The Fallible · Synthetic · Study Bible
The Israelites Prosper in Goshen
Genesis 47:27–31 — The Israelites Prosper in Goshen. 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.
27Now the Israelites settled in the land of Egypt, in the region of Goshen. They acquired property there and became fruitful and increased greatly in number.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
yiś·rā·’êl way·yê·šeḇ bə·’e·reṣ miṣ·ra·yim bə·’e·reṣ gō·šen way·yê·’ā·ḥă·zū ḇāh way·yip̄·rū mə·’ōḏ way·yir·bū
Literal — word-for-word from the original
“And-dwelt Israel in-the-land-of Egypt, in-the-land-of Goshen; and-they-got-themselves-a-holding in-it, and-were-fruitful and-multiplied exceedingly.”
Where the English smooths the original
And Israel ( i.e. the people) dwelt in the land of Egypt, in the country of Goshen; and they had possessions therein ( i.e. acquired holdings in it), and grew (or became fruitful), and multiplied exceedingly - or became very numerous. This was the commencement of the promise ( Genesis 46:3 ).
They are now placed in a definite territory, where they are free from the contamination which arises from promiscuous intermarriage with an idolatrous race; and hence, the Lord bestows the blessing of fruitfulness and multiplication, so that in a generation or two more they can intermarry among themselves.
They had possessions, i.e. lands, not for the dominion or propriety of them, for that rested in Pharaoh, but for the use and profit of them for their present subsistence.
the house of Israel was able, without suffering any privations, or being brought into a relation of dependence towards Pharaoh, to dwell in the land of Goshen, to establish itself there (נאחז as in Genesis 34:10 ), and to become fruitful and multiply.K&D's parenthetical flags the lexical link: the verb here, נאחז, is the possession-verb of Genesis 34:10.
28And Jacob lived in the land of Egypt seventeen years, and the length of his life was 147 years.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
ya·‘ă·qōḇ way·ḥî bə·’e·reṣ miṣ·ra·yim šə·ḇa‘ ‘eś·rêh šā·nāh šə·nê ḥay·yāw way·hî yə·mê- ya·‘ă·qōḇ ū·mə·’aṯ še·ḇa‘ wə·’ar·bā·‘îm šā·nāh šā·nîm
Literal — word-for-word from the original
“And-lived Jacob in-the-land-of Egypt seven-ten year[s]; and-the-days-of Jacob, the-years-of his-life, were a-hundred and-forty and-seven year[s].”
Where the English smooths the original
Jacob lived seventeen years after he came into Egypt, far beyond his own expectation: seventeen years he had nourished Joseph, for so old he was when he was sold from him, and now, seventeen years Joseph nourished him. Observe how kindly Providence ordered Jacob’s affairs; that when he was old, and least able to bear care and fatigue, he had least occasion for it, being well provided for by his son without his own forecast.
so the whole age of Jacob was (literally, the days of Jacob, the years of his life, were ) an hundred forty and seven years . He had lived seventy-seven years in Canaan, twenty years in Padanaram, thirty-three in Canaan again, and seventeen in Egypt, in all 147 years.
This verse, giving the years of Jacob’s life, comes from P: see Genesis 47:9 . Note that 147 = 7 × 7 × 3, sacred numbers.The numerology (7×7×3) is the commentator's reading; the text states only the sum.
He lived just the same term of years with Joseph in Egypt as he had lived with him in Syria and Canaan, Genesis 37:2
29When the time drew near for Israel to die, he called his son Joseph and said to him, “If I have found favor in your eyes, put your hand under my thigh and promise to show me kindness and faithfulness. Do not bury me in Egypt,
Berean Standard Bible · CC0
Hebrew — tap a word ↓
yə·mê- way·yiq·rə·ḇū yiś·rå̄·ʾēl lā·mūṯ way·yiq·rā liḇ·nōw lə·yō·w·sêp̄ way·yō·mer lōw ’im- nā mā·ṣā·ṯî ḥên bə·‘ê·ne·ḵā śîm- nā yā·ḏə·ḵā ta·ḥaṯ yə·rê·ḵî wə·‘ā·śî·ṯā ‘im·mā·ḏî ḥe·seḏ we·’ĕ·meṯ ’al- nā ṯiq·bə·rê·nî bə·miṣ·rā·yim
Literal — word-for-word from the original
“And-drew-near the-days-of Israel to-die, and-he-called to-his-son, to-Joseph, and-said to-him: ‘If, I-pray, I-have-found favor in-your-eyes, put, I-pray, your-hand under my-thigh, and-do with-me kindness and-truth — do-not, I-pray, bury-me in-Egypt.’”
Where the English smooths the original
But there was a wish over which he had long pondered; and desiring to have his mind set at rest, he sends for Joseph, and makes him promise that he will bury him in the cave at Machpelah.
Put thy hand under my thigh, i.e. swear to me, as Genesis 47:31 , that thou wilt do what I am now desiring of thee
His address to Joseph—"if now I have found grace in thy sight," that is, as the vizier of Egypt—his exacting a solemn oath that his wishes would be fulfilled and the peculiar form of that oath, all pointed significantly to the promise and showed the intensity of his desire to enjoy its blessings
bury me not, I pray thee, in Egypt; not choosing to lie among idolaters at death, with whom he cared not to have any fellowship in life.
30but when I lie down with my fathers, carry me out of Egypt and bury me with them.” Joseph answered, “I will do as you have requested.”
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·šā·ḵaḇ·tî ‘im- ’ă·ḇō·ṯay ū·nə·śā·ṯa·nî mim·miṣ·ra·yim ū·qə·ḇar·ta·nî biq·ḇu·rā·ṯām way·yō·mar ’ā·nō·ḵî ’e·‘ĕ·śeh ḵiḏ·ḇā·re·ḵā
Literal — word-for-word from the original
“But-I-will-lie-down with my-fathers, and-you-shall-carry-me out-of-Egypt and-bury-me in-their-burying-place. And-he-said: ‘I-myself will-do according-to-your-word.’”
Where the English smooths the original
Which he desired not so much for himself, as knowing that wherever he was buried he should rise to glory; as for his children, to show his own, and confirm their faith in God’s promise of Canaan; to discover his high valuation of that land, not only for itself, but as it was a type and pledge of the heavenly inheritance
By this he demonstrated that he died in the faith of his fathers, teaching his children to hope for the promised land.
partly to express his faith in the promised land, that it should be the inheritance of his posterity; and partly to draw off their minds from a continuance in Egypt, and to incline them to think of removing thither at a proper time
This charge of Jacob that he should be carried out of Egypt and buried in the burying-place of his fathers, viz. in the cave of Machpelah, is repeated in Genesis 49:29-30 (P). See for its execution Genesis 50:13 (P).
31“Swear to me,” Jacob said. So Joseph swore to him, and Israel bowed in worship at the head of his bed.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
hiš·šā·ḇə·‘āh lî way·yō·mer way·yiš·šā·ḇa‘ lōw yiś·rā·’êl way·yiš·ta·ḥū ‘al- rōš ham·miṭ·ṭāh
Literal — word-for-word from the original
“And-he-said: ‘Swear to-me!’ And-he-swore to-him; and-Israel bowed-himself at the-head-of the-bed.”
Where the English smooths the original
The word in the Hebrew, without vowels, may mean either bed or staff, and as we have mentioned above ( Genesis 22:14 ), the points indicating the vowels were added in later times, and while valuable as representing a very ancient tradition, are nevertheless not of final authority.
Israel bowed himself upon the bed's head—Oriental beds are mere mats, having no head, and the translation should be "the top of his staff," as the apostle renders it (Heb 11:21).
Israel bowed himself, not to Joseph, who being now not upon his throne, nor amongst the Egyptians, but in his father’s house, was doubtless more ready to pay that reverence (as he did Genesis 48:12 ) than to receive veneration from him, which he owed to his father; but to God
This he required, not from any distrust of Joseph, but to show his own eagerness, and the intenseness of his mind about this thing, how much he was set upon it, and what an important thing it was with him; as also, that if he should have any objections made to it, or arguments used with him to divert him from it, by Pharaoh or his court, he would be able to say his father had bound him by an oath to do it
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 on a verb of permanence. Israel dwelt — singular וַיֵּשֶׁב, the verb yāšaḇ, “to sit, settle, remain” — in a land they had asked only “to sojourn” in (Genesis 47:4). The Pulpit Commentary reads the clause as the deliberate dawn of the covenant: “This was the commencement of the promise (Genesis 46:3).” Three blessing-words ring out in a single Hebrew breath — wayyip̄rū wayyirbū mᵉ’ōḏ, “fruitful, multiplied, exceedingly” — the very triad of Genesis 1:28. Barnes saw the providence in the geography: Goshen kept Israel “free from the contamination which arises from promiscuous intermarriage with an idolatrous race,” so that “the Lord bestows the blessing of fruitfulness and multiplication.” K&D mark the lexical seam with care, noting the possession-verb here, נאחז, “as in Genesis 34:10.” Yet the comfort carries its own irony: the settling that fulfills the promise of a people is the same settling that grows into a nation a later Pharaoh will fear (Exodus 1:9). The blessing and the bondage share one root.
The narrator turns from the nation to the man, and from “Israel” back to “Jacob” for the bare obituary. He lived (וַיְחִי, wayḥî) seventeen years in Egypt — and the verse closes on the cognate noun חַיָּיו, “his life,” a quiet Hebrew pun the English cannot keep. Benson hears the symmetry of grace in the number: “seventeen years he had nourished Joseph… and now, seventeen years Joseph nourished him,” adding, “Observe how kindly Providence ordered Jacob’s affairs.” The Pulpit Commentary supplies the literal tally the BSB smooths — “the days of Jacob, the years of his life, were an hundred forty and seven years” — and totals the pilgrimage: seventy-seven in Canaan, twenty in Padanaram, thirty-three in Canaan again, seventeen in Egypt. The figure is less than Abraham’s 175 or Isaac’s 180; the patriarch had told Pharaoh his days were “few and evil” (Genesis 47:9). Cambridge hears a deliberate cipher — “147 = 7 × 7 × 3, sacred numbers” — though that, the tool notes, is the commentator’s reading and not a claim the text makes.
“The days of Israel drew near to die” — and the dying man’s one recorded arrangement, JFB observes, “reveals his whole character.” He calls Joseph and frames the request in courtly oath-speech: “if I have found חֵן (favor) in your eyes.” Gill insists this is no servility — it is a father speaking — yet JFB hears the vizier’s station in it. Then comes the gravest gesture in the patriarchal repertoire: “put your hand under my יָרֵךְ (thigh),” the same oath Abraham required of his servant (Genesis 24:2). Poole decodes it plainly: “i.e. swear to me.” The hand laid near the seat of generative power binds the oath to the covenant of seed and land. Jacob asks for חֶסֶד וֶאֱמֶת — ḥeseḏ we’ĕmeṯ, “kindness and truth,” the bond-words Scripture finally hangs on God Himself (Exodus 34:6); Poole unfolds the pair: “Kindly in promising, and truly in performing.” The content of the oath is a refusal and a request: not in Egypt, but “with my fathers,” borne up (וּנְשָׂאתַנִי, nāśā’) to the cave at Machpelah. Geneva names the faith inside it: “By this he demonstrated that he died in the faith of his fathers, teaching his children to hope for the promised land.” The grave, Poole adds, was valued “as it was a type and pledge of the heavenly inheritance.”
Jacob is not content with a promise; he presses for an oath. Gill explains the urgency: not distrust, but “that if he should have any objections made to it… by Pharaoh or his court, he would be able to say his father had bound him by an oath” (cf. Genesis 50:5). The oath-verb itself, שָׁבַע, literally means “to seven oneself.” Then Israel bows himself in worship — וַיִּשְׁתַּחוּ, šāḥāh, the verb of adoration. Poole is emphatic that this is worship of God, “not to Joseph… but to God,” for all His favors and the assurance of Canaan; Geneva pictures it: “setting himself up on his pillows, praised God.” The unit ends on its one unresolved word. The Masoretic הַמִּטָּה reads “the bed”; the same consonants, vocalized maṭṭeh, read “the staff” — the reading the Septuagint took and Hebrews 11:21 quotes: “leaning on the top of his staff.” Ellicott states the textual fact: “The word in the Hebrew, without vowels, may mean either bed or staff… the points… were added in later times.” K&D argue for “bed,” holding that the staff-reading “arose from a false reading… and is not proved to be correct by the quotation in Hebrews 11:21.” JFB argue the reverse. The tool does not pretend to settle it; it flags it below, where it belongs.
Read the whole unit against the rule that Scripture alone is the final authority, and three things stand out — offered as a reading to be tested, not a verdict to be trusted.
The blessing is given before it is earned, and contains the conflict to come. The covenant triad “fruitful, multiplied, exceedingly” lands on Israel in Egypt, on borrowed soil under another lord. The Word does not flinch from the irony: the same prosperity that fulfills the promise to Abraham becomes, by Exodus 1, the very growth a hostile king moves to crush. God’s faithfulness runs through the place of danger, not around it.
Faith is a man arranging his grave. Jacob’s one dying act is to bind his bones to Canaan — and the New Testament reads this exact moment as faith (Hebrews 11:21–22). He had no foot of the land but a cave; he asked to be carried to it because, as Poole says, it was “a type and pledge of the heavenly inheritance.” The patriarch dies looking past Egypt and past Machpelah to “a better country” (Hebrews 11:16). To be measured by the written Word is to read this burial-request not as sentiment but as creed.
The honest reading keeps the seam visible. The chapter’s last word, המטה, cannot be settled from the consonants alone, and Hebrews quotes the Greek tradition over the Masoretic vowels. A Berean handling of Scripture does not paper this over; it holds the promise (Jacob worshipped, in faith, at the edge of death) firmly while leaving the textual detail (bed or staff) open and marked. The certainty is the worship; the crux is flagged.
Jacob owned one cave in the whole land of promise, and asked to be carried to it — because a man of faith arranges his grave by the Word he could not yet see kept.
AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.
The two lead verbs of v. 27, pārāh (“be fruitful”) and rāḇāh (“multiply”), are the precise pair God spoke at creation: “Be fruitful and multiply, and fill the earth” (Genesis 1:28), reissued to Noah (Genesis 9:1, 7) and woven into every patriarchal promise (Genesis 17:6; 28:3; 35:11). The rare pārāh (28 verses) carries the seam. On foreign soil, in a famine year, the Creator's first blessing is being fulfilled in Abraham's line; the mandate to fill the earth narrows to one family that will become a nation. No quotation is claimed — this is the reuse of a fixed blessing-doublet across the canon.
Genesis 47:27 · Genesis 1:28 · Genesis 9:1
basis: Hebrew↔Hebrew shared lexemes (Verifier, 47:27↔1:28): H6509 pârâh (uncommon — 28 vv), H7235 râbâh — the creation-and-covenant blessing doublet 'be fruitful and multiply'; a reused fixed formula, not a quotation.
The blessing-triad of v. 27 — pārāh / rāḇāh / mᵉ’ōḏ — is the same triad that opens Exodus: “the Israelites were fruitful and increased abundantly… and multiplied… exceeding mighty.” The seam is the same fixed blessing-language (the uncommon pārāh occurs in only 28 verses), reused, not quoted. The promise of a people fulfilled in Goshen becomes the demographic fact that triggers the oppression. The Verifier records the shared lexemes; the tool reads the providence in the link — the blessing and the bondage share one vocabulary.
Genesis 47:27 · Exodus 1:7
basis: Hebrew↔Hebrew shared lexemes (Verifier): H6509 pârâh (uncommon — 28 vv), H7235 râbâh, H3966 mᵉʼôd — the fixed covenant-blessing triad of Gen 1:28 reused at the head of Exodus; reuse of fixed language, not a quotation.
Jacob's oath-gesture in v. 29 — “put your hand under my thigh” — repeats the gravest oath in Genesis, the one Abraham required of his servant before sending him for Isaac's bride. The distinctive word is yārēḵ (“thigh, loin”), an uncommon term (32 verses) that ties the oath to the covenant of seed and circumcision; the full clause (sûm “put,” yāḏ “hand,” taḥat “under,” yārēḵ “thigh”) recurs in Scripture only of Abraham (Genesis 24:2, 9) and Jacob here. This is a deliberately reused gesture-formula, not a textual quotation — so the link is patterned, not citational. Both patriarchs employ it at the threshold of death or departure, binding a son or servant to the promise of the land.
Genesis 47:29 · Genesis 24:2 · Genesis 24:9
basis: Hebrew↔Hebrew shared lexemes (Verifier, 47:29↔24:2): H3409 yârêk (uncommon — 32 vv), H7760 sûwm, H8478 tachath, H3027 yâd — the full oath-formula clause, attested in Scripture only of Abraham (Gen 24:2,9) and Jacob (here). Downgraded from 'verbal': this is a repeated ritual gesture-formula, not a quotation or citation, so it is tiered structural rather than verbal.
The burial-request of v. 30 is the first statement of a charge Jacob repeats with his last breath (Genesis 49:29–32) and Joseph executes in solemn procession (Genesis 50:13). The shared verbs are qāḇar (“bury”) and nāśā’ (“carry / bear up”), and the rare noun qᵉḇûrāh (“burying-place,” only 13 verses) threads v. 30 to the family tomb. Joseph will require the very same carrying for his own bones (Genesis 50:25; Joshua 24:32). The cave is the one deed Israel holds to the promised land while still in Egypt.
Genesis 47:30 · Genesis 49:29 · Genesis 50:13 · Genesis 50:25
basis: Hebrew↔Hebrew shared lexemes (Verifier, 47:30↔50:13): H6912 qâbar, H5375 nâsâʼ — the burial-and-carrying charge, with the rare noun H6900 qᵉbûwrâh (13 vv) joining 47:30 to 49:29; same motif, no quotation claim.
Jacob's closing act in v. 31 — “Israel bowed himself” (šāḥāh, the verb of worship) at the head of the bed — is mirrored when David, also dying, “bowed himself upon the bed” (1 Kings 1:47). Cambridge and K&D both draw the parallel: the aged saint, too weak to kneel, turns on his couch to worship God for a promise kept. It is the posture of faith at the end of life.
Genesis 47:31 · 1 Kings 1:47
basis: Hebrew↔Hebrew shared lexeme (Verifier): H7812 shâchâh (“bow down, worship”); the bowing-on-the-bed motif is drawn by Cambridge and K&D explicitly, a shared deathbed pattern with no quotation claim.
This is the unit's required flag. The Masoretic Hebrew of v. 31 reads hammiṭṭāh, “the bed”; the Septuagint read the identical unpointed consonants as maṭṭeh, “the staff,” and Hebrews 11:21 quotes that Greek tradition: Jacob “worshipped, leaning on the top of his staff.” Because the link is cross-Testament (Greek↔Hebrew) it cannot rest on a shared Strong's number — the Verifier finds none — so it can only be argued, never asserted as a verbal quotation. Worse, the connection sits on a genuine textual crux: the NT cites the LXX vocalization against the MT pointing. Held honestly: Ellicott grants both readings are possible (“may mean either bed or staff”); K&D defend “bed” and judge the staff-reading a “false reading… not proved correct by the quotation in Hebrews 11:21”; JFB defend “staff.” The faith Hebrews celebrates is certain; the word it quotes is disputed. Left flagged on purpose.
Genesis 47:31 · Hebrews 11:21 · Genesis 48:2
basis: Cross-Testament (Greek↔Hebrew) — no shared Strong's lexeme possible (Verifier: none found). The NT quotes the LXX (maṭṭeh, “staff”) against the MT vocalization (miṭṭāh, “bed”) of the same consonants המטה; provenance and reading are both contested (Ellicott, K&D, JFB).
AI-generated reading; weigh it against the text.
Hebrews 11 reads Jacob's deathbed (this very unit) as an act of faith, and sets it inside the patriarchs who “died in faith, not having received the promises, but having seen them afar off… and confessed that they were strangers and pilgrims on the earth” — desiring “a better country, that is, an heavenly” (Hebrews 11:13–16). Poole, on v. 30, says Jacob valued Canaan “as it was a type and pledge of the heavenly inheritance,” and Matthew Henry draws the line to Christ explicitly: Jacob “would be buried in Canaan, because it was the land of promise. It was a type of heaven, that better country.” The patriarch's grave-request points past Machpelah to the resurrection inheritance secured in Christ — the true Land of which Canaan was the shadow.
Genesis 47:29-31 · Hebrews 11:13-16 · Hebrews 11:21-22
Matthew Henry hears the whole Joseph-narrative resolve into Christ at this deathbed: Joseph “supplied him with bread, that he might not die by famine, but that did not secure him from dying by age or sickness… Even those who lived on Joseph's provision, and Jacob who was so dear to him, must die. But Christ Jesus gives us the true bread, that we may eat and live for ever.” Joseph the bread-giver who cannot finally stay death is the type; the antitype is the One who said “I am the living bread… if anyone eats of this bread, he will live forever” (John 6:51). The patriarch who must still die, fed by a savior-son, points to the people whom the greater Savior-Son feeds unto resurrection.
Genesis 47:27-31 · John 6:48-51
Keil & Delitzsch read the chapter's whole economic drama — Joseph feeding Egypt through the famine while keeping Israel secure in Goshen (the very note v. 27 closes on) — as a figure of Christ's saving work reaching beyond Israel: through the famine “Joseph proved himself to both the king and people of Egypt to be the true support of the land, so that in him Israel already became a saviour of the Gentiles.” The one sold by his brothers becomes the bread of life for the nations — used by God, K&D add, for the “preservation of the lives of individuals and nations” — and preserves the line of promise besides. It is a figural reading the text invites but does not state outright: the rejected brother exalted to save those who cast him out anticipates the One who, “lifted up,” draws all peoples to Himself. Held as a type to be tested, not a verdict — though it has deep roots in the church's reading of Joseph.
Genesis 47:27 · John 4:42 · Acts 7:9-14
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 Genesis 47:27–31, attributed in place: Matthew Henry (Concise Commentary, 1706), Albert Barnes (Notes, 1834), Jamieson-Fausset-Brown (1871), Matthew Poole (1685), John Gill (1746–63), Geneva Study Bible (1599), Cambridge Bible for Schools and Colleges (1880s), the Pulpit Commentary (1880s), Joseph Benson (1810s), Charles Ellicott (1878), and Keil & Delitzsch (1860s, ET) — all from biblehub.com. Spurgeon's verse-by-verse work is the Psalms (Treasury of David); he wrote no Genesis commentary, so he is not quoted here.
The Hebrew is the Masoretic tradition. Transliterations, literal renderings, the “where the English smooths the Hebrew” notes, and the per-word notes are this tool's own work (⚙) — careful but fallible; check them against a lexicon (BDB, HALOT) and grammar.
On the cross-references, tiers prefer under-claiming. The oath-gesture thread (47:29 → Abraham at Genesis 24:2, 9) is tiered structural, not verbal: though the rare word yārēḵ (32 vv) and the full hand-under-thigh clause appear only of Abraham and Jacob, a repeated ritual gesture-formula is a shared pattern, not a quotation, so the higher tier would overclaim. Two crux-points are flagged in the open rather than smoothed: (1) the closing word הַמִּטָּה in v. 31, where the Masoretic “bed” and the LXX/Hebrews “staff” are the same consonants under different vowels — a Greek↔Hebrew link that cannot rest on a shared lexeme and is therefore marked flagged — verify source; and (2) the numerology of 147 in v. 28 (Cambridge's “7 × 7 × 3”), noted as a commentator's reading, not a textual claim. Cross-reference bases are the Verifier's computed shared Strong's lexemes (engine/verifier.py). The Joseph-as-saviour-of-the-Gentiles reading is Keil & Delitzsch's own figural exposition, offered as a type to be tested. “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)