Exodus4:6–9

“Leprous, white as snow” → Miriam's leprosy verbal / quotation — confirmed

The exact idiom of Moses' sign — מְצֹרַעַת כַּשָּׁלֶג, leprous as snow — recurs verbatim when Miriam is struck for opposing Moses (Num 12:10). The same hand-of-power motif inverts: here leprosy authenticates the deliverer; there it judges the one who challenges him. Both Keil and Poole cross-reference Num 12:10 directly.

Numbers 12:10

basis: rare shared lexemes H6879 tsâraʻ (in 18 vv) + H7950 sheleg (in 20 vv) — the same 'leprous as snow' idiom, Verifier-confirmed (H2009 hinnêh is also shared but common, ~799 vv, so not load-bearing)

“Leprous, white as snow” → Gehazi's curse verbal / quotation — confirmed

The identical phrase brands Gehazi when he takes Naaman's payment by deceit: he goes out from Elisha's presence leprous, as white as snow (2 Kgs 5:27). The same rare pair מְצֹרַע/שֶׁלֶג that marks Moses' sign marks the prophet's curse — Moses' hand made white to authenticate, Gehazi made white to condemn. A separate, lighter link binds the two episodes: the Cambridge editors note that Exod 4:7's intransitive שָׁבָה (turned/came again) is the verb used of Naaman's cleansing in 2 Kgs 5:14 — though that is the common root שׁוּב (~950 vv), a thematic rather than rare-verbal tie.

2 Kings 5:27 · 2 Kings 5:14

basis: rare shared lexemes H6879 tsâraʻ (in 18 vv) + H7950 sheleg (in 20 vv) — the same 'leprous as snow' idiom, Verifier-confirmed (Exod 4:6 / 4:7 ↔ 2 Kgs 5:27); the šûb (H7725) tie to 2 Kgs 5:14 is common-lexeme/thematic, not the basis for this tier

The bosom that carries a people structural / thematic — confirmed

The חֵיק (bosom) into which Moses draws the leprous hand is the same bosom in which, Keil notes, the nurse carries the child (Num 11:12) — where Moses later protests, 'Have I conceived all this people, that Thou shouldest say to me, Carry them in thy bosom?' The sign in Exod 4:6 and Moses' complaint in Num 11:12 share the word; the leprous hand pressed to the breast foreshadows the burden of the leprous nation Moses must carry.

Numbers 11:12

basis: shared lexeme H2436 chêyq (the bosom, ~33 vv); thematic — carrying the people, not a quotation; Verifier-confirmed

Nile-water into blood → the first plague structural / thematic — confirmed

The third sign is the seed of the first plague: the water of הַיְאֹר (the Nile) poured out and becoming blood (Exod 4:9) is enacted in full when Aaron strikes the river (Exod 7:17, 20). Gill explicitly reads 4:9 as 'a specimen also of what he would do hereafter, in turning the waters of the river into blood.' The shared vocabulary — yᵉ’ôr (Nile), mayim (water), dâm (blood) — runs straight from the private sign to the public judgment.

Exodus 7:17 · Exodus 7:20

basis: shared lexemes H2975 yᵉʼôr (Nile, ~48 vv) + H1818 dâm (blood) + H4325 mayim (water); same sign-act enacted, not a quotation; Verifier-confirmed

Dry land at creation and through the sea structural / thematic — confirmed

Moses pours Nile-water on הַיַּבָּשָׁה (the dry land) — the word for what God made appear at creation (Gen 1:9) and what Israel will cross on through the parted sea (Exod 14:16, 22, 29). The same noun (H3004) ties the third sign to both the creation of dry land and the deliverance across it; the water-to-blood here is, structurally, a dark inversion of those life-giving acts.

Genesis 1:9 · Exodus 14:22

basis: shared lexeme H3004 yabbâshâh (dry land, in 14 vv); motif link creation/sea-crossing, not a quotation; Verifier-confirmed

The dry ground that His hands formed verbal / quotation — confirmed

The verse closes on a second, rarer word for parched earth: בַּיַּבָּשֶׁת (bayyabbāšeṯ, H3006) — a byform that the Verifier finds in only two verses of the whole Hebrew Bible. The one other place is Psalm 95:5: 'the sea is His, for He made it, and His hands formed the dry land.' The lexeme is rare enough that the echo is genuinely verbal, yet the two texts pull opposite ways: in the Psalm the dry land is the work of God's creating hands; here, water poured on that same dry ground turns to blood as a sign of judgment. A creator's hand made the land; a deliverer's hand will redden it. The link is a single rare word, not a quotation, so it is tiered verbal only on the strength of that rarity and held lightly.

Psalm 95:5

basis: rare shared lexeme H3006 yabbesheth — the Verifier finds it in only 2 verses (Exod 4:9 and Ps 95:5); a true rare-word echo, not an NT citation, so 'verbal' rests on lexeme rarity alone

The hand that heals the leprosy of the flesh widely-held

Matthew Henry, on this whole passage (4:1–9), reads the signs as pointing forward: it belonged to Christ alone 'to heal the soul of the leprosy of sin; and so it was for Him first to cast the devil out of the body, and to heal the leprosy of the body.' Where Moses' sign could only display leprosy given and taken, the Gospels show Jesus touching the leper and cleansing him (Matt 8:3) — the hand drawn from the bosom clean becomes the hand that makes others clean. This is a widely-held patristic and Reformation reading, voiced here by Henry.

Matthew 8:2-3 · Mark 1:40-42

Moses the worker of signs → the Apostle of our profession widely-held

Keil closes the unit by naming the type explicitly: Moses, 'the first God-sent prophet... the first worker of miracles, and in this capacity a type of the Apostle of our profession (Hebrews 3:1), even the God-man, Christ Jesus.' The signs accredit Moses as sent; Hebrews 3:1–6 sets Moses' faithfulness 'in all God's house' as the shadow of the Son's. The cross-Testament link is typological, not verbal (Greek Hebrews cannot share Strong's numbers with Hebrew Exodus), but it is ancient and structural: the sent-and-attested deliverer prefigures the sent-and-attested Son.

Hebrews 3:1-6 · John 5:36

Water turned — Nile to blood, water to wine novel

The third sign turns the water of Egypt's god to blood, a sign of judgment (Exod 4:9; 7:20). The first sign of Jesus turns water to wine (John 2:9–11), manifesting his glory so that his disciples believed in him. Both are inaugural signs that transform water and so move witnesses toward faith; but the figure inverts — Moses' first public sign is water made blood for judgment, the Son's first sign is water made wine for joy. This is a novel typological pairing offered for testing, not a traditional reading.

John 2:9-11 · Exodus 7:20