong's lexeme by definition; the connection is conceptual, and Paul's exact source-verse for “the man who does them shall live” is more often traced to Leviticus 18:5 than to Deuteronomy 6:25. We therefore flag the tie: the idea is plainly the same, but the precise NT citation-target is debated, so it must be argued, not asserted as a quotation. (Ellicott's separate note that the LXX ṣədâqâh-as-“alms” lies behind the textual variant at Matthew 6:1 is likewise a thematic, not verbal, observation.)
Deuteronomy 6:25 · Romans 10:5 · Matthew 6:1
basis: Verifier (Deut 6:25 × Romans 10:5, and × Matthew 6:1): “no shared original-language lexeme found in the index” — expected for any Greek↔Hebrew pair, where shared Strong's numbers are impossible. The conceptual tie (righteousness by doing the commandment) is real, but Paul's nearer citation-target in Rom 10:5 is commonly assigned to Leviticus 18:5, so the precise NT source is contested. Flagged accordingly; never claimed as verbal.
AI-generated reading; weigh it against the text.
The unit ends on a righteousness defined as the whole commandment kept perfectly before God's face (v.25). The Reformation expositors read this not as a ladder Israel could climb but as a measure that drives the sinner to Christ. Gill states it without hedging: to be justified by this standard “a man must keep all the commandments of God, not one excepted; and that perfectly… which is not possible for a sinful man to do; and therefore righteousness cannot be by the law. Only Christ could thus keep all the commandments of God, and his obedience is our righteousness.” The Geneva margin says the same in a line: “Because no one can fully obey the law, we must turn to Christ to be justified by faith.” Matthew Henry reads the whole pericope this way — “it is only through the Mediator we can be righteous before God” — and sees “the perfect obedience of the Son of God, the Lord Jesus Christ” as the gospel's honoring of the law. This is a figural-Christological reading of the Old Testament's own demand: the perfect law-keeping required of Israel is rendered by the one righteous Israelite. As a cross-Testament reading it rests on the argument of the text, not on shared Strong's numbers, and is widely held in the church's interpretation.
Deuteronomy 6:25 · Romans 10:4 · Galatians 3:10
The father's answer to his son is a redemption-recital: “slaves we were… the LORD brought us out… to bring us in, to give us the land” (vv.21–23). The pattern — bondage, deliverance by a mighty hand, the slaying of the firstborn-house of the oppressor, an inheritance sworn by oath — is read across the church as the standing type of the redemption accomplished in Christ: rescue from slavery (now to sin), by a stronger hand, into a promised inheritance. Matthew Henry frames the gospel-shape already latent here — “a plan for bringing back apostate rebels and enemies, by repentance, faith, forgiveness, and renewing grace.” Gill even records the Targum of Jonathan's reading of v.21, “the Word of the Lord brought us,” and comments that “it was Christ the Son of God that was… concerned in that affair” — a witness we report as the Targum's and Gill's, not as a lexical proof. The typology of Exodus-as-redemption is ancient and pervasive; it is argued from the shared shape of the rescue, never from a Greek↔Hebrew word-link, and is offered here as figural reading, not as a claim that these verses are quoted in the New Testament.
Deuteronomy 6:21 · Deuteronomy 6:23 · Luke 1:68 · 1 Corinthians 5:7
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:
On tiering the Hebrew↔Hebrew threads (honesty sweep). The first two threads (the catechism formula and the threefold name of the Law) are tiered structural / thematic — confirmed, matching the Verifier's own computed tier on every pair. An earlier draft marked them “verbal / quotation — confirmed”; that overclaimed. The shared lexemes — māḥār (52 vv) for the catechism, ʻêdâh (25 vv) for the triad — are uncommon enough to mark a real recurring formula, but none is rare enough, and no passage quotes another; these are fixed forms and a shared legal nomenclature, which is structural, not verbal. We have downgraded both rather than assert a quotation the texts do not make.
On the cross-Testament links (flagged by method). The two Christ-layer readings and the fourth thread join Hebrew verses to Greek ones (Romans, Galatians, Luke, 1 Corinthians, Matthew). Running the Verifier on any such pair returns no shared original-language lexeme — expected and unavoidable for a Greek↔Hebrew pair, where shared Strong's numbers are impossible by definition. These ties are tiered structural / typological and argued from shared scene, formula, and logic; they are never claimed as “verbal.”
On v.25 and Paul. The conceptual identity between “righteousness by doing the commandment” (Deut 6:25) and Romans 10:5 is real and noted by the Pulpit Commentary, but Paul's nearer citation-target in Rom 10:5 (“the man who does them shall live”) is most often assigned to Leviticus 18:5, not to this verse. We have therefore flagged the link rather than assert a quotation. The note in the Mandatory directive (Joshua 1:5 → Hebrews 13:5) does not apply to this unit: this is Deuteronomy 6, not Joshua, and does not contain a 1:5.
On the divided reading of “righteousness.” We have preserved both poles of the historic Protestant debate verbatim: Keil & Delitzsch's “not really the gospel righteousness of faith; but there is no opposition between the two” alongside Gill's and Geneva's “we must turn to Christ.” The sola-reading above is the tool's own fallible synthesis and is labeled as such; it does not override either source.
On the parse and the lexica. The word-level parses, glosses, roots, and Strong's numbers are sourced from the Berean/Strong's apparatus and are not contradicted here. Where we render the Hebrew more literally than BSB (e.g. “But us He brought out,” v.23; “righteousness shall be to us,” v.25), we follow the cited commentators — Cambridge, Poole, the Pulpit Commentary — who note the same word-order, not a private retranslation.
✦ = 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)