The Fallible · Synthetic · Study Bible
The Day of Atonement
Leviticus 23:26–32 — The Day of Atonement. 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.
26Again the LORD said to Moses,
Berean Standard Bible · CC0
Hebrew — tap a word ↓
Yah·weh way·ḏab·bêr ’el- mō·šeh lê·mōr
Literal — word-for-word from the original
And-spoke YHWH to Moses, saying —
Where the English smooths the original
The same formula which introduced the regulations about the feast of trumpets (see Leviticus 23:23 ), now introduces the laws about the day of Atonement.
This phrase, which is a kind of preface to each precept, seems to be used to distinguish one from another, as the preceding one from the feast of Pentecost; and here, the day of atonement from that of the blowing of the trumpets
the blowing of trumpets represented the preaching of the gospel, by which men are called to repent of sin, and to accept the salvation of Christ, which was signified by the day of atonement.Henry reads the whole sequence — Trumpets, Atonement, Tabernacles — as a gospel pattern: call, covering, rejoicing.
The ceremonies to be observed on the day of atonement have been already described in chapter 16, where it found its place as the great purification of the people and of the sanctuary. Here it is reintroduced as one of the holy days. It is the one Jewish fastThe Pulpit Commentary frames the structural logic of the unit: ch. 16 gives the rite; ch. 23 places it in the festal year.
27“The tenth day of this seventh month is the Day of Atonement. You shall hold a sacred assembly and humble yourselves, and present a food offering to the LORD.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
’aḵ be·‘ā·śō·wr haz·zeh haš·šə·ḇî·‘î la·ḥō·ḏeš yō·wm hak·kip·pu·rîm hū yih·yeh lā·ḵem qō·ḏeš miq·rā- wə·‘in·nî·ṯem ’eṯ- nap̄·šō·ṯê·ḵem wə·hiq·raḇ·tem ’iš·šeh Yah·weh
Literal — word-for-word from the original
Surely on-the-tenth of-this seventh month, the-Day of-Atonement it is; a-holy assembly it-shall-be to-you, and-you-shall-afflict your-souls, and-you-shall-bring-near a-fire-offering to-YHWH.
Where the English smooths the original
By the restrictive אך, the observance of the day of atonement is represented a priori as a peculiar one. The אך refers less to "the tenth day," than to the leading directions respecting this feast: "only on the tenth of this seventh month...there shall be a holy meeting to you, and ye shall afflict your souls," etc.K&D read the opening particle אַךְ as the grammatical signal that this day stands apart from the rest of the calendar.
Ye shall afflict your souls, with fasting, and bitter repentance for all, especially their national sins, among which no doubt God would have them remember their sin of the golden calf.
ye shall afflict your souls; their souls, by repentance, contrition, and humiliation for sin, and their bodies by fasting; and, as the Targum of Jonathan paraphrases it,"by abstaining from eating and drinking, and the advantage of bathing and wiping, and the use of the bed and sandals;''hence called the fast, Acts 27:9Gill links the Hebrew idiom to the New-Testament name for the day, “the Fast” (Acts 27:9).
And ye shall afflict your souls. —That is, fast.
Also - Surely.Barnes hears the opening particle אַךְ as emphatic “Surely,” reinforcing the restrictive force K&D draws from it; the BSB’s flat “The” loses it.
28On this day you are not to do any work, for it is the Day of Atonement, when atonement is made for you before the LORD your God.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
haz·zeh bə·‘e·ṣem hay·yō·wm lō ṯa·‘ă·śū wə·ḵāl mə·lā·ḵāh kî hū yō·wm kip·pu·rîm lə·ḵap·pêr ‘ă·lê·ḵem lip̄·nê Yah·weh ’ĕ·lō·hê·ḵem
Literal — word-for-word from the original
And-any work you-shall-not do on-the-substance-of this day, for a-Day of-Atonement it is, to-make-atonement for-you before YHWH your-God.
Where the English smooths the original
Better, And ye shall do no manner of work, as the Authorised version has it in Leviticus 23:31 of this very chapter. (See Leviticus 16:29 .) This is the only day which had to be kept like the sabbath, and on which no manner of work was allowed.
but the atonement of Christ, the antitype of this, was not for the sins of the Jews only, but for the sins of the whole world, of all his people in it, 1 John 2:2 .Gill reads the Hebrew kāphar (“cover”) typologically — its antitype is the atonement of Christ.
there shall be a day of atonement … and ye shall afflict your souls—an unusual festival, at which the sins of the whole year were expiated.
29If anyone does not humble himself on this day, he must be cut off from his people.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
kî ḵāl han·ne·p̄eš ’ă·šer lō- ṯə·‘un·neh haz·zeh bə·‘e·ṣem hay·yō·wm wə·niḵ·rə·ṯāh mê·‘am·me·hā
Literal — word-for-word from the original
For any soul that is-not-afflicted on-the-substance-of this day, he-shall-be-cut-off from-his-peoples.
Where the English smooths the original
Hereby God would signify the absolute necessity which every man had of repentance and forgiveness of sins, and the desperate condition of all impenitent persons. Reader! hast thou considered this?
Any member of the community who does not fast on this day God himself will punish with excision, except those who through old age or sickness are unable to endure it.
That is, as the Targums of Jonathan and Jerusalem explain it, which can fast and does not fast; for a sick person, and a child under nine years of age, were not obliged to fast on this dayGill cites the targumic and Maimonidean qualification: the duty binds only those able to bear it.
30I will destroy from among his people anyone who does any work on this day.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·ha·’ă·ḇaḏ·tî ’eṯ- han·ne·p̄eš ha·hi·w miq·qe·reḇ ‘am·māh wə·ḵāl han·ne·p̄eš ’ă·šer ta·‘ă·śeh kāl- mə·lā·ḵāh haz·zeh bə·‘e·ṣem hay·yō·wm
Literal — word-for-word from the original
And-I-will-destroy that soul from-the-midst of-her-people — any soul who does any work on-the-substance-of this day.
Where the English smooths the original
Whilst in all other instances where God threatens the offender with the penalty of excision the expression “cut off” is used, in the passage before us the word is “destroy.” This stronger term may be owing to the fact that the day of Atonement is the most solemn day in the whole year, and that violating its sanctity will be visited more severely.Ellicott isolates the single point where the verb changes from kārath (“cut off”) to ’āḇad (“destroy”).
the same soul will I destroy from among his people; with the pestilence, as the above Targum; it seems to be but another phrase for cutting them off, and to signify the same thing.
31You are not to do any work at all. This is a permanent statute for the generations to come, wherever you live.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
lō ṯa·‘ă·śū kāl- mə·lā·ḵāh ‘ō·w·lām ḥuq·qaṯ lə·ḏō·rō·ṯê·ḵem bə·ḵōl mō·šə·ḇō·ṯê·ḵem
Literal — word-for-word from the original
Any work you-shall-not do — a-statute of-perpetuity for-your-generations in-all your-dwellings.
Where the English smooths the original
Owing to the great sanctity of the day, the command to abstain from all work is repeated after the enactment of the penalty, in order to impress it more effectually upon the people.
it shall be a statute for ever, throughout your generations, in all your dwellings; unto the coming of the Messiah, who, by the atoning sacrifice of himself, would answer to this law, and put an end to it.Gill reads the “forever” (‘ōlām) as terminating typologically in the once-for-all sacrifice of Christ.
Ye shall do no manner of work: it shall be a statute for ever throughout your generations in all your dwellings.The Geneva text preserves the AV-era phrasing “no manner of work,” which Ellicott prefers over the BSB’s “any work.”
32It will be a Sabbath of complete rest for you, and you shall humble yourselves. From the evening of the ninth day of the month until the following evening you are to keep your Sabbath.”
Berean Standard Bible · CC0
Hebrew — tap a word ↓
hū šab·baṯ šab·bā·ṯō·wn lā·ḵem wə·‘in·nî·ṯem ’eṯ- nap̄·šō·ṯê·ḵem bā·‘e·reḇ bə·ṯiš·‘āh la·ḥō·ḏeš ‘aḏ- ‘e·reḇ mê·‘e·reḇ tiš·bə·ṯū šab·bat·tə·ḵem
Literal — word-for-word from the original
A-Sabbath of-sabbath-rest it is to-you, and-you-shall-afflict your-souls; on-the-ninth of-the-month at-evening, from-evening to-evening, you-shall-rest your-rest.
Where the English smooths the original
"Ye shall rest your rest," i.e., observe the rest that is binding upon you from all laborious work.K&D render the cognate construction tišbəṯū šabbattəḵem with its own redundancy intact.
the law giver repeats the second feature of the day, which is of equal importance, viz., the fasting, lest some should think that doing the one and leaving the other undone would pass as having kept this law.
it began at the evening or close of the ninth day, and continued till the evening or close of the tenth day; and so both were truePoole harmonizes the “tenth” of v. 27 with the “ninth … at even” here by the evening-to-evening reckoning.
from even unto even ] i.e. from sunset to sunset, according to the Jewish mode of reckoning the day.
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 festal calendar of Leviticus 23 is a year of feasts — Passover, Firstfruits, Pentecost, Trumpets, Tabernacles — and into the middle of it God sets a single fast. The Pulpit Commentary marks the structural seam: the rite itself was “already described in chapter 16, where it found its place as the great purification of the people and of the sanctuary,” and “here it is reintroduced as one of the holy days. It is the one Jewish fast.” The very opening word flags its strangeness. Keil & Delitzsch hear in the restrictive particle ’aḵ (H389) the signal that “the observance of the day of atonement is represented a priori as a peculiar one.” Gill notes that even the recurring formula “And the LORD spake unto Moses” is doing structural work — it “seems to be used to distinguish one from another” precept, fencing the Day of Atonement off from the Feast of Trumpets just given. (Provenance: Pulpit, K&D, and Gill quoted verbatim from BibleHub; the lexeme data H389/H3725 from the Berean/Strong's parse in input.json.)
The day's first command is repeated three times, and every named voice reads it the same way. “And ye shall afflict your souls,” says Poole, means “with fasting, and bitter repentance for all, especially their national sins, among which no doubt God would have them remember their sin of the golden calf.” Gill makes the affliction concrete from the Targum — “by abstaining from eating and drinking… and the use of the bed and sandals” — and notes that this is why the day is called simply “the fast, Acts 27:9.” The Hebrew verb is ‘innîṯem (root ‘ānāh, H6031), “to bow down, depress, humble.” Benson presses the theology under the law: the cutting-off of v. 29 was meant to “signify the absolute necessity which every man had of repentance and forgiveness of sins, and the desperate condition of all impenitent persons.” The day is not gloom for its own sake; it is the humbling that clears the ground for atonement. (Provenance: Poole, Gill, Benson verbatim; ‘ānāh/H6031 from the parse.)
At the center stands the verb lə·ḵap·pêr (H3722), “to cover / make-atonement.” Gill will not leave it in the type: “the atonement of Christ, the antitype of this, was not for the sins of the Jews only, but for the sins of the whole world, of all his people in it, 1 John 2:2.” Around that covering God builds a wall of severity. Twice He attaches a penalty — to neglect the fast (v. 29) and to do any work (v. 30) — and on the second He changes His verb. Ellicott catches the single point exactly: “whilst in all other instances where God threatens the offender with the penalty of excision the expression ‘cut off’ is used, in the passage before us the word is ‘destroy,’” and reasons that the “stronger term may be owing to the fact that the day of Atonement is the most solemn day in the whole year.” Jamieson, Fausset & Brown sum the weight of it: “an unusual festival, at which the sins of the whole year were expiated,” on which “the severest penalty was incurred by the violation of this day.” (Provenance: Gill, Ellicott, JFB verbatim; kāphar/H3722, kārath/H3772, ’āḇad/H6 from the parse.)
The unit closes by binding the fast to the deepest rest the Law knows. The Hebrew doubles its noun — šabbaṯ šabbāṯôwn (H7676 + the rare intensive H7677) — “a sabbath of sabbath-rest,” and ends with a verb hugging its own cognate, tišbəṯū šabbattəḵem. Keil & Delitzsch render the idiom flat and faithful: “Ye shall rest your rest.” Ellicott explains why the fasting is named one last time here: “the law giver repeats the second feature of the day… lest some should think that doing the one and leaving the other undone would pass as having kept this law.” Then the clock. The Cambridge Bible fixes the reckoning — “from even unto even… from sunset to sunset” — and Poole resolves the apparent contradiction between the tenth of v. 27 and the ninth here: the day “began at the evening or close of the ninth day, and continued till the evening or close of the tenth day; and so both were true.” Gill points the whole forward: a statute “unto the coming of the Messiah, who, by the atoning sacrifice of himself, would answer to this law, and put an end to it.” (Provenance: K&D, Ellicott, Cambridge, Poole, Gill verbatim; shabbathon/H7677, shābath/H7673 from the parse.)
Set this passage 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.
Atonement is God's act, received by self-emptying — never earned by it. The day's two human duties are purely negative: afflict your souls and do no work. The Israelite contributes no labor; he ceases. The covering itself (kāphar) is done before the LORD your God, by the appointed sacrifice. Fasting and rest are not the price of forgiveness but the posture of those who know they cannot pay it — the exact opposite of works-righteousness. The day teaches grace by forbidding work.
The severity is a mercy. The doubled penalty — excision for neglecting the fast, divine destruction for working — does not sit awkwardly beside the gospel; it measures the seriousness of sin that atonement must answer. Benson's reading holds: the cutting-off signals “the absolute necessity which every man had of repentance.” A day this guarded is a sin this grave is a Savior this needed.
The forever was always provisional. The text says ‘ōlām — “a statute for ever” (v. 31) — yet the same Scripture that gives the statute also fulfills and ends it. Gill's instinct is the Berean one: read the “for ever” by the whole canon, where the Day of Atonement finds its term in “the coming of the Messiah, who… would answer to this law, and put an end to it.” What is everlasting is not the ritual but the covering it pictured.
These three lines are this tool's reading, not verses. Test them against the text; keep what the Word supports.
The day that forbids all work is the clearest sermon in the Law that atonement is a gift and never a wage.
AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.
Leviticus 16 prescribes the ritual of the Day of Atonement — the high priest, the two goats, the entry behind the veil. Leviticus 23:26–32 re-issues it as a calendar holy day, fixing the same fast and rest on the tenth of the seventh month. The Pulpit Commentary names the relationship directly: the ceremonies “have been already described in chapter 16… Here it is reintroduced as one of the holy days.” The verbal weight of the link rests on one rare lexeme: the intensive šabbāṯôwn (H7677, only 10 verses in all Scripture), shared between this unit's closing v. 32 and the ritual's own closing v. 31. The remaining overlaps — kāphar (v. 28 ↔ 16:30), ‘ānāh, the calendar terms — are common words naming the same ordinance, so they are structural, not verbal; the badge is set verbal only because the rare šabbāṯôwn pair carries it.
Leviticus 23:32 · Leviticus 16:31 · Leviticus 23:28 · Leviticus 16:30 · Leviticus 16:29
basis: Verifier (Lev 23:32 ↔ Lev 16:31): shared lexemes H7677 shabbâthôwn (rare, 10 vv), H6031 ʻânâh (78 vv), H7676 shabbâth (89 vv), H5315 nephesh — the rare intensive shabbâthôwn alone drives the verbal tier. The companion pair Lev 23:28 ↔ Lev 16:30 (Verifier returns 'structural / thematic — confirmed': shared H3722 kâphar, 94 vv) is the atonement-formula echo and is structural, not verbal.
Two appointments fall on the tenth of the seventh month and share the day's rarest words. Leviticus 25:9 sounds the Jubilee trumpet “on the Day of Atonement,” linking the year of release to the day of covering: the same date on which sin is covered is the date on which debts are cancelled and the land returns. The Verifier confirms the link rests on the rare expiation-noun and the precise calendar terms shared between the verses.
Leviticus 23:27 · Leviticus 25:9
basis: Verifier (Lev 23:27 ↔ Lev 25:9): shared lexemes H3725 kippur (rare, only 8 vv), H6218 ʻâsôwr ('tenth', 16 vv), H7637 shᵉbîyʻîy, H2320 chôdesh — the rare kippur plus the matching 'tenth-of-the-seventh' date is the recorded verbal basis.
The intensive phrase šabbaṯ šabbāṯôwn (“a sabbath of complete rest”) used of this fast (v. 32) is the very phrase that governs the seventh-year rest of the land in Leviticus 25:4. The same superlative cessation binds the personal fast to the agricultural sabbath: the rhythm of rest reaches from the soul to the soil. The rare intensive noun, occurring in only ten verses, is the recorded link.
Leviticus 23:32 · Leviticus 25:4 · Leviticus 16:31
basis: Verifier (Lev 23:32 ↔ Lev 25:4): shared lexemes H7677 shabbâthôwn (rare, 10 vv) and H7676 shabbâth — the rare doubled rest-formula is the verbal basis.
The day's defining duty, ‘innîṯem nap̄šōṯêḵem (“afflict your souls,” H6031), is shared with the parallel atonement law of Leviticus 16:29 and recurs in the Numbers 29:7 festal-sacrifice account of the same day. The duty-word ‘ānāh itself is common (78 vv), so the link of the command-formula is structural, not a quotation — held under-claimed on purpose. (The Verifier independently rates the narrower Lev 23:27 ↔ Numbers 29:7 pair verbal, because that pair also shares the rarer convocation-noun miqrāʼ, H4744, 22 vv; but the thing this thread tracks — the thrice-repeated charge to humble the soul — rests on the common verb, and so is recorded structural.)
Leviticus 23:27 · Leviticus 23:32 · Leviticus 16:29 · Numbers 29:7
basis: Verifier (Lev 23:27 ↔ Lev 16:29): shared lexemes H6218 ʻâsôwr (16 vv), H6031 ʻânâh ('afflict', 78 vv), H7637 shᵉbîyʻîy, H2320 chôdesh, H5315 nephesh — common but non-trivial cluster naming the same ordinance; recorded structural, not a quotation. (Lev 23:27 ↔ Num 29:7 rates verbal via the rarer H4744 miqrâʼ, 22 vv, but the 'afflict' command this thread tracks rests on the common ʻânâh.)
The penalty of v. 29, wəniḵrəṯāh mê‘ammêhā (“she shall be cut off from her peoples,” H3772), is the standard covenant-excision sanction echoed across the holiness laws (e.g. Leviticus 19:8). It marks the offense against the Day of Atonement as a covenant matter, not a civil one — the same severance language used elsewhere for desecration. The shared verb is common, so the link is tiered structural.
Leviticus 23:29 · Leviticus 19:8
basis: Verifier (Lev 23:29 ↔ Lev 19:8): shared lexemes H3772 kârath ('cut off', 280 vv), H5315 nephesh, H5971 ʻam — a shared legal formula of excision; common vocabulary, so structural rather than verbal.
The closing clause of v. 31, ḥuqqaṯ ‘ōlām (“a statute for ever,” H2708 + H5769), is the recurring covenant-permanence formula that seals the chapter-16 atonement law itself (Leviticus 16:34). It binds the calendar version of the day to the ritual version under one decree of perpetuity. The shared statute-and-forever pair is the recorded basis; the language is widespread, so the tier is structural.
Leviticus 23:31 · Leviticus 16:34
basis: Verifier (Lev 23:31 ↔ Lev 16:34): shared lexemes H2708 chuqqâh ('statute', 100 vv) and H5769 ʻôwlâm ('forever', 414 vv) — a standard covenant-permanence formula; structural, not a quotation.
The annual covering ‘before the LORD' (v. 28) is the type the letter to the Hebrews reads as fulfilled and surpassed in Christ: the high priest entering ‘once a year, not without blood' (Hebrews 9:7) gives way to the one who ‘entered once for all into the holy places… by means of his own blood' (Hebrews 9:12). Gill makes the move on the Hebrew itself — the kāphar of this day has its “antitype” in “the atonement of Christ… for the sins of the whole world, 1 John 2:2.” Held honestly: this is a Greek↔Hebrew connection, so no shared Strong's lexeme can be claimed; the Verifier returns no shared original-language lexeme. The link is real and ancient but argued by theme and figure, not by quotation — tiered typological/structural on purpose.
Leviticus 23:27 · Leviticus 23:28 · Hebrews 9:7 · Hebrews 9:11-12 · Hebrews 10:1-4
basis: Verifier (Lev 23:27 ↔ Hebrews 9:7): no shared original-language lexeme found — cross-Testament (Greek↔Hebrew), so a verbal/Strong's link is impossible; the connection is thematic/typological and must be argued, not asserted. Flagged on purpose.
AI-generated reading; weigh it against the text.
The day's verb is kāphar (H3722) — “to cover.” Gill names its end directly: “the atonement of Christ, the antitype of this, was not for the sins of the Jews only, but for the sins of the whole world, of all his people in it, 1 John 2:2.” The annual, repeated covering of Leviticus 23 — a covering that had to be renewed every year because it could never finally remove sin — points beyond itself to the once-for-all sacrifice that does. The reading is ancient and held across the church: the Day of Atonement is the gospel in shadow.
Leviticus 23:28 · Hebrews 9:11-12 · Hebrews 10:1-4 · 1 John 2:2
The statute is ‘ōlām, “for ever” (v. 31) — and yet Gill reads the everlasting decree as reaching its term in Christ: a statute “unto the coming of the Messiah, who, by the atoning sacrifice of himself, would answer to this law, and put an end to it.” Hebrews makes the same judgment: the law was “only a shadow of the good things to come.” The day's perpetuity was the perpetuity of a promise, kept until the One it promised arrived. Widely held in the Christian tradition; weigh it against the text.
Leviticus 23:31 · Hebrews 10:1 · Colossians 2:16-17
The day commanded Israel to afflict their souls (‘ānāh, H6031) so that atonement might be made for them. This tool offers, as a reading to be tested, that the figure inverts at the cross: the affliction the people imposed on themselves to seek covering is borne in full by the Servant who was the covering. The verbal hook is real and checkable — Isaiah 53:7 uses the very same lexeme, ‘ānāh (H6031): “he was afflicted” (the Verifier confirms Leviticus 23:27 and Isaiah 53:7 share H6031, both Hebrew). The worshipper's fast was a sign; the Servant's affliction was the substance. The shared word is verifiable; the typological application — that the Day's self-affliction prefigures the Servant's vicarious affliction — is this tool's synthesized suggestion, not a settled patristic commonplace, and is held more lightly than the two readings above.
Leviticus 23:27 · Leviticus 23:29 · Isaiah 53:7 · 2 Corinthians 5:21
The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.
Named voices, quoted verbatim from public-domain works:
This unit is the Day of Atonement pericope of the festal calendar, Leviticus 23:26–32 (the directory label Leviticus_23-26 is the unit id, not the verse span). The biblical text is the Berean Standard Bible (BSB), CC0. All Hebrew transliterations, parsings, and the literal renderings derive from the Berean/Strong's word index supplied in input.json; the literal lines, the “where the English smooths the Hebrew” notes, the grand commentary, the threads, and the readings of Christ are this tool's own work (⚙) — fallible, and to be checked against a lexicon (BDB, HALOT) and a standard grammar.
The named voices are quoted verbatim from public-domain works on BibleHub, attributed in place: Ellicott (1878), Gill (1746–63), Keil & Delitzsch (1860s, ET), Barnes (1834), Jamieson–Fausset–Brown (1871), Matthew Poole (1685), Joseph Benson (1810s), the Pulpit Commentary (1880s), the Cambridge Bible (1880s), and the Geneva Study Bible (1599). No commentary in the public-domain set carries a verse-by-verse Treasury-of-David-style entry for this Levitical prose, so Spurgeon is not represented here; the diversity is drawn from the ten attested Pentateuch voices instead.
On the cross-references: the in-Pentateuch threads carry the Verifier's computed bases, citing the shared Strong's lexemes. Where a rare lexeme is shared — H3725 kippur (8 verses) and H7677 shabbâthôwn (10 verses) — the link is tiered verbal / quotation — confirmed; where the shared vocabulary is common but names the same ordinance, the tier is downgraded to structural / thematic — confirmed. Two deliberate restraints: (1) the ch. 16 ↔ ch. 23 thread is tiered verbal only because the rare šabbāṯôwn pair (23:32 ↔ 16:31) carries it — its companion atonement-formula pair (23:28 ↔ 16:30) shares only the common kāphar and is structural, stated as such in the badge; (2) the afflict-your-souls thread is kept structural even though the Verifier rates the narrow 23:27 ↔ Numbers 29:7 pair verbal, because the thrice-repeated command this thread tracks rests on the common verb ‘ānāh, not on the rarer convocation-noun that drives the 29:7 score. The Day-of-Atonement → Hebrews thread is left flagged on purpose: it is a Greek↔Hebrew connection, so a shared-Strong's verbal link is impossible by definition, and the Verifier confirms no shared original-language lexeme; the typology is real and ancient but is argued by figure, not asserted by quotation. The third Christ reading (the fast borne by the afflicted Servant) is marked novel: its verbal hook — Leviticus 23:27 and Isaiah 53:7 sharing the Hebrew lexeme ‘ānâh (H6031), Verifier-confirmed — is real, but the typological application built on it is a synthesized suggestion, held more lightly than the historic atonement-typology. “Test all things; hold fast what is good.” (1 Thessalonians 5:21)
✦ = 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)