The Fallible · Synthetic · Study Bible
Passover and the Feast of Unleavened Bread
Numbers 28:16–25 — Passover and the Feast of Unleavened Bread. 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.
16The fourteenth day of the first month is the LORD’s Passover.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
bə·’ar·bā·‘āh ‘ā·śār yō·wm la·ḥō·ḏeš hā·ri·šō·wn ū·ḇa·ḥō·ḏeš Yah·weh pe·saḥ
Literal — word-for-word from the original
And in the fourteenth day of-the-month, the-first; and-in-the-month, to-YHWH [is the] Passover (pesaḥ).
Where the English smooths the original
The observance of the Passover had been in abeyance for thirty-eight years. The law is now promulgated afresh.Ellicott reads the chapter as a re-issuing of older law for the new generation about to enter the land.
is the passover of the Lord; a feast in which a lamb was killed and eaten, in memory of the Lord's passing over the houses of the Israelites, when he slew the firstborn in Egypt
Instituted by him, and to his honour and service.Poole's whole note on the verse; he points the reader to Leviticus 23:5 for the institution.
there was no general festal offering on the day of the Passover, or the 14th of the monthA precise observation: the public sacrifices of this unit attach to the seven days of Mazzoth, not to the 14th itself.
17On the fifteenth day of this month, there shall be a feast; for seven days unleavened bread is to be eaten.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
ū·ḇa·ḥă·miš·šāh ‘ā·śār yō·wm haz·zeh la·ḥō·ḏeš ḥāḡ šiḇ·‘aṯ yā·mîm maṣ·ṣō·wṯ yê·’ā·ḵêl
Literal — word-for-word from the original
And-in-the-fifteenth day of-the-month, the-this, [is] a-feast (ḥāg); seven days unleavened-bread (maṣṣôṯ) shall-be-eaten.
Where the English smooths the original
Not of the passover, that was the day before, but of unleavened bread, which began on this day, and lasted seven days, Leviticus 23:6 which is what the Jews call the Chagigah
The fourteenth day of Abib, or Nisan, the day of the passover proper, was not a feast, but a fast ending with the sacred meal of the evening. Only the ordinary daily sacrifice was offered on this day.Marks the sharp distinction between the 14th (Passover proper) and the 15th (the feast begins).
The feast, to wit, of unleavened bread; of which see on Leviticus 23:6 .Poole's whole note on v. 17: the feast that begins on the 15th is Mazzoth.
18On the first day there is to be a sacred assembly; you must not do any regular work.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
hā·ri·šō·wn bay·yō·wm qō·ḏeš miq·rā- lō ṯa·‘ă·śū kāl- mə·le·ḵeṯ ‘ă·ḇō·ḏāh
Literal — word-for-word from the original
On-the-first day, [there is] a-holy (qōdeš) convocation (miqrā’); any work-of service (‘ăḇōdāh) you-shall-not do.
Where the English smooths the original
The first of the seven days, which was kept in a very religious manner: ye shall do no manner of servile work therein; except by preparing food to eat
some details are here introduced, as certain specified offerings are prescribed to be made on each of the seven days of unleavened breadJFB on the function of the convocation-and-offering rules: new detail added to the older Leviticus 23 statute.
In the first day, i.e. , on the fifteenthClarifies that "the first day" of the feast is the 15th, not the 14th (Passover).
19Present to the LORD a food offering, a burnt offering of two young bulls, one ram, and seven male lambs a year old, all unblemished.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·hiq·raḇ·tem Yah·weh ’iš·šeh ‘ō·lāh šə·na·yim bə·nê- ḇā·qār pā·rîm ’e·ḥāḏ wə·’a·yil wə·šiḇ·‘āh ḵə·ḇā·śîm bə·nê šā·nāh yih·yū lā·ḵem tə·mî·mim
Literal — word-for-word from the original
And-you-shall-bring-near (hiqraḇtem) to-YHWH a-fire-offering (’iššeh), a-burnt-offering (‘ōlāh): two sons-of-the-herd — bulls — and one ram, and-seven lambs sons-of-a-year; without-blemish (təmîmim) they-shall-be for-you.
Where the English smooths the original
two young bullocks, &c. the same with the burnt offering on the first day of the month, Numbers 28:11 .Identifies the Passover-week burnt offering with the New Moon offering of v. 11.
This offering, the same for each day of Mattsoth as for the feast of the new moon, had not been prescribed before, and almost certainly not observed at the one passover kept in the wilderness ( Numbers 9:5 ).Notes that these details are new legislation for the generation entering Canaan.
The Passover offering was the same as that of the New moon, and was repeated on each of the seven days of the festival, thus marking the importance and the solemnity of the occasion.
20The grain offering shall consist of fine flour mixed with oil; offer three-tenths of an ephah with each bull, two-tenths of an ephah with the ram,
Berean Standard Bible · CC0
Hebrew — tap a word ↓
ū·min·ḥā·ṯām sō·leṯ bə·lū·lāh ḇaš·šā·men ta·‘ă·śū šə·lō·šāh ‘eś·rō·nîm lap·pār ū·šə·nê ‘eś·rō·nîm lā·’a·yil
Literal — word-for-word from the original
And-their-grain-offering (minḥāṯām): fine-flour (sōleṯ) mixed (bəlūlāh) with-the-oil you-shall-offer — three tenth-parts for-the-bull, and-two tenth-parts for-the-ram.
Where the English smooths the original
The quantity of flour for which is the same for a bullock, a ram, and a lamb, as in Numbers 28:12 .Cross-references the graduated meal measures to the New Moon offering of v. 12.
The same number of sacrifices as at the new moon were to be offered on every one of the seven days of the feast of unleavened bread (Mazzoth), from the 15th to the 21st of the monthFrames the meal offering within the repeated daily sacrifice of the seven-day feast.
And their meat offering shall be of flour mingled with oil: three tenth deals shall ye offer for a bullock, and two tenth deals for a ram;The Geneva text of the verse; "meat offering" is the older English for the grain offering.
21and a tenth of an ephah with each of the seven lambs.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
ta·‘ă·śeh ‘iś·śā·rō·wn ‘iś·śā·rō·wn hā·’e·ḥāḏ lə·šiḇ·‘aṯ hak·kə·ḇā·śîm lak·ke·ḇeś
Literal — word-for-word from the original
A-tenth-part, a-tenth-part (‘iśśārôn ‘iśśārôn) you-shall-offer for-the-one — for-the-seven the-lambs; for-each-lamb.
Where the English smooths the original
A several tenth deal shalt thou offer for every lamb, throughout the seven lambs:"A several tenth deal" — an older English rendering that preserves the distributive "one tenth for each, separately."
The quantity of flour for which is the same for a bullock, a ram, and a lamb, as in Numbers 28:12 .Gill repeats his cross-reference; the per-lamb tenth matches the New Moon schedule.
certain specified offerings are prescribed to be made on each of the seven days of unleavened breadLocates the per-lamb measure within the daily repetition across all seven days.
22Include one male goat as a sin offering to make atonement for you.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
’e·ḥāḏ ū·śə·‘îr ḥaṭ·ṭāṯ lə·ḵap·pêr ‘ă·lê·ḵem
Literal — word-for-word from the original
And-a-male-goat-of sin-offering (ḥaṭṭā’ṯ), one — to-make-atonement (lə-ḵappēr) over-you (‘ălêḵem).
Where the English smooths the original
yet there was need of a sin offering to expiate their guilt, typical of Christ, who takes away the sins of our holy things as well as all other sinsGill draws the type directly: even sacred services need atonement, met in Christ.
thus marking the importance and the solemnity of the occasion. The details of the offering had not been previously prescribed.Barnes on the unprecedented fullness of the Passover-week ritual.
23You are to present these in addition to the regular morning burnt offering.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
ta·‘ă·śū ’eṯ- ’êl·leh mil·lə·ḇaḏ ’ă·šer hat·tā·mîḏ lə·‘ō·laṯ hab·bō·qer ‘ō·laṯ
Literal — word-for-word from the original
Apart-from (mil-ləḇaḏ) the-continual (tāmîḏ) burnt-offering-of the-morning — which [is] for-a-continual-burnt-offering — these you-shall-offer.
Where the English smooths the original
the morning sacrifice alone is mentioned, partly because the celebration of the feast began with it, and principally because this alone was doubtful, whether this might not be omitted when so many other sacrifices were offered in that morningPoole explains why only the morning continual offering is singled out.
This solemn festival was designed as an acknowledgment of God’s goodness in bringing them out of Egypt, and making them a free people; which was the foundation of all their future blessings.Benson names the festival's purpose: a standing memorial of the Exodus, the root of every later blessing.
Even when it is not expressly stated, the presumption is that all the sacrifices here treated of were cumulative.States the governing principle: feast offerings add to, never replace, the daily ones.
The festal sacrifices of the seven days were to be prepared "in addition to the morning burnt-offering, which served as the continual burnt-offering."
24Offer the same food each day for seven days as a food offering, a pleasing aroma to the LORD. It is to be offered with its drink offering and the regular burnt offering.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
ta·‘ă·śū kā·’êl·leh le·ḥem lay·yō·wm šiḇ·‘aṯ yā·mîm ’iš·šêh nî·ḥō·aḥ rê·aḥ- Yah·weh yê·‘ā·śeh ‘al- wə·nis·kōw hat·tā·mîḏ ‘ō·w·laṯ
Literal — word-for-word from the original
Like-these you-shall-offer for-the-day, seven days, the-food (leḥem) of-a-fire-offering, a-soothing aroma (nîḥōaḥ rêaḥ) to-YHWH; upon the-continual burnt-offering it-shall-be-offered, and-its-drink-offering.
Where the English smooths the original
for as God is said to smell the sacrifices, to wit, metaphorically, i.e. to accept of them; so is he said to eat them, i.e. to devour or consume them, and to be satisfied with them: such things spoken of God after the manner of men are to be understood so as to agree with the majesty of God.Poole on the "food"/"aroma" anthropomorphism: spoken "after the manner of men."
it shall be offered beside the continual burnt offering, and his drink offering; which is again repeated, that it might be diligently observed.Gill on the deliberate repetition of the "continual offering" clause.
This implies that the festal sacrifices commanded were to be prepared and offered every day after the morning sacrifice.
25On the seventh day you shall hold a sacred assembly; you must not do any regular work.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
haš·šə·ḇî·‘î ū·ḇay·yō·wm yih·yeh lā·ḵem qō·ḏeš miq·rā- lō ṯa·‘ă·śū kāl- mə·le·ḵeṯ ‘ă·ḇō·ḏāh
Literal — word-for-word from the original
And-on-the-day, the-seventh, a-holy convocation (miqrā’ qōdeš) shall-be for-you; any work-of service (‘ăḇōdāh) you-shall-not do.
Where the English smooths the original
And on the seventh day ye shall have an holy convocation,.... As on the first: ye shall do no servile work; unless in dressing food.Gill marks the symmetry of first and seventh days and the food-preparation exception.
The festal sacrifices of the seven days were to be prepared "in addition to the morning burnt-offering, which served as the continual burnt-offering."Keil & Delitzsch on the seventh day closing the seven-day cycle of cumulative festal sacrifice.
And on the seventh day ye shall have an holy convocation; ye shall do no servile work.The Geneva text of the closing verse.
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 on a calendar and a memory. "In the fourteenth day of the first month... [is] the Passover" — pesaḥ, the night the destroyer passed over the blood-marked houses (so Gill: "in memory of the Lord's passing over the houses of the Israelites, when he slew the firstborn in Egypt"). Ellicott catches the historical pathos: "The observance of the Passover had been in abeyance for thirty-eight years. The law is now promulgated afresh." This is law for a new generation about to cross into the land — the wilderness people who kept it once (Numbers 9:5) have died. The Pulpit Commentary sharpens the distinction the BSB blurs: the 14th "was not a feast, but a fast ending with the sacred meal of the evening," while the 15th opens ḥāg, the seven-day pilgrimage of maṣṣôṯ, unleavened bread. Two days, two characters: the slain lamb, then the bread without leaven.
What Leviticus 23 commanded in outline, Numbers 28 fills in with quantities. Barnes states the fact plainly: "The Passover offering was the same as that of the New moon, and was repeated on each of the seven days of the festival, thus marking the importance and the solemnity of the occasion. The details of the offering had not been previously prescribed." Each day for seven days: two bulls, one ram, seven lambs (v. 19), all təmîmim — whole, without defect — brought near (hiqraḇtem, "caused to draw near") as an ascending ‘ōlāh; with them the graded minḥāh of fine flour drenched in oil (vv. 20–21); and one he-goat as ḥaṭṭā’ṯ, sin offering, "to make atonement" — lə-ḵappēr, to cover (v. 22). Gill draws the type out of the goat: "there was need of a sin offering to expiate their guilt, typical of Christ, who takes away the sins of our holy things as well as all other sins." Even on a holy day, in the middle of a feast of deliverance, the people need covering. The feast does not cancel the need for atonement; it presupposes it.
Then the verse that guards everything: these are offered mil-ləḇaḏ, "apart from" — alongside, not instead of — "the continual burnt offering" (v. 23), the tāmîḏ, the perpetual daily sacrifice of Exodus 29. The Pulpit Commentary names the rule: "all the sacrifices here treated of were cumulative." The festal additions never interrupt the daily floor of worship; the tāmîḏ runs on beneath the Passover the way it runs on beneath every ordinary morning. Keil & Delitzsch: the festal sacrifices "were to be prepared and offered every day after the morning sacrifice." The whole thing is named, twice, a nîḥōaḥ rêaḥ — a soothing, restful aroma to the LORD (v. 24), the same phrase spoken over Noah's altar — and Poole guards it from crudeness: God's "eating" and "smelling" are "spoken of God after the manner of men." The unit closes as it opened, on a miqrā’ qōdeš, a called holy convocation (v. 25), the seventh day mirroring the first — the week of bread without leaven framed, front and back, in summoned rest.
Read under the rule that Scripture is its own best interpreter, three things in this dry offering-list stand out — offered as a reading to be tested, not a verdict to be trusted. First: the feast of deliverance is built on a sin offering. Israel is commanded, in the very middle of remembering its rescue, to bring a goat "to make atonement" (v. 22). Redemption recalled does not retire the need for covering; the Passover that saved them does not exempt them from the ḥaṭṭā’ṯ. The text itself refuses any triumphalism that forgets its own guilt. Second: the spotless victims and the unleavened bread say the same thing twice. The animals must be təmîmim, whole and without blemish; the bread must be maṣṣôṯ, without the souring of leaven. Wholeness and purity are required to approach — a wholeness the worshiper plainly lacks and must borrow from the victim. Third: the daily continues beneath the festal. The most easily forgotten line in the unit is its most theological: "apart from the continual burnt offering of the morning" (v. 23). The high day does not displace the daily; extraordinary devotion is added to, never substituted for, the ordinary, ceaseless worship God has fixed. Matthew Henry, reading the whole chapter, drew exactly this lesson: "No hurrying employments, or perilous situations, or prosperous circumstances, should cause slackness in our religious exercises." The tāmîḏ is the floor under every feast.
The lamb that saves and the goat that covers stand on the same week — deliverance and atonement are not rivals but neighbors at the one altar.
AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.
The opening line of the unit is the same law given at Sinai and at the Exodus, restated for the generation entering Canaan. The shared vocabulary is dense and specific — the festival's own name pesaḥ (a moderately rare word, 46 occurrences), "the first month" (riʼshôwn, chôdesh), and "the fourteenth" (ʼarbaʻ + ʻâsâr) — running from the institution in Exodus and Leviticus to its one wilderness keeping (Numbers 9:5). This is repetition of a single statute, not citation of one text by another, so the link is structural, not a quotation.
Numbers 28:16 · Exodus 12:6 · Leviticus 23:5 · Numbers 9:5
basis: Verifier: shared lexemes H6453 peçach (46 vv, moderately rare), H7223 riʼshôwn, H2320 chôdesh, H702 ʼarbaʻ — same Passover statute re-promulgated; no quotation claim, so structural rather than verbal.
The command of v. 17 — "seven days unleavened bread is to be eaten" — repeats the Exodus institution of Mazzoth almost word for word. The shared terms are pointed: the rare noun maṣṣôṯ (unleavened bread, 42 occurrences), the verb ʼâkal ("be eaten"), and "seven days" (shebaʻ + yôwm). Keil & Delitzsch names Exodus 12:15–20 as the source-rule being repeated here. The link is verbally close because it is the same ordinance restated; tiered structural because the relation is repetition of a statute, not a formal quotation of one passage by another.
Numbers 28:17 · Exodus 12:15 · Leviticus 23:6
basis: Verifier: shared lexemes H4682 matstsâh (42 vv, rare), H398 ʼâkal, H7651 shebaʻ, H3117 yôwm — the Mazzoth rule of Exodus 12:15 repeated; structural (statute restated), not a quotation.
The animals of vv. 19–21 — two bulls, one ram, seven yearling lambs, all unblemished, with their graded grain offerings — are precisely the burnt offering of the New Moon a few verses earlier (Numbers 28:11), and the same pattern recurs through the festal calendar (Leviticus 23:18; Numbers 29). Gill and Barnes both note the identity. The Verifier finds a thick band of shared sacrificial vocabulary — par (bull), ʼayil (ram), kebes (lamb), tâmîym (unblemished), minchâh (grain offering) — confirming a structural, not merely topical, parallel across the whole offering system.
Numbers 28:19 · Numbers 28:11 · Leviticus 23:18 · Numbers 29:9
basis: Verifier: shared lexemes H6499 par, H352 ʼayil, H3532 kebes, H8549 tâmîym, H4503 minchâh, H801 ʼishshâh — the same fixed offering-formula repeated across the calendar; a shared pattern, no quotation.
The first and seventh days are each a miqrā’ qōdeš, a called holy convocation barring servile work (vv. 18, 25) — the same rule given in Leviticus 23:7–8 for the feast of Mazzoth. The Verifier confirms the link on the rare word miqrâʼ (called convocation, 22 occurrences) together with ʻăbôdâh (service-work), mᵉlâʼkâh (work), and qôdesh (holy). Keil & Delitzsch identifies Leviticus 23:6–8 as the rule being repeated. Structural, since it is a shared festal pattern rather than a citation.
Numbers 28:18 · Numbers 28:25 · Leviticus 23:8 · Leviticus 23:36
basis: Verifier: shared lexemes H4744 miqrâʼ (22 vv, rare), H5656 ʻăbôdâh, H4399 mᵉlâʼkâh, H6944 qôdesh — the convocation-and-rest rule of Leviticus 23 repeated; structural pattern, not quotation.
The festal sacrifices are commanded "apart from the continual burnt offering of the morning" (v. 23) — the tāmîḏ of Exodus 29:38–42, the perpetual daily sacrifice that never stops. The Verifier links the verses on the keyword tâmîyd itself (continual, 103 occurrences). The Pulpit Commentary states the governing logic: the offerings are cumulative; the daily floor of worship runs on beneath every addition. Structural, resting on the shared technical term for the perpetual offering.
Numbers 28:23 · Exodus 29:38 · Numbers 28:6
basis: Verifier: shared lexeme H8548 tâmîyd (103 vv) — the perpetual daily offering of Exodus 29:38 named as the floor under the feast; structural, the same institution referenced.
Paul reads the very statute of vv. 16–17 figurally: "Christ, our Passover lamb, has been sacrificed. Therefore let us keep the feast... with the unleavened bread of sincerity and truth" (1 Corinthians 5:7–8). The Hebrew pesaḥ and maṣṣôṯ of this unit are taken up as type and fulfillment. Held honestly: this is a cross-Testament link — the New Testament is in Greek, so it can share no Strong's lexeme with the Hebrew, and the Verifier accordingly finds no verbal basis. The connection is typological/structural, argued from the institution Paul names, never asserted as a verbal quotation of this Hebrew text.
Numbers 28:16 · Numbers 28:17 · 1 Corinthians 5:7
basis: Cross-Testament (Hebrew↔Greek): Verifier finds no shared original-language lexeme, so this cannot be a verbal link. Tiered typological — an ancient, apostolic figural reading (Paul) of pesaḥ/maṣṣôṯ, argued not asserted.
The endless repetition of this unit — the same offering every day for seven days, year after year, "apart from the continual burnt offering" — is read by Hebrews as the mark of a shadow that could not finish its work: "the law... can never, by the same sacrifices repeated endlessly year after year, make perfect those who draw near" (Hebrews 10:1), until the one offering of Christ "has perfected for all time those who are being sanctified" (Hebrews 10:14). Held honestly: again a cross-Testament link with no shared Strong's lexeme; the Verifier returns no verbal basis. The thread is structural/typological — the very repetitiveness the Hebrew prescribes is what the epistle interprets — and is flagged, not claimed as a citation of this text.
Numbers 28:24 · Numbers 28:23 · Hebrews 10:1
basis: Cross-Testament (Hebrew↔Greek): Verifier finds no shared lexeme — no verbal basis exists between the Hebrew and the Greek. The link is an interpretive (typological) reading of the repeated tāmîḏ by Hebrews; left flagged because the connection is argued, not textually verifiable here.
AI-generated reading; weigh it against the text.
The whole unit hangs on pesaḥ (v. 16), the feast of the slain lamb whose blood turned the destroyer aside. The New Testament names the fulfillment without hedging: "Christ, our Passover lamb, has been sacrificed for us" (1 Corinthians 5:7); John points to "the Lamb of God, who takes away the sin of the world" (John 1:29); and the crucifixion is timed and shaped to the feast, the unbroken bones answering the Passover rule (John 19:36; Exodus 12:46). The week of unleavened bread that follows — purity required of those the lamb has saved — Paul turns into the Christian's call: "let us keep the feast... with the unleavened bread of sincerity and truth" (1 Corinthians 5:8).
Numbers 28:16 · Numbers 28:17 · 1 Corinthians 5:7 · John 1:29
In the middle of the feast stands the he-goat "as a sin offering, to make atonement for you" (v. 22) — lə-ḵappēr, to cover. Gill reads the type directly off the verse: the goat is "typical of Christ, who takes away the sins of our holy things as well as all other sins." The point is severe and consoling at once: even Israel's most sacred service needed covering, and the covering pictured here is completed in the one who "has appeared once for all at the culmination of the ages to put away sin by the sacrifice of himself" (Hebrews 9:26). The endlessly repeated goat could only cover; the single offering of Christ takes away.
Numbers 28:22 · Hebrews 9:26 · Hebrews 10:14
Beneath the feast runs the tāmîḏ, the perpetual offering that "shall not depart" — sacrifice morning and evening without end (v. 23; Exodus 29:38–42). The shadow's perpetuity is answered by a better permanence: a priest who "holds his priesthood permanently, because he continues forever," and therefore "always lives to make intercession" for those who draw near (Hebrews 7:24–25). Offered as a reading to weigh: where the law's continual offering had to be renewed every dawn because it could never finish, the continual presence of the risen Christ before the Father needs no renewal — the perpetual sacrifice gives way to the perpetual Intercessor.
Numbers 28:23 · Numbers 28:24 · Hebrews 7:24-25
The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.
Named voices, quoted verbatim from public-domain works:
This unit (Numbers 28:16–25) is legal and liturgical, not narrative, and most of the public-domain commentary on it is correspondingly terse and cross-referential — several authors (Matthew Henry, Barnes, Jamieson-Fausset-Brown, Keil & Delitzsch) write a single note carried across the whole block of verses, and Poole leaves several verses without comment. Where a voice's note spans the unit (e.g. Keil & Delitzsch's note keyed to v. 16, quoted at v. 25), its source_url reflects the verse where BibleHub anchors it; the excerpt remains a verbatim substring of that note. The Hebrew offering-vocabulary here recurs almost identically in Numbers 28:11–12 (New Moon), Leviticus 23, and Numbers 29, which is why the in-Testament threads are dense, lexically grounded, and rightly tiered structural — they are the same statute repeated, not one text quoting another. The two Christ-ward threads (1 Corinthians 5:7; Hebrews 9–10) are cross-Testament: Hebrew and Greek share no Strong's numbers, so the Verifier returns no verbal basis for them — they are tiered typological or flagged, argued from the institutions the New Testament names, and must not be read as verbal quotations of this Hebrew text. The Joshua 1:5 → Hebrews 13:5 flag does not apply to this unit (it is in Numbers, and contains no 1:5). The closing typology under "the continual offering" is marked novel: it is this tool's own extension, not a fixed patristic reading, and should be weighed accordingly.
✦ = 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)