Leviticus15:28–33

The man’s issue and the woman’s — one law, one cleansing verbal / quotation — confirmed

Verses 28–30 deliberately replay the cleansing of the man with a discharge in Leviticus 15:13–15: the same seven counted days (שִׁבְעַת יָמִים), the same rare flux-word zôwb, the same two birds made a sin-offering and burnt-offering, the same verb kâphar ‘to atone.’ Ellicott and Gill both note the woman brings exactly what the man brought. The Verifier confirms a dense verbal overlap; the law is impartial between the sexes.

Leviticus 15:13 · Leviticus 15:15

basis: Rare shared lexeme H2101 zôwb (in only 10 vv) ties the male and female purification across both pairs; with v. 13 also H2891 ṭâhêr, H5608 çâphar, H7651 shebaʻ, and with v. 15 also H3722 kâphar, H5930 ʻôlâh, H2403 chaṭṭâʼâh — the same prescription recorded verbatim.

Two turtledoves — the new mother and the new Lord structural / thematic — confirmed

The pair “two turtledoves or two young pigeons” (שְׁתֵּי תֹרִים … בְּנֵי יוֹנָה) is the offering of the poor woman after childbirth (Leviticus 12:8) as well as of the man healed of an issue (Leviticus 15:14). It is precisely this offering Mary brings at Jesus’ presentation (Luke 2:24) — the holy family enrolled among the poor. The same threshold-birds that cleanse the unclean are laid down for the One who would be ‘holy to the Lord.’

Leviticus 12:8 · Leviticus 15:14 · Luke 2:24

basis: Rare shared lexemes H8449 tôwr (in 14 vv) + H3123 yôwnâh (in 31 vv) link Lev 15:29 to Lev 12:8 and 15:14 within the Hebrew; Luke 2:24 is an explicit NT citation of Lev 12:8 (LXX). The Greek↔Hebrew leg cannot rest on a shared Strong’s — it is recorded as a named quotation, not a lexeme match.

Defiling the dwelling — and dying for it structural / thematic — confirmed

Leviticus 15:31’s warning — that uncleanness left unpurged defiles My dwelling (מִשְׁכָּן) and brings death (מוּת) — is the same logic Numbers 19:13 spells out for the corpse-defiled who fails to purify: ‘he defiles the dwelling of the LORD; that soul shall be cut off.’ Both texts bind ṭumʼâh (impurity), ṭâmêʼ (to defile), mishkân (dwelling), and mûwth (death) into a single chain. The motif is shared but neither verse quotes the other.

Numbers 19:13

basis: Shared lexemes H2932 ṭumʼâh (31 vv), H4908 mishkân (129 vv), H2930 ṭâmêʼ (142 vv), H4191 mûwth (700 vv) — a common motif-chain, not a rare quotation; tiered structural/thematic because the words are common and no citation is claimed.

‘Faint with sickness’ — the rare word that the prophets weaponize verbal / quotation — confirmed

The closing verse names the menstruant haddāwāh (הַדָּוָה, √dâveh) — ‘the faint / languishing one,’ a word in only five verses. Leviticus 20:18 reuses it for the prohibited act; but the prophets lift it into metaphor — Isaiah 30:22 has idols flung away ‘as a menstruous cloth’ (dāwāh), Lamentations 1:13 makes Zion ‘faint all the day,’ and Lamentations 5:17 confesses ‘for this our heart is faint (dāwāh).’ Gill himself routes the Leviticus word through Lamentations. The bodily faintness becomes the figure of a soul’s desolation and of sin’s revulsion — the same word naming a woman’s monthly weakness and a nation’s spiritual collapse.

Leviticus 20:18 · Isaiah 30:22 · Lamentations 1:13 · Lamentations 5:17

basis: Rare shared lexeme H1739 dâveh (in only 5 vv) is the verbal hinge across all four; with Lev 20:18 also H7901 shâkab. Rarity (5 occurrences) makes the verbal link recorded, not merely thematic — though the prophetic uses are metaphorical extensions, noted as such.

The layman’s emission and the priest’s table — one standard of purity verbal / quotation — confirmed

The subscription’s clause on the man ‘from whom goes out an emission of seed’ (שִׁכְבַת־זֶרַע, v. 32) reappears almost word for word in Leviticus 22:4, where the very same impurity bars a priest from eating the holy offerings until he is clean. The rare construct šᵉkâbâh (‘a lying-down,’ in only 9 verses) and the flux-verb zûwb tie the two. The point is striking: the purity the layman owes at the tent door is the identical purity the priest owes at the holy table — impurity is no respecter of office. The same flow that keeps the woman of v. 33 from the sanctuary keeps a son of Aaron from his bread, which quietly prepares the question Hebrews will answer: who, then, can offer a purity that does not fail?

Leviticus 22:4

basis: Rare shared lexeme H7902 shᵉkâbâh (in only 9 vv) plus H2100 zûwb (41 vv) and H2233 zeraʻ link Lev 15:32 to Lev 22:4 — the same emission-impurity legislated for layman and priest alike; the rarity of shᵉkâbâh carries the verbal badge.

The woman with the flow — impurity reversed by a touch widely-held

Leviticus 15 makes a woman’s flow of blood (זוֹב) contagious: whatever she touches is defiled, and the man who even lies beside her becomes unclean (v. 33). The Gospels set against this exact law the woman with a twelve-year flow of blood (Mark 5:25–34), whose touch ought to have defiled Jesus — and instead He is the one who cleanses her, the contagion running backward. He receives at His person what the tabernacle could not admit at its door, and pronounces the very word the law withheld from such a woman: ‘Go in peace… be healed.’ JFB’s reading that the flux ‘typified a moral impurity’ finds its answer here. The link is thematic-typological, not verbal: it crosses Testaments (Greek↔Hebrew) and shares no Strong’s lexeme.

Mark 5:25 · Leviticus 15:25 · Leviticus 15:33

Covered by two birds — atonement that pointed past itself widely-held

The two birds that cover (כִּפֶּר) the woman ‘before the LORD’ (v. 30) belong to a sacrificial economy the New Testament reads as a shadow: ‘the blood of goats and bulls… sanctify for the purifying of the flesh’ — but only the blood of Christ can ‘cleanse our conscience’ (Hebrews 9:13–14). John Gill draws the line in his note on v. 30: the offering is ‘typical of the atonement of Christ, who by himself has purged our sins,’ and the Geneva gloss on v. 31 adds that we cannot be God’s ‘unless our filth and sins are purged with the blood of Jesus Christ.’ The chapter that ends on the word unclean awaits the One who makes finally clean. Cross-Testament and so non-verbal: typological, argued from the structure of atonement, not from a shared word.

Hebrews 9:13 · Leviticus 15:30 · Leviticus 15:31