Leviticus17:1–9

The three sacrificial beasts — ox, lamb, goat structural / thematic — confirmed

The triad shôwr / keseb / ʻêz (ox, lamb, goat) that v.3 names as the animals brought to the door recurs as a fixed sacrificial-and-clean-animal formula across the Torah. Leviticus 7:23 uses the same list in the fat-prohibition; Numbers 18:17 applies it to the firstborn that may not be redeemed; Deuteronomy 14:4 heads the clean-animal catalogue with it. The Verifier records the shared lexemes keseb (H3775, only 13 verses — genuinely rare), shôwr (H7794, 69 vv) and ʻêz (H5795, 74 vv). The rarity of keseb makes the tie real and not coincidental, but this is a recurring stock formula common to the priestly code, not one text quoting another — so it is tiered structural, the call the Verifier itself returns, rather than overclaimed as a quotation.

Leviticus 7:23 · Numbers 18:17 · Deuteronomy 14:4

basis: shared lexemes H3775 keseb (only 13 vv — rare), H7794 shôwr (69 vv), H5795 ʻêz (74 vv); a recurring Torah formula for the three sacrificial beasts, a shared pattern rather than a directional quotation

The peace-offering at the Tent of Meeting structural / thematic — confirmed

The procedure of v.5–6 — bring the animal to the priest at the entrance of the Tent of Meeting, slaughter it, dash the blood, burn the fat as a peace-offering — is the established rite of Leviticus 3:2 and the founding instance of Leviticus 1:5, where Aaron's sons first slaughter "at the entrance of the Tent of Meeting." Keil & Delitzsch explicitly cross-reference Lev 3:2–5 for the disposal of blood and fat. The Verifier records shared structural lexemes (pethach H6607, môwʻêd H4150, ʼôhel H168, kôhên H3548 / for Lev 1:5: shâchaṭ H7819, ʼAhărôwn H175) — common cultic vocabulary, so this is a pattern-link, not a quotation.

Leviticus 3:2 · Leviticus 1:5 · Leviticus 4:35

basis: shared high-frequency cultic lexemes (H6607 pethach, H4150 môwʻêd, H168 ʼôhel, H3548 kôhên; H7819 shâchaṭ, H175 ʼAhărôwn) — shared sacrificial procedure, no quotation claimed

The seirim — goat-demons of the desert structural / thematic — confirmed

The seirim (H8163) of v.7 recur as a fixed term for the desert goat-demons across the canon. Isaiah 34:14 and 13:21 set the seirim dancing in the haunted ruins of Edom and Babylon; 2 Chronicles 11:15 says Jeroboam appointed priests "for the high places, and for the seirim (he-goats / devils), and for the calves which he had made." The Verifier confirms the shared lexeme sâʻîyr (H8163) in all three — a distinctive word, not a generic one. But at 57 verses it is not in the rarest band, and none of these later texts quotes Leviticus 17; they share a recurring motif-word, so the Verifier tiers this structural, not verbal — and the synthesis follows that call. Keil & Delitzsch draw the same canonical net by hand: the seirim are "like the שׂדים in Deuteronomy 32:17 , who were supposed to inhabit the desert ( Isaiah 13:21 ; Isaiah 34:14 ), and whose pernicious influence they sought to avert by sacrifices." The Deuteronomy 32:17 tie is thus conceptual (the goat-demon equated with the shedim / "demons"), reinforced by a shared zâbach (H2076, 127 vv) — argued from the thought and Keil's reading, not from a rare lexeme.

Isaiah 34:14 · Isaiah 13:21 · 2 Chronicles 11:15 · Deuteronomy 32:17

basis: shared distinctive lexeme H8163 sâʻîyr (57 vv) with Isaiah 34:14, Isaiah 13:21 and 2 Chronicles 11:15 — a recurring goat-demon motif-word, not a directional quotation; the Deuteronomy 32:17 link is conceptual (seirim = shedim / demons, per Keil) with a shared H2076 zâbach (127 vv), argued not rare-lexical

The law repealed for the land — Deuteronomy 12 flagged — verify source

Keil & Delitzsch, Barnes, Benson and the Pulpit Commentary all read Lev 17:3–7 against Deuteronomy 12:15, where, on the eve of Canaan, Israel is told "thou mayest kill and eat flesh in all thy gates" — the camp-bound restriction lifted once the nation scatters too far from the one door. The Verifier finds no shared original-language lexeme indexed between Lev 17:4 and Deut 12:15: the connection is the commentators' argued thematic claim about the law's temporary scope, not a verbal quotation, and is flagged accordingly so the reader weighs the argument rather than assuming a lexical tie.

Deuteronomy 12:15

basis: no shared indexed lexeme (Verifier: empty); the repeal-for-the-land reading is an argued commentary thesis (Keil, Barnes, Pulpit), contested as to the law's permanent vs. temporary scope

Idolatry is sacrifice to demons — Paul's verdict flagged — verify source

The chapter's equation of field-sacrifice with demon-worship is taken up directly by 1 Corinthians 10:20: "the things which the Gentiles sacrifice, they sacrifice to demons, and not to God." Gill and Geneva both cite this verse to gloss the seirim. Because this is a Greek text linked to a Hebrew one, it cannot share a Strong's lexeme — the Verifier returns no shared lexeme — so the tie is structural/conceptual (the demon-sacrifice motif), argued from the parallel of thought, never claimed as a verbal quotation.

1 Corinthians 10:20

basis: cross-Testament (Greek↔Hebrew): Verifier finds no shared lexeme by definition; the demon-sacrifice link is conceptual/thematic, asserted by Gill and Geneva, and must be argued not assumed

The one altar and the one Mediator widely-held

Leviticus 17 abolishes the field-altar and the layman-priest: every offering must pass through one door, one priesthood. Matthew Henry reads the type forward — "Christ is our Altar, and the true Tabernacle; in him God dwells among men. It is in him that our sacrifices are acceptable to God, and in him only. To set up other mediators, or other altars... is, in effect, to set up other gods." Poole reads the tabernacle itself as "a type" signifying "that God would accept of no sacrifices but through Christ and in the church," citing Hebrews 9:11. The single-door logic of v.4 becomes the single-Mediator logic of the gospel.

Leviticus 17:4 · Hebrews 9:11 · John 10:9

The life is in the blood, given for atonement widely-held

The whole law guards the blood: it may be poured only on Yahweh's altar (v.6), and the shedder who withholds it incurs bloodguilt (v.4). Keil & Delitzsch, anticipating v.11 (the chapter's own explanation), state the principle that "it was not the blood as such, but the blood as the vehicle of the soul, which possessed expiatory virtue; because the animal soul was offered to God upon the altar as a substitute for the human soul." This substitutionary logic — life given for life — is the figural seed the New Testament gathers in the blood of Christ "poured out for many" (Mark 14:24; Heb 9:22, "without shedding of blood there is no remission"). Benson already calls the sacrificial blood "typically the price by which men's lives were ransomed." This is an ancient and widely-held reading; the text of v.4–6 supplies the figure (blood reserved to God's altar), while the explicit "life for life" rationale is the chapter's own at v.11, just beyond this unit's close.

Leviticus 17:6 · Hebrews 9:22 · Mark 14:24