The Fallible · Synthetic · Study Bible
The Tribe of Reuben
Numbers 26:5–11 — The Tribe of Reuben. 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.
5Reuben was the firstborn of Israel. These were the descendants of Reuben: The Hanochite clan from Hanoch, the Palluite clan from Pallu,
Berean Standard Bible · CC0
Hebrew — tap a word ↓
rə·’ū·ḇên bə·ḵō·wr yiś·rā·’êl bə·nê rə·’ū·ḇên ha·ḥă·nō·ḵî miš·pa·ḥaṯ ḥă·nō·wḵ hap·pal·lu·’î miš·pa·ḥaṯ lə·p̄al·lū
Literal — word-for-word from the original
Reuben, firstborn of Israel — the sons of Reuben: of Hanoch, the clan (mishpaḥath) of the Hanochite; of Pallu, the clan of the Palluite.
Where the English smooths the original
Reuben, the eldest son of Israel,.... the number of his tribe is taken first on that account; there were four families that descended from him, the Hanochite, Palluite, Hesronite, and Carmite
The families of Reuben tally with Genesis 46:9 ; Exodus 6:14 , and 1 Chronicles 5:3 .
The four names here registered as distinguishing families within the tribe of Reuben agree with the lists given in Genesis 46:9 ; Exodus 6:14 ; 1 Chronicles 5:3 .
6the Hezronite clan from Hezron, and the Carmite clan from Carmi.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
ha·ḥeṣ·rō·w·nî miš·pa·ḥaṯ lə·ḥeṣ·rōn lə·ḵar·mî miš·pa·ḥaṯ hak·kar·mî
Literal — word-for-word from the original
of Hezron, the clan of the Hezronite; of Carmi, the clan of the Carmite.
Where the English smooths the original
Of Hezron, the family of the Hezronites: of Carmi, the family of the Carmites.
The families of Reuben tally with Genesis 46:9 ; Exodus 6:14 , and 1 Chronicles 5:3 .Keil & Delitzsch print one block-note across vv.5–11; this verbatim sentence is its opening, fitted here to the clans of v.6.
7These were the clans of Reuben, and their registration numbered 43,730.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
’êl·leh way·yih·yū miš·pə·ḥōṯ hå̄·ru·ʾū·ḇē·nī p̄ə·qu·ḏê·hem šə·lō·šāh wə·’ar·bā·‘îm ’e·lep̄ ū·šə·ḇa‘ mê·’ō·wṯ ū·šə·lō·šîm
Literal — word-for-word from the original
These were the clans of the Reubenite; and their mustered (pᵉqudêhem) were three and forty thousand and seven hundred and thirty.
Where the English smooths the original
Forty-three thousand seven hundred and thirty — Whereas, in their last numbering they were forty-six thousand five hundred; for Korah’s conspiracy, as well as other provocations of theirs, had cut off many of them.
The mustering according to families ( מִשְׁפְחֹת - Septuagint, δῆμοι ) was the distinguishing feature of this census, because it was preparatory to a territorial settlement in Canaan, in which the unity of the family should be preserved as well as the unity of the tribe.
Reuben had suffered great diminution by Korah's conspiracy and other outbreaks [Nu 16:1].
8Now the son of Pallu was Eliab,
Berean Standard Bible · CC0
Hebrew — tap a word ↓
ū·ḇə·nê p̄al·lū ’ĕ·lî·’āḇ
Literal — word-for-word from the original
And the sons of (bᵉnê) Pallu: Eliab.
Where the English smooths the original
The plural "sons" is to be explained here not from the fact (which has nothing to do with it) that several grandsons are afterwards mentioned, but from the fact that וּבְנֵי ("and the sons") was the conventional heading of a family list, and was written doom by the transcriber before he noticed that only one name followed."doom" is a typo for "down" in the source transcription, reproduced here unaltered to keep the quotation verbatim.
The plural בּני (sons), in Numbers 26:8 , where only one son is mentioned, is to be explained from the fact, that several sons of this particular son (i.e., grandsons) are mentioned afterwards.
And the sons of Pallu,.... Or son, the plural for the singular, Pallu having but one son, whose name was Eliab, the father of Dathan and Abiram
9and the sons of Eliab were Nemuel, Dathan, and Abiram. It was Dathan and Abiram, chosen by the congregation, who rebelled against Moses and Aaron with the followers of Korah who rebelled against the LORD.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
ū·ḇə·nê ’ĕ·lî·’āḇ nə·mū·’êl wə·ḏā·ṯān wa·’ă·ḇî·rām hū- ḏā·ṯān wa·’ă·ḇî·rām qə·rū·ʾē hā·‘ê·ḏāh ’ă·šer hiṣ·ṣū ‘al- mō·šeh wə·‘al- ’a·hă·rōn ba·‘ă·ḏaṯ- qō·raḥ bə·haṣ·ṣō·ṯām ‘al- Yah·weh
Literal — word-for-word from the original
And the sons of Eliab: Nemuel, and Dathan, and Abiram — that Dathan and Abiram, called ones of the congregation (qᵉrûʾê hā-ʿêdâh), who strove against Moses and against Aaron in the company of Korah, when they strove against the LORD.
Where the English smooths the original
this is that Dathan and Abiram, which were famous in the congregation; either before their rebellion, for their power and authority, being heads of their fathers' houses
This is that Dathan and Abiram, which were famous in the congregation, who strove against Moses and against Aaron in the {c} company of Korah, when they strove against the LORD: (c) In that rebellion of which Korah was head.
The mention of Dathan and Abiram leads the writer, or a later editor, to add a note recalling the incidents of ch. 16. He combines the story of Dathan and Abiram with that of Korah in such a way that the events are inextricably confused.Cambridge writes from a documentary-critical stance; cited here as the dissenting voice that names the narrative's difficulty rather than smoothing it.
10And the earth opened its mouth and swallowed them along with Korah, whose followers died when the fire consumed 250 men. They serve as a warning sign.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
hā·’ā·reṣ ’eṯ- wat·tip̄·taḥ pî·hā wat·tiḇ·la‘ ’ō·ṯām wə·’eṯ- qō·raḥ hā·‘ê·ḏāh bə·mō·wṯ hā·’êš ’êṯ ba·’ă·ḵōl ḥă·miš·šîm ū·mā·ṯa·yim ’îš way·yih·yū lə·nês
Literal — word-for-word from the original
And the earth opened its mouth and swallowed them, and Korah, when the company died — when the fire consumed the two hundred and fifty men; and they became a sign (nês).
Where the English smooths the original
The Hebrew נֵם properly means a banner or ensign, and is unusual in this sense. It exactly corresponds, however, to the Greek σήμειον , and has no doubt the same secondary signification - a something made conspicuous in order to attract attention and enforce a warning
Together with Korah - i. e., they were engulfed at the same time that Korah perished, for Korah himself appears to bare died among the two hundred and fifty incense offerers at the door of the tabernacle, not with Dathan and Abiram"bare" is the source transcription's typo for "have," left unaltered for verbatim fidelity.
They became a sign — A monument of divine vengeance against daring sinners, warning them not to rebel against God, or magistrates, his deputies, nor to usurp the priestly office.
The Samaritan Pentateuch, however, has a different reading here. It transposes the words “and Korah,” and combines them with the words”and the two hundred and fifty men”: thus—“when the fire devoured Korah and the two hundred and fifty men.”Ellicott adds a textual witness the others lack: the Samaritan Pentateuch repositions ‘and Korah,’ moving him out of the swallowing and into the fire — manuscript evidence on the side of harmonization with Numbers 16:35.
This is a reference to Numbers 16:38 ; but there it is not the offenders but their fire-pans, beaten into plates for the altar, that are a sign.Cambridge sharpens the ‘sign’ (nês): in Numbers 16:38 it was the rebels’ beaten censers, not the men themselves, that stood as the warning — a precision the FSSB records alongside the broader reading that the destroyed rebels became the sign.
11However, the line of Korah did not die out.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
ū·ḇə·nê- qō·raḥ lō- mê·ṯū
Literal — word-for-word from the original
But the sons of Korah — they did not die (lōʾ-mêṯû).
Where the English smooths the original
Notice is here taken of the children of Korah; they died not, as the children of Dathan and Abiram; they seem not to have joined even their own father in rebellion. If we partake not of the sins of sinners, we shall not partake of their plagues.
The children of Korah died not - Compare Numbers 26:58 . Samuel the prophet was of this family, and Heman, "the king's seer" 1 Chronicles 6:22 , 1 Chronicles 6:33 ; 1 Chronicles 25:5 . Several of the Psalms appear from the titles to have been composed for the sons of Korah
God being pleased to spare them, either because they disowned their father’s act, and thereupon separated themselves both from his tent and company, or because Moses interceded for them, or because God would glorify his own free mercy in sparing some, while he punished others
The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.
AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.
The unit opens as pure registry: Reuben bᵉkôwr Yisraʾêl, "firstborn of Israel," and his four clans — Hanochite, Palluite, Hezronite, Carmite — counted by mishpaḥath, the family-unit on which Canaan's inheritance will be parceled. The Pulpit Commentary catches the design: "the mustering according to families... was the distinguishing feature of this census, because it was preparatory to a territorial settlement in Canaan." Yet the number itself preaches. The tribe is pᵉqudêhem, "their mustered ones" (the participle of pāqad, the verb that also means to visit, reckon, hold to account) — 43,730, which Benson and Gill both measure against the 46,500 of the first census: a fall of 2,770. Benson states the cause plainly: "for Korah's conspiracy, as well as other provocations of theirs, had cut off many of them." Keil & Delitzsch confirm the roster's pedigree — "the families of Reuben tally with Genesis 46:9; Exodus 6:14, and 1 Chronicles 5:3" — so that the very names testify to continuity even as the diminished total testifies to judgment.
The register slows at Pallu, and a grammatical knot surfaces: û-bᵉnê Pallû, "and the sons of Pallu" — plural — yet only Eliab follows. The commentators divide honestly. Keil reads forward: the plural anticipates "several sons of this particular son (i.e., grandsons)... mentioned afterwards." The Pulpit Commentary reads it as a copyist's reflex: û-bᵉnê "was the conventional heading of a family list, and was written down by the transcriber before he noticed that only one name followed." Gill simply calls it "the plural for the singular." The FSSB does not adjudicate; it lets the seam show, because the BSB's smooth "the son of Pallu" closes a gap the Hebrew leaves open. Then the genealogy turns to its real purpose. Dathan and Abiram were qᵉrûʾê hā-ʿêdâh, the summoned ones of the congregation — Geneva calls them "famous in the congregation" — and they hiṣṣû, strove (a strife-verb of hand-to-hand contention) against Moses and Aaron, "when they strove against the LORD." The same root nāṣâ binds the human quarrel to the divine offense. The Cambridge Bible, from its critical vantage, notes the editor "combines the story of Dathan and Abiram with that of Korah in such a way that the events are inextricably confused" — a difficulty the FSSB records rather than resolves.
Judgment is narrated with the earth personified: wat-tip̄taḥ hā-’āreṣ ’et-pîhā wat-tiḇlaʿ — "the earth opened its mouth and swallowed." The crux is the single particle ’et before Korah's name: did the ground swallow Korah, or only "the things of Korah"? The Pulpit Commentary takes the plain sense — "this distinct statement... seems decisive as to the fate of Korah." Barnes, Poole, and JFB pull the other way, harmonizing with Numbers 16:35: Korah "appears to have died among the two hundred and fifty incense offerers," and JFB renders the phrase "the things of Korah." The FSSB leaves the disagreement standing on the page. What all agree on is the verdict's purpose: they became lᵉ-nês. Pulpit insists the word "properly means a banner or ensign... it exactly corresponds to the Greek σήμειον"; Benson calls them "a monument of divine vengeance." The rebels were not merely punished but hoisted — a standard raised over Israel so the assembly would look and not follow.
The unit's last word is mercy. û-bᵉnê-Qōraḥ lōʾ-mêṯû — "and the sons of Korah, they did not die." Matthew Henry draws the line the whole register has been bending toward: "they seem not to have joined even their own father in rebellion. If we partake not of the sins of sinners, we shall not partake of their plagues." Poole multiplies the possible reasons — they "disowned their father's act," or Moses interceded, or "God would glorify his own free mercy in sparing some, while he punished others." And the spared line did not merely survive; Barnes traces it forward: "Samuel the prophet was of this family, and Heman, the king's seer... Several of the Psalms appear from the titles to have been composed for the sons of Korah." The men swallowed by the ground became a warning-standard; the children spared at the same ground became a choir. The same chapter records both the wages of striving against the LORD and the survival of grace through the line of the chief rebel.
Read whole, the unit fuses two genres the eye wants to keep apart: the dry roster of mishpaḥath and the lurid memorial of the earthquake. They are one act. To be pāqad — mustered, visited, reckoned — is to stand before a God who both numbers His people for inheritance and numbers the rebel for judgment. JFB names the census's double aim: "to establish the vast multiplication of the posterity of Abraham in spite of the severe judgments inflicted upon them," and to prepare "the distribution of the country." The shrunken Reubenite total and the inserted note on Dathan, Abiram, and Korah are not a digression from the count; they are the count's theology. The God who writes names in a ledger also opens the ground and raises a standard — and, in the same ledger, records that some did not die.
Under Sola Scriptura, weighing only the text and its own cross-references, here is the FSSB's fallible reading, offered to be tested. The unit is built on a single contrast that the Hebrew enforces and the BSB nearly smooths away: the verb pāqad ("muster / visit / reckon") makes the census itself an act of divine accounting, so that the diminished number (43,730, down 2,770) and the inserted obituary of the rebels are not two subjects but one. Three judgments seem warranted from the text alone. First, that the placement of the Dathan–Abiram–Korah note inside Reuben's roll is deliberate: the register pauses on Pallu's line precisely because it produced the rebels, so the genealogy is also an explanation of why Reuben shrank. Second, that the ’et-Qōraḥ crux in v.10 should not be force-harmonized; the plainest reading of this verse swallows Korah, Numbers 16:35 burns him, and the honest posture is to hold both and confess the seam rather than manufacture certainty Scripture withholds. Third — and this is where the unit turns from law to gospel — that v.11 is the load-bearing line: lōʾ-mêṯû, "they did not die." The text deliberately exempts the sons of the chief rebel, and the wider canon (the Korahite Psalm titles, Samuel's descent) shows that exemption flowering into worship. The principle Henry draws — that not partaking in sinners' sins spares one their plagues — is the text's own logic, sealed by the closing paragraph-marker on a verse of mercy. This is offered as a reading, not a ruling.
The same ground that opened as a mouth to swallow the rebels was the ground beside which the rebel's own sons were left standing — and from those who did not die, Israel later learned to sing. (This line is the tool's fallible synthesis, not Scripture.)
AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.
The four sons of Reuben — Hanoch, Pallu, Hezron, Carmi — appear in the same order in Genesis 46:9, Exodus 6:14, and 1 Chronicles 5:3. Keil & Delitzsch state it flatly: "the families of Reuben tally with Genesis 46:9; Exodus 6:14, and 1 Chronicles 5:3." The Verifier flags these as shared rare lexemes, but in honesty this is a fixed genealogical register transmitted intact, not one text quoting another — so it is tiered structural, the recurrence of a single roster, not a verbal citation.
Genesis 46:9 · Exodus 6:14 · 1 Chronicles 5:3
basis: Verifier-shared lexemes across all three: H7205 Rᵉʼûwbên (in 68 vv), H2585 Chănôwk (in 15 vv), H6396 Pallûwʼ (in 5 vv; Exod 6:14 and 1 Chr 5:3 also share H1060 bᵉkôwr). The rarity (Pallu in only 5 vv) is real, but the basis is a repeated fixed family-list, not a quotation — downgraded from the Verifier's auto 'verbal' tier per under-claiming.
The Verifier surfaces a high-scoring link from Numbers 26:6 (the Carmite clan) to Joshua 7:1 and 1 Chronicles 2:7 on the strength of the rare proper name Karmî (H3756, only 8 verses in the whole canon). It would be easy to over-read: both are stories of a line "cut off" from Israel. But the Carmi of Numbers 26 is Reuben's son; the Carmi of Joshua 7:1 is of Judah, the father of Achan who took the devoted things at Jericho — two unrelated men who happen to bear the same name. The lexical overlap is real and rare; the referential identity is not. This is recorded honestly as a flagged near-link: a coincidence of spelling, not a genealogical or quotational bond.
Joshua 7:1 · 1 Chronicles 2:7
basis: Verifier (Num 26:6 ↔ Josh 7:1) returns 'verbal' on the single rare lexeme H3756 Karmîy (8 vv). Flagged and explicitly NOT tiered verbal: the shared Strong's number joins two distinct, unrelated men (Reuben's son vs. Judah's Carmi, Achan's father), so the verbal-match is a homonym coincidence, not a textual citation or a shared referent. Provenance of the link is disputed by identity — hence flagged.
Verses 9–10 compress the whole revolt of Numbers 16 into a parenthesis, and Deuteronomy 11:6 recalls it again as a warning to the next generation — "what He did to Dathan and Abiram... how the earth opened its mouth and swallowed them." With Numbers 16 the bond is the cast of rare names (Dathan, Abiram, Eliab, Korah). With Deuteronomy 11:6 it is something tighter and worth recording precisely: the Verifier finds the two verses share the very verbs and image of judgment — pātsâh / pāthach peh ("opened the mouth") and bālaʿ ("swallowed"). That is a reused formula of catastrophe, not merely a remembered name. Even so the link remains structural, not verbal: Deuteronomy is recalling the same event in the same idiom, not citing this verse as a text — Moses preaches the memory, he does not quote the roster.
Numbers 16:1 · Deuteronomy 11:6
basis: Two distinct bases. Num 26:9 ↔ Num 16:1 (Verifier): rare shared names H1885 Dâthân (8 vv), H48 ʼĂbîyrâm (9 vv), H446 ʼĔlîyʼâb (20 vv), H7141 Qôrach (37 vv). Num 26:10 ↔ Deut 11:6 (Verifier): shared judgment-verbs H1104 bālaʻ 'swallow' (48 vv) and H6310 peh 'mouth' (459 vv) — the reused 'earth-opened-its-mouth-and-swallowed' formula. A shared narrative episode recalled in a shared idiom, not one text quoting another — tiered structural, per under-claiming.
Psalm 106:17 sings the same judgment back in worship: "the earth opened up and swallowed Dathan; it covered the company of Abiram." The Verifier shows the link runs deeper than the shared names: pairing v.10 with the Psalm, the two share the catastrophe-verbs themselves — pāthach ("opened") and bālaʿ ("swallowed") — the same formula Deuteronomy 11:6 reuses, now set to music. Tellingly, the Psalm names only Dathan and Abiram as swallowed — not Korah — which Benson and JFB cite as evidence on the v.10 ’et-Qōraḥ crux that Korah died by fire, not in the earthquake. Because this is the liturgical recall of the episode in its own idiom, not a citation of the verse, it is tiered structural/thematic.
Psalm 106:17
basis: Verifier (Num 26:10 ↔ Ps 106:17): shared judgment-verbs H6605 pāthach 'open' (133 vv) and H1104 bālaʻ 'swallow' (48 vv), plus H5712 ʻêdâh 'congregation' (140 vv); the wider thread also carries the rare names H1885 Dâthân (8 vv), H48 ʼĂbîyrâm (9 vv). A psalmic recollection of the Korah episode (and a witness on the Korah-crux), reusing its swallow-formula — not a quotation. Structural/thematic, per under-claiming.
Verse 11's spared line surfaces across the Psalter: the superscriptions "of the sons of Korah" head Psalm 42 and the cluster 44–49, 84–85, 87–88. Barnes, JFB, and Cambridge all trace v.11 forward to this guild of temple singers (and to Samuel and Heman in 1 Chronicles 6). The shared lexeme is the single rare proper name Korah; the connection is the genealogical thread from the spared sons to the Korahite choir — structural/thematic.
Psalm 42:1 · Numbers 26:58 · 1 Chronicles 6:22
basis: Verifier-shared lexeme Num 26:11 ↔ Psalm 42:1: H7141 Qôrach (in 37 vv) — the Psalm's superscription 'of the sons of Korah.' Num 26:58 / 1 Chr 6:22 carry the genealogical continuation but share no indexed lexeme with v.11 (Verifier: flagged, no shared lexeme), so they are cited as commentator-attested genealogy, not as a verbal link.
Jude 11 pronounces woe on those who "perished in Korah's rebellion" (Greek antilogia tou Kore), making this unit's swallowed company a standing type of those who reject God-given authority. Because this is a cross-Testament link, no shared Strong's number can exist — the Verifier confirms "no shared original-language lexeme." The bond is Jude's explicit naming of Korah as a figure, an interpretive/typological reach, not a verbal quotation of this verse.
Jude 1:11
basis: Cross-Testament (Greek↔Hebrew): the Verifier returns NO shared lexeme (it cannot, by language). Jude explicitly invokes Korah (Κόρε) by name as a type of rebellion against authority; the figural link to Num 26:9–10 is ancient and widely held but is typological, never verbal.
AI-generated reading; weigh it against the text.
When Dathan and Abiram strove against Moses and against Aaron, the verse's own grammar names the deeper offense: "when they strove against the LORD" — the same verb nāṣâ binding the human quarrel to the divine. To assault God's appointed mediator is to assault God. The pattern runs straight to the greater Mediator: "He came to His own, and His own did not receive Him" (John 1:11), and the rejection of the Son is the rejection of the Father who sent Him (John 5:23; Luke 10:16). Numbers 26 records the prototype; the Gospels record its fulfillment in the strife against Christ.
Numbers 26:9 · Luke 10:16 · John 5:23
The sons of Korah did not die. Judgment fell on the father; grace ran on through children who were spared the death his company died — and from that spared line came worshipers who taught Israel to sing (Psalm 42; 84). This is the gospel shape in miniature: the line of the condemned preserved, mercy threading through the very household of the chief rebel, so that the place of judgment became the seedbed of praise. The Christ-pattern is that, in Him, the children of rebels are not consumed but kept — "there is therefore now no condemnation" (Romans 8:1) for those found in the Mediator rather than in the rebellion against Him. This reading is offered as the tool's synthesis, drawing a typological line the text invites but does not state.
Numbers 26:11 · Romans 8:1 · Psalm 84:1
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:
Verbatim voices. Every quoted voice is a contiguous substring of the raw commentary in input.json, trimmed only at the ends. Two source-transcription typos are reproduced unaltered and flagged in editorial notes: Pulpit's "doom" (for "down") at v.8, and Barnes' "bare" (for "have") at v.10. Keil & Delitzsch supply one block-note spanning vv.5–11; it is split across the relevant verses, each excerpt still verbatim. At v.10 the unit deliberately widens the witness-bench beyond the Pulpit/Barnes/Benson trio: Ellicott is added for the Samaritan-Pentateuch textual variant (which moves Korah out of the swallowing and into the fire), and Cambridge for the precision that the original "sign" of Numbers 16:38 was the rebels' beaten censers, not the men.
Tiering judgment. The Verifier auto-tags shared rare proper names (Pallu in 5 vv; Dathan in 8; Abiram in 9; Carmi in 8) as "verbal / quotation." The FSSB deliberately downgrades the genealogical and episode-recall links to structural / thematic: a register copied across Genesis/Exodus/Chronicles, or one historical event recalled across the Pentateuch and Psalter, is a shared roster or memory, not one text quoting another. Two refinements were made in editing. (1) The Deuteronomy 11:6 and Psalm 106:17 links are now recorded on their true Verifier bases — they share not merely names but the catastrophe-verbs pāthach ("open") and bālaʿ ("swallow"), the reused "earth-opened-its-mouth-and-swallowed" formula — which is a stronger and more honest basis than the names-only one, while still structural (recall in a shared idiom, not citation). (2) The Carmi ↔ Joshua 7:1 / 1 Chronicles 2:7 link, though the Verifier scores it "verbal" on the rare name Karmî, is tiered flagged — verify source, because the shared Strong's number joins two unrelated men (Reuben's son vs. Achan's father in Judah): a homonym, not a referent. No link in this unit is asserted as "verbal."
The Korah crux (v.10). This unit contains a genuine, unresolved internal tension: read plainly, v.10 says the earth swallowed Korah; Numbers 16:35 and Psalm 106:17 (which names only Dathan and Abiram as swallowed) suggest Korah died by fire. The commentators split — Pulpit for the plain reading, Barnes/Poole/JFB for harmonization via the particle ’et ("the things of Korah"). The FSSB records the disagreement rather than forcing a resolution.
Jude / cross-Testament. The Jude 11 thread is tiered typological, not verbal: a Greek↔Hebrew link can never rest on a shared Strong's number, and the Verifier confirms no shared lexeme. It rests on Jude's explicit naming of Korah as a figure.
Out of scope. The Joshua 1:5 → Hebrews 13:5 flag does not apply here — this unit is Numbers 26, not Joshua, and contains no 1:5.
✦ = 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)