Leviticus18:1–30

Uncovering nakedness — the same statute restated in Leviticus 20 verbal / quotation — confirmed

The whole incest code of chapter 18 is restated, with penalties attached, in Leviticus 20. The shared idiom of the two chapters is ‘er·wāh (nakedness, H6172) bound to gâlâh (to uncover, H1540) — but ⚙ at 40 and 167 verses these are only moderately rare, so the Verifier tiers the broad restatement (e.g. Lev 18:6↔20:11, 20:17) as structural/thematic, not verbal. The tier rises to verbal at one precise seam: the aunt-and-near-kin law, where the rare šə·’êr (flesh-kin, H7607, in only 16 verses) is shared between Lev 18:6 and Lev 20:19 — a low-frequency lexeme that makes that one pair a genuine verbal echo, not a coincidence of common words. So the badge's verbal tier rests on the 18:6↔20:19 anchor; the rest of the cross-chapter web is the same law restated thematically. Keil treats the two chapters as one law in two deliveries: ch. 18 commands, ch. 20 punishes.

Leviticus 20:11 · Leviticus 20:17 · Leviticus 20:19

basis: Hebrew↔Hebrew; the verbal tier rests on ONE pair — rare shared lexeme H7607 šᵉʼêr (16 vv) at Lev 18:6↔20:19 (Verifier-confirmed verbal). The broader restatement (18:6↔20:11, 20:17) shares only the moderate-frequency pair H6172 ʻervâh + H1540 gâlâh and is Verifier-tiered structural/thematic — not verbal

The vomiting land — vv. 25 and 28 bracket the chapter, and Leviticus 20:22 repeats it verbal / quotation — confirmed

The chapter's climactic figure — the land that vomits out its defilers — is built on the rare verb qôwʼ (H6958), which the Verifier finds in only 7 verses of the whole OT. It frames vv. 25 and 28 as a verbal inclusio (shared qôwʼ + ṭâmêʼ, defile), and recurs at Leviticus 20:22, where the same warning is repeated almost verbatim. Ellicott rebukes the AV for breaking the link by rendering the one Hebrew word two ways (“vomiteth” / “spue”); the synthesis restores it. Keil reads the verbs as prophetic preterites — judgment spoken as already accomplished.

Leviticus 18:25 · Leviticus 18:28 · Leviticus 20:22

basis: Hebrew↔Hebrew; rare shared lexeme H6958 qôwʼ (in only 7 vv) joins Lev 18:25↔18:28 and Lev 20:22 (Verifier-confirmed)

Your lying as seed — the rare šᵉkôbeth links adultery, bestiality, and the jealousy ordeal verbal / quotation — confirmed

Verses 20 and 23 both use šᵉkôbeth (H7903, “lying / emission of seed”), a word the Verifier finds in only 4 verses of Scripture. That scarcity makes its appearances a true verbal chain: the adultery-law (Lev 18:20) and the bestiality-law (Lev 18:23) are bound to Numbers 5:20 — the ordeal of the wife suspected of giving “her lying” to another man — and to Leviticus 20:15, the death-sentence for bestiality. The shared rare lexeme is the recorded basis; one verse defines the sin, another tries it, a third punishes it.

Numbers 5:20 · Leviticus 20:15

basis: Hebrew↔Hebrew; rare shared lexeme H7903 šᵉkôbeth (in only 4 vv) links Lev 18:20 & 18:23 to Num 5:20 and Lev 20:15 (Verifier-confirmed)

Molech — the rare name binds v. 21 to its capital-penalty in Leviticus 20:2 verbal / quotation — confirmed

The child-sacrifice prohibition (v. 21) shares the proper noun Môlek (H4432) with Leviticus 20:2 — a name the Verifier finds in only 8 verses. Both verses pair it with nâthan (to give) and zeraʻ (seed): chapter 18 forbids giving your seed to Molech; chapter 20 prescribes death by stoning for it. Ellicott explains why this lone idolatry-law sits amid sexual sins: “Those who violate the sanctity of the marriage ties will readily sacrifice their children.” The rare shared name is the recorded basis.

Leviticus 20:2

basis: Hebrew↔Hebrew; rare shared lexeme H4432 Môlek (in only 8 vv), with H5414 nâthan + H2233 zeraʻ, joins Lev 18:21↔20:2 (Verifier-confirmed)

He shall live by them — v. 5 echoed in Ezekiel, then quoted by Paul flagged — verify source

The promise of v. 5 — the man who does these shall live by them — travels through Scripture. Within the Hebrew Bible the Verifier confirms a structural echo at Ezekiel 20:11 and Nehemiah 9:29 (shared chuqqâh, châyâh — live, mishpâṭ, ʼâdâm), where the same clause is recalled. Then it crosses into the New Testament in Paul's hands (Romans 10:5; Galatians 3:12). That crossing cannot rest on shared Strong's numbers — Greek and Hebrew share no lexical index — so the Verifier returns no shared lexeme there and the link is flagged: it is a real and explicit citation (Paul names Leviticus), but its tier is established by Paul's quotation, not by the verbal index, and his interpretation of it is itself contested. Ellicott, Cambridge, Barnes, and JFB all attest the citation.

Ezekiel 20:11 · Nehemiah 9:29 · Romans 10:5 · Galatians 3:12

basis: Hebrew↔Hebrew echo at Ezek 20:11 / Neh 9:29 is structural (shared H2708 chuqqâh, H2421 châyâh, H4941 mishpâṭ); the Romans 10:5 / Gal 3:12 reuse is cross-Testament (Greek↔Hebrew) — Verifier finds NO shared lexeme, so the NT citation is asserted by Paul and the commentators (Ellicott, Cambridge), not by the index, and is flagged

Ezekiel's indictment — Jerusalem charged with the very sins of Leviticus 18 structural / thematic — confirmed

Ezekiel arraigns Jerusalem using the exact idiom of this chapter. The Verifier confirms the shared pair ‘er·wāh + gâlâh (uncover nakedness) across Lev 18 and Ezekiel 16:36, 22:10, and 23:18 — the prophet charging Israel with the stepmother-sin (Ezek 22:10), the menstrual-impurity (22:10), and harlotry described as uncovered nakedness. Because ‘er·wāh (40 vv) and gâlâh (167 vv) are moderately frequent and shared as a motif rather than a unique quotation, this is recorded as structural/thematic, not verbal. The commentators (Ellicott at v. 19; Keil at v. 6) cite Ezekiel as the prophetic outworking of the chapter's threat.

Ezekiel 16:36 · Ezekiel 22:10 · Ezekiel 23:18

basis: Hebrew↔Hebrew; shared motif-pair H6172 ʻervâh (40 vv) + H1540 gâlâh (167 vv) — moderate frequency, so thematic not verbal (Verifier-confirmed)

One flesh — the Genesis 2:24 logic beneath every prohibition structural / thematic — confirmed

Three of the chapter's voices (Keil, Barnes, the Pulpit Commentary) ground the entire code on a single prior text: “they shall be one flesh” (Genesis 2:24). It is why the stepmother's nakedness is the father's (v. 8), why the brother's wife is “thy brother's nakedness” (v. 16), why affinity binds as blood does. The Verifier finds the kinship vocabulary (ʼâb, father; ʼêm, mother) shared between Lev 18:7 and Genesis 2:24, but these are common words, and Genesis 2:24 makes no quotation-claim on Leviticus — the connection is the logic of one-flesh, argued by the commentators, not a verbal citation. Recorded therefore as structural.

Genesis 2:24 · Genesis 49:4

basis: Hebrew↔Hebrew; shared common kinship lexemes (H1 ʼâb, H517 ʼêm) — frequent words, so the link is the one-flesh argument of Keil/Barnes/Pulpit, recorded as structural not verbal (Verifier-confirmed)

The sin not named among the Gentiles — Leviticus 18:8 and the Corinthian case Paul judges ancient/widely-held

The stepmother-prohibition of v. 8 surfaces, named, in the New Testament. Paul writes that there is “such fornication as is not so much as named among the Gentiles, that one should have his father's wife” (1 Corinthians 5:1) — the precise offense of Leviticus 18:8 — and commands the church to put the offender out. Ellicott, Poole, and the Pulpit Commentary all draw the line: the Corinthian sin is the Levitical one, and the apostolic excommunication is the New-Covenant form of the Levitical “cut off from among his people” (v. 29). The link is cross-Testament (Greek↔Hebrew), so it rests on the apostle's explicit echo of the case, not on a shared lexeme — but it is the oldest reading of the church, that the moral substance of this law stands undiminished in Christ.

1 Corinthians 5:1 · Leviticus 18:8 · Leviticus 18:29

The catalogue's moral substance carried into the apostolic vice-lists — Leviticus 18:22 ancient/widely-held

Several of the chapter's prohibitions are not abolished but reaffirmed in the New Testament. The Pulpit Commentary, commenting on the same-sex prohibition of v. 22, simply chains it forward to the apostles: it is “the sin of Sodom (see Genesis 19:5 ; Judges 11:22 ; Romans 1:27 ; 1 Corinthians 6:9 ; 1 Timothy 1:10 ).” Ellicott likewise traces from Sodom (Gen 19:5) through Israel's own later lapses (Judg 19:22; 1 Kings 14:24) into the apostolic age. ⚙ The point the synthesis draws is the same one the stepmother-case (v. 8 → 1 Cor 5:1) makes: the moral core of Leviticus 18 reappears in Paul's catalogues of conduct excluded from the kingdom, so the New Covenant does not relax this law but locates obedience to it in those “washed… sanctified… justified in the name of the Lord Jesus” (the very ground 1 Cor 6:11 gives after its vice-list). The link is cross-Testament (Greek↔Hebrew) — the Verifier finds NO shared lexeme, so it rests entirely on the apostle's moral reuse as the commentators report it, not on the verbal index. Ancient and widely held, but argued, not indexed.

Romans 1:27 · 1 Corinthians 6:9 · 1 Timothy 1:10 · Leviticus 18:22

Do this and live — the law's own word that drives the soul to the Gospel ancient/widely-held

Verse 5's promise — “the man who does these shall live by them” — is the hinge on which the New Testament turns law into the herald of grace. Paul cites it twice (Romans 10:5; Galatians 3:12) as the law's testimony about itself: its life is by doing, and therefore, as Gill reads it, “eternal life… was never intended to be had… by obedience to the law, which fallen man is unable to keep,” but comes “through Christ, as a free gift to all that believe in him.” JFB and Barnes join the verse to Christ's own use of it (Luke 10:28). The figural reading is therefore not novel allegory but the apostolic and dominical handling of the text: Leviticus 18:5 is the law speaking the very word that, honestly faced, sends the sinner to the Gospel. Cross-Testament, so flagged in the threads, but ancient and central in the church's reading.

Romans 10:5 · Galatians 3:12 · Luke 10:28 · Leviticus 18:5

The land that vomits and the holiness that fills it — toward the new creation novel

The personified land of vv. 25–28 — defiled, then expelling its defilers — is, Ellicott notes, of a piece with a creation that “shared in the punishment of man's guilt” (Genesis 3:17) and that “is to participate in his restoration” (Romans 8:19–22). The same loathing-figure recurs in the risen Christ's word to Laodicea: “I will spew thee out of my mouth” (Revelation 3:16) — which Ellicott and Gill both cite at v. 25. ⚙ This synthesis reads the trajectory as the church has: the land cannot be made clean by expelling sinners alone, but only by the holiness God demands (vv. 2–5) being supplied — the holiness that the New Testament locates in Christ and the indwelling Spirit, the firstfruits of a creation no longer vomiting but redeemed. This last extension beyond the cited texts is the fallible synthesis author's, offered to be tested, not a claim the PD voices make in these words.

Revelation 3:16 · Romans 8:19-22 · Genesis 3:17 · Leviticus 18:25