The Fallible · Synthetic · Study Bible
The Year of Jubilee
Leviticus 25:8–12 — The Year of Jubilee. 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.
8And you shall count off seven Sabbaths of years—seven times seven years—so that the seven Sabbaths of years amount to forty-nine years.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
lə·ḵā wə·sā·p̄ar·tā še·b̲aʿ šab·bə·ṯōṯ šā·nîm še·ḇa‘ pə·‘ā·mîm wə·hā·yū lə·ḵā še·ḇa‘ šā·nîm yə·mê še·b̲aʿ šab·bə·ṯōṯ haš·šā·nîm wə·’ar·bā·‘îm tê·ša‘ šā·nāh
Literal — word-for-word from the original
And-for-yourself you-shall-count seven Sabbaths of years, seven times seven years; and they shall be for you the days of seven Sabbaths of the years: nine-and-forty years.
Where the English smooths the original
Seven Sabbaths of years - i.e., year-Sabbaths or sabbatical years, or seven times seven years, the time of seven year-Sabbaths, that is to say, 49 years - they were to count, and then at the expiration of that time to cause the trumpet of jubilee to go (sound) through the whole land on the tenth of the seventh month, i.e., the day of atonement, to proclaim the entrance of the year of jubilee.
And thou shalt number. —Better, And thou shalt count unto thee, as the Authorised Version renders the same phrase in Leviticus 23:15 . Number seven sabbaths of years. —Better, count seven weeks of years (see Leviticus 23:15 ). The seven days of each week stand for so many years, so that seven weeks of years make forty-nine years.Ellicott ties the Jubilee count directly to the Pentecost omer-count of 23:15 — the same scored reckoning.
so as there were a seventh day sabbath, and a fiftieth day sabbath, the day of Pentecost, so there were a seventh year sabbath, or sabbatical year, and a fiftieth year sabbath.
The word jubilee signifies a peculiarly animated sound of the silver trumpets. This sound was to be made on the evening of the great day of atonement; for the proclamation of gospel liberty and salvation results from the sacrifice of the Redeemer.Henry's gloss on the instrument is technically loose — the lexicon and Barnes, Keil, and the Pulpit Commentary all insist the jubilee horn is the curved ram's-horn shophar, not the straight silver ḥăṣōṣrāh; but his theological point (the blast issues from the Redeemer's sacrifice) is the unit's center of gravity.
it came to mean a year of liberty ( Ezekiel 46:17 ; Josephus, 'Ant.,' 3:12, 3), because it freed men and lands from the obligations to which they would otherwise have been liable; but originally it signified no more than a cornet-blast, and thence the year of the cornet-blast.
9Then you are to sound the horn far and wide on the tenth day of the seventh month, the Day of Atonement. You shall sound it throughout your land.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·ha·‘ă·ḇar·tā šō·w·p̄ar tə·rū·‘āh be·‘ā·śō·wr la·ḥō·ḏeš haš·šə·ḇi·‘î ba·ḥō·ḏeš bə·yō·wm hak·kip·pu·rîm ta·‘ă·ḇî·rū šō·w·p̄ār bə·ḵāl ’ar·ṣə·ḵem
Literal — word-for-word from the original
Then you-shall-cause-to-pass-over a horn of loud-blast in the tenth of the month, in the seventh month; on the Day of Atonement you-shall-cause-the-horn-to-pass-over throughout all your land.
Where the English smooths the original
As the sound of the cornet (see Leviticus 25:10 note) was the signal of the descent of Yahweh when He came down upon Sinai to take Israel into covenant with Himself Exodus 19:13 , Exodus 19:16 , Exodus 19:19 ; Exodus 20:18 , so the same sound announced, at the close of the great day of atonement, after the Evening sacrifice, the year which restored each Israelite to the freedom and the blessings of the covenant.
In the day of atonement; a very fit time, that when they fasted and prayed for God’s mercy to them in the pardon of their sins, then they might exercise their charity and kindness to men in forgiving their debts, which is the true fast, as is noted Isaiah 58:6 , and to teach us that the foundation of all solid comfort and joy must be laid in bitter repentance and atonement for our sins through Christ.
Dillmann sees nothing incongruous in the trumpet sound on the Day of Atonement, and considers the reconciliation of that day as an appropriate beginning of a year in which each one acquired his liberty. Restoration to God’s favour was the preliminary to entering upon his possession.Cambridge records the difficulty some felt at the Atonement-day timing and Dillmann's resolution — reconciliation as the gateway to liberty.
On the close of the great Day of Atonement, when the Hebrews realised that they had peace of mind, that their heavenly Father had annulled their sins, and that they had become reunited to Him through His forgiving mercy, every Israelite was called upon to proclaim throughout the land, by nine blasts of the cornet, that he too had given the soil rest, that he had freed every encumbered family estate, and that he had given liberty to every slave, who was now to rejoin his kindred. Inasmuch as God has forgiven his debts, he also is to forgive his debtors.Ellicott draws out the same ethic Jesus presses in the Lord's Prayer: forgiveness received obliges forgiveness extended (cf. Matthew 6:12; 18:23–35).
In the beginning of the 50 years was the Jubile, so called, because the joyful tidings of liberty were publicly proclaimed by the sound of a cornet.
10So you are to consecrate the fiftieth year and proclaim liberty in the land for all its inhabitants. It shall be your Jubilee, when each of you is to return to his property and to his clan.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·qid·daš·tem ’êṯ ha·ḥă·miš·šîm šā·nāh šə·naṯ ū·qə·rā·ṯem də·rō·wr bā·’ā·reṣ lə·ḵāl yō·šə·ḇe·hā hî tih·yeh lā·ḵem yō·w·ḇêl ’îš wə·šaḇ·tem ’el- ’ă·ḥuz·zā·ṯōw wə·’îš ’el- miš·paḥ·tōw tā·šu·ḇū
Literal — word-for-word from the original
And-you-shall-make-holy the fiftieth year, and proclaim liberty in the land to all its inhabitants. A jubilee it shall be for you; and you shall return — each man to his holding, and each man to his clan you shall return.
Where the English smooths the original
The liberty proclaimed on this day was typical of that liberty from the bondage of sin, Satan, and the law, which Christ is the author of, and is proclaimed by him in the Gospel, Galatians 5:1 ; a liberty of grace and glory, or the glorious liberty of the children of God: returning to possessions and inheritances may be an emblem of the enjoyment of the heavenly inheritance by the saints
יובל, from יבל to flow with a rushing noise, does not mean jubilation or the time of jubilation (Ges., Kn., and others); but wherever it is not applied to the year of jubilee, it signifies only the loud blast of a trumpet ( Exodus 19:13 ; Joshua 6:5 ).Keil insists the name yôbêl means the horn-blast, not the joy — and cites Exodus 19 and Joshua 6, anchoring the cross-references.
That hereby inheritances, families, and tribes, might be kept entire and clear until the coming of the Messiah, who was to be known as by other things, so by the tribe and family out of which he was to come. And this accordingly was done by the singular providence of God until the Lord Jesus did come.
a jubile ] lit. ‘a ram’s horn’ (blowing). Doubtless the year had originally the name year of the ram’s horn , and afterwards the first part of this title was dropped in current speech, thus leaving the Heb. word yôbçl
It is from this declaration to proclaim liberty that the year of jubile is also called “the year of freedom” ( Ezekiel 46:17 ).Ellicott names the inner-canonical echo directly: the rare dᵉrôwr of v. 10 is why Ezekiel 46:17 can call the institution simply 'the year of liberty.'
Much difference of opinion exists as to whether the jubilee was observed on the forty-ninth, or, in round numbers, it is called the fiftieth. The prevailing opinion, both in ancient and modern times, has been in favor of the latter.JFB states the live dispute neutrally; Keil, Poole, Benson, and Ellicott above all argue for a literal fiftieth (two fallow years running), against R. Jehuda's forty-ninth.
11The fiftieth year will be a Jubilee for you; you are not to sow the land or reap its aftergrowth or harvest the untended vines.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
ha·ḥă·miš·šîm šā·nāh šə·naṯ tih·yeh yō·w·ḇêl hî lā·ḵem lō ṯiz·rā·‘ū wə·lō ṯiq·ṣə·rū ’eṯ- sə·p̄î·ḥe·hā wə·lō ṯiḇ·ṣə·rū ’eṯ- nə·zi·re·hā
Literal — word-for-word from the original
A fiftieth year — a jubilee it shall be for you. You shall not sow, and you shall not reap its aftergrowth, and you shall not gather the grapes of its untended (Nazirite) vines.
Where the English smooths the original
As the forty-ninth year is the sabbatical year and the fiftieth year the jubile, there were two successive fallow years. Ye shall not sow. —As the fiftieth year is jubile, and partakes of the nature of the sabbatical year, sowing and reaping are forbidden. Neither reap that which groweth of itself in it. —That is, the spontaneous growth of this year is not to be made into a regular harvest and stored up.
Though it come immediately after a seventh year, wherein also this was forbidden to you.Poole's terse note catches the hard demand: two fallow years back to back — the sabbatical seventh, then the Jubilee fiftieth.
but that God, that could cause the earth to forth fruit for three years, Leviticus 25:21 ; could make it bring forth enough for four years
The other effect of the fiftieth year proclaimed with the trumpet-blast consisted in the fact that the Israelites were not to sow or reap, just as in the sabbatical year (see Leviticus 25:4 , Leviticus 25:5 ).
12For it is a Jubilee; it shall be holy to you. You may eat only the crops taken directly from the field.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
kî hî yō·w·ḇêl tih·yeh qō·ḏeš lā·ḵem tō·ḵə·lū ’eṯ- tə·ḇū·’ā·ṯāh min- haś·śā·ḏeh
Literal — word-for-word from the original
For a jubilee it is; holy it shall be for you. From the field you shall eat its produce.
Where the English smooths the original
It shall be holy — So it was, because it was sequestered, in great part, from worldly employments, and dedicated to God, and to the exercise of holy joy and thankfulness; and because it was a type of that holy and happy jubilee which they were to expect and enjoy under the Messiah.
All that the ground yielded spontaneously during that period might be eaten for their necessary subsistence, but no persons were at liberty to hoard or form a private stock in reserve.
Men being restored to their liberty, possessions, and families, it must be matter of joy to them, and therefore this year was to be separated from all others, and devoted to the ends and uses before mentioned; and men were to live upon the spontaneous productions of the earth, without any tillage of land
"For it is יובל," i.e., not "jubilation or time of jubilation," but "the time or year of the trumpet-blast, it shall be holy to you," i.e., a sabbatical time, which is to be holy to you like the day of the trumpet-blast
Because it is the jubile, which must be observed as a sacred institution, the spontaneous produce of this year is not to be stored, but as much of it must each time be taken direct from the field as is wanted for daily consumption.Ellicott spells out the discipline the bare noun təḇū'âh implies: daily-bread provision, no stockpiling — the same trust as the wilderness manna (Exodus 16:19–20).
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 begins not with a feeling but with a count. "And for yourself you shall count seven Sabbaths of years" — wəsāp̄artā, a verb whose root, Strong's notes, is "to score with a mark as a tally." Ellicott catches the cross-grain of it: this is "the same phrase" Israel used to count the omer toward Pentecost (Leviticus 23:15), so that the Jubilee's calendar is built on the festal one. The Hebrew does something the English cannot quite say aloud — it makes years themselves keep Sabbath (šabbəṯōṯ šānîm), stretching the seventh-day pattern across whole decades. Gill draws the symmetry tight: "as there were a seventh day sabbath, and a fiftieth day sabbath, the day of Pentecost, so there were a seventh year sabbath, or sabbatical year, and a fiftieth year sabbath" (Gill, on 25:8). The count reaches forty-nine; the Jubilee will be the fiftieth — and on that single digit the commentators would divide.
Then the sound. The verb is not "blow" but wəha'ăḇartā — "cause to pass over," a Hiphil that sends the blast traveling across the whole country like a wave. And the instrument is the šōwp̄ar, the ram's-horn cornet; Barnes and the Pulpit Commentary both protest that the AV's "trumpet" is "inexactly rendered." Barnes draws the line that gives the blast its weight: "As the sound of the cornet... was the signal of the descent of Yahweh when He came down upon Sinai to take Israel into covenant with Himself... so the same sound announced, at the close of the great day of atonement... the year which restored each Israelite to the freedom and the blessings of the covenant" (Barnes, on 25:9). The timing is the marvel. Liberty is proclaimed on the tenth of the seventh month — the Day of Atonement (hakkippurîm, an intensive plural, "the coverings-over"). Poole reads the order as instruction: "when they fasted and prayed for God's mercy to them in the pardon of their sins, then they might exercise their charity and kindness to men in forgiving their debts" (Poole, on 25:9). Forgiveness received becomes forgiveness extended. Cambridge records honestly that the Atonement-day setting "presents a difficulty to some commentators," before siding with Dillmann: "reconciliation... an appropriate beginning of a year in which each one acquired his liberty."
The heart of the law is one rare word. "Proclaim dərōwr" — "liberty" — a term that surfaces only seven times in all of Scripture, the very word later cast onto the Liberty Bell and, far more weightily, the word Isaiah puts in the Servant's mouth (Isaiah 61:1). The year is first sanctified (wəqiddaštem, Piel of qâdash), not merely declared open: it is made holy ground in time. Then comes release and the long walk home — wəšaḇtem, "you shall return," the prophets' word for turning back. Keil presses the etymology of the festival's own name against sentimentality: yōwḇêl "does not mean jubilation or the time of jubilation... but wherever it is not applied to the year of jubilee, it signifies only the loud blast of a trumpet (Exodus 19:13; Joshua 6:5)" (Keil, on 25:10); Cambridge agrees the year was simply "the year of the ram's horn." Benson sees a providence threaded through the land-law itself: the restoration of every estate kept "inheritances, families, and tribes... entire and clear until the coming of the Messiah, who was to be known... by the tribe and family out of which he was to come" (Benson, on 25:10). Gill reads the whole institution forward: the liberty "was typical of that liberty from the bondage of sin, Satan, and the law, which Christ is the author of" (Gill, on 25:10).
Then the cost. Because the forty-ninth year was already sabbatical, the fiftieth piled a second fallow year on top of it. Ellicott states the hardship plainly: "there were two successive fallow years." Poole's clipped note feels the weight: the prohibition stands "though it come immediately after a seventh year, wherein also this was forbidden to you." The Hebrew names what may not be touched with rare precision: the səp̄îḥehā, the self-sown "aftergrowth" (a word found only five times), and — most arresting — the nəzirehā, literally "its Nazirites," the unpruned vines pictured as vines under a vow, their growth left wild and dedicated like uncut hair. And yet the people would eat. Jamieson, Fausset & Brown: "All that the ground yielded spontaneously... might be eaten for their necessary subsistence, but no persons were at liberty to hoard or form a private stock in reserve" (JFB, on 25:12). The year is finally and most deeply named with a noun: qōḏeš, "holiness." Keil's gloss closes the unit: it is "a sabbatical time, which is to be holy to you like the day of the trumpet-blast." Benson hears the gospel in it already — "a type of that holy and happy jubilee which they were to expect and enjoy under the Messiah" (Benson, on 25:12).
Read under the rule that Scripture alone is the final authority, three things in this passage stand out — offered as a reading to be tested against the Word, not a verdict to be trusted. First, the order is grace before liberty. The horn does not sound at New Year but on the Day of Atonement; the proclamation of dərōwr follows the covering of sin, never precedes it. Whatever else the Jubilee teaches, it refuses to let freedom be cheap: it is loosed only over an altar. Second, the land is held, not owned. Every estate must come home (wəšaḇtem) because, as the chapter will say outright (25:23), "the land is Mine." Permanent dispossession is forbidden because permanent ownership was never granted; man is a tenant, and Jubilee is the lease renewing. Third, the institution leans forward. Many of the voices above — Benson, Gill, Henry, Matthew Poole — read the year as a shadow, and the New Testament itself seems to claim it: the rare word dərōwr reappears in Isaiah 61:1, which Jesus reads in the Nazareth synagogue and declares fulfilled "today" (Luke 4:18–21). That identification is the unanimous historic Christian reading; it should still be weighed, not merely repeated. What the text plainly says is this much: a God who covers sin and then frees the captive and sends every exile home is the kind of God the rest of Scripture confesses.
The horn of Jubilee is blown over the mercy seat: there is no liberty proclaimed until atonement is made.
AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.
Verse 11's prohibition is drawn word-for-word from the sabbatical-year law a few lines earlier. The two verses share a tight cluster of rare and ordinary terms together — the self-sown aftergrowth (çâphîyach, found in only 5 verses), the unpruned "Nazirite" vine (nâzîyr), the vintage-verb (bâtsar) and the reaping-verb (qâtsar). The Jubilee is, agriculturally, a sabbatical year intensified and laid atop another. Gill: "the same that is said of the sabbatical year is said of the jubilee."
Leviticus 25:5
basis: shared Strong's lexemes incl. the rare H5599 çâphîyach (5 vv) plus H5139 nâzîyr (16 vv), H1219 bâtsar (37 vv), H7114 qâtsar (46 vv) — a near-verbatim re-use of the sabbatical-year formula
The verb-and-noun of 25:10, "proclaim liberty" (qârâ' dərôwr), recurs at the great prophetic hinges of release. Isaiah 61:1 — "to proclaim liberty to the captives" — pairs the very same verb and noun for the Servant's anointed mission (the Verifier confirms both H1865 and H7121 are shared, so this is the full collocation, not just the noun). Jeremiah 34 indicts Zedekiah's generation for "proclaiming liberty" and then revoking it — again the same verb-noun pair. Ezekiel 46:17 names the Jubilee itself "the year of liberty," sharing the rare noun alone. Because dərôwr appears in only seven verses in all of Scripture — and one of those seven (Exodus 30:23, "flowing myrrh") is a homonym in the liquid sense, deliberately set aside — the link to these prophetic release-texts is lexically firm, not thematic guesswork.
Isaiah 61:1 · Jeremiah 34:8 · Jeremiah 34:17 · Ezekiel 46:17
basis: shared rare lexeme H1865 dᵉrôwr (only 7 vv in the canon) + the verb H7121 qârâʼ collocated at Isa 61:1 and Jer 34 — the recorded verbal basis for the Jubilee-liberty phrase (Exodus 30:23's H1865 is the 'flowing myrrh' homonym and is excluded)
The same ram's-horn blast (šôwphâr) and loud-shout (tᵉrûwʻâh) that proclaim the Jubilee in 25:9 sound at Israel's other thresholds: the theophany at Sinai (Exodus 19), and the fall of Jericho (Joshua 6:4–5). Barnes and Keil both draw the Sinai line explicitly. This is a shared instrument and motif, not a quotation — the blast marks God's decisive in-breaking, whether to make a covenant, topple a wall, or set a nation free.
Joshua 6:5 · Joshua 6:4 · Exodus 19:13
basis: shared lexemes H7782 shôwphâr (63 vv), H8643 tᵉrûwʻâh (33 vv), H3104 yôwbêl (25 vv) — a shared signal-blast motif, no quotation claimed
Jubilee is dated to "the tenth day of the seventh month" — the Day of Atonement (kippur), set within the same seventh-month cluster (the Feast of Trumpets, 23:24; the Atonement itself, 23:27). The shared terms are the trumpet-shout, the seventh-month, and the Atonement-word. This is a structural placement within Israel's liturgical year, not a borrowed line.
Leviticus 23:27 · Leviticus 23:24
basis: shared lexemes H3725 kippur (8 vv), H2320 chôdesh (224 vv), H7637 shᵉbîyʻîy (94 vv), H8643 tᵉrûwʻâh (33 vv) — calendrical/structural, no quotation
The rare word for fallow-year aftergrowth, çâphîyach, links 25:11 to the sign given Hezekiah: "you will eat what grows of itself (çâphîyach)... then in the third year sow and reap" (Isaiah 37:30 = 2 Kings 19:29). The match is not the noun alone but the whole agrarian cluster — aftergrowth, reaping (qâtsar), and sowing (zâraʻ) — so the sign-language is unmistakably the same: eating the un-sown crop is the test and proof that God Himself feeds the land while human labor rests, the very trust the Jubilee demands (and which Gill and JFB stress here). We hold this thread to those two parallel texts only: the fifth occurrence of çâphîyach, Job 14:19, uses the word for what floods wash away and so cannot carry the provision-motif.
Isaiah 37:30 · 2 Kings 19:29
basis: shared rare lexeme H5599 çâphîyach (only 5 vv) + H7114 qâtsar, H2232 zâraʻ — the same un-sown-crop sign-language (Job 14:19's H5599 is the destructive 'outgrowth/washing-away' sense and is excluded)
The festival-word yôwbêl and the holding-word 'ăchuzzâh bind 25:8–12 to the chapter's later mechanics: land is bought and sold by counting the "crop-years" (tᵉbûwʼâh) remaining to the next Jubilee (25:15), and fields devoted or sold revert at the Jubilee (27:21, 24). The same vocabulary runs through; the Jubilee is the fixed point against which every transaction is measured.
Leviticus 25:15 · Leviticus 27:21 · Leviticus 27:24
basis: shared lexemes H3104 yôwbêl (25 vv), H272 ʼăchuzzâh (58 vv), H8393 tᵉbûwʼâh (40 vv) — shared legal machinery within the Jubilee law
AI-generated reading; weigh it against the text.
The rare Jubilee word dərôwr, "liberty" (25:10), is the word Isaiah 61:1 sets in the Servant's mouth: "to proclaim liberty to the captives." In the Nazareth synagogue Jesus reads exactly that scroll and says, "Today this Scripture is fulfilled in your hearing" (Luke 4:21), announcing "the acceptable year of the LORD" — the Jubilee year. Held honestly: Luke quotes the Greek of Isaiah, not Leviticus directly, so this is a structural/typological fulfillment running through Isaiah, not a word-for-word citation of Leviticus 25 — a cross-Testament link that must be argued, not asserted on shared lexemes (Greek and Hebrew share no Strong's numbers). The historic church has read it this way since the Fathers; Benson and Gill above already do.
Luke 4:18 · Luke 4:21 · Isaiah 61:1 · Leviticus 25:10
That the horn sounds on the Day of Atonement (25:9) is, read forward, the deepest gospel logic of the chapter: there is no proclamation of release until sin is covered. Hebrews makes the Day of Atonement the type that Christ fulfills — entering the holy place once for all with His own blood (Hebrews 9:11–12) — so the eternal Jubilee is loosed only because the true atonement is finished. Barnes and Poole already sensed the order ("the foundation of all solid comfort... must be laid in... atonement for our sins through Christ"). This is a thematic/typological reading across Testaments, grounded in the timing of the text rather than in any shared word.
Hebrews 9:11 · Hebrews 9:12 · Leviticus 25:9
Jubilee sends every man back to his 'ăchuzzâh (25:10) because the land belongs to God (25:23). The New Testament reads the homecoming forward: Christ secures "an inheritance that is imperishable, undefiled, and unfading" (1 Peter 1:4), and the children of God are restored to the family from which sin exiled them. Gill makes the move above — the return to possession is "an emblem of the enjoyment of the heavenly inheritance by the saints," and the return to family the adoption "of children" (2 Corinthians 6:18). This is figural/typological, ancient in the church, and offered to be weighed against the text.
1 Peter 1:4 · Leviticus 25:10 · Leviticus 25:23
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:
Five honesty notes specific to this unit. (1) The fiftieth-vs-forty-ninth dispute is live, and the voices disagree in the open. Keil & Delitzsch and Matthew Poole argue forcefully that the text means a literal fiftieth year (two fallow years running); R. Jehuda and others held the Jubilee fell on the forty-ninth. JFB notes the "much difference of opinion," and Barnes leans the other way, calling the fiftieth "the last of a series of which the first was the preceding Jubilee." We have not resolved it; the parses give only the bare numerals (forty-nine in v. 8, fiftieth in vv. 10–11), and the literal renderings follow them without taking a side. (2) The verbal threads rest on genuinely rare words. The firm "verbal/quotation" badges (to Isaiah 61, Jeremiah 34, the sabbatical law, the Hezekiah sign) are upgraded above the thematic ones precisely because dərôwr (7 occurrences) and çâphîyach (5 occurrences) are scarce enough that shared use is unlikely to be accidental — the Verifier's recorded basis, not our impression. (3) One dərôwr match is a homonym we deliberately excluded. The Verifier also surfaces Exodus 30:23, which shares the Strong's number H1865 — but there dərôwr means free-flowing ("flowing myrrh"), the liquid sense from the same root "to run freely," not "liberty." A bare Strong's tally would tier it "verbal"; it is a false friend, so we drop it rather than report a release-link that the sense does not bear. (4) Not every çâphîyach carries the provision-motif either. Job 14:19 uses the same rare word for the "things which grow out of the dust" that floods sweep away — a destructive, not a sustaining, sense; we therefore restrict the aftergrowth thread to the Hezekiah-sign texts (Isaiah 37:30 = 2 Kings 19:29), where the un-sown crop genuinely means God-given provision. (5) Every Christ-link here is cross-Testament and therefore cannot be "verbal." Greek and Hebrew share no Strong's numbers; the Luke 4 / Isaiah 61 fulfillment and the Hebrews / Day-of-Atonement reading are tiered typological and must be argued from sense and structure, which is what the church has always done. They are marked ancient/widely-held, not novel — but they remain ⚙ synthesis, 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)