Leviticus10:8–20

Holy and common, clean and unclean — Leviticus 10 and Ezekiel's indictment verbal / quotation — confirmed

The priest's charge to "make a separation between the holy and the common, between the unclean and the clean" (v. 10) is built on an unusually rare word: chôl ("common, profane," H2455), which the Verifier finds in only 7 verses of all Scripture. That scarcity makes its reappearance a near-fingerprint. Centuries later, Ezekiel turns the very vocabulary of Leviticus 10:10 into an indictment: "Her priests have done violence to My law ... they have made no distinction between the holy and the common (chôl) ... and they have hidden their eyes from My Sabbaths" (Ezek 22:26), and again in the temple vision, "they shall teach My people the difference between the holy and the common, and cause them to discern between the unclean and the clean" (Ezek 44:23). Charles Ellicott draws the line himself at v. 11, quoting Ezekiel 22:26 as the prophetic charge for the neglected duty. The Verifier confirms a genuinely verbal dependence: the priestly distinction-vocabulary, anchored by the rare chôl, is shared across all four passages.

Leviticus 10:10 · Ezekiel 22:26 · Ezekiel 44:23 · Ezekiel 42:20

basis: Verifier-computed shared lexemes: H2455 chôl (in only 7 vv), H2931 ṭâmêʼ (78 vv), H2889 ṭâhôwr (87 vv), H914 bâdal (40 vv), H996 bêyn (247 vv), H6944 qôdesh (382 vv) for Lev 10:10 ↔ Ezek 22:26 / 44:23 / 42:20. The 7-verse rarity of chôl — confined to the priestly holy/common distinction — makes the verbal link certain; Ellicott cites Ezek 22:26 directly.

The wave-breast and heave-thigh — the priestly dues of Exodus 29 and Numbers 18 verbal / quotation — confirmed

The portions Moses rehearses to the grieving priests (vv. 14–15) — "the breast of the wave offering and the thigh of the contribution" — are named by two of the rarest words in the sacrificial vocabulary: châzeh (breast, H2373, just 12 verses) and shôwq (thigh, H7785, just 19). Their scarcity binds this unit tightly to the texts that institute the priestly dues. The Verifier finds the breast-thigh-wave cluster shared with Exodus 29:27 (the ordination charge), Numbers 18:18 (the priests' perpetual portion), and Leviticus 7:30–34 (the law of the peace offering). Ellicott, Barnes, and Gill all cross-reference Leviticus 7:30–34 by name as the governing statute. The same gesture-word, tᵉnûphâh (wave offering, 28 vv), runs through all of them. Leviticus 10:14–15 is not new legislation but the application of an existing, rare-worded body of priestly-portion law to one bereaved family on one hard day.

Leviticus 10:14 · Leviticus 10:15 · Exodus 29:27 · Numbers 18:18 · Leviticus 7:30

basis: Verifier-computed rare shared lexemes: H2373 châzeh (12 vv), H7785 shôwq (19 vv), H8573 tᵉnûphâh (28 vv), H8641 tᵉrûwmâh (63 vv) for Lev 10:14 ↔ Ex 29:27 / Num 18:18; H801 ʼishshâh (64 vv) + châzeh for Lev 10:14 ↔ Lev 7:30. The 12- and 19-verse frequencies of châzeh and shôwq make the dependence verbal, not merely thematic.

The wave offering before the LORD — back to the ordination of Leviticus 8 verbal / quotation — confirmed

The gesture commanded in v. 15 — "to wave as a wave offering before the LORD" (lə·hā·nîp̄ tə·nū·p̄āh) — repeats the climactic act of the priests' own ordination just two chapters earlier. At Leviticus 8:29 Moses "took the breast (châzeh) and waved it (nûph) as a wave offering (tᵉnûphâh) before the LORD." The Verifier confirms the verbal tie: châzeh (12 vv), tᵉnûphâh (28 vv), and the verb nûph (35 vv) are shared between Leviticus 10:15 and 8:29. The same to-and-fro motion that consecrated Aaron's house now governs the portion that perpetually feeds it — "a statute of eternity for your generations." The ordination's defining gesture becomes the family's standing provision. Gill reads the wave itself as a confession of God's right "to all they had," the portion "then given to the priests as a token of it."

Leviticus 10:15 · Leviticus 8:29 · Leviticus 9:21

basis: Verifier-computed shared lexemes: H2373 châzeh (12 vv), H8573 tᵉnûphâh (28 vv), H5130 nûwph (35 vv) for Lev 10:15 ↔ Lev 8:29; châzeh again for Lev 10:15 ↔ Lev 9:21. The rarity of châzeh (12 vv) anchors a verbal, not merely thematic, link between the ordination wave and the perpetual priestly portion.

Bear the iniquity — the priest's eating, the high priest's plate, and the Servant who bore sin structural / thematic — confirmed

The unit's theological crux is v. 17: the sin offering was given to the priests "to bear the iniquity of the congregation" (lā·śêṯ ʼeṯ-‘ă·wōn, H5375 + H5771). The same construction governs the high priest's golden plate in Exodus 28:38, where Aaron "shall bear the iniquity of the holy things," and the prophet's symbolic act in Ezekiel 4:4–6, where he is to "bear the iniquity" of Israel. K&D reads Leviticus 10:17 directly through Exodus 28:38: "as the high priest was to ... cancel ... the sin which adhered to the holy gifts of the nation, so here ... they were thereby to bear the sin of the congregation." Ellicott cites the same Exodus 28:38 parallel. The Verifier confirms the link is real but structural, not a rare-word quotation: Lev 10:17 and Ex 28:38 share ‘âvôn (iniquity, 215 vv), nâsâʼ (bear, 612 vv), qôdesh, and pânîym — a shared formula and motif, but built of common words. Gill and Poole press it forward typologically to "Christ, who was made sin" — a reading we record but, being a leap to a New Testament Greek text, tier separately below.

Leviticus 10:17 · Exodus 28:38 · Ezekiel 4:4-6 · Numbers 18:1

basis: Verifier-computed shared lexemes: H5771 ʻâvôn (215 vv), H5375 nâsâʼ (612 vv), H6944 qôdesh (382 vv), H6440 pânîym (1892 vv) for Lev 10:17 ↔ Ex 28:38. The link is the shared 'bear the iniquity' formula and motif — argued by K&D and Ellicott from Ex 28:38 — built of common (not rare) words, so tiered structural/thematic, not verbal.

Do not drink wine — the sober priest and the sober gospel minister flagged — verify source

The opening law — "Wine and strong drink do not drink ... when you go in to the Tent of Meeting" (v. 9) — is carried forward by nearly every voice to the New Testament's requirement for ministers. Matthew Henry: "It is required of gospel ministers, that they be not given to wine, 1 Tim 3:3." Benson: "it is required of the ministers of the gospel, that they be sober, not given to wine." The Pulpit Commentary even traces the Hebrew shêkâr ("strong drink," v. 9) into the Greek síkera of Luke 1:13, spoken over John the Baptist. Honestly held: the connection to 1 Timothy 3:3 and Titus 1:7 is doctrinal and pastoral, drawn by the commentators — but it crosses from a Hebrew text to a Greek one, and the Verifier confirms they share no original-language lexeme (Hebrew and Greek cannot share a Strong's number). It is a real and ancient application, argued by Henry and Benson, not a verbal quotation — and so it is flagged for the reader to weigh.

Leviticus 10:9 · 1 Timothy 3:3 · Titus 1:7 · Ezekiel 44:21

basis: Greek↔Hebrew: the Verifier reports no shared original-language lexeme between Lev 10:9 and 1 Tim 3:3 (Greek and Hebrew cannot share Strong's numbers). The minister-sobriety link is the doctrinal application drawn by Henry, Benson, and Pulpit — argued, not asserted. (The Lev 10:9 ↔ Ezek 44:21 tie, by contrast, is Hebrew↔Hebrew and shares H3196 yayin, H8354 shâthâh — structural/thematic.)

Wine and strong drink — the priest in service and the Nazirite under vow structural / thematic — confirmed

The exact prohibition laid on the priest entering the Tent — "yayin (wine) and shêkâr (strong drink) do not drink" (v. 9) — is the very pairing that defines the Nazirite's vow: "he shall abstain from wine (yayin) and strong drink (shêkâr) ... and shall drink no grape juice" (Num 6:3). The Verifier finds the two laws share the prohibition-cluster shêkâr (strong drink, rare at 20 verses), yayin, and shâthâh ("to drink"). The link is genuine but structural, not a quotation: the words are joined wherever Scripture marks a state of consecration, and the same Nazirite chapter closes with a wave offering of the breast (tᵉnûphâh, Num 6:20) that ties it again to vv. 14–15. Two complementary modes of holiness stand side by side — the priest separated by office, abstaining only "when you enter" (Ellicott's careful scope), and the Nazirite separated by a temporary vow, abstaining throughout. Both teach that nearness to the holy demands an unclouded mind. This thread is drawn by the machine layer from the shared lexemes; no commentator in our set names the Nazirite, so it is offered as a verbal-field observation for testing, tiered structural.

Leviticus 10:9 · Numbers 6:3 · Numbers 6:20

basis: Verifier-computed shared lexemes: H7941 shêkâr (in 20 vv), H3196 yayin (in 134 vv), H8354 shâthâh (in 193 vv) for Lev 10:9 ↔ Num 6:3 — the wine/strong-drink prohibition-cluster of consecration; Num 6:20 adds H8573 tᵉnûphâh, the wave-breast (cf. Lev 10:14). Both Hebrew↔Hebrew. shêkâr at 20 vv is uncommon, but yayin and shâthâh are common, so the shared motif of consecrated abstinence is structural/thematic, not a rare-word quotation.

The priest who bears the people's sin — and the One made sin ancient/widely-held

The center of this unit — the flesh of the sin offering given to the priests "to bear the iniquity of the congregation, to make atonement" (v. 17) — is read by the older voices as a shadow of Christ. John Gill draws it out from the Hebrew itself: the priests "eat the sin" (he notes the literal idiom, cf. Hos 4:8), so that "they made the sins of the people ... in some sense their own ... in which they were types of Christ, who was made sin for his people, took their sins upon him, and ... bore them in his own body on the tree." Matthew Poole agrees: the priests "expiate, bear, and take away their sins ... by which God through Christ is reconciled." The New Testament makes the substance explicit: "God made Him who knew no sin to be sin for us" (2 Cor 5:21), and "He Himself bore our sins in His body on the tree" (1 Pet 2:24). The priest who incorporates the sin-laden flesh prefigures the Priest who is Himself the sin offering. Honestly held: this is a Hebrew-to-Greek typological reading, argued by Gill and Poole from the text — the Hebrew and Greek share no Strong's lexeme — but it is ancient and widely held.

Leviticus 10:17 · 2 Corinthians 5:21 · 1 Peter 2:24

Priest and sacrifice in one — the burned goat and the Lamb outside the camp ancient/widely-held

The goat whose flesh should have been eaten but was instead burned (v. 16) raises the very question the priests' duty answered: who bears the sin? Jamieson, Fausset & Brown states the type plainly — the priests, "typically representing them and bearing their sins," were to eat the flesh after the blood was applied. Where the sin offering's blood was carried into the sanctuary, its flesh was burned outside the camp (Lev 6:30; Lev 4:21) — and the letter to the Hebrews seizes exactly this distinction: "the bodies of those animals whose blood is brought into the holy place ... are burned outside the camp. And so Jesus also suffered outside the gate, to sanctify the people by His own blood" (Heb 13:11–12). The two roles Leviticus 10 keeps separate — the priest who bears the sin and the victim that is burned — converge in Christ, who is at once the Priest who bears and the Sacrifice that is consumed. Honestly held: the Hebrews link is Greek↔Hebrew, sharing no Strong's lexeme; it is the typological argument Hebrews itself makes, ancient and widely held, not a verbal quotation.

Leviticus 10:16 · Leviticus 10:18 · Hebrews 13:11-12

The High Priest who makes the difference — and is Himself the holiness ancient/widely-held

The priest's first commissioned task is to "make a separation between the holy and the common" (v. 10) and to teach Israel that distinction (v. 11). Charles Ellicott hears in the priests' failure the seedbed of Ezekiel's complaint, and the offices of discernment and teaching point beyond Aaron's clouded, mortal house. The New Testament names a High Priest who does not merely draw the line between holy and common but is the holiness that consecrates — "such a high priest truly meets our need: one who is holy, innocent, undefiled, set apart from sinners" (Heb 7:26), the One in whom "are hidden all the treasures of wisdom and knowledge" (Col 2:3), so that the teaching office finds its end in Him who is the Teacher. Where Aaron must be warned to stay sober enough to tell holy from common, Christ is the unmixed Holy One who makes His people holy. Honestly held: this is a conceptual and typological reading across Testaments — no shared Hebrew/Greek lexeme — offered as a fitting fulfillment rather than a verbal quotation; widely held in the tradition, and named here for testing.

Leviticus 10:10 · Leviticus 10:11 · Hebrews 7:26 · Colossians 2:3