Leviticus15:1–12

The man's issue and the woman's issue (v. 2 → 15:19, 25) verbal / quotation — confirmed

The law for the man (vv. 2–15) is deliberately twinned with the law for the woman (vv. 19–24, 25–30). The Hebrew binds them with the rare noun זוֹב (H2101, only ten verses in the whole Bible) and the participle זָב (H2100, "flowing"), shared verbatim across both halves of the chapter. Keil & Delitzsch use exactly this lexical agreement — "the agreement between the law relating to the man… and that concerning the woman with an issue (Leviticus 15:19, 'her issue in her flesh')" — to argue both refer to "a secretion from the sexual organs." The link is verbal in the strict sense: a low-frequency lexeme repeated across the unit.

Leviticus 15:19 · Leviticus 15:25

basis: rare shared lexeme H2101 zôwb (in only 10 verses) plus H2100 zûwb (41 vv) and H1320 bâsâr; Verifier-confirmed between Lev 15:2 and 15:19/15:25

The man's cleansing law and his completion (v. 2 → 15:13) verbal / quotation — confirmed

The opening case finds its resolution in v. 13, where the man, once his issue ceases, counts seven days, washes his clothes, and bathes his flesh in running water. The bridge is again the rare זוֹב (H2101) together with בָּשָׂר (H1320, "flesh"). Keil appeals to v. 13's "bathe his flesh in water" as his decisive proof that "flesh" means the body, not the organ — so the thread is not only verbal but exegetically load-bearing: v. 13 is read back into v. 2 to settle the meaning of בָּשָׂר.

Leviticus 15:13

basis: rare shared lexeme H2101 zôwb (10 vv) + H2100 zûwb + H1320 bâsâr; Verifier-confirmed Lev 15:2 ↔ 15:13

The saddle of the unclean and the chariot of the king (v. 9 → 1 Kings 4:26; Song 3:10) verbal / quotation — confirmed

The "saddle" of v. 9 is named by a word that occurs only three times in all Scripture: מֶרְכָּב (H4817). The other two are wholly unrelated in subject — Solomon's chariot-stalls (1 Kings 4:26) and the bridal seat of Solomon's palanquin (Song 3:10), the very passages Ellicott cites to fix the word's range ("the seat inside the palanquin"). By the rare-lexeme rule a three-verse word is a genuine verbal link; held honestly, it is a link of vocabulary only — the contexts (impurity, royal stables, royal wedding) share nothing thematically. The thread is recorded for what it is: a lexical thread, not a theological one.

1 Kings 4:26 · Song of Solomon 3:10

basis: rare shared lexeme H4817 merkâb (in only 3 verses total); Verifier-confirmed. Note: verbal only — contexts are unrelated

Wash-clothes, bathe, unclean-till-evening: the shared purification formula (v. 5 → Numbers 19:19, 21) structural / thematic — confirmed

The recurring cure of vv. 5–11 — כָּבַס the clothes (H3526), רָחַץ the body, unclean עַד־הָעֶרֶב (until evening) — is the standard purification idiom shared with the red-heifer law of Numbers 19. The Verifier finds the cluster כָּבַס (H3526, 48 vv), עֶרֶב (H6153), נָגַע (H5060), טָמֵא (H2930) held in common — common, well-distributed purity vocabulary, not a rare quotation. The connection is real but structural: a shared ritual pattern, the same liturgy of laundering, bathing, and waiting for sundown, not a verbal citation.

Numbers 19:19 · Numbers 19:21

basis: shared purification-formula lexemes H3526 kâbaç, H6153 ʻereb, H5060 nâgaʻ, H2930 ṭâmêʼ — all common (≥48 vv); pattern, not rare-word quotation; Verifier-confirmed structural

Broken clay and rinsed wood: the porous-vessel rule (v. 12 → Leviticus 11:33; 6:28) structural / thematic — confirmed

That earthenware touched by impurity must be שָׁבַר (broken, H7665) while other vessels are washed is the same principle stated in the food-laws (Leviticus 11:33) and the sin-offering law (Leviticus 6:28). The verbal overlap is tighter than vessel-vocabulary alone: the Verifier finds the distinctive word for fired clay, חֶרֶשׂ (H2789, earthenware, only 16 vv), shared across all three, together with שָׁבַר (break) — and with 6:28 the rinsing verb שָׁטַף (H7857) as well. Keil makes the cross-reference explicit: vessels "were to be broken to pieces if they were of earthenware, and rinsed with water if they were of wood, for the reasons explained in Leviticus 11:33 and Leviticus 6:21." Held honestly, this is a recurring legal formula stamped from one mould rather than one verse quoting another — so it is tiered structural, but the shared rare-ish חֶרֶשׂ is named so the link is not under-sold as mere common vocabulary.

Leviticus 11:33 · Leviticus 6:28

basis: recurring legal formula (porous earthenware broken, other vessels rinsed), shared by Lev 6:28 / 11:33; distinctive shared lexeme H2789 cheres (16 vv) + H7665 shâbar (+ H7857 shâṭaph with 6:28); Verifier-confirmed. Pattern from a common mould, not a quotation — held structural

“The washing of cups and pots” (v. 12 → Mark 7:4) flagged — verify source

Ellicott and Cambridge both connect the vessel-rinsing of v. 12 to Jesus' reference to the Pharisees' washing "of cups, and pots, brazen vessels, and of tables" (Mark 7:4) — the rabbinic extension of this law to metal and to newly purchased vessels. Held honestly: this is a cross-Testament link, Hebrew to Greek, so it cannot rest on a shared Strong's number — the Verifier finds no common original-language lexeme and returns "no shared lexeme." The connection is real as a history of interpretation (Second-Temple halakhah elaborating Leviticus 15:12), but the provenance of Mark's specific list is a report of Pharisaic custom, not a citation of this verse. Flagged so the seam shows.

Mark 7:4

basis: cross-Testament (Hebrew↔Greek): no shared Strong's lexeme possible; Verifier returns no shared lexeme. Link is interpretive-historical (Second-Temple practice), asserted by Ellicott/Cambridge, not a verbal quotation — left flagged

Cleansing by water until evening — the gospel signified widely-held

Every minor defilement in the chapter is undone the same way: wash, bathe, and wait — and he shall be unclean until evening. The cleansing is by water, and it is bounded by time. The historic Christian reading hears in this washing-rite a shadow cast forward. Matthew Henry states it plainly and traditionally — in these laws, he says, "The great gospel duties of faith and repentance are here signified, and the great gospel privileges of the application of Christ's blood to our souls for our justification, and his grace for our sanctification." The water that cleanses till evening is read as a parable of a greater washing: where Hebrews sets the ashes of a heifer that sanctify the flesh against the blood of Christ that purges the conscience (Heb 9:13-14). Held honestly: this is a typological reading, not a verbal link — no Hebrew↔Greek lexeme is shared — but it is an ancient and widely-held one, voiced here by a PD source, not a novelty of the ⚙ layer; the figure (water-cleansing now, blood-cleansing fulfilled) is offered as the traditional sense, to be weighed against the text.

Leviticus 15:5 · Hebrews 9:13

The unclean made clean by touch reversed widely-held

The deep grammar of Leviticus 15 is that uncleanness flows outward by contact and purity never does: the unclean man defiles the clean (v. 8), and even his rinsed hand can only withhold defilement, never impart cleanness. The Gospels deliberately invert this. When a woman with a twelve-year flow of blood — the very condition of Leviticus 15:25-30, the woman's counterpart to this man's issue — touches Jesus, the current runs backward: she is not made unclean by Him; He is not defiled by her; instead virtue goes out and she is healed (Mark 5:25-34). Held honestly: this is a cross-Testament, thematic-typological reading, not a verbal link — the Verifier finds no shared original-language lexeme between Hebrew Leviticus and Greek Mark, and the connection rests on the parallel condition (a chronic discharge rendering one unclean) and its reversal in Christ, who touches the unclean and cleanses rather than contracting their impurity.

Leviticus 15:25 · Mark 5:25

The broken vessel and the body given novel

The chapter's one irreversible verdict is the porous clay vessel of v. 12: what has absorbed impurity too deeply to rinse must be שָׁבַר — broken. Gill, citing Ainsworth, already heard in it "the destruction of reprobate persons" set against "the cleansing of penitent sinners." The ⚙ layer offers a further, frankly figural reading to be tested: where impurity cannot be washed away, it can only be borne in a vessel that is broken — and the New Testament names a body that is a "vessel" (2 Cor 4:7) and a body "broken for you" (1 Cor 11:24) precisely so that what no rinsing could cleanse might be carried away in death. Held honestly: this is a novel typological suggestion, not an ancient consensus reading and not a verbal link — it leans on the figure of the broken clay vessel, offered for the reader to weigh against the text, not asserted as the verse's plain sense.

Leviticus 15:12 · 1 Corinthians 11:24