The Fallible · Synthetic · Study Bible
The Kohathites
Numbers 3:27–32 — The Kohathites. 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.
27From Kohath came the clans of the Amramites, the Izharites, the Hebronites, and the Uzzielites; these were the clans of the Kohathites.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·liq·hāṯ miš·pa·ḥaṯ ha·‘am·rā·mî hay·yiṣ·hā·rî ū·miš·pa·ḥaṯ ha·ḥeḇ·rō·nî ū·miš·pa·ḥaṯ hā·‘āz·zî·’ê·lî ū·miš·pa·ḥaṯ ’êl·leh hêm miš·pə·ḥōṯ haq·qə·hā·ṯî
Literal — word-for-word from the original
And to Kohath: the clan of the Amramite, and the Izharite, and the Hebronite, and the Uzzielite; these — they [were] the clans of the Kohathite.
Where the English smooths the original
This family had many privileges above the others: of that were Moses and Aaron, and all the priests: they had the chief place about the tabernacle, and the care of the most holy things there
The posterity of Moses were not at all honoured or privileged, but stood upon the level with other Levites; thus it was plain, that Moses did not seek the advancement of his own family
So called from Amram, the first son of Kohath, and father of Aaron and Moses; so that Moses and Aaron, and their children, are included in this family
the Kohathites, the kinsmen of Moses and Aaron, and the most numerous, have the most important charge confided to them, namely, that of the ark, the altars, and the more especially sacred furniture generally
The Kohathites, who were divided into four families, and numbered 8600, were to encamp on the south side of the tabernacle, and more especially to keep the charge of the sanctuaryK&D reads vv. 27–32 as a single unit — clan, number, camp, chief, charge — which is why this one note recurs across the verses.
28The number of all the males a month old or more was 8,600. They were responsible for the duties of the sanctuary.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
bə·mis·par kāl- zā·ḵār ḥō·ḏeš mib·ben- wā·mā·‘ə·lāh šə·mō·naṯ ’ă·lā·p̄îm wə·šêš mê·’ō·wṯ šō·mə·rê miš·me·reṯ haq·qō·ḏeš
Literal — word-for-word from the original
In the number of all the male, from a son of a month and upward, eight thousand and six hundred, keepers of the keeping of the holy.
Where the English smooths the original
while in the other tribes the number of males was calculated from twenty years and upward [Nu 1:3], in that of Levi they were counted "from a month old and upward."
not that the males of a month old were keeping them, but when they were grown up and were capable of it, they had the charge thereof, in which they were instructed and trained up from their youth
This should probably be read eight thousand and three hundred ( שלש for שש )A conjectural emendation to resolve the 22,300-vs-22,000 totals; cited as one scholar's proposal, not as the text.
The known and undoubted habit of the sacred writers to omit names in their genealogies, even in those which seem most precise, lessens the difficulty of the first alternative
29The clans of the Kohathites were to camp on the south side of the tabernacle,
Berean Standard Bible · CC0
Hebrew — tap a word ↓
miš·pə·ḥōṯ bə·nê- qə·hāṯ ya·ḥă·nū ‘al tê·mā·nāh ye·reḵ ham·miš·kān
Literal — word-for-word from the original
The clans of the sons of Kohath shall encamp upon the thigh of the tabernacle southward.
Where the English smooths the original
The south has its name in Hebrew ( Teman ) from Yamin, the right hand, because when a man stands with his face towards the east the south is on his right hand.
Or to the right, which was the more honourable place, excepting the east or front, which was reserved for Moses and Aaron, and his sons
to form its guard while stationary—the Gershonites being stationed on the west, the Kohathites on the south, and the families of Merari on the northJFB names all three Levite flanks at once; the Kohathite south is one quadrant of a guarded square around the tent.
30and the leader of the families of the Kohathites was Elizaphan son of Uzziel.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
ū·nə·śî ḇêṯ- ’āḇ haq·qə·hā·ṯî lə·miš·pə·ḥōṯ ʾɛ·lī·ṣå̄·p̄å̄n ben- ‘uz·zî·’êl
Literal — word-for-word from the original
And the prince of the house of the father of the clans of the Kohathite [was] Elizaphan son of Uzziel.
Where the English smooths the original
he descended from the last and youngest of the families of the Kohathites; and some think this was one reason at least of Korah's dissatisfaction
Elizaphan the son of Uzziel - of the youngest branch. This may have aroused the jealousy of Korah, who represented an elder branch.Note the hedge "may have" — the Korah-motive is offered as conjecture, not as the verse's claim.
31Their duties were the ark, the table, the lampstand, the altars, the articles of the sanctuary used with them, and the curtain—all the service for these items.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
ū·miš·mar·tām hā·’ā·rōn wə·haš·šul·ḥān wə·ham·mə·nō·rāh wə·ham·miz·bə·ḥōṯ ū·ḵə·lê haq·qō·ḏeš ’ă·šer yə·šā·rə·ṯū bā·hem wə·ham·mā·sāḵ wə·ḵōl ‘ă·ḇō·ḏā·ṯōw
Literal — word-for-word from the original
And their keeping [was] the ark, and the table, and the lampstand, and the altars, and the vessels of the holy with which they minister, and the screen, and all its service.
Where the English smooths the original
The hanging — Which covered the most holy place, for all other hangings belonged to the Gershonites.
This is therefore the veil which separated the Holy of Holies from the Holy Place. But it is nowhere else called simply ‘the screen.’States the textual problem plainly: the simplex 'screen' for the inner veil is otherwise unparalleled.
when the tabernacle was taken down, and carried from place to place, this, and the following things, were committed to their care and custody, the ark with the mercy seat
to carry the said holy things after they had been rolled up in covers by the priestsK&D supplies the procedural detail Numbers 4 spells out: the Kohathites bore the holy things only after the priests had veiled them.
32The chief of the leaders of the Levites was Eleazar son of Aaron the priest; he oversaw those responsible for the duties of the sanctuary.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
ū·nə·śî nə·śî·’ê hal·lê·wî ’el·‘ā·zār ben- ’a·hă·rōn hak·kō·hên pə·qud·daṯ šō·mə·rê miš·me·reṯ haq·qō·ḏeš
Literal — word-for-word from the original
And the prince of the princes of the Levite [was] Eleazar son of Aaron the priest, [the] oversight of the keepers of the keeping of the holy.
Where the English smooths the original
In virtue, as it should seem, of the descent of Moses and Aaron from Kohath, the Kohathites had the most honourable portion of the service of the Tabernacle assigned to them
Eleazar shall be chief, next under the high priest; whence he is called the second priest, 2 Kings 25:18 ; and in case of the high priest’s absence by sickness or other necessary occasions, he was to perform his work
Three persons are mentioned as chiefs of these respective divisions [Nu 3:24, 30, 35]. And Eleazar presided over themJFB resolves the construct: Eleazar is not himself one of the three clan-chiefs but the single officer set over all three.
The priests were themselves Kohathites, and therefore their chief is here mentioned as having the oversight over the other overseers - ipsos custodes custodiens.The Latin tag — 'guarding the guards themselves' — names the verse's structure exactly.
As the priests also formed part of the Kohathites, their chief is mentioned as well, viz., Eleazar the eldest son of Aaron the high priest, who was placed over the chiefs of the three Levitical families
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 roster opens with a verbless header: wə·liq·hāṯ, "and-to-Kohath," then four singular gentilics — the Amramite, the Izharite, the Hebronite, the Uzzielite (H6020, H3325, H2276, H5817). ⚙ The text never says why Kohath, the second son of Levi, leads the most honored division; it only assumes it. The commentators supply the reason the verse withholds: Joseph Benson observes that "This family had many privileges above the others: of that were Moses and Aaron, and all the priests: they had the chief place about the tabernacle, and the care of the most holy things there." John Gill grounds it in the very first name on the list — Amram — "So called from Amram, the first son of Kohath, and father of Aaron and Moses; so that Moses and Aaron, and their children, are included in this family." ⚙ The honor of Kohath is, at root, the honor of harboring the priesthood. Yet Matthew Henry presses the counter-note the chapter is equally careful to make: "The posterity of Moses were not at all honoured or privileged, but stood upon the level with other Levites; thus it was plain, that Moses did not seek the advancement of his own family." The clan that holds the priests is exalted; the lawgiver's own children are not. The list both elevates and levels.
The number is 8,600 "males from a son of a month and upward" — and the age is the point. Jamieson, Fausset & Brown mark the deliberate departure from the other tribes: "while in the other tribes the number of males was calculated from twenty years and upward [Nu 1:3], in that of Levi they were counted 'from a month old and upward.'" ⚙ The Levites are not mustered for war but consecrated for service; John Gill closes the gap between the infant census and the actual duty: "not that the males of a month old were keeping them, but when they were grown up and were capable of it, they had the charge thereof, in which they were instructed and trained up from their youth." The verse's spine is a doubled root — šōmərê mišmereṯ, "keepers of the keeping" (H8104 / H4931) — a guarded trust. ⚙ Honesty compels the arithmetic flag: the Masoretic 8,600, added to the other Levite totals, yields 22,300 against the 22,000 of v. 39. The Cambridge editor proposes a scribal slip — "This should probably be read eight thousand and three hundred (שלש for שש)" — a conjecture, not the received text. The Pulpit Commentary, facing the genealogical strain behind these numbers, lands on the more reverent of two hard options: "The known and undoubted habit of the sacred writers to omit names in their genealogies, even in those which seem most precise, lessens the difficulty of the first alternative."
The Kohathites encamp ‘al ye·reḵ ham·miš·kān tê·mā·nāh — "upon the thigh of the tabernacle, southward." ⚙ Two Hebraisms hide under the smooth English. Charles Ellicott unfolds the second: "The south has its name in Hebrew (Teman) from Yamin, the right hand, because when a man stands with his face towards the east the south is on his right hand." Direction is reckoned from a body turned to the sunrise; the south is the right-hand side. And the side itself is a thigh — the dwelling is described anatomically, as a frame with limbs. John Gill reads the placement as rank: "Or to the right, which was the more honourable place, excepting the east or front, which was reserved for Moses and Aaron, and his sons." ⚙ The same south flank is the camp of Reuben (Numbers 2:10), and Gill elsewhere draws the fateful line — the Kohathite Korah and the Reubenites Dathan and Abiram were neighbors here before they were conspirators in chapter 16. The seating chart of the camp is also, quietly, a map of a coming revolt.
The clan-prince is Elizaphan son of Uzziel — and Uzziel was the youngest of Kohath's four sons (v. 19). ⚙ The text states the appointment flatly and gives no motive. The commentators see a fault line. John Gill: "he descended from the last and youngest of the families of the Kohathites; and some think this was one reason at least of Korah's dissatisfaction." The Pulpit Commentary keeps the proper hedge: "Elizaphan the son of Uzziel — of the youngest branch. This may have aroused the jealousy of Korah, who represented an elder branch." ⚙ "Some think" and "may have" are doing load-bearing work: the Korah-motive is an old and reasonable inference, but it is inference, not the verse's assertion. What Scripture records is only this — that office in Israel does not follow birth-order, and that a younger man was lifted over his elders by appointment, not by primogeniture. The title nāśî’ ("exalted one," H5387) makes the elevation explicit; God's lifting, not Levi's seniority, decides.
The charge is named piece by piece: ark, table, lampstand, altars, the vessels of the holy, and ham·mā·sāḵ — "the screen." ⚙ Here the unit's one real textual difficulty surfaces. The plain door-screens were already given to the Gershonites (v. 25), so this mā·sāḵ must be something else. Joseph Benson reads it as the innermost veil: "The hanging — Which covered the most holy place, for all other hangings belonged to the Gershonites." The Cambridge editor agrees on the sense but flags the wording: "This is therefore the veil which separated the Holy of Holies from the Holy Place. But it is nowhere else called simply 'the screen.'" ⚙ That is an honest crack in the text — the simplex mā·sāḵ for the inner veil is otherwise unattested, and the Syriac would read "the veil of the screen." John Gill lays out the trust concretely: "when the tabernacle was taken down, and carried from place to place, this, and the following things, were committed to their care and custody, the ark with the mercy seat." ⚙ And carriage of these things was lethal business: Numbers 4 has the priests veil every item first, lest the Kohathites "touch the holy things and die" (4:15). The most honored charge is also the most dangerous.
The unit closes on a superlative: nəśî’ nəśî’ê hal·lêwî, "prince of the princes of the Levite" — Eleazar son of Aaron the priest, set as the very "oversight (pə·quddāh) of the keepers of the keeping of the holy." The doubled noun and the doubled root frame the chapter: the keepers are themselves kept. The Pulpit Commentary names the structure in Latin — "their chief is here mentioned as having the oversight over the other overseers — ipsos custodes custodiens" — guarding the guards themselves. ⚙ The clan-logic holds because, as Charles Ellicott explains, "In virtue, as it should seem, of the descent of Moses and Aaron from Kohath, the Kohathites had the most honourable portion of the service of the Tabernacle assigned to them" — Eleazar is himself a Kohathite, so a Kohathite over all the Levites breaks no rule. Matthew Poole traces the office forward: "whence he is called the second priest, 2 Kings 25:18; and in case of the high priest's absence by sickness or other necessary occasions, he was to perform his work." Keil & Delitzsch read the whole as one design: the priests "also formed part of the Kohathites," so "their chief is mentioned as well… placed over the chiefs of the three Levitical families."
⚙ This is the tool's own fallible reading, offered to be tested against the Word. — Read straight, Numbers 3:27–32 is a logistics memo: who camps where, how many, who is in charge, what they carry. But the Hebrew keeps tripping the reader back to one root, šāmar, "to keep," doubled into the locked phrase šōmərê mišmereṯ, "keepers of the keeping" (vv. 28, 32). The passage is not really about a tribe; it is about custody — the conviction that the holy is not self-protecting. The ark, the lampstand, the veil do not guard themselves; they are entrusted to named keepers, who are themselves kept by a named overseer, who is himself under the high priest, who is himself under the LORD. ⚙ Two counterweights keep the honor from curdling into pride. First, leveling: Moses' own sons get nothing — office in Israel is conferred, not inherited as private property, and a younger branch (Uzziel's) can be lifted over its elders. Second, peril: the same Kohathites who bear the holiest things will die if they touch them unveiled (Numbers 4:15). ⚙ So the whole unit reads as a meditation on entrusted holiness — exalted enough to make men proud, dangerous enough to keep them humble, and ordered so that no one holds it on his own authority. The camp around the tabernacle is a picture of a people learning that nearness to God is a charge to be kept, not a privilege to be seized — a lesson Korah, named already on this very list, would refuse.
The holy does not guard itself; it is entrusted to keepers who are themselves kept — and that chain of custody runs all the way up to God. [⚙ a reading, not a verse]
AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.
The exact gentilics of v. 27 — Amramite, Izharite, Hebronite, Uzzielite — recur in David's organization of the Levites. ⚙ The Verifier finds an unusually strong verbal anchor here: three of the four gentilics are rare lexemes (Uzzielite H5817 in 2 verses, Izharite H3325 in 4, Hebronite H2276 in 5), so this is a genuine verbal reuse of fixed clan-names, not a generic genealogical overlap.
Numbers 3:27 · 1 Chronicles 26:23
basis: shared rare lexemes (Verifier): H5817 ʻOzzîyʼêlîy (in 2 vv), H6020 ʻAmrâmîy (in 2 vv), H3325 Yitshârîy (in 4 vv), H2276 Chebrôwnîy (in 5 vv) — the low frequencies make the shared clan-names a recorded verbal link
The Kohathite clan-frame of v. 27 is restated in the second wilderness census (Numbers 26:57–58), where Kohath and his clans head the Levite tally again. ⚙ The shared lexemes are the gentilic Qŏhâthîy (H6956, 15 vv) and the proper name Qᵉhâth (H6955, 29 vv); these are specific enough to confirm a verbal link, though less rare than the Chronicler's four-name set, so weighted accordingly.
Numbers 3:27 · Numbers 26:57
basis: shared lexemes (Verifier): H6956 Qŏhâthîy (in 15 vv), H6955 Qᵉhâth (in 29 vv); shared but common H4940 mishpâchâh noted, not weighted
The chief named in v. 30 appears with the same patronym at Exodus 6:22 (his birth in Kohath's house) and at Leviticus 10:4, where Elizaphan and Mishael carry out the bodies of Nadab and Abihu. ⚙ The link rests on the rare name pair ’Ĕlîytsâphân (H469, only 6 vv) and ‘Uzzîyʼêl (H5816, 16 vv) — rare enough for the Verifier to record a verbal connection tying the man's appointment here to his earlier and later appearances.
Numbers 3:30 · Exodus 6:22 · Leviticus 10:4
basis: shared lexemes (Verifier): H469 ʼĔlîytsâphân (in 6 vv), H5816 ʻUzzîyʼêl (in 16 vv) — the rare name H469 carries the link
An honesty note on the limits of the index. The rare name ’Ĕlîytsâphân (H469) also occurs at Numbers 34:25 — but there it names a wholly different man, Elizaphan son of Parnach, the nāśî’ (prince) of the tribe of Zebulun appointed to divide the land. ⚙ The Verifier records the shared lexeme (H469, with the common title H5387 nāśî’), so the bare lexical match scores as "verbal"; but the referents are not the same person. We deliberately do not treat this as a thread to the Kohathite chief: a shared rare name confirms shared vocabulary, never automatically shared identity. The match is logged here precisely to show the verbal tool's blind spot — it counts words, not who bears them.
Numbers 3:30 · Numbers 34:25
basis: Verifier reports H469 ʼĔlîytsâphân (in 6 vv) + H5387 nâsîyʼ shared, which would score "verbal" — but the two Elizaphans are distinct men (Uzziel's son vs. Parnach's son of Zebulun); lexeme identity ≠ referent identity, so flagged not confirmed
The inventory of v. 31 (ark, screen, vessels) is the same trust whose handling Numbers 4:5–15 governs — the priests veil each item before the Kohathites may carry it, on pain of death. ⚙ This is a structural/thematic link: the Verifier finds shared concrete nouns, the screen mâçâk (H4539, 25 vv) and the ark ’ârôwn (H727, 174 vv), confirming the two passages are about the same objects, but it claims no quotation — the connection is the carried-charge motif, not a verbal citation.
Numbers 3:31 · Numbers 4:5
basis: shared lexemes (Verifier): H4539 mâçâk (in 25 vv), H727 ʼârôwn (in 174 vv) — shared objects, no quotation claimed
Eleazar's superintendence of "the keepers of the keeping of the holy" (v. 32) is amplified at Numbers 4:16, where Eleazar is given specific charge of the oil, incense, and the whole tabernacle. ⚙ The Verifier records the office-noun pᵉquddâh (H6486, 31 vv) plus the names Eleazar (H499) and Aaron (H175) and qôdesh (H6944) as shared — a thematic confirmation of the same officer and the same duty, not a quotation.
Numbers 3:32 · Numbers 4:16
basis: shared lexemes (Verifier): H6486 pᵉquddâh (in 31 vv), H499 ʼElʻâzâr (in 70 vv), H175 ʼAhărôwn (in 328 vv), H6944 qôdesh (in 382 vv)
The infant-census of v. 28 ("from a son of a month and upward") sets the Levites apart from the fighting muster of "twenty years and upward" (Numbers 1:3). ⚙ The Verifier finds only the directional adverb maʻal (H4605, 134 vv), "and upward," as a shared lexeme — too common to claim quotation; the real link is the structural contrast in counting-age, argued rather than asserted, so this is tiered thematic.
Numbers 3:28 · Numbers 1:3
basis: shared lexeme (Verifier): H4605 maʻal (in 134 vv) — common; link is the contrasting census-age structure, argued not quoted
Poole's note that Eleazar is the "second priest" points to 2 Kings 25:18, where Zephaniah holds that very rank at the fall of Jerusalem. ⚙ The Verifier finds only common cultic words shared — šāmar (H8104, 440 vv) and kôhên (H3548, 653 vv) — far too frequent to support a verbal claim. The connection is the institutional office of deputy-priest persisting across centuries; it is an argued structural link, and the specific identification of Eleazar's role with the later title is Poole's inference, ⚙ reasonable but extra-textual.
Numbers 3:32 · 2 Kings 25:18
basis: shared lexemes (Verifier): H8104 shâmar (in 440 vv), H3548 kôhên (in 653 vv) — both common; link is the deputy-priest office, argued, not a quotation
The Izharite branch of v. 27 and the slighted elder line behind v. 30 both surface in Numbers 16:1, where Korah son of Izhar leads the revolt. ⚙ The Verifier finds no shared original-language lexeme between 3:30 and 16:1 — the connection is entirely thematic/genealogical and must be argued, which is exactly what the commentators (Gill, Pulpit) do, and they do so by conjecture ("some think," "may have"). Honesty requires flagging this rather than asserting a verbal tie that the index does not support.
Numbers 3:30 · Numbers 16:1
basis: Verifier: no shared original-language lexeme found — the Korah connection is genealogical/thematic and conjectural in the commentary (Gill's "some think," Pulpit's "may have"), not a textual link
AI-generated reading; weigh it against the text.
Chief among the Kohathite charge is ham·mā·sāḵ, the inner veil before the Most Holy (v. 31, as Benson and Cambridge read it). ⚙ Hebrews 10:19–20 reads that veil typologically as the body of Christ: believers enter "by a new and living way which he hath consecrated for us, through the veil, that is to say, his flesh." ⚙ This is a cross-Testament link and therefore cannot rest on shared Strong's numbers (Greek↔Hebrew); the Verifier confirms no shared lexeme. The tier is typological, not verbal. The Kohathites guarded and bore the very barrier that, in the apostolic reading, was finally torn — the thing they carried with such care prefigured the access it once denied.
Numbers 3:31 · Hebrews 10:19-20 · Matthew 27:51
The whole unit turns on entrusted custody of the holy — šōmərê mišmereṯ, keepers of the keeping (vv. 28, 32). ⚙ The New Testament universalizes the Kohathite vocation: where once a single guarded clan bore the sanctuary's holy things, 1 Peter 2:5 and 2:9 declare the whole church "a holy priesthood" and "a royal priesthood," built up as living stones to offer spiritual sacrifices. ⚙ Cross-Testament and so non-verbal — the Verifier finds no shared lexeme — this is a typological/structural fulfillment: the narrow Levitical custody of holiness opens, in Christ, into a priesthood of all believers. Read as anticipation, the careful gradations of Numbers 3 (keepers, overseer of keepers, high priest above all) point toward the one High Priest under whom all the redeemed now keep the charge.
Numbers 3:28 · Numbers 3:32 · 1 Peter 2:5
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:
⚙ Honesty notes specific to Numbers 3:27–32. (1) Numbers and totals. The Masoretic 8,600 of v. 28, summed with the Gershonite and Merarite totals, gives 22,300 against the 22,000 of v. 39. The Cambridge Bible's proposed emendation (8,300, שלש for שש) is a conjecture offered to resolve the discrepancy; we cite it as such, not as the received reading, and the BSB/Masoretic text stands in the verse. (2) The "screen" of v. 31. The simplex mā·sāḵ (H4539) normally names the outer door-hanging already assigned to Gershon (v. 25); its use here for the inner veil is, as Cambridge notes, "nowhere else called simply 'the screen,'" and the Syriac would read "the veil of the screen." A real textual uncertainty, flagged not smoothed. (3) The Korah inference. The reading that Elizaphan's appointment (v. 30) over an elder branch provoked Korah's revolt (Numbers 16) is an old and reasonable inference (Gill, Pulpit) but is not stated in the text, carries no shared-lexeme link in the Verifier, and is hedged even by its proponents ("some think," "may have"). (4) Cross-Testament Christ links. The Hebrews 10 (veil) and 1 Peter 2 (priesthood) connections are Greek↔Hebrew and therefore cannot use shared Strong's numbers; the Verifier confirms no shared lexeme; they are tiered typological/structural, never verbal, by rule. (5) The two Elizaphans. The rare name H469 is shared between Elizaphan son of Uzziel here and Elizaphan son of Parnach, prince of Zebulun (Numbers 34:25). The verbal index scores this as a match, but they are different men; we flag it rather than thread it, since a shared rare lexeme guarantees shared wording, not shared referent. (6) The recurring Keil & Delitzsch note across vv. 27–31 is a single comment covering the whole unit, reused per-verse as supplied in the source.
✦ = 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)