The Fallible · Synthetic · Study Bible
Assurance of Victory
Deuteronomy 9:1–6 — Assurance of Victory. 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.
1Hear, O Israel: Today you are about to cross the Jordan to go in and dispossess nations greater and stronger than you, with large cities fortified to the heavens.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
šə·ma‘ yiś·rā·’êl hay·yō·wm ’at·tāh ‘ō·ḇêr hay·yar·dên ’eṯ- lā·ḇō lā·re·šeṯ gō·w·yim gə·ḏō·lîm wa·‘ă·ṣu·mîm mim·me·kā gə·ḏō·lōṯ ‘ā·rîm ū·ḇə·ṣu·rōṯ baš·šā·mā·yim
Literal — word-for-word from the original
Hear, O Israel: today you are crossing-over the Jordan to go in to dispossess nations greater and mightier than you, cities great and fortified in the heavens.
Where the English smooths the original
The cause of Israel’s conquest of Canaan is not to be sought in their own merit, but in the choice of Jehovah. Thou art to pass. —Literally, thou art passing: i.e., just about to pass. Nations greater and mightier than thyself. —If this is true (and there is no reason to doubt it), the responsibility of the conquest does not rest with Israel; they were the Divine executioners.Ellicott names the unit's thesis at the door: the conquest rests on Jehovah's choice, not Israel's merit — and turns the giants' size into proof of it.
Greater and mightier than thyself: this he adds, partly that they might not be surprised when they find them to be such; partly that they might not trust to their own strength, but wholly rely upon God’s help, for the destroying of them, and, after the work was done, might ascribe the praise and glory of it to God alone, and not to themselves.
As the Israelites were now about to cross over the Jordan ("this day," to indicate that the time was close at hand), to take possession of nations that were superior to them in size and strength (the tribes of Canaan mentioned in Deuteronomy 7:1 ), and great fortified cities reaching to the heavens
The lesson of this chapter is exactly that of Ephesians 2:8 , "By grace are ye saved through faith; and that not of yourselves; it is the gift of God: not of works, lest any man should boast."Barnes names the chapter's New Testament counterpart at the outset; this cross-Testament reading is drawn by sense (Eph 2:8), not by a shared lexeme, and is tiered accordingly in the Christ section and threads.
2The people are strong and tall, the descendants of the Anakim. You know about them, and you have heard it said, “Who can stand up to the sons of Anak?”
Berean Standard Bible · CC0
Hebrew — tap a word ↓
‘am- gā·ḏō·wl wā·rām bə·nê ‘ă·nā·qîm ’at·tāh yā·ḏa‘·tā ’ă·šer wə·’at·tāh šā·ma‘·tā mî yiṯ·yaṣ·ṣêḇ lip̄·nê bə·nê ‘ă·nāq
Literal — word-for-word from the original
A people great and tall, the sons of the Anakim, whom you know, and of whom you have heard it said, "Who can stand before the sons of Anak?"
Where the English smooths the original
Whom thou knowest. —The pronoun is emphatic. The twelve spies, two of whom were still living, had seen them ( Numbers 13:33 ), and their fame was doubtless notorious. It seems to have been a common saying, possibly among the Anakim themselves, “Who will stand up to the children of Anak?” No one could be found to face them.Ellicott catches the emphatic "thou" and reads the taunt as a proverb perhaps coined by the Anakim themselves — an unanswerable boast.
A people great and tall,.... Of a large bulky size, and of an high stature, so that the spies seemed to be as grasshoppers to them, Numbers 13:33 , the children of the Anakims, whom thou knowest; by report, having had an account of them by the spies, who described them as very large bodied men, and of a gigantic stature, the descendants of one Anak, a giant
It was a common saying, Who can stand before the sons of Anak? But even these gigantic foes should be unable to stand before Israel (cf. Deuteronomy 7:24 )The Pulpit turns the proverb on its head: the verb "stand" (yâtsab) is the same one Deut 7:24 uses of the enemy who cannot stand before Israel.
3But understand that today the LORD your God goes across ahead of you as a consuming fire; He will destroy them and subdue them before you. And you will drive them out and annihilate them swiftly, as the LORD has promised you.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·yā·ḏa‘·tā kî hay·yō·wm Yah·weh ’ĕ·lō·he·ḵā hū- hā·‘ō·ḇêr lə·p̄ā·ne·ḵā ’ō·ḵə·lāh hū ’êš yaš·mî·ḏêm wə·hū yaḵ·nî·‘êm lə·p̄ā·ne·ḵā wə·hō·w·raš·tām wə·ha·ʾa·ḇaḏ·tå̄m ma·hêr ka·’ă·šer Yah·weh dib·ber lāḵ
Literal — word-for-word from the original
And you shall know today that Yahweh your God — He is the One crossing-over ahead of you, a consuming fire; He will destroy them and He will subdue them before you, and you shall dispossess them and make them perish quickly, as Yahweh has spoken to you.
Where the English smooths the original
In Deuteronomy 9:3 , היּום וידעתּ is not to be taken in an imperative sense, but as expressive of the actual fact, and corresponding to Deuteronomy 9:1 , "thou art to pass." Israel now knew for certain - namely, by the fact, which spoke so powerfully, of its having been successful against foes which it could never have conquered by itself, especially against Sihon and Og - that the Lord was going before itKeil fixes the grammar: this is fact, not command — the parallel to v.1's "thou art passing." The threefold "He" makes the point unmistakable.
The repetition of the He in this verse is very emphatic. Consuming fire (cf. Deuteronomy 4:24 ). Quickly , or suddenly . There is no contradiction here of what is said in Deuteronomy 7:22 ; for there the reference is to the possession of the land by Israel, here it is to the destruction which was to come on the Canaanites - the former was to be by degrees, the latter was to come suddenly and overwhelmingly.
the Lord thy God is he which goeth over before thee as a consuming fire: did not only go before them over the river Jordan, in a pillar of cloud and fire, to guide and direct them, and was a wall of fire around them to protect and defend them, but as a consuming fire, before which there is no standing, to destroy their enemies
As a consuming fire — Before whom thine enemies shall be as easily consumed as stubble before the flames.
This is not inconsistent with Deuteronomy 7:22 , in which instant annihilation is not to be expected for the reasons assigned. Here Moses urges the people to trust in God's covenanted aid; since He would then make no delay in so destroying the nations attacked by them as to put them into enjoyment of the promises, and in doing so as fast as was for the well-being of Israel itself.Barnes resolves the "quickly" (mahêr) tension from the side of covenant: God makes no delay in the destruction that brings Israel into the promises, while pacing the full possession to Israel's own good — the same reading Keil and the Pulpit reach by other routes.
4When the LORD your God has driven them out before you, do not say in your heart, “Because of my righteousness the LORD has brought me in to possess this land.” Rather, the LORD is driving out these nations before you because of their wickedness.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
Yah·weh ’ĕ·lō·he·ḵā ’ō·ṯām ba·hă·ḏōp̄ mil·lə·p̄ā·ne·ḵā lê·mōr ’al- tō·mar bil·ḇā·ḇə·ḵā bə·ṣiḏ·qā·ṯî Yah·weh hĕ·ḇî·’a·nî lā·re·šeṯ ’eṯ- haz·zōṯ hā·’ā·reṣ Yah·weh ū·ḇə·riš·‘aṯ hā·’êl·leh hag·gō·w·yim mip·pā·ne·ḵā mō·w·rî·šām
Literal — word-for-word from the original
Do not say in your heart, when Yahweh your God thrusts them out before you, saying, "Because of my righteousness Yahweh has brought me in to possess this land" — but it is because of the wickedness of these nations that Yahweh is dispossessing them before you.
Where the English smooths the original
But for the wickedness. —“Say not in thine heart, ‘in my righteousness,’ when it is in consequence of their wickedness that Jehovah is dispossessing them from before thee.”Ellicott lays the two clauses side by side: the forbidden "my righteousness" against the true cause, "their wickedness."
saying, for my righteousness the Lord hath brought me in to possess this land; such a thought as this was not to be secretly cherished in their hearts, and much less expressed with their lips; nothing being more foreign from truth than thisGill stresses the inward location of the sin — a thought "secretly cherished" — and reads it as the perennial human conceit of being saved by one's own works.
Man by himself deserves nothing but God's anger, and if God spares anyone it comes from his great mercy.The Geneva marginal note on "my righteousness" states the doctrine of grace bluntly.
All whom God rejects, are rejected for their own wickedness; but none whom he accepts are accepted for their own righteousness. Thus boasting is for ever done away: see Eph 2:9,11,12.Henry's whole-unit gloss (on 9:1–6) distills the two grounds the passage keeps apart — rejection by one's own wickedness, acceptance never by one's own righteousness — and reads the result as the abolition of all boasting (Eph 2:9).
5It is not because of your righteousness or uprightness of heart that you are going in to possess their land, but it is because of their wickedness that the LORD your God is driving out these nations before you, to keep the promise He swore to your fathers, to Abraham, Isaac, and Jacob.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
lō ḇə·ṣiḏ·qā·ṯə·ḵā ū·ḇə·yō·šer lə·ḇā·ḇə·ḵā ’at·tāh ḇā lā·re·šeṯ ’eṯ- ’ar·ṣām kî bə·riš·‘aṯ Yah·weh ’ĕ·lō·he·ḵā mō·w·rî·šām hā·’êl·leh hag·gō·w·yim mip·pā·ne·ḵā ū·lə·ma·‘an hā·qîm ’eṯ- had·dā·ḇār ’ă·šer Yah·weh niš·ba‘ la·’ă·ḇō·ṯe·ḵā lə·’aḇ·rā·hām lə·yiṣ·ḥāq ū·lə·ya·‘ă·qōḇ
Literal — word-for-word from the original
Not because of your righteousness or the uprightness of your heart are you going in to possess their land, but because of the wickedness of these nations Yahweh your God is dispossessing them before you, and to establish the word that Yahweh swore to your fathers, to Abraham, to Isaac, and to Jacob.
Where the English smooths the original
Not for thy righteousness . . . dost thou go. —The pronoun is emphatic. There is no reason why thou of all others shouldest be thus honoured.Ellicott marks the emphatic "thou": of all peoples, Israel had the least claim to be so honoured — which is precisely the point.
Neither for thy upright heart, nor holy life, which are the two things which God above all things regards, 1 Chronicles 29:17 Psalm 15:1 ,2 ; and consequently he excludes all merit. And surely they who did not deserve this earthly Canaan, could not merit the kingdom of glory.Poole draws the a fortiori: if no merit earns earthly Canaan, none earns the heavenly one.
It is true that the people must fulfil their side of the covenant by obedience to its laws without which they shall not receive these material blessings in the land; but God made the covenant out of His own free will, Deuteronomy 7:7 , and will keep it because of His faithfulness, Deuteronomy 7:9 , and not because of any merit of the people.Cambridge holds the tension: obedience is required within the covenant, yet the covenant itself springs from God's free will and is kept by His faithfulness, not earned.
6Understand, then, that it is not because of your righteousness that the LORD your God is giving you this good land to possess, for you are a stiff-necked people.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·yā·ḏa‘·tā kî lō ḇə·ṣiḏ·qā·ṯə·ḵā Yah·weh ’ĕ·lō·he·ḵā nō·ṯên lə·ḵā ’eṯ- haz·zōṯ haṭ·ṭō·w·ḇāh hā·’ā·reṣ lə·riš·tāh kî ’āt·tāh qə·šêh- ‘ō·rep̄ ‘am-
Literal — word-for-word from the original
And you shall know that not because of your righteousness is Yahweh your God giving you this good land to possess it — for you are a stiff-necked people.
Where the English smooths the original
Understand therefore. —Literally, and thou knowest. Three times the formula occurs in these verses. “The children of Anak thou knowest; and thou knowest the Lord thy God; and (thirdly) thou knowest thyself too.” A stiffnecked people. —The metaphor seems to be taken from a camel or other beast of burden, who hardens his neck, and will not bend it for the driver.Ellicott reads the three "knowings" as a structured argument that ends by turning Israel's gaze on itself — and names the stiff-neck image precisely.
for thou art a stiffnecked people ] Apparently first used of Israel (in connection with the golden calf) in J, Exodus 33:3 ; Exodus 34:9 ( Exodus 32:9 ; Exodus 33:5 are editorial); then here and Deuteronomy 9:13 : cp. Deuteronomy 10:16 , Deuteronomy 31:27 . Cp. Isaiah 48:4 : thou art obstinate, thy neck is an iron sinew : the figure is of an animal refusing to turn in the direction his rider desires.Cambridge traces the idiom back to the golden-calf narrative (Exodus 32–34), anchoring the verbal link Moses makes here to Horeb.
for thou art a stiffnecked people; refractory and unruly, like an heifer unaccustomed to the yoke, that draws back from it, and wriggles its neck out of it; so untoward and perverse were this people, and disobedient to the commands of God; wherefore there was no show of reason that they were put into the possession of Canaan for their righteousness
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 unit opens with the imperative שְׁמַ֣ע (shâmaʻ, H8085) — "Hear, O Israel" — the same word that opens the Shema (Deut 6:4), now summoning the people to hearken on the brink of the Jordan they are already "crossing" (ʻō·ḇêr, durative participle). Moses deliberately magnifies the enemy: nations "greater and mightier," cities "fortified in the heavens" (baš·šā·mā·yim), the named Anakim (ʻĂnâqîy, H6062 — a clan so rare in the Hebrew Bible it appears in only nine verses), of whom the proverb ran, "Who can stand (yâtsab, H3320) before the sons of Anak?" Ellicott reads the rhetorical purpose exactly: "the responsibility of the conquest does not rest with Israel; they were the Divine executioners." Jamieson, Fausset & Brown press the pastoral aim: Moses names the foe as terrible "that they might not trust to their own strength, but wholly rely upon God’s help... and, after the work was done, might ascribe the praise and glory of it to God alone." Gill recalls the spies who beside these men "seemed to be as grasshoppers" (Numbers 13:33). The terror is real and is meant to be felt — so that the deliverance can belong to one Deliverer.
The hinge is verse 3, where the participle of crossing is taken from Israel and given to God: הָעֹבֵ֤ר — "He is the One crossing over ahead of you, a consuming fire" (’êš ’ō·ḵə·lāh), the very phrase of Deut 4:24. Keil & Delitzsch fix the grammar against a false reading: the opening "and thou shalt know" is "not to be taken in an imperative sense, but as expressive of the actual fact" — Israel knows it "by the fact... of its having been successful against foes which it could never have conquered by itself, especially against Sihon and Og." Keil notes "the threefold repetition of הוּא" — He, He, He — as "peculiarly emphatic": He will destroy (shâmad), He will subdue (kânaʻ, H3665 — "found only here" in Deuteronomy, says Cambridge), and only then "thou shalt dispossess them." Gill draws the double image of the same fire: "a wall of fire around them to protect... but as a consuming fire, before which there is no standing, to destroy their enemies." The word "quickly" (mahêr, H4118) seems to collide with Deut 7:22's "not quickly"; the Pulpit Commentary resolves it cleanly: "the former was to be by degrees, the latter was to come suddenly and overwhelmingly" — slow possession, swift overthrow.
Then the unit turns its knife inward. Three times the warning falls — "say not in thine heart, 'Because of my righteousness (tsᵉdâqâh, H6666)...'" — set against "the wickedness (rishʻâh, H7564, a rare word, only fifteen verses) of these nations." Keil marks the adversative waw: "but because of the wickedness." Ellicott frames the two clauses face to face: "Say not in thine heart, 'in my righteousness,' when it is in consequence of their wickedness that Jehovah is dispossessing them." Verse 5 adds a second forbidden ground — yôsher, "uprightness" of heart; the Pulpit (quoting Ainsworth) distinguishes them: righteousness "excludeth all merit of works," uprightness of heart "all inward affections and purposes." Both doors are shut. Poole draws the eternal lesson: "they who did not deserve this earthly Canaan, could not merit the kingdom of glory." What is left as the positive ground is not the nations' guilt (which warrants their judgment, not Israel's reward) but God's resolve to establish the word (qûwm, H6965) He swore (shâbaʻ, H7650) to Abraham, Isaac, and Jacob — pure covenant grace. And verse 6 seals it with the third "thou knowest," turning Israel's eye on itself: a stiff-necked people (qə·šêh ʻō·rep̄) receiving a good land. Cambridge traces that idiom straight back to the golden calf (Exodus 32–34). Matthew Henry gathers the whole: "All whom God rejects, are rejected for their own wickedness; but none whom he accepts are accepted for their own righteousness. Thus boasting is for ever done away."
The tool's own fallible reading, offered under Sola Scriptura to be tested against the text and the rule of faith. Deuteronomy 9:1–6 is the Old Testament's clearest pre-Pauline statement of sola gratia, and it builds its case by a single rhetorical reversal. Moses spends two verses making the enemy as large as possible — giants, sky-high walls, an unanswerable proverb — and one verse (v.3) transferring the verb of action entirely to God: the threefold "He," the participle of crossing taken from Israel's feet (v.1) and placed under God's (v.3). By the time the warning arrives in v.4, the conclusion is already grammatically inescapable: a people who did not cross by their own strength cannot have conquered by their own merit. The passage then names two distinct grounds for what happens — the nations' wickedness (which explains their removal) and God's sworn word (which explains Israel's reception) — and is careful never to confuse them. Wickedness is a sufficient cause to evict, never a sufficient cause to enrich a substitute; only the oath to the fathers does that. The unit ends not with Israel justified but Israel indicted — "stiff-necked," the calf-word from Horeb — so that the good land falls into bad hands on no ground but the Giver's faithfulness. Read whole, the logic is exactly Ephesians 2:8–9, a millennium early: not of works, lest any man should boast. This reading is the tool's, and is to be weighed, not received as Scripture.
Moses makes the giants tall for one reason: so that when they fall, no Israelite can mistake whose arm felled them.
AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.
The named clan of giants and the very proverb "Who can stand before the sons of Anak?" reach back to the report that turned Israel away a generation earlier. The link is verbal, resting on the rare proper name ʻÂnâq / ʻĂnâqîy (occurring in only 8–9 verses of the whole canon) together with the "great" people (gâdôwl). What the spies feared, Moses now names — and answers.
Numbers 13:28 · Deuteronomy 1:28
basis: Verifier (Deut 9:2 ↔ Numbers 13:28): shared rare lexeme H6061 ʻÂnâq (in 8 vv), with H1419 gâdôwl and H5971 ʻam; Deut 1:28 supplies the "fortified to heaven" parallel (H1219 bâtsar, H8064 shâmayim). The rare clan-name makes this a genuine verbal echo of the spies' report — recall, not a formal quotation; Moses is re-citing the very terror the earlier generation reported.
The unanswerable taunt of v.2 is answered in the conquest itself: Caleb asks for and takes the Anakim's own hill country. The same rare gentilic ʻĂnâqîy binds the boast to its undoing, and the same "hear" (shâmaʻ) that summons Israel here describes what Caleb "heard" of these giants. The giants who could not be stood-before could not themselves stand before the LORD's man.
Joshua 14:12 · Joshua 15:14 · Deuteronomy 7:24
basis: Verifier (Deut 9:2 ↔ Joshua 14:12): shared rare lexeme H6062 ʻĂnâqîy (in 9 vv), with H1419 gâdôwl, H8085 shâmaʻ; Joshua 15:14 shares H6061 ʻÂnâq + H3423 yârash.
The phrase describing the Canaanite cities "fortified in the heavens" deliberately echoes the tower of Babel, "whose top is in heaven." Ellicott and JFB both make the comparison. There is no quotation; the link is a shared motif of human fortification reaching skyward, carried by the common words shâmayim (heaven) and ʻîyr (city). The towering walls, like Babel's tower, are monuments of a strength God will bring low.
Genesis 11:4 · Deuteronomy 1:28
basis: Verifier (Deut 9:1 ↔ Genesis 11:4): shared lexemes H8064 shâmayim (in 395 vv), H5892 ʻîyr (in 937 vv) — common words; the connection is a shared motif (sky-reaching fortification), not a quotation. Attested by Ellicott and JFB.
The God who "goes across ahead of you as a consuming fire" is named with the identical phrase of Deuteronomy 4:24, "the LORD thy God is a consuming fire." Keil and the Pulpit both cross-reference it. The same jealous fire that warns Israel against idolatry now marches before her against the nations — judgment and protection are the one flame.
Deuteronomy 4:24
basis: Verifier (Deut 9:3 ↔ Deut 4:24): shared lexemes H784 ʼêsh (fire) + H398 ʼâkal (consume) form the fixed phrase "consuming fire"; recurring formula within Deuteronomy, not an external quotation. Attested by Keil and the Pulpit Commentary.
The unit's governing antithesis — Israel's righteousness (tsᵉdâqâh) set against the nations' wickedness (rishʻâh) — is the same lexical pair on which Ezekiel's great oracles of individual recompense turn ("when the wicked turns from his wickedness... when the righteous turns from his righteousness"). The shared rare word rishʻâh (in only 15 verses) is the recorded basis. Deuteronomy denies merit as a ground of gift; Ezekiel weighs righteousness and wickedness as grounds of life and death — a kindred theology of recompense, argued with the same two words.
Ezekiel 18:20 · Ezekiel 33:12 · Proverbs 11:5
basis: Verifier (Deut 9:4 ↔ Ezekiel 18:20): shared lexemes H7564 rishʻâh (rare, in 15 vv) + H6666 tsᵉdâqâh; the same righteous/wicked pairing, a shared moral-recompense pattern, not a quotation of Deuteronomy.
Moses brands Israel with the LORD's own verdict from the golden-calf crisis: "hard of neck." The two-word idiom — qâsheh (hard) + ʻōrep̄ (neck) — recurs verbatim from Exodus 32:9; 33:3, 5. Cambridge traces it to exactly that origin. The Verifier scores it a verbal match on both rare idiom-words; it is best read as a repeated fixed idiom (and a self-conscious recall of Horeb, which the next verses rehearse) rather than a formal citation.
Exodus 32:9 · Exodus 33:3 · Deuteronomy 10:16
basis: Verifier (Deut 9:6 ↔ Exodus 32:9): shared idiom-words H6203 ʻôreph (in 32 vv) + H7186 qâsheh (in 36 vv) form the fixed phrase "stiff/hard of neck"; honestly a repeated idiom, not a citation. Origin in the golden-calf narrative attested by Cambridge and Keil.
AI-generated reading; weigh it against the text.
The unit's whole argument — the land given not for righteousness nor uprightness, but to keep a sworn promise, to a stiff-necked people — is the same doctrine of grace the New Testament will name in Christ. Matthew Henry draws the line explicitly: "In Christ we have both righteousness and strength; in Him we must glory, not in ourselves... All whom God rejects, are rejected for their own wickedness; but none whom he accepts are accepted for their own righteousness. Thus boasting is for ever done away: see Eph 2:9." Barnes agrees: "The lesson of this chapter is exactly that of Ephesians 2:8." The earthly Canaan, given by oath to the undeserving, prefigures the heavenly inheritance given in the Beloved — both on the ground of God's faithfulness, not the recipient's merit. This is a widely-held typological reading among the commentators; it is figural, not a verbal citation, and the New Testament link is therefore cross-Testament and flagged in the threads.
Ephesians 2:8 · Romans 3:27 · Titus 3:5
The pivot of the passage is that Israel's deliverer "goes across ahead of you" (v.3) — the One who crosses the Jordan first, a consuming fire, who destroys and subdues so that His people may enter. The Christian reading sees here a figure of the Captain of salvation who goes before His people into every Jordan, the Forerunner who enters first (Hebrews 6:20), the conquering Christ before whom no power can stand. The figure is typological — the consuming fire who leads Israel anticipates the Lord who is Himself the way in. This is offered as a figural reading; it is not asserted from a shared lexeme (the link to the New Testament is cross-Testament and cannot rest on Strong's numbers) and should be weighed as such.
Joshua 3:11 · Hebrews 6:20 · Hebrews 12:29
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:
Three notes of honesty specific to this unit. (1) Tiering the giants. The links to Numbers 13:28 and Joshua 14:12 score as "verbal — confirmed" because they share the genuinely rare clan-names ʻÂnâq (8 verses) and ʻĂnâqîy (9 verses); these are real verbal echoes. The "stiff-necked" link to Exodus 32:9 also scores verbal on two rare idiom-words, but it is more accurately a repeated fixed idiom (and a deliberate recall of Horeb) than a quotation — we say so in the badge rather than over-claim. (2) Cross-Testament Christ links are flagged, not verbal. The connections to Ephesians 2:8 and Hebrews are theological and figural; because Greek and Hebrew cannot share Strong's numbers, the Verifier returns no shared lexeme and we tier them typological/flagged, never verbal — even though Henry and Barnes both draw the Ephesians parallel by sense. (3) A textual caveat the commentators raise. Cambridge reports that the clause "whereas for the wickedness... from before thee" in v.4 "is wanting in LXX B and seems a gloss or expansion," and that "quickly" in v.3 is "omitted by LXX B"; we follow the Masoretic/BSB text but record the witness-divergence here. No synthesis claim in this unit rests on a contested clause. Every voice excerpt in this unit — across all eleven commentators in the pool, Henry and Barnes now included verbatim rather than only paraphrased — is a contiguous substring of the sourced BibleHub commentary in voices_raw.
✦ = 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)