The Fallible · Synthetic · Study Bible
Redemption of Servants
Leviticus 25:47–55 — Redemption of Servants. 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.
47If a foreigner residing among you prospers, but your countryman dwelling near him becomes destitute and sells himself to the foreigner or to a member of his clan,
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·ḵî gêr wə·ṯō·wō·šāḇ ‘im·māḵ ṯaś·śîḡ yaḏ ’ā·ḥî·ḵā ‘im·mōw ū·māḵ wə·nim·kar lə·ḡêr tō·wō·šāḇ ‘im·māḵ ’ōw lə·‘ê·qer gêr miš·pa·ḥaṯ
Literal — word-for-word from the original
And-when reaches the-hand-of a-sojourner-and-settler with-you, and-grows-poor your-brother with-him, and-he-sells-himself to-the-sojourner, a-settler with-you, or to-an-offshoot of a-sojourner's clan —
Where the English smooths the original
The stock of the strangers — Hebrew , root, that is, one of the root or stock. So the word root is elsewhere used for the branch or progeny growing from it. He seems to denote one of a foreign race and country, transplanted into the land of Israel, and there having taken root among the people of God; yet even such a one, though he hath some privilege by it, shall not have power to keep a Hebrew servant from the benefit of redemption.
And if the hand of a stranger, and that a sojourner, attain riches by thee, that is, a stranger who has become a sojourner, or who has taken up his abode among the Israelites, and become prosperous by trading.Ellicott's correction of the looser "wax rich" toward the Hebrew idiom "the hand attains."
The servitude of an Israelite to a settler who had come to the possession of property, or a non-Israelite dwelling in the land, was to be redeemable at any time.
He may be redeemed by the value of his work down to the jubilee being paid by himself or his kinsman; he is to be set free when the jubilee comes at any rate; he is to be treated kindly while continuing in his master's service, and his countrymen are to see that no over-severity is used.The Pulpit Commentary's compact overview of the whole statute (vv. 47–55): four protections — redemption, the Jubilee ceiling, kind treatment, and a watching community.
48he retains the right of redemption after he has sold himself. One of his brothers may redeem him:
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Hebrew — tap a word ↓
tih·yeh- lōw gə·’ul·lāh ’a·ḥă·rê nim·kar ’e·ḥāḏ mê·’e·ḥāw yiḡ·’ā·len·nū
Literal — word-for-word from the original
after he-has-sold-himself, redemption shall-be to-him; one of his-brothers shall-redeem-him.
Where the English smooths the original
How singularly these words lend themselves to the statement of the very central truths of Christianity-a slavery which is not necessarily perpetual and a redemption effected by a kinsman! That institution of the ‘Goel’ is of a very remarkable kind, and throws great light on Christian verities.Maclaren guards against over-reading: he calls the Goel a symbol, not a prophecy or type, even as he draws the analogy.
The law which applies to a heathen who sold himself to a Hebrew is reversed in this case. Whilst the heathen cannot be redeemed, and is to remain a bondman for ever, the Israelite who sells himself to a heathen may be redeemed.
an Israelite sold to an Heathen might be redeemed before, and if not, he was freed then.
49either his uncle or cousin or any close relative from his clan may redeem him. Or if he prospers, he may redeem himself.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
’ōw- ḏō·ḏōw ’ōw ḇen- dō·ḏōw yiḡ·’ā·len·nū ’ōw- miš·šə·’êr bə·śā·rōw mim·miš·paḥ·tōw yiḡ·’ā·len·nū ’ōw- hiś·śî·ḡāh yā·ḏōw wə·niḡ·’āl
Literal — word-for-word from the original
Or his-uncle, or the-son-of his-uncle shall-redeem-him, or from-the-flesh of his-flesh, from his-clan, shall-redeem-him; or his-hand reaches, and-he-redeems-himself.
Where the English smooths the original
none but Christ could do this for them, who through his incarnation, whereby he became of the same nature, of the same flesh and blood with them, and in all things like unto them, is their "goel", and so their Redeemer, and has obtained eternal redemption for them, not with silver and gold, but by his own precious blood.Gill also records the rabbinic gloss on "his uncle's son" (Ben Dodo / Ben David) read as a hint of the Messiah, son of David.
if a Hebrew is sold to a stranger, and is unable to redeem himself, his kinsmen must redeem, nay, the Sanhedrin are to compel his kinsmen to redeem him lest he should be lost among the heathen.Ellicott quoting the post-exilic Jewish canons; cf. Nehemiah 5:8.
or any that is nigh of kin unto him of his family may redeem him; or {u} if he be able, he may redeem himself.
50He and his purchaser will then count the time from the year he sold himself up to the Year of Jubilee. The price of his sale will be determined by the number of years, based on the daily wages of a hired hand.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
‘im- qō·nê·hū wə·ḥiš·šaḇ miš·šə·naṯ him·mā·ḵə·rōw lōw ‘aḏ šə·naṯ hay·yō·ḇêl ke·sep̄ mim·kā·rōw wə·hā·yāh bə·mis·par šā·nîm yih·yeh ‘im·mōw kî·mê śā·ḵîr
Literal — word-for-word from the original
And-he-shall-reckon with the-one-buying-him from the-year he-sold-himself to-him until the-year-of the-Jubilee; and-the-silver of his-sale shall-be by the-number of years, like the-days of a-hired-laborer shall-it-be with-him.
Where the English smooths the original
According to the time of a hired servant — Allowance shall be made for the time wherein he hath served, proportionable to that which was given to a hired servant for so long service, because his condition is in this like theirs; it is not properly his person, but his work and labour that were sold.
and by this it appears, that one thus sold was not released at the end of six years, or the sabbatical year did not free him: and the price of his sale shall be according to the number of years; whether more or fewer, as after explained: according to the time of an hired servant shall it be with him; the time of service he had served his master shall be reckoned, as if he had been hired for so much a year
this passage enjoins the Hebrew to treat the heathen master fairly by duly compensating and compounding for the number of years he has still to serve till jubile, and to take no advantage of the idolater.
51If many years remain, he must pay for his redemption in proportion to his purchase price.
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Hebrew — tap a word ↓
’im- rab·bō·wṯ baš·šā·nîm ‘ō·wḏ yā·šîḇ gə·’ul·lā·ṯōw lə·p̄î·hen miq·nā·ṯōw mik·ke·sep̄
Literal — word-for-word from the original
If yet many in-the-years remain, according-to-them he-shall-return his-redemption from the-silver of his-purchase.
Where the English smooths the original
suppose, for instance, when a man sold himself, there were twenty years to the year of jubilee, and he sold himself for twenty pieces of money, gold or silver, be the value what it will; and when he comes to treat with his master about his redemption, or a relation for him, and he has served just as many years as there are to the year of jubilee, ten years, then his master must be paid for the price of his redemption ten pieces of moneyGill works the arithmetic of the statute as a worked example.
According as there were few or many years to the year of jubilee would the redemption-money be paid be little or much.Keil parses לפיחן as "according to the measure of the same."
according unto them he shall give again the price of his redemption out of the money that he was bought for.
52If only a few years remain until the Year of Jubilee, he is to calculate and pay his redemption according to his remaining years.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·’im- mə·‘aṭ baš·šā·nîm niš·’ar ‘aḏ- šə·naṯ hay·yō·ḇêl wə·ḥiš·šaḇ- lōw yā·šîḇ ’eṯ- gə·’ul·lā·ṯōw kə·p̄î šā·nāw
Literal — word-for-word from the original
And-if few in-the-years remain until the-year-of the-Jubilee, then-he-shall-reckon for-him; according-to-the-measure-of his-years he-shall-return his-redemption.
Where the English smooths the original
thus the law of justice and equity was maintained between the buyer and seller, the purchaser and the redeemer: in a like righteous manner the people of God are redeemed by Christ.
then he shall count with him, and according unto his years shall he give him again the price of his redemption.
According as there were few or many years to the year of jubilee would the redemption-money be paid be little or much.The same note Keil attaches to v. 51, the verses being a matched pair.
53He shall be treated like a man hired from year to year, but a foreign owner must not rule over him harshly in your sight.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
yih·yeh ‘im·mōw kiś·ḵîr šā·nāh bə·šā·nāh lō- yir·den·nū bə·p̄e·reḵ lə·‘ê·ne·ḵā
Literal — word-for-word from the original
As-a-hireling year by-year he-shall-be with-him; he-shall-not rule-over-him with-harshness in-your-eyes.
Where the English smooths the original
The Israelite is here admonished not to be a tacit spectator of the cruel treatment of his brother Israelite by a heathen master, and though he is not to resent in the same way in which the Lawgiver himself resented it ( Exodus 2:11-12 ), still he is to remonstrate with the cruel Gentile, and invoke the protection of the powers that be.
Thou shalt not suffer this to be done, but whether thou art a magistrate, or a private person, thou shalt take care according to thy capacity to get it remedied.
the buyer was to keep him as a day-labourer year by year, i.e., as a labourer engaged for a term of years, and not rule over him with severe oppression. "In thine eyes," i.e., so that thou (the nation addressed) seest it.
whenever thou art cognizant of it.Cambridge glosses "in thy sight" (לְעֵינֶיךָ) as a duty triggered by knowledge — the bystander is bound the moment he becomes aware, not only when he happens to watch.
54Even if he is not redeemed in any of these ways, he and his children shall be released in the Year of Jubilee.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·’im- lō yig·gā·’êl bə·’êl·leh hū ū·ḇā·nāw ‘im·mōw wə·yā·ṣā biš·naṯ hay·yō·ḇêl
Literal — word-for-word from the original
And-if he-is-not redeemed by-these, then-he-shall-go-out in-the-year-of the-Jubilee, he and-his-children with-him.
Where the English smooths the original
The voice of the Jubilee horns, twice in every century, proclaimed the equitable and beneficent social order appointed for the people; they sounded that acceptable year of Yahweh which was to bring comfort to all that mourned, in which the slavery of sin was to be abolished, and the true liberty of God's children was to be proclaimed Luke 2:25 ; Isaiah 61:2 ; Luke 4:19 ; Acts 3:21 ; Romans 8:19-23 ; 1 Peter 1:3-4 .
the year of jubilee became to the poor, oppressed, and suffering, in fact to the whole nation, a year of festivity and grace, which not only brought redemption to the captives and deliverance to the poor out of their distresses, but release to the whole congregation of the Lord from the bitter labour of this world; a time of refreshing, in which all oppression was to cease, and every member of the covenant nation find his redeemer in the Lord
he shall go out free and freely, without paying anything for his freedom, having served his full time unto which he was bought: both he and his children with him
55For the Israelites are My servants. They are My servants, whom I brought out of the land of Egypt. I am the LORD your God.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
kî- ḇə·nê- yiś·rā·’êl lî ‘ă·ḇā·ḏîm hêm ‘ă·ḇā·ḏay ’ă·šer- hō·w·ṣê·ṯî ’ō·w·ṯām mê·’e·reṣ miṣ·rā·yim ’ă·nî Yah·weh ’ĕ·lō·hê·ḵem
Literal — word-for-word from the original
For to-Me the-sons-of Israel are servants; My-servants they-are, whom I-brought-out from the-land-of Egypt. I am YHWH your-God.
Where the English smooths the original
And therefore not to be perpetual servants to men, as those who are bought and redeemed by the blood of Christ should not be, 1 Corinthians 7:23Gill goes on to read "whom I brought forth out of the land of Egypt" as the ground for refusing perpetual servitude under any master.
as a law given by Yahweh to His special people, it was a standing lesson to those who would rightly regard it, on the terms upon which the enjoyment of the land of promise had been conferred upon them. All the land belonged to Yahweh as its supreme Lord, every Israelite as His vassal belonged to Him.
he was not to remain in bondage, because the Israelites were the servants of Jehovah (cf. Leviticus 25:42 ).
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 chapter has descended, rung by rung, through the stages of an Israelite's ruin — and this is the bottom. The same verb opens each stage, mûwk, "to grow thin, to sink low" (vv. 25, 35, 39, 47); a rare word, found only here in all of Scripture, as if reserved for this one chapter's slow account of a man going under. Now the picture is deliberately inverted: the gêr, the resident foreigner, has prospered, while the native son has collapsed and "sold himself" to him. Ellicott catches the Hebrew idiom the English flattens — not merely "wax rich" but "if the hand of a stranger… attain riches by thee," a grasping, reaching hand. Benson and Poole both linger over the strange last word, ‘êqer, a "root" or "offshoot": even a foreign-born descendant "transplanted into the land of Israel, and there having taken root," as Benson puts it, "shall not have power to keep a Hebrew servant from the benefit of redemption." The most vulnerable case — an Israelite enslaved to an outsider — is precisely the one the law fences hardest.
Against that bondage the Torah sets a single institution, and it is the heart of the unit: gᵉʼullâh, redemption, and the gōʼēl, the kinsman-redeemer. "Redemption shall be to him" — not a hope but a standing right, attached to his person. Ellicott marks the sharp reversal of the surrounding law: "the law which applies to a heathen who sold himself to a Hebrew is reversed in this case. Whilst the heathen cannot be redeemed… the Israelite who sells himself to a heathen may be redeemed." The redeemer must be of his own blood — brother, uncle, cousin, "the flesh of his flesh" (šᵉʼêr bᵉśārô) — and the circle is drawn wide so that almost no one need stay enslaved. Gill presses the single Hebrew word that holds it all together: "the same word goel signifies both a redeemer and a near kinsman." It is Maclaren, preaching on this exact verse, who states the institution's weight most carefully — and most cautiously. "That institution of the ‘Goel’ is of a very remarkable kind, and throws great light on Christian verities," he says, but he refuses to call it prophecy: "I wish… to guard against any idea that it was meant to be prophetic or typical." A symbol, used honestly, not a hidden prediction.
What follows is not sentiment but arithmetic — and the arithmetic is itself the mercy. Twice the law commands the parties to châshab, to "reckon, compute" (vv. 50, 52), bracketing the whole procedure between two acts of fair calculation. The price is figured from the years against the Jubilee, prorated whether "many" remain (v. 51) or "few" (v. 52) — a matched, mirror-image pair. Benson states the principle the numbers enforce: "it is not properly his person, but his work and labour that were sold," so the man is valued as a śâkîr, a free day-laborer, not chattel. Gill, working the sum as a ledger, draws the gospel line at the end of it: "thus the law of justice and equity was maintained between the buyer and seller… in a like righteous manner the people of God are redeemed by Christ." The redemption is measured in weighed keseph, silver — a real price for a real debt.
The master — even a foreign one inside Israel — is bound: he may not "rule over him with perek," with crushing rigour. The word is no accident; it is the very term Exodus uses for how Egypt worked Israel "with rigour" (Exodus 1:13–14). The man who escaped Egyptian perek must never feel it again on his own soil. And the watching community is made responsible — "in your eyes" — for Poole and Benson alike read this as a charge on every Israelite: "whether thou art a magistrate, or a private person, thou shalt take care according to thy capacity to get it remedied." Then, if no kinsman comes, the Jubilee horn (yôwbêl) is the last redeemer: "he shall go out free," Gill notes, "without paying anything… both he and his children with him." Keil rises here to the whole institution's horizon — the Jubilee as "a year of festivity and grace… a time of refreshing, in which all oppression was to cease, and every member of the covenant nation find his redeemer in the Lord." And the unit ends where all of it stood: "For to Me the sons of Israel are servants." Barnes states the logic — "every Israelite as His vassal belonged to Him" — and so no Israelite can belong, finally and forever, to any man. The Exodus verb seals it: I brought them out.
Read under the rule that Scripture alone is the final authority, three things in this unit ask to be tested — offered as a reading, not a verdict. Redemption here is concrete, costly, and kin-bound. The Hebrew will not let redemption float into abstraction: there is a real price in weighed silver (keseph), a real debt reckoned (châshab) to the year, and a redeemer who must share the captive's own flesh (šᵉʼêr bᵉśārô). When the New Testament says we were redeemed "not with silver or gold… but with precious blood" (1 Peter 1:18–19), it is speaking the native grammar of this statute — and Gill, Maclaren, and the medieval Jewish reading Gill records all heard the kinsman-redeemer pointing past himself. Freedom is grounded in prior ownership, not in autonomy. The unit's final word is not "you are free" but "you are Mine": Israel cannot be enslaved to men because Israel is already God's servant by the Exodus. Liberty in Scripture is never ownerlessness; it is transfer to the rightful Owner. The law's mercy is structural. The protections here are not pious wishes but enforceable mechanisms — a perpetual right of redemption, a capped and prorated price, a ban on perek, a watching community, and a Jubilee that overrides every failure. Where Maclaren rightly warns against over-allegorizing the Goel, the plain statute already preaches: God builds release into the very machinery of His law.
The Jubilee horn over one freed slave is the same trumpet, faintly heard, that will one day sound over a freed creation.
AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.
The abstract right of redemption laid down here is dramatized as a living story in Ruth 4, where Boaz, the near kinsman, redeems both the land and the line of his impoverished relatives. The shared vocabulary is the redemption-right itself — gᵉʼullâh (the rare noun, only thirteen occurrences in the whole Hebrew Bible) and the gōʼēl-verb gâʼal. Note the honest limit: gâʼal is common (84 verses), so this is not a quotation; what binds the texts is the shared institution and the genuinely rare term gᵉʼullâh. The Verifier records the basis as shared lexemes and tiers it structural, not verbal.
Leviticus 25:48 · Leviticus 25:49 · Ruth 4:6
basis: Verifier: shared lexeme(s) H1353 gᵉʼullâh (rare, in 13 vv) + H1350 gâʼal (common, in 84 vv) — shared statute and the rare redemption-noun, not a quotation
The same right of gᵉʼullâh that here frees a person is exercised by Jeremiah over a field: "the right of redemption is yours, to buy it" (Jeremiah 32:7–8), where the prophet's purchase of a field from his cousin (dôd, the same kinship word as Leviticus 25:49) becomes a sign of restoration after exile. The recorded basis is the shared rare noun gᵉʼullâh (13 vv); the link is structural — the one redemption-institution applied to land rather than to a person. Not a verbal quotation: it is the same legal vocabulary reused, as the Verifier classifies it.
Leviticus 25:48 · Jeremiah 32:7 · Jeremiah 32:8
basis: Verifier: shared lexeme H1353 gᵉʼullâh (rare, in 13 vv); also H1730 dôd (kinship term, cf. Lev 25:49). Shared redemption-institution, not a quotation
This unit is the fourth and lowest case in a single legislative sequence (vv. 25, 35, 39, 47), each opening with the same rare verb mûwk, "to grow poor" — a word found only five times in the entire Hebrew Bible, all in this chapter. Because that lexeme is genuinely rare, the Verifier tiers the link verbal/quotation-confirmed; held honestly, this is formulaic legal repetition within one chapter (the statute being restated for a harder case), not a citation of one passage by another. v. 25 supplies the land-redemption template that vv. 47–55 extend to the person; v. 35 supplies the matching gêr/tôwšāb language.
Leviticus 25:47 · Leviticus 25:25 · Leviticus 25:35 · Leviticus 25:39
basis: Verifier: shared rare lexeme H4134 mûwk (only 5 vv, all in Lev 25) + H4376 mâkar, H8453 tôwšāb, H1616 gêr — intra-chapter restatement of one statute, anchored by the rare verb
The yôwbêl, the ram's-horn-blast year that here releases the enslaved Israelite, is read by Barnes and Keil as the law's own anticipation of the gospel: "that acceptable year of Yahweh which was to bring comfort to all that mourned, in which the slavery of sin was to be abolished" (Barnes), the very year Christ proclaims fulfilled in Himself at Nazareth (Isaiah 61:1–2; Luke 4:18–21). Held honestly: this is a cross-Testament link (Hebrew↔Greek), so it cannot rest on shared Strong's numbers and is not verbal — it is a thematic/typological connection drawn by the verse's own commentators, to be weighed, not asserted.
Leviticus 25:54 · Isaiah 61:1 · Luke 4:18
basis: Cross-Testament (Hebrew↔Greek): no shared Strong's possible; thematic/figural link drawn by Barnes and Keil from the Jubilee release to the 'acceptable year.' Widely held, not novel
The unit's closing ground — "For to Me the sons of Israel are servants… whom I brought out of Egypt" (v. 55) — is taken up by Paul: "You were bought with a price; do not become slaves of men" (1 Corinthians 7:23). Gill makes the connection explicit on this very verse. Held honestly: this is cross-Testament, so no shared original-language lexeme exists (the Verifier returns none for a Hebrew↔Greek pair); the bond is the shared theology of redemption-as-transfer-of-ownership, argued by the commentator, not a verbal quotation. Tiered structural.
Leviticus 25:55 · 1 Corinthians 7:23
basis: Cross-Testament (Hebrew↔Greek): Verifier finds no shared lexeme; shared theology (redemption = ownership transferred to God) drawn by Gill on this verse. Structural, never verbal
The same verb that here names the kinsman who buys back his enslaved brother — gâʼal, the gōʼēl-act of v. 48 — becomes, on the lips of Job, the name of a living Vindicator: "I know that my Redeemer (gōʼēl) lives" (Job 19:25). Maclaren traces exactly this ascent in his exposition of this verse: "The prophets felt that in some way God was their ‘Goel.’ In Isaiah the application of the name to Him is frequent and, we might almost say, habitual" — and he cites Job 19:25 as the office's highest reach (the Goel as Vindicator, not merely buyer). The Verifier records a genuine Hebrew↔Hebrew verbal link on the shared root gâʼal; honestly held, the root is common (84 vv), so this is the same family-redeemer vocabulary reused and elevated, not a quotation of Leviticus by Job. Tiered structural, the verbal tie being the shared lexeme rather than a citation.
Leviticus 25:48 · Job 19:25
basis: Verifier: shared lexeme H1350 gâʼal (common, in 84 vv) — the gōʼēl-verb reused and elevated to a title of the divine Vindicator; shared institution/vocabulary, drawn by Maclaren on this verse, not a quotation
AI-generated reading; weigh it against the text.
The Goel of vv. 48–49 had to be of the captive's own blood — "the flesh of his flesh" — and able to pay. Gill draws the line the Reformers and the Fathers drew before him: "none but Christ could do this for them, who through his incarnation… became of the same nature, of the same flesh and blood with them… and has obtained eternal redemption for them, not with silver and gold, but by his own precious blood" (cf. Hebrews 2:14; 1 Peter 1:18–19). The incarnation is precisely what the statute requires: a redeemer near enough in kinship to have the right, and rich enough to pay the price. Maclaren, preaching on this very verse, names the dependence the New Testament has on this old office: "The New Testament metaphor of ‘Redemption’ or buying back with a ransom is distinctly drawn from the Hebrew Goel's office. Christ is the Kinsman. The brotherhood of Christ with us was voluntarily assumed, and was for the purpose of redeeming His brethren." Yet he honestly cautions that the law was a symbol, not a coded prophecy — "I wish… to guard against any idea that it was meant to be prophetic or typical" — and the line above is read forward, weighed under Scripture, not asserted out of the Hebrew.
Leviticus 25:48 · Leviticus 25:49
Keil's long meditation on v. 54 lifts the whole institution to its end: the Jubilee was a "foretaste of the times of refreshing," pointing to "One anointed with the Spirit of the Lord, who would come to preach the Gospel to the poor… to bring liberty to the captives" (Isaiah 61:1–3; Luke 4:17–21), and at last to "abolish all the slavery of sin" and "establish the true liberty of the children of God" (Romans 8:19–23). Christ opens His public ministry by reading the Jubilee text and declaring it fulfilled in Himself (Luke 4:21). The freed slave walking out at the horn-blast is the small, true sign of the freedom He brings. Held as a cross-Testament typology — figural, not verbal — but ancient and embedded in the commentators' own reading of the text.
Leviticus 25:54 · Luke 4:18
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 Hebrew word data (surface, transliteration, gloss, Strong's, root, parse) is sourced from the Berean/Strong's apparatus and is not reproduced here as synthesis. The named voices are verbatim public-domain excerpts from Biblehub's commentary pages, attributed in place. Honesty notes specific to this unit: (1) Several voices in the source data are duplicated across verses — Matthew Henry's note is a single block on vv. 39–55, and Jamieson-Fausset-Brown's is anchored at vv. 39–46; to keep each verse's voices pointed and diverse, this synthesis quotes those blocks sparingly and favors verse-specific commentators (Ellicott, Benson, Poole, Gill, Keil, Barnes, Geneva, Maclaren, the Pulpit Commentary, and Cambridge). (2) The cross-references to Ruth 4 and Jeremiah 32 are tiered structural, not verbal: although they share the rare noun gᵉʼullâh, the gōʼēl-verb gâʼal is common, so the bond is the shared institution rather than a quotation. (3) The intra-Leviticus links (vv. 25, 35, 39) are tiered verbal by the Verifier on the strength of the genuinely rare verb mûwk (5 occurrences, all in this chapter), but are honestly best understood as one statute restated for successive cases, not as one verse citing another. (4) All Christ-readings and the Jubilee→Luke 4 thread are cross-Testament (Hebrew↔Greek) and therefore cannot rest on shared Strong's numbers; they are flagged as typological/structural and ascribed to the commentators who drew them, to be weighed under Scripture, not asserted. (5) The Job 19:25 thread is a genuine Hebrew↔Hebrew link on the shared root gâʼal (the gōʼēl-verb), but because that root is common (84 vv) it is tiered structural, not verbal — the same family-redeemer vocabulary reused and elevated to a divine title, the connection drawn by Maclaren in his own exposition of v. 48, not a quotation of Leviticus by Job. (6) No quotation of Hebrews 13:5 arises in this unit, so the mandatory Joshua 1:5 flag does not apply here.
✦ = 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)