The Fallible · Synthetic · Study Bible
The Daily Offerings
Exodus 29:38–44 — The Daily Offerings. 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.
38This is what you are to offer regularly on the altar, each day: two lambs that are a year old.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·zeh ’ă·šer ta·‘ă·śeh tā·mîḏ ‘al- ham·miz·bê·aḥ lay·yō·wm šə·na·yim kə·ḇā·śîm bə·nê- šā·nāh
Literal — word-for-word from the original
And this [is] that which you shall do upon the altar: lambs sons-of a year, two for the day, continually.
Where the English smooths the original
The continual burnt-offering - The primary purpose of the national altar is here set forth. The victim slain every morning and every evening was an acknowledgment that the life of the people belonged to Yahweh; the offering of meal was an acknowledgment that all their works rightly done were His due (see Leviticus 2 ); while the incense symbolized their daily prayers.
Day by day continually ; to show, partly, that men do daily contract new defilement, and daily need new pardons; and partly, that God is not only to be worshipped upon rite sabbath days, and other set and solemn times, but every day.Poole's "rite sabbath days" reproduces a known OCR slip for "the sabbath days"; quoted verbatim as in the source.
A law in great measure verbally identical, but somewhat fuller, recurs in Numbers 28:3-8 , in a table, Numbers 28-29, of public sacrifices prescribed for different days in the year. Here it interrupts the connexion between vv. 37 and 43; so it is probable (Di. al. ) that it has been introduced here from Numbers 28 with some abridgementsA critical (source-critical) note recording the textual relationship to Numbers 28; reported as the commentator's view, not endorsed.
"And this is what thou shalt make (offer) upon the altar; yearling lambs two a day continually," one in the morning, the other between the two evenings
The institution was so imperative, that in no circumstances was this daily oblation to be dispensed with; and the due observance of it would secure the oft-promised grace and blessing of their heavenly King.
39Offer one lamb in the morning and the other at twilight.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
ta·‘ă·śeh hā·’e·ḥāḏ hak·ke·ḇeś ’eṯ- ḇab·bō·qer wə·’êṯ haš·šê·nî hak·ke·ḇeś ta·‘ă·śeh bên hā·‘ar·bā·yim
Literal — word-for-word from the original
The one lamb you shall do in the morning, and the second lamb you shall do between the two evenings.
Where the English smooths the original
Which two seasons were selected as most commodious, that men might both begin and end their worldly actions said businesses with God, and might see their need of God’s assistance and blessing in all their concerns, and the justness of giving him the praise and glory of all."actions said businesses" preserves the source's OCR garble for "actions and businesses."
this was in a good measure literally fulfilled in Christ, namely, as to the time of slaying and offering the daily sacrifice; for he was crucified at the third hour, that is, at nine o'clock in the morning, at the sixth hour, or at twelve o'clock at noon, darkness was upon the earth, which continued till the ninth, and then he gave up the ghost, which was three o'clock in the afternoon, the usual time of slaying and offering the daily evening sacrifice
At even . Literally, "between the two evenings." (See the comment on Exodus 12:6.) Josephus says ( Ant. Jud. 14:4, § 3) that the hour in ordinary use was three.
40With the first lamb offer a tenth of an ephah of fine flour, mixed with a quarter hin of oil from pressed olives, and a drink offering of a quarter hin of wine.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
hā·’e·ḥāḏ lak·ke·ḇeś wə·‘iś·śā·rōn sō·leṯ bā·lūl re·ḇa‘ ha·hîn bə·še·men kā·ṯîṯ wə·nê·seḵ rə·ḇi·‘îṯ ha·hîn yā·yin
Literal — word-for-word from the original
And a tenth of fine flour mixed with a fourth of the hin of beaten oil, and a drink-offering, a fourth of the hin of wine, for the one lamb.
Where the English smooths the original
Wine for a drink offering - The earliest mention of the drink-offering is found in connection with Jacob's setting up the stone at Bethel Genesis 35:14 . But it is here first associated with the rites of the altar.
For the oil of superior quality called beaten oil , see on Exodus 27:20 : this is the only minḥâh for which it is prescribed.
this was a meat, or, rather bread offering, which went along with the daily sacrifice, and typified Christ the food of his people, who is compared to a corn of wheat; is the finest of the wheat, and the bread of God, which came down from heaven, and gives life, food; and nourishment to men
That is, an Omer, read Ex 16:16.The Geneva marginal gloss (n) identifying the "tenth deal" as an omer.
41And offer the second lamb at twilight with the same grain offering and drink offering as in the morning, as a pleasing aroma, a food offering to the LORD.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·’êṯ ta·‘ă·śeh haš·šê·nî hak·ke·ḇeś bên hā·‘ar·bā·yim ta·‘ă·śeh- lāh kə·min·ḥaṯ ū·ḵə·nis·kāh hab·bō·qer nî·ḥō·aḥ lə·rê·aḥ ’iš·šeh Yah·weh
Literal — word-for-word from the original
And the second lamb you shall do between the two evenings; like the grain-offering of the morning and like its drink-offering you shall do for it, for a soothing aroma, a fire-offering to Yahweh.
Where the English smooths the original
a meat and drink offering consisting of the same things, for quality and quantity, and made in the same manner, were to be offered with the daily evening sacrifice, as with the morning one: for a sweet savour, an offering made by fire unto the Lord: for these lambs were both burnt with fire upon the altar, and therefore are called a burnt offering in the next verse.
The daily morning and evening sacrifices were to be "for a sweet savour, a firing unto Jehovah" (see at Leviticus 1:9 ). In these Israel was to consecrate its life daily unto the Lord (see at Leviticus 1 and 2). In order that the whole of the daily life might be included, it was to be offered continually every morning and evening for all future time
do thereto , &c.] i.e. offer a similar meal-and drink-offering for a soothing odour
42For the generations to come, this burnt offering shall be made regularly at the entrance to the Tent of Meeting before the LORD, where I will meet you to speak with you.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
lə·ḏō·rō·ṯê·ḵem ‘ō·laṯ tā·mîḏ pe·ṯaḥ ’ō·hel- mō·w·‘êḏ lip̄·nê Yah·weh ’ă·šer ’iw·wā·‘êḏ lā·ḵem šām·māh lə·ḏab·bêr ’ê·le·ḵā šām
Literal — word-for-word from the original
A continual burnt-offering for your generations, [at] the entrance of the Tent of Meeting before Yahweh, where I will meet with you, to speak to you there.
Where the English smooths the original
a continual burnt offering ] i.e. a burnt-offering recurring regularly: so Numbers 28:3 ; Numbers 28:6 ; Numbers 28:10 ; Numbers 28:15 al. , Ezekiel 46:15 . The same word continual (or continually ) is also used often besides, esp. in P, of standing institutions of the theocracy
The tabernacle of the congregation . Rather, "of meeting" - "the tabernacle of meeting , where I will meet you." The verb and substantive are modifications of the same word, ועד . It is this passage which definitely fixes the meaning of the phrase incorrectly rendered "the tabernacle of the congregation" by our translators.
This shall be a continual burnt offering throughout your generations,.... To be offered up morning and evening in every age, as long as the Mosaic economy lasted, till he came, who put an end to it by offering up himself, the antitype of it
43I will also meet with the Israelites there, and that place will be consecrated by My glory.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·nō·‘aḏ·tî liḇ·nê yiś·rā·’êl šām·māh wə·niq·daš biḵ·ḇō·ḏî
Literal — word-for-word from the original
And I will meet there with the sons of Israel, and it shall be consecrated by my glory.
Where the English smooths the original
The word "tabernacle" is certainly not the right one to be here supplied. What is probably meant is the spot in which Yahweh promises to meet with the assembly of His people. The verse may be rendered, And in that place will I meet with the children of Israel, and it shall be sanctified with my glory.
the presence and communion of God, which are attached to the ark of the covenant in Exodus 25:22 , are ensured to the whole nation in the words, "And there I will meet with the children of Israel, and it (Israel) shall be sanctified through My glory." As the people were not allowed to approach the ark of the covenant, but only to draw near to the altar of burnt-offering in the sanctuary, it was important to declare that the Lord would manifest Himself to them even there, and sanctify them by His glory.
The tabernacle shall be sanctified by my glory . Compare Exodus 40:34 . The presence of the Shechinah was the true sanctification of the tabernacle - all the rest was mere type and figure. God not only "put his name there," but put his presence there visibly.
44So I will consecrate the Tent of Meeting and the altar, and I will consecrate Aaron and his sons to serve Me as priests.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·qid·daš·tî ’eṯ- ’ō·hel mō·w·‘êḏ wə·’eṯ- ham·miz·bê·aḥ wə·’eṯ- ’ă·qad·dêš ’a·hă·rōn wə·’eṯ- bā·nāw lə·ḵa·hên lî
Literal — word-for-word from the original
And I will consecrate the Tent of Meeting and the altar; and Aaron and his sons I will consecrate, to serve-as-priests to me.
Where the English smooths the original
Something beyond the formal consecration seems to be intended. God will continually sanctify the Levitical priesthood by the presence of His Holy Spirit with them, in their ministerial acts, and even in their daily walk, if they will seek to serve Him.
The purpose of the formal consecration of the sanctuary and of the priests who served in it was, that the whole nation which Yahweh had set free from its bondage in Egypt might be consecrated in its daily life, and dwell continually in His presence as "a kingdom of priests and an holy nation." Exodus 19:6 .
I will sanctify... the altar . See Leviticus 9:24 , where we learn that on the first occasion of Aaron's offering sacrifice upon the brazen altar, "there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat." Thus the altar had its miraculous sanctification, as well as the tabernacle, and was not merely consecrated by human instrumentality.
I will sanctify also both Aaron and his sons, to minister to me in the priest's office; that is, in a ceremonial way, by separating them from the rest of the children of Israel, by washing, clothing, and anointing them, and by accepting sacrifices offered by them
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 by pointing: wəzeh ʾăšer taʿăśeh, "and this is what you shall do" (v. 38). The verb is the ordinary ʿāśāh, "do / make"—Cambridge flags it: "offer (twice)] lit. do"—so the rite is, at root, a thing perpetually done, not a one-off gift. Its name is its adverb: tāmîḏ (H8548), "continually," two yearling lambs "a day continually" (Keil), "one in the morning, the other between the two evenings." Barnes states the meaning plainly: the daily victim "was an acknowledgment that the life of the people belonged to Yahweh." Matthew Poole hears two notes in "day by day continually": "that men do daily contract new defilement, and daily need new pardons," and "that God is not only to be worshipped upon... set and solemn times, but every day." Gill preserves the rabbinic anxiety that the morning lamb not be slain before true dawn—"does it enlighten the face of the whole east as far as Hebron?"—worship timed to the very break of light.
Each lamb carries a meal-offering and a libation: "a tenth of fine flour bālūl (mixed) with a fourth of a hin of kāṯîṯ—beaten oil—and a drink-offering, a fourth of a hin of wine" (v. 40). The Hebrew leaves the "tenth" without a measure; Geneva supplies it from the margin—"That is, an Omer, read Ex 16:16"—and Barnes, Poole, and Cambridge agree on the ephah. The oil is the rare kāṯîṯ (only five verses): Cambridge notes "this is the only minḥâh for which it is prescribed"—the costliest grade, the same beaten oil the sanctuary's lamp burned (Exodus 27:20). The libation is a first: Barnes, "it is here first associated with the rites of the altar." Gill reads the table christologically—the flour "typified Christ the food of his people... the bread of God, which came down from heaven"—and the evening offering simply mirrors the morning, "the same things, for quality and quantity." All of it rises lərêaḥ nîḥōaḥ, for a soothing aroma (v. 41), Cambridge's "soothing odour," the smell that brings rest, ʾiššeh laYHWH—a fire-offering to Yahweh.
Verse 42 names the whole rite and gives its place: a ʿōlat tāmîḏ, a "continual burnt-offering for your generations," at the peṯaḥ ʾōhel mōʿēḏ—the entrance of the Tent of Meeting. The Pulpit Commentary presses the philology: "Rather, 'of meeting'... The verb and substantive are modifications of the same word, ועד. It is this passage which definitely fixes the meaning of the phrase incorrectly rendered 'the tabernacle of the congregation.'" Ellicott draws the consequence: "It was not the place where the congregation met together, for the congregation were forbidden to enter it, but the place where God met His people through their mediator... the high priest." And Ellicott notices the grammar prove it—"the change of person: 'Where I will meet you, to speak there unto thee'"—plural narrows to singular, the nation to its one mediator. Gill reads the rite's terminus: it ran "in every age, as long as the Mosaic economy lasted, till he came, who put an end to it by offering up himself, the antitype of it."
Now the meeting widens. "And I will meet there with the sons of Israel" (v. 43)—Keil: the communion "attached to the ark of the covenant in Exodus 25:22" is now "ensured to the whole nation," for the people "were not allowed to approach the ark... but only to draw near to the altar." The means of holiness is God's own weight: wəniqdaš biḵḇōḏî, "it shall be consecrated by my glory"—the Pulpit: "The presence of the Shechinah was the true sanctification of the tabernacle—all the rest was mere type and figure." The subject of "shall be consecrated" is famously unstated; Barnes rejects the supplied "tabernacle" and reads it of the people, "it shall be sanctified with my glory." Then God names Himself the sole agent (v. 44): the Piel wəqiddaštî, "I will consecrate" the tent, the altar, and the priests. Ellicott hears more than ritual—"God will continually sanctify the Levitical priesthood by the presence of His Holy Spirit"—and Barnes states the whole purpose: that the nation "might be consecrated in its daily life... 'a kingdom of priests and an holy nation' (Exodus 19:6)."
Read under Sola Scriptura, this short law is the hinge on which the entire tabernacle account turns from construction to communion. Five verses of measures—two lambs, a tenth of flour, a quarter-hin of oil, a quarter-hin of wine, repeated morning and evening—are not an end in themselves. They are the standing apparatus by which a fixed appointment is kept: iwwāʿēḏ lāḵem, "I will meet with you" (v. 42). Everything in chapters 25–29 has built a door, and this rite props it open day and night so the meeting never lapses. Notice the logic the Hebrew enforces: the offering is named tāmîḏ, "continual," four words before the promise "I will meet"; the altar's unbroken fire and God's unbroken presence are two sides of one covenant. And notice where holiness comes from. The text never says the rite makes the place holy; it says "it shall be consecrated by my glory" (v. 43) and "I will consecrate" the tent, altar, and priests (v. 44). The sacrifices are Israel's part—life laid down, work acknowledged, gratitude poured out—but the sanctifying is wholly God's, accomplished by His showing up. The daily lamb does not coax God down; it keeps the appointed place ready for the God who has bound Himself to come. That He chose the very hours of Passover-evening for the second lamb (v. 39), and that the whole economy ran "till he came, who put an end to it by offering up himself" (Gill), is a thread Scripture itself will pick up—but the plain sense already stands: worship without ceasing, holiness without a human author.
The daily lamb does not pull God down to earth; it keeps the door of meeting open for the God who has promised to come. (A fallible synthesis line, not Scripture.)
AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.
The Verifier ties this unit most strongly to Numbers 28:3-8, the fuller table of the same daily offering. Cambridge says it outright: "A law in great measure verbally identical, but somewhat fuller, recurs in Numbers 28:3-8." The decisive verbal link runs through the meal- and drink-offering, where rare lexemes appear in both texts: Numbers 28:5 ↔ Exodus 29:40 share the rare kāṯîṯ ("beaten," only 5 vv) and hîyn (19 vv), with bālal and sōleṯ; Numbers 28:14 ↔ Exodus 29:40 share hîyn, rᵉbîʿî (fourth), neseḵ (libation), and kebes. The lamb-pairing of v. 39 also recurs (Numbers 28:4, 28:8: "one in the morning, the other between the two evenings"), but those verses share only common lexemes—kebes (100 vv), ʿereb (125 vv), bōqer (189 vv)—so that strand of the link is structural, not verbal; the rare-word evidence in the meal-offering carries the verbal weight. The two passages are the same statute, one terse and one expanded; Cambridge further holds (a source-critical view we report, not endorse) that this law "has been introduced here from Numbers 28."
Numbers 28:3 · Numbers 28:4 · Numbers 28:5 · Numbers 28:8 · Numbers 28:14
basis: VERBAL strand: Numbers 28:5 ↔ Exodus 29:40 share rare H3795 kâthîyth (5 vv) + H1969 hîyn (19 vv) + H1101 bâlal + H5560 çôleth; Numbers 28:14 ↔ Exodus 29:40 share H1969 hîyn (19 vv) + H7243 rᵉbîyʻîy + H5262 neçek + H3532 kebes. STRUCTURAL strand (downgraded — common lexemes only): Numbers 28:4/28:8 ↔ Exodus 29:39 share H3532 kebes (100 vv), H6153 ʻereb (125 vv), H8145 shênîy (151 vv), H1242 bôqer (189 vv) — no rare word, so this morning/evening pairing is structural, not verbal (Verifier-computed)
The rare word kāṯîṯ ("beaten," H3795) occurs in only five verses; four of them are linked here, and the fifth (Numbers 28:5) is the parallel daily law above. Exodus 27:20 and Leviticus 24:2 command beaten oil for the sanctuary lamp; this law (29:40) commands the same beaten oil for the daily meal-offering; and 1 Kings 5:11 records Solomon paying Hiram in beaten oil. Cambridge notes the meal-offering of this unit "is the only minḥâh for which it is prescribed," tying it deliberately to the lamp—and that Exodus 27:20 itself "seems to have been similarly introduced from Leviticus 24:2 f." The shared lexeme is rare enough to count the link verbal: the light that burns before God and the grain that rises with the lamb are pressed from the same first-grade oil.
Exodus 27:20 · Leviticus 24:2 · 1 Kings 5:11
basis: shared rare lexeme H3795 kâthîyth (beaten oil, in only 5 vv) + H8081 shemen (oil); Exodus 29:40 ↔ Exodus 27:20, ↔ Leviticus 24:2, and ↔ 1 Kings 5:11 — four of the five OT occurrences of kâthîyth (Verifier-computed)
The drink-offering and meal-offering of the daily lamb match the general libation law of Numbers 15 and the firstfruits offering of Leviticus 23:13. Barnes observes the libation "is here first associated with the rites of the altar," while "the law of the drink-offering is stated Numbers 15:5 following." Numbers 15:5 shares the hin, the ordinal "fourth," the libation (nesek), and the lamb; Leviticus 23:13 shares the rare-ish ʿiśśārôn (tenth, 22 vv), kāṯîṯ's companions bālal and sōleṯ, plus hin and wine. The amounts agree exactly—Cambridge: "The amount, ¼ hin for a lamb, is the same as in Numbers 15:5; Numbers 28:14."
Numbers 15:5 · Numbers 15:10 · Leviticus 23:13
basis: Numbers 15:5 ↔ Exodus 29:40 share H1969 hîyn, H7243 rᵉbîyʻîy, H5262 neçek, H3532 kebes; Leviticus 23:13 ↔ Exodus 29:40 share H1969 hîyn, H6241 ʻissârôwn (22 vv), H1101 bâlal, H5560 çôleth (Verifier-computed)
The evening lamb is fixed to "between the two evenings" (bên hāʿarbāyim, v. 39), the very phrase that times the Passover victim in Exodus 12:6. Every PD voice on the verse stops to make the cross-reference: Barnes ("At even—See Exodus 12:6"), the Pulpit, Cambridge, and Gill all read v. 39 through Exodus 12:6, and Keil renders "between the two evenings (see at Exodus 12:6)." The link is structural rather than verbal: the shared words ʿereb ("dusk," 125 vv) and bên ("between," 247 vv) are common, so the connection rests on the identical idiomatic phrase and its shared cultic hour, not on a rare lexeme. That the daily evening lamb and the Passover lamb were slain in the same window is the textual ground the commentators build the cross-typology on (see the Christ section).
Exodus 12:6
basis: shared idiom bên hāʿarbāyim built from H6153 ʻereb (125 vv) + H996 bêyn (247 vv) — both common, so the link is the shared phrase and cultic hour, not a rare-lexeme quotation; cross-referenced by Barnes, Pulpit, Cambridge, Gill, Keil (Verifier-computed)
"Where I will meet you, to speak there unto you" (v. 42) deliberately recalls Exodus 25:22, where God first promised to meet Moses above the mercy-seat: "there I will meet with thee, and I will commune with thee." Keil makes the connection explicit—the communion "attached to the ark of the covenant in Exodus 25:22" is here "ensured to the whole nation." The link is structural rather than a quotation: the shared verb yāʿaḏ ("meet by appointment," 29 vv) with shām ("there") and dābar ("speak") binds the two promises into one—the same appointed meeting, now opened from the mediator to the people at the altar's door (v. 43).
Exodus 25:22
basis: shared lexemes H3259 yâʻad (meet by appointment, 29 vv), H8033 shâm (there), H1696 dâbar (speak); common motif of the appointed meeting-place, no quotation claimed (Verifier-computed)
"It shall be consecrated by my glory" (v. 43) is fulfilled at Exodus 40:34, when "the glory of the LORD filled the tabernacle." Ellicott and Poole both cross-refer here to Exodus 40:34-35, and the Pulpit calls the Shekhinah "the true sanctification of the tabernacle—all the rest was mere type and figure." The pattern recurs at Solomon's temple (1 Kings 8:10-11; 2 Chronicles 5:13-14; 7:2), cited by Ellicott. The link rests on the shared lexeme kāḇôḏ ("glory," 189 vv)—a common word, so the connection is thematic, the promise-and-fulfillment of the indwelling glory, not a verbal quotation.
Exodus 40:34 · Leviticus 9:24 · 1 Kings 8:11
basis: shared lexeme H3519 kâbôwd (glory, common — 189 vv); promise (29:43) → fulfillment (40:34) of the indwelling glory; thematic, not verbal (Verifier-computed; the temple parallels are cited by Ellicott, not lexeme-linked)
The word tāmîḏ that names this rite becomes, by metonymy, a name for the whole sacrificial system, and its suspension is the mark of desolation. Daniel 8:11-13; 11:31; 12:11 speak of "the continual" (the tāmîḏ) being taken away by Antiochus Epiphanes—Cambridge notes the very terms "in which its suspension... is alluded to in Daniel 8:12 f." The link is carried by the shared keyword tāmîḏ (H8548, 103 vv); it is thematic, not a quotation—Daniel does not cite Exodus, but trades on the same technical noun: the offering that was meant never to stop, stopped.
Daniel 8:11 · Daniel 11:31 · Daniel 12:11
basis: shared keyword H8548 tâmîyd (continual, 103 vv); Daniel's 'the continual [offering] taken away' depends on the same technical term named here; thematic, no quotation (Verifier-computed; flagged by Cambridge)
AI-generated reading; weigh it against the text.
The oldest and most widely-held reading of this unit, voiced across the whole section by Matthew Henry (1706), is that the daily lamb "typified the continual intercession which Christ ever lives to make for his church. Though he offered himself but once for all, that one offering thus becomes a continual offering." Benson sharpens the logic, reading the rite as "the continual intercession which Christ ever lives to make, in the virtue of his satisfaction, for the continual sanctification of his church"—the one death made perpetually present. Henry also draws the devotional application: it "teaches us to offer to God the spiritual sacrifices of prayer and praise every day, morning and evening." The figure is structural, not a verbal quotation: the New Testament nowhere cites Exodus 29:38, but the writer to the Hebrews builds the same logic—a single sacrifice that abides perpetually effective (Hebrews 7:25; 10:14). The connection is typological and ancient, drawn from the rite's defining word, tāmîḏ, "continual."
Exodus 29:38 · Hebrews 7:25 · Hebrews 10:14
Gill presses the timing: the evening lamb, slain "between the two evenings," was offered about the ninth hour, and "this was in a good measure literally fulfilled in Christ... he was crucified at the third hour... and then he gave up the ghost, which was three o'clock in the afternoon, the usual time of slaying and offering the daily evening sacrifice." That the second daily lamb shared the very window of the Passover lamb (Exodus 12:6) and the hour of the crucifixion is a figural reading; it is widely held in the Reformed tradition though it rests on chronological correspondence rather than an explicit New Testament citation. We mark it typological and note the inference is Gill's, not the text's.
Exodus 29:39 · Exodus 12:6 · Mark 15:25
The Tent is named from the appointment to meet (v. 42), and its purpose is speech: "there I will... speak to you." The fathers and the Reformers read the meeting-place forward to the One in whom God finally meets and speaks to His people—"God, who... spoke to our fathers by the prophets, in these last days has spoken to us by His Son" (Hebrews 1:1-2), the Word who "tabernacled among us" (John 1:14). This is a novel-leaning typological extension: it is not stated by the PD voices on this unit (who confine themselves to the philology of mōʿēḏ) and there is no shared original-language lexeme—Greek and Hebrew cannot share a Strong's number. We offer it as a fallible synthesis, argued from the tent-of-meeting motif, not asserted as a verbal link.
Exodus 29:42 · John 1:14 · Hebrews 1:1
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:
Source-critical note (v. 38). Cambridge holds that this daily-offering law "interrupts the connexion between vv. 37 and 43" and "has been introduced here from Numbers 28 with some abridgements... by a later hand." We report this as the commentator's documented view, not as our judgment; the canonical text reads continuously and our synthesis treats it as such.
The unstated subject of v. 43. "It shall be consecrated by my glory" has no expressed subject in the Hebrew. KJV/Geneva supply "the tabernacle"; Barnes and Keil argue the subject is Israel (the nation just named), and BSB supplies "that place." We have flagged this in the divergences rather than resolving it: the Hebrew is genuinely ambiguous, and we under-claim.
"Fire offering" vs. "food offering" (v. 41). ʾiššeh (H801) is rendered "food offering" by BSB on a modern etymology (gift/food) but "offering made by fire" by the older tradition (linking it to ʾēš, fire); the parse supplied here reads "properly, a burnt-offering." Both are defensible; we noted the dispute rather than choosing.
Cross-Testament links. The Christ-readings to John and Hebrews carry no shared Strong's lexeme (Greek cannot share a Hebrew number); the Verifier returns "flagged — verify source" for every Greek↔Hebrew pair tested. We have therefore tiered them typological/structural and argued them, never claimed them as verbal quotations. The strong verbal threads (Numbers 28 meal-offering, Exodus 27:20 / Leviticus 24:2, Numbers 15:5, Leviticus 23:13) are all Hebrew↔Hebrew and rest on Verifier-computed shared lexemes, with the rare kāṯîṯ (5 vv) and hîyn (19 vv) doing the decisive work.
Honesty downgrade (Numbers 28; Exodus 12:6). The Numbers 28 thread is verbal only on its meal- and drink-offering strand (rare kāṯîṯ / hîyn in 28:5 and 28:14); the morning/evening lamb-pairing it shares with 28:4 and 28:8 rests on common words alone (kebes, ʿereb, bōqer), so we mark that strand structural inside the badge rather than letting "verbal" cover it. Likewise the Passover link (Exodus 12:6) is tiered structural, not verbal: "between the two evenings" is an idiom built from common lexemes, so the connection is the shared phrase and cultic hour, not a rare-word quotation.
Voices. Every excerpt is a verbatim contiguous substring of the raw commentary supplied for its verse; two notes (Poole on vv. 38 and 39) preserve uncorrected OCR slips from the source and are flagged in their editorial_note. To broaden the unit beyond Barnes/Gill/Cambridge/Keil we added Jamieson, Fausset & Brown on v. 38 (the imperative, never-omitted character of the rite) and gave Benson his own distinct christological line in the Christ section alongside Henry (whose section-wide note otherwise repeats verbatim across vv. 38-44 in the source). Across the unit the voice set now spans Barnes, Poole, Cambridge, Keil, Gill, Geneva, the Pulpit, Ellicott, Henry, Benson, and JFB.
✦ = 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)