The Fallible · Synthetic · Study Bible
The Priests’ Sin Offering
Leviticus 8:14–17 — The Priests’ Sin Offering. 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.
14Moses then brought the bull near for the sin offering, and Aaron and his sons laid their hands on its head.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
par way·yag·gêš ’êṯ ha·ḥaṭ·ṭāṯ ’a·hă·rōn ū·ḇā·nāw ’eṯ- way·yis·mōḵ yə·ḏê·hem ‘al- rōš par ha·ḥaṭ·ṭāṯ
Literal — word-for-word from the original
And-he-brought-near the-bull-of the-sin-offering, and-laid Aaron and-his-sons their-hands upon the-head-of the-bull-of the-sin-offering.
Where the English smooths the original
Though duly consecrated, Aaron and his sons had first to be purged of their sins before they could commence their priestly functions in the sanctuary. Hence, Moses, as the mediator of the covenant delegated by God to perform the act of consecration, also performed the sacrificial rites, whilst the installed priests stood as penitent sinners by the side of the sin offering which was now offered for the first time.
This was the first sin offering ever offered. There had been burnt offerings and sacrifices akin to peace offerings before, but no sin offerings. At once the sin offering takes its place as the first of the three sacrifices before the burnt offerings and peace offerings. Justification comes first, then sanctification, and, following upon them, communion with God.
their right hands, according to the Targum of Jonathan, which is not improbable, thereby as it were transferring their sins to it, and confessing them over it; acknowledging their guilt, and that they deserved to die, as that creature would, which was to be a vicarious sacrifice for sin, and whose blood was to purify and sanctify the altar, at which they, sinful men, were to serve.
a timely expression of their sense of unworthiness—a public and solemn confession of their personal sins and a transference of their guilt to the typical victim.
There were indeed seven bullocks to be offered at his consecration, one every day, Exodus 29:35 ,36 ; but here he mentions only one, either by a common enallage of number, or because he here describes only the work of the first day, and leaves the rest to be gathered from itPoole and Benson agree the single bullock named here stands for the seven of the seven-day rite (Exod 29:35-36); the chapter narrates the first day only.
15Moses slaughtered the bull, took some of the blood, and applied it with his finger to all four horns of the altar, purifying the altar. He poured out the rest of the blood at the base of the altar and consecrated it so that atonement could be made on it.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
mō·šeh ’eṯ- way·yiš·ḥāṭ way·yiq·qaḥ had·dām way·yit·tên bə·’eṣ·bā·‘ōw ‘al- sā·ḇîḇ qar·nō·wṯ ham·miz·bê·aḥ way·ḥaṭ·ṭê ’eṯ- ham·miz·bê·aḥ wə·’eṯ- yā·ṣaq had·dām ’el- yə·sō·wḏ ham·miz·bê·aḥ way·qad·də·šê·hū lə·ḵap·pêr ‘ā·lāw
Literal — word-for-word from the original
And-he-slaughtered, and-Moses took the-blood, and-put-it with-his-finger upon the-horns-of the-altar round-about, and-purged-of-sin the-altar; and-the-blood he-poured-out at the-base-of the-altar, and-sanctified-it, to-make-atonement upon-it.
Where the English smooths the original
The altar had been sanctified by the anointing oil Leviticus 8:11 like the priests who were to officiate at it; it was now, like them, sanctified by blood, in acknowledgment of the alienation of all nature, in itself, from God, and the need of a reconciliation to Him of all things by blood. Colossians 1:20 ; Hebrews 9:21-22 .
This ceremony of touching the altar with blood emphatically signified that all the services which they offered to God partook of their impurity, and that the very altar which consecrated their oblations was defiled by their unhallowed touch. But the sprinkling it with the blood of the victim, which, by divine appointment, was substituted and accepted instead of the forfeited life of the sinner, made room for repentance, the removal of guilt, and purification; on which account the altar is said to be purified and sanctified by this action.
As in English ‘to stone plums’ means to remove the stones, so in Heb. a verb corresponding to a noun is sometimes used in the same way. Here the Heb. verb corresponds to the noun ‘sin,’ and means to ‘remove sin’; it occurs also in Leviticus 14:49 ; Leviticus 14:52 (of a leprous house), and Ezekiel 43:20-23 with reference to the altarCambridge's work field is rendered "—" in the source; supplied here as the series title.
so here the purification of the altar with the blood of the sin-offering, upon which the priests had laid their hands, had reference simply to pollutions, with which the priests defiled the altar when officiating at it, through the uncleanness of their sinful nature.
16Moses also took all the fat that was on the entrails, the lobe of the liver, and both kidneys and their fat, and burned it all on the altar.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
mō·šeh way·yiq·qaḥ ’eṯ- kāl- ha·ḥê·leḇ ’ă·šer ‘al- haq·qe·reḇ wə·’êṯ yō·ṯe·reṯ hak·kā·ḇêḏ wə·’eṯ- šə·tê hak·kə·lā·yōṯ wə·’eṯ- ḥel·bə·hen way·yaq·ṭêr ham·miz·bê·ḥāh
Literal — word-for-word from the original
And-he-took all the-fat that was upon the-entrails, and the-lobe-of the-liver, and the-two kidneys and-their-fat, and-Moses turned-it-to-smoke on-the-altar.
Where the English smooths the original
The Heb. words for ‘burned,’ ‘burnt’ in these verses are different. That in Leviticus 8:16 means to make into sweet smelling smoke, and is cognate to the Heb. word for ‘incense’; it is used always of burning sacrificial victims as in Leviticus 8:20-21 ; Leviticus 8:28 . The burning that is done outside the camp is expressed by the ordinary Heb. word for burning.Cambridge's work field is rendered "—" in the source; supplied here as the series title.
the fat of these several parts, which has been often observed was done; and in imitation of which, the same has been done by the Persians and their Magi
That is, in accordance with the directions given in Exodus 29:13 . For the different portions of the sacrifice see Leviticus 3:3-5 .
The far portions (see Leviticus 3:3-4 ) he burned upon the altar; but the flesh of the ox, as well as the hide and dung, he burned outside the camp.
17But the bull with its hide, flesh, and dung he burned outside the camp, as the LORD had commanded him.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·’eṯ- hap·pār wə·’eṯ- ‘ō·rōw wə·’eṯ- bə·śā·rōw wə·’eṯ- pir·šōw śā·rap̄ bā·’êš mi·ḥūṣ lam·ma·ḥă·neh ka·’ă·šer Yah·weh ’eṯ- ṣiw·wāh mō·šeh
Literal — word-for-word from the original
And the-bull, and its-hide, and its-flesh, and its-dung, he-burned with-fire outside the-camp, as YHWH had-commanded Moses.
Where the English smooths the original
Though none of the blood of this sin offering was brought into the sanctuary, whereby it became excluded from the rule laid down in Leviticus 6:30 , yet the flesh was not allowed to be eaten, but like the sin offering of the high priest ( Leviticus 4:3-12 ), and for the whole congregation ( Leviticus 4:13-21 ), had to be burnt without the camp, since Moses could not eat it.
The priests were not to eat of their own sin-offering, ( Leviticus 6:23 ,) to teach them that they could not make a proper atonement for their own sins, much less for the sins of others
In other burnt offerings, which are not of consecration, or offering for himself, the priest has the skin, Le 7:8.From the Geneva note (e) attached to "hide."
Aben Ezra observes, that some say that he did this himself; and others, that it was done by orders, that is, he ordered others to do it, which seems probable enough: as the Lord commanded Moses; Exodus 29:14 .
In the offerings for the people the hide was not burnt, but given to the priest.Poole, Geneva, and Benson independently note the same exception: the hide, ordinarily the officiating priest's perquisite (Lev 7:8), is here burned because this offering is for the priests themselves.
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 consecration of Aaron has reached its decisive turn. The man being made a priest cannot yet act as one; so Moses, says Ellicott, stands "as the mediator of the covenant delegated by God to perform the act of consecration," while "the installed priests stood as penitent sinners by the side of the sin offering which was now offered for the first time." Barnes grounds this in the New Testament's own logic — "Moses as the mediator of the covenant of the Law (Galatians 3:19; Hebrews 8:6) was called to perform the priestly functions." The Hebrew fronts the victim: par ha·ḥaṭ·ṭāṯ, "the-bull-of the-sin-offering," stands before the verb, and the same noun ḥaṭṭāṯ names both the sin and its remedy. Then Aaron and his sons lean their hands (sāmaḵ, a pressing-down of weight) on its head. Gill reads the gesture as "transferring their sins to it, and confessing them over it; acknowledging their guilt, and that they deserved to die, as that creature would"; JFB calls it "a public and solemn confession of their personal sins and a transference of their guilt to the typical victim." The Pulpit Commentary marks the order: this was "the first sin offering ever offered," and it comes first by design — "Justification comes first, then sanctification, and, following upon them, communion with God."
Moses kills the bull and takes the blood — by finger, to each horn. Here the Hebrew turns a startling phrase: way·ḥaṭṭê (Piel of ḥāṭāʼ, "to sin") is made to mean its own opposite, "to de-sin, purge of sin." Cambridge illustrates the idiom — "as in English ‘to stone plums’ means to remove the stones, so in Heb. a verb corresponding to a noun is sometimes used in the same way… the Heb. verb corresponds to the noun ‘sin,’ and means to ‘remove sin.’" Why must the altar itself be purged when it was just anointed (v. 11)? K&D answer that the blood addressed not impurity in the altar but "pollutions, with which the priests defiled the altar when officiating at it, through the uncleanness of their sinful nature." Benson draws the searching conclusion: "all the services which they offered to God partook of their impurity, and… the very altar which consecrated their oblations was defiled by their unhallowed touch." Barnes lifts it to its widest frame: the altar was "sanctified by blood, in acknowledgment of the alienation of all nature, in itself, from God, and the need of a reconciliation to Him of all things by blood" — and he cites Colossians 1:20 and Hebrews 9:21–22. The verse ends on the unit's pivot-word, lə·ḵap·pêr, "to make atonement / to cover" (root kāphar).
Two burnings, two different Hebrew verbs, and the whole theology of the sin offering hangs on the difference. The fat, the lobe of the liver, the kidneys with their fat — God's choicest share — Moses turns to fragrant smoke (qāṭar) on the altar. Cambridge notes the word "means to make into sweet smelling smoke, and is cognate to the Heb. word for ‘incense.’" But the bull itself — hide, flesh, and dung — he burns (the plain śārap̄) "outside the camp." Ellicott explains the exclusion: though the blood never entered the sanctuary, the flesh still could not be eaten, "since Moses could not eat it" (he was no legally consecrated priest) and the priests could not eat their own sin offering. Benson draws the lesson the priests were meant to learn — "that they could not make a proper atonement for their own sins, much less for the sins of others." Even the hide, normally the priest's perquisite (so Geneva, citing Lev 7:8), is given to the fire, because the offering is for the priest himself. And the chapter closes, as it has all along, on a single refrain: ka·’ăšer ṣiwwāh YHWH — "as the LORD had commanded." Gill, following Aben Ezra, allows that Moses may have had it done by others; either way it was done by the word.
Matthew Henry reads the entire passage christologically: "In these types we see our great High Priest, even Christ Jesus, solemnly appointed, anointed, and invested with his sacred office, by his own blood, and the influences of his Holy Spirit." The structure itself preaches: a sin offering first (Lev 8:14–17), only then the burnt offering (18–21) and the peace offering (22–32) — the very sequence Barnes calls a "spiritual process," sin atoned before self can be offered and communion enjoyed. The man who would lead others to God must first stand beside the dying victim as a sinner; the altar that sanctifies the people's gifts must first itself be cleansed by blood. Henry presses it onto every Christian: "All true Christians are consecrated to be spiritual priests… abound in spiritual sacrifices, acceptable to God through Christ."
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.
No one approaches God on his own footing. The priests-to-be, already washed, robed, and anointed (vv. 6–13), still cannot begin until a sin offering is killed for them and the altar itself is purged with its blood. Consecration does not abolish sin; it exposes the need for atonement. The text refuses to let holiness be self-generated — even the place of worship must be cleansed before it can be used.
The atonement is by substitution and by blood. Hands are leaned on the head (a transfer of guilt, every voice agrees), the victim is slain, and its blood both purges and sanctifies. The New Testament's commentary is already embedded in the chapter's logic: "without shedding of blood is no remission" (Heb 9:22, which Barnes and the Pulpit Commentary cite here by name). The sign-system is fallible and provisional — it is repeated daily, the priest cannot eat his own sin offering, the bull is carried outside and burned — and its very inadequacy points beyond itself.
The mediator must be sinless to give what this rite only pictures. Moses officiates but cannot eat; Aaron is atoned for before he can atone for others; the bodies are burned outside the camp. Hebrews seizes exactly this last detail — "the bodies of those animals… are burned outside the camp. So Jesus also suffered outside the gate" (Heb 13:11–12) — and the whole movement becomes a finger pointing past Aaron to the High Priest who needs no sin offering of His own.
The altar that makes the gift acceptable must first be made acceptable by blood — and so must we.
AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.
Leviticus 8 is the careful carrying-out of the ordination God commanded in Exodus 29. The sin-offering bull, the laying-on of hands, the blood on the horns, the fat burned on the altar, the carcass burned outside the camp — each step here answers a command there. The shared verbal markers are the sacrificial vocabulary itself: par (bull) and ḥaṭṭāʼâh (sin/sin-offering) bind 8:14 to Exodus 29:14, while the fat-portions cluster (yôṯereṯ, kāḇêḏ) binds 8:16 to Exodus 29:13, 22. The narrative is "as the LORD had commanded Moses" made visible.
Leviticus 8:14 · Leviticus 8:16 · Exodus 29:13 · Exodus 29:14 · Exodus 29:22
basis: command-and-fulfillment pattern; Verifier: Lev 8:14↔Exod 29:14 share H6499 par (119 vv) + H2403 chaṭṭâʼâh (271 vv) — common cultic terms, no rare quotation, so structural not verbal
"The fat upon the entrails, the lobe upon the liver, the two kidneys and their fat" is not free description but a fixed liturgical formula, repeated word-for-word across Leviticus 3–4, 7, 9 and Exodus 29. Its signature is the pairing of two genuinely rare terms: yôṯereṯ ("lobe/appendage," only 11 verses) and kāḇêḏ ("liver," only 14 verses), reinforced by kilyâh ("kidney," 26 verses). Because these lexemes are scarce, their co-occurrence is a true verbal link, not a coincidence of common words — the same hand prescribing the same rite.
Leviticus 8:16 · Leviticus 3:4 · Leviticus 3:10 · Leviticus 4:9 · Leviticus 9:19 · Exodus 29:22
basis: Verifier: shared rare lexemes H3508 yôthereth (11 vv) + H3516 kâbêd (14 vv) + H3629 kilyâh (26 vv) + H2459 cheleb (69 vv); the low frequency of yôthereth/kâbêd makes this a verbal, not merely thematic, repetition
The fate of the sin-offering bull — hide, flesh, and dung burned outside the camp — is the same disposal commanded for the red heifer of Numbers 19, whose ashes purify from defilement by death. The two rites share an unusually rare word: pereš, "dung" (only 6 verses in all Scripture), alongside ‘ôr (hide), śārap̄ (burn), and bāśār (flesh). The whole sin-bearing body is carried away from the holy place and consumed in the unclean place — the structural pattern Hebrews 13:11 will name.
Leviticus 8:17 · Numbers 19:5
basis: Verifier: shared rare lexeme H6569 peresh (only 6 vv) + H5785 ʻôwr (82 vv) + H8313 sâraph (107 vv) + H1320 bâsâr (241 vv); peresh's extreme rarity makes the disposal-of-the-body link verbal, not merely thematic
The consecration sin offering anticipates the annual one. On the Day of Atonement, the bull (par) of the sin offering (ḥaṭṭāʼâh) whose blood made atonement (kāphar) in the holy place is likewise carried outside the camp and burned. Leviticus 16:27 reuses the same triad of terms that govern 8:14–15 — the costliest victim, for sin, to cover — confirming that the ordination rite and the supreme atonement rite move in one liturgical key.
Leviticus 8:14 · Leviticus 8:15 · Leviticus 16:27
basis: Verifier: 8:14↔16:27 share H6499 par (119 vv) + H2403 chaṭṭâʼâh (271 vv); 8:15↔16:27 share H3722 kâphar (94 vv) + H1818 dâm (295 vv) — all common cultic terms, so the link is the shared sin-offering pattern, structural/thematic, not a rare-word quotation
What Moses performs at the altar in chapter 8 — putting the blood on the horns with his finger and pouring the rest at the base — Aaron performs as his very first priestly act in chapter 9, the day the installed priesthood begins. The two scenes share a tight cluster of the altar's blood-ritual vocabulary: yᵉsôd ("base," only 19 verses), ʼeṣbaʻ ("finger," 28 verses), yāṣaq ("pour," 48 verses), and qeren ("horn," 69 verses). The repetition is the point of the whole consecration: the mediator does the rite for the priest until the priest is fit to do it himself.
Leviticus 8:15 · Leviticus 9:9
basis: Verifier: shared lexemes H3247 yᵉsôd (19 vv) + H676 ʼeṣbaʻ (28 vv) + H3332 yāṣaq (48 vv) + H7161 qeren (69 vv); yᵉsôd and ʼeṣbaʻ are scarce enough that the four-word cluster is a verbal repetition of the same altar-ritual, not a coincidence of common terms
Cambridge anchors the privative idiom of v. 15 — ḥiṭṭêʼ, "to de-sin / purge of sin" — by pointing to Ezekiel 43:20–23, where the same verb governs the consecration of the altar of the visionary temple. The Verifier confirms the verbal overlap: qeren (horn), kāphar (atone), the very root ḥāṭāʼ (H2398, here "purge"), and sābîb (round about) all recur. The altar-cleansing rite that opens the Aaronic priesthood is the same rite Ezekiel sees reinstituted for the priesthood of the age to come — blood put on the horns to un-sin the altar before it can be used.
Leviticus 8:15 · Ezekiel 43:20
basis: Verifier: shared H7161 qeren (69 vv) + H3722 kâphar (94 vv) + H2398 châṭâʼ (220 vv, the privative 'purge' verb) + H5439 çâbîyb (282 vv) — the same altar-purging rite recurs, but the shared lexemes are common cultic terms, so the link is structural/thematic, not a rare-word quotation; Cambridge cites Ezek 43:20-23 in place
Malachi turns the sin offering's most ignominious detail into a curse on a faithless priesthood: "I will spread on your faces the dung (pereš) of your festal sacrifices." The word pereš occurs in only six verses, and Leviticus 8:17 and Malachi 2:3 are two of them — the dung that the obedient Moses burned outside the camp becomes, for priests who despise the LORD's name, the very filth flung upon them. A rare lexeme makes the verbal connection unmistakable; whether Malachi consciously alludes to the ordination rite is an interpretive judgment, but the shared, scarce word is recorded fact.
Leviticus 8:17 · Malachi 2:3
basis: Verifier: shared lexeme H6569 peresh occurs in only 6 verses total; this is a rare-word verbal link. (That Malachi alludes to the rite is interpretation; the shared scarce lexeme is the recorded basis.)
Hebrews reads exactly this rule — the sin offering whose body is burned outside the camp — as a type of the cross: "the bodies of those animals whose blood the high priest brings into the holy place… are burned outside the camp. So Jesus also suffered outside the gate to sanctify the people through His own blood" (Heb 13:11–12). Held honestly: this is a Greek↔Hebrew link, so it can share no Strong's number and cannot be tiered "verbal" on lexical grounds — the Verifier returns no shared original-language lexeme. The connection is structural/typological: it is the NT author's own figural reading of the Levitical disposal-pattern, not a quotation of these Hebrew words. We mark it structural and note its provenance plainly.
Leviticus 8:17 · Hebrews 13:11 · Hebrews 13:12
basis: Cross-Testament (Greek↔Hebrew): Verifier finds no shared original-language lexeme, so this cannot be a verbal link; it is Hebrews' explicit typological reading of the 'burned outside the camp' pattern — structural, with the NT citation as warrant
AI-generated reading; weigh it against the text.
Matthew Henry reads the whole rite as type: "In these types we see our great High Priest, even Christ Jesus, solemnly appointed, anointed, and invested with his sacred office, by his own blood." The order is the gospel in miniature — sin must be atoned before the worshipper can be offered and accepted. What the daily bull only pictured, Christ accomplished "once for all when He offered up Himself" (Heb 7:27); where Aaron needed a sin offering for his own sins before he could serve, the true High Priest had none to make.
Leviticus 8:14 · Hebrews 7:27
The blood that both purges the altar and sanctifies it (v. 15) is read by Barnes as testimony to "the need of a reconciliation to Him of all things by blood," and he cites Colossians 1:20 and Hebrews 9:21–22 in place. Hebrews makes the rule universal — "almost all things are by the law purged with blood; and without shedding of blood is no remission" (Heb 9:22) — and locates its fulfilment in the once-offered blood of Christ, by which not a tabernacle but conscience itself is cleansed.
Leviticus 8:15 · Hebrews 9:21 · Hebrews 9:22 · Colossians 1:20
That the bull was burned outside the camp (v. 17) becomes, in Hebrews 13:11–13, the type of Christ's death: "Jesus also suffered outside the gate, that He might sanctify the people through His own blood. Therefore let us go forth to Him outside the camp, bearing His reproach." The sin-bearer carried beyond the holy place into the place of the cast-out is the Levitical shadow of the Crucified, who bore reproach outside the city wall.
Leviticus 8:17 · Hebrews 13:11 · Hebrews 13:12 · Hebrews 13:13
The most pointed type is by contrast. Aaron and his sons must lay their hands on a victim that dies for their sins, and they may not eat their own sin offering — Benson's lesson, "that they could not make a proper atonement for their own sins, much less for the sins of others." The whole rite confesses the inadequacy of its own priesthood, and so points forward to a High Priest "holy, harmless, undefiled, separate from sinners" who "needeth not daily… to offer up sacrifice, first for His own sins" (Heb 7:26–27).
Leviticus 8:14 · Leviticus 8:17 · Hebrews 7:26 · Hebrews 7:27
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 — Ellicott, Benson, Matthew Henry, Barnes, Jamieson-Fausset-Brown, Matthew Poole, John Gill, the Geneva Study Bible, the Pulpit Commentary, the Cambridge Bible, and Keil & Delitzsch — attributed in place. Two voices (Cambridge for vv. 15–16) carry an editorial note because BibleHub renders their work field as a dash; we supply the series title and change nothing in the quoted text. The Geneva voice on v. 17 is the lettered marginal note (e) attached to "hide."
The Hebrew is the Masoretic tradition. Transliterations, parsings, the literal renderings, the divergence notes, and all ⚙ synthesis are this tool's own work — careful but fallible; weigh them against a lexicon (BDB/HALOT) and a standard grammar, and against the parses already supplied (Berean/Strong's), which they do not contradict.
On the threads. Cross-references and their tiers are computed by the Verifier from shared Strong's lexemes. Where a shared word is genuinely rare — yôṯereṯ (11 verses), kāḇêḏ (14), pereš (only 6), or a scarce cluster such as yᵉsôd (19) + ʼeṣbaʻ (28) binding 8:15 to Aaron's first priestly act in 9:9 — the link is tiered verbal; where the shared words are common cultic terms (par, ḥaṭṭāʼâh, kāphar, qeren), it is tiered structural/thematic, even when the connection is strong — as with the altar-purging rite that recurs at Ezekiel's visionary temple (Ezek 43:20), a link Cambridge itself cites in place. The Hebrews 13:11–12 link is cross-Testament (Greek↔Hebrew): it shares no Strong's number, so it cannot be "verbal" on lexical grounds and is tiered structural/typological, resting on the NT author's own figural reading — stated openly rather than over-claimed. "Search the Scriptures... 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)