Leviticus19:19–37

The law of mixtures, restated in Deuteronomy 22 verbal / quotation — confirmed

Verse 19's three prohibitions — mingled cattle, mingled seed, mingled cloth — are repeated, with a fourth illustration added (ox and ass yoked together), in Deuteronomy 22:9–11. The link is not thematic guesswork: it rests on two of the rarest words in the Hebrew Bible. kil·ʼa·yim (H3610, “two kinds”) occurs in only two verses — Lev 19:19 and Deut 22:9 — and ša·ʻaṭ·nêz (H8162, the mingled wool-and-linen fabric) likewise in only two — Lev 19:19 and Deut 22:11. The Verifier confirms both as low-frequency shared lexemes, so the badge is verbal: this is one law given twice, in the same vocabulary. Ellicott notes the substance is “substantially repeated in Deuteronomy 22:9-11”; Keil works the two passages together throughout his note. The only divergence is illustrative — Deuteronomy names the vineyard where Leviticus names the field, and adds the threat that the mixed crop “may not become holy,” i.e. fall forfeit to the sanctuary.

Deuteronomy 22:9 · Deuteronomy 22:11

basis: Hebrew↔Hebrew. Two RARE shared lexemes, each in only 2 verses of Scripture: H3610 kilʼayim (Lev 19:19↔Deut 22:9) and H8162 shaʻaṭnêz (Lev 19:19↔Deut 22:11) — Verifier-confirmed. The low frequency makes this a genuine verbal echo, not coincidence of common words.

Mediums and spiritists — the statute carried into Leviticus 20 verbal / quotation — confirmed

Verse 31's prohibition of consulting the ʼôḇ (ghost) and yiddᵉʻônî (knowing-spirit) is restated within the same Holiness Code, now with penalties attached: Lev 20:6 (the LORD will “cut off” the one who turns to them) and Lev 20:27 (the medium is to be stoned). The two names form a fixed legal pair — Ellicott notes yiddᵉʻônî “occurs eleven times in the Bible, and always together with” ʼôḇ. The Verifier confirms the link on both low-frequency words (H178 ʼôḇ, 16 vv; H3049 yiddᵉʻônî, 11 vv), shared between Lev 19:31 and Lev 20:6 / 20:27 — a verbal tie. Keil reads chapter 20 as the same law's enforcement clause, citing 20:27 to settle what the ʼôḇ even is: “a man or woman in whom is an ob.” The prohibition reaches its narrative climax when Saul, having banished the mediums (1 Sam 28:3), seeks one out at Endor — the very sin this verse names.

Leviticus 20:6 · Leviticus 20:27 · 1 Samuel 28:7

basis: Hebrew↔Hebrew. Rare shared lexemes H178 ʼôwb (16 vv) + H3049 yiddᵉʻônîy (11 vv), Verifier-confirmed at Lev 19:31↔20:6 and 19:31↔20:27. The fixed ʼôḇ+yiddᵉʻônî pairing is a verbal formula, not a broad theme. (1 Sam 28:7 cited as narrative instance, not as part of the verbal basis.)

Divination and omen-reading — and the apostasy of Manasseh verbal / quotation — confirmed

The two verbs of verse 26 — nâchash (divine, H5172) and ʻânan (read omens, H6049) — recur as a fixed pair in the Deuteronomic list of forbidden Canaanite arts (Deut 18:10) and, damningly, in the record of King Manasseh's apostasy: “he observed times, and used enchantments” (2 Kings 21:6; 2 Chr 33:6). The Verifier confirms the shared low-frequency pair (nâchash in 9 vv, ʻânan in 11 vv) at all three links — a verbal tie. The thread is instructive: what Leviticus forbids to the people, the worst of Judah's kings revives, and the historian uses Leviticus' own vocabulary to indict him. JFB names the root of the sin — these arts betray “a want of faith… in the providence of God” — which is exactly why Keil sets the true fear of God (v. 31) over against them as the believer's alternative to the seance.

Deuteronomy 18:10 · 2 Kings 21:6 · 2 Chronicles 33:6

basis: Hebrew↔Hebrew. Shared lexeme pair H5172 nâchash (9 vv) + H6049 ʻânan (11 vv), Verifier-confirmed at Lev 19:26↔Deut 18:10, ↔2 Kings 21:6, ↔2 Chr 33:6. Both words low-frequency, so the link is verbal, not merely thematic.

The fourth-year praise-offering and the vintage feast of Shechem verbal / quotation — confirmed

The fourth-year fruit is, in Hebrew, qō·ḏeš hil·lū·lîm — “a holiness of praises” (v. 24). The word hillūlîm (H1974) is so rare it appears in only one other verse: Judges 9:27, the grape-harvest “feast” (hillûlîm) the Shechemites hold in the house of their god before Abimelech's downfall. The Verifier confirms the single rare shared lexeme (H1974, 2 vv) — a verbal link. Keil himself reaches for the Judges parallel to determine the nature of the Levitical offering: “the expression hillūlîm ʻâsâh (Judges 9:27) seems to point to sacrificial meals of the first-fruits,” a festal eating-before-the-LORD, not a fruit merely surrendered. The two uses thus illuminate each other: Leviticus consecrates the vintage-joy that Judges shows running to idolatrous excess — the same harvest-gladness, rightly or wrongly directed.

Judges 9:27 · Leviticus 19:24

basis: Hebrew↔Hebrew. The RARE lexeme H1974 hillûwl (in only 2 verses — Lev 19:24 and Judges 9:27) is the shared word, Verifier-confirmed at Lev 19:24↔Judges 9:27. Its uniqueness makes the verbal link secure.

No unrighteousness in judgment — the bench and the scale structural / thematic — confirmed

Verse 35 opens with the verbatim phrase of verse 15: “You shall do no unrighteousness in judgment” (lōʼ ṯaʻăśû ʻâwel bam·mišpâṭ). The Verifier links the two verses on the shared words ʻevel (injustice, H5766) and mišpâṭ (judgment, H4941) — but these are moderate-to-common words (52 and 395 verses), so the tier is structural/thematic, not verbal: the connection is the deliberate reuse of a whole clause, not a rare lexeme. The point of the reuse is theological. Verse 15 governs the judge on the bench; verse 35 turns the identical indictment on the merchant at his scale. Gill records the rabbinic equation that makes the move legible — “a measurer is a judge.” The Pulpit Commentary draws the pastoral edge: men “who make a profession of religion… would be shocked at stealing,” yet cheat by short measure. Honest weights are courtroom justice in the hand.

Leviticus 19:15

basis: Hebrew↔Hebrew. Shared lexemes H5766 ʻevel (52 vv) + H4941 mishpâṭ (395 vv) are only moderate-frequency, so the Verifier link is structural/thematic, NOT verbal. The real tie is the verbatim REUSE of the whole clause ‘no unrighteousness in judgment’ from v. 15 — a deliberate intratextual quotation of a phrase, not a rare-word echo.

The unequal yoke — the mixtures law read toward 2 Corinthians 6 ancient/widely-held

The oldest Christian reading of verse 19's ban on mixtures takes it as a sign-law whose moral substance is the believer's separation from unbelief. The Pulpit Commentary makes the link explicit, gathering the New-Testament texts under this verse: “Ye cannot drink the cup of the Lord, and the cup of devils” (1 Cor 10:21), and “Be ye not unequally yoked together with unbelievers… what concord hath Christ with Belial?” (2 Cor 6:14–16). It even adds Deuteronomy's own extension — “Thou shalt not plow with an ox and an ass together” — as the figural seed of Paul's unequal yoke. The connection is cross-Testament (Greek↔Hebrew), so it cannot rest on a shared Strong's lexeme and is not verbal in the technical sense; it is typological — the Levitical un-mixing read as a shadow of the gospel's call to undivided allegiance. The attestation is wide and old: Hooker is quoted to the same end (“a mingle-mangle of religion and superstition”), and Matthew Henry already treats the whole chapter's separations as “now the law of Christ.”

2 Corinthians 6:14 · 1 Corinthians 10:21 · Leviticus 19:19

Love the stranger as thyself — the royal law in Christ's mouth ancient/widely-held

Verse 34 takes the love-command of v. 18 — “thou shalt love thy neighbour as thyself” — and stretches it past the household of Israel to the gêr, the resident foreigner. This is the verse the New Testament gathers up. James names v. 18 “the royal law” (Jas 2:8); Christ makes the neighbour-command, with love of God, the whole hinge of “the law and the prophets” (Matt 22:39–40); and in the parable of the Samaritan He answers “who is my neighbour?” precisely by making the foreigner the one who loves and is loved (Luke 10:29–37) — the Levitical extension of love to the alien, dramatized. The link is cross-Testament (Greek↔Hebrew): it rests on the New Testament's open citation of the command, not on a shared lexeme, so it is named typological/fulfilment, not verbal. Matthew Henry already reads the chapter's ethic as “now the law of Christ”; the Pulpit Commentary sees in v. 34 “the general brotherhood of mankind… hereby taught.” The attestation is ancient and broad.

Matthew 22:39 · Luke 10:27 · James 2:8 · Leviticus 19:34

The ram of the guilt-offering — a shadow of the atoning Lamb ancient/widely-held

At verse 22 the priest makes atonement (kipper) for the offender “with the ram of the guilt offering,” and the sin “shall be forgiven him.” Gill reads the rite figurally on the spot: the priest acts “by offering his sacrifice for him, typical of the atoning sacrifice of Christ,” and on the words “shall be forgiven” he points to Hebrews 9:22 — “without shedding of blood is no remission.” The whole guilt-offering machinery of Leviticus is read by the Epistle to the Hebrews as the foreshadowing it always was, fulfilled in the one offering of Christ (Heb 9:11–14; 10:1–14). The link is cross-Testament (Greek↔Hebrew) and figural — it rests on Hebrews' express argument that the Levitical sacrifices were a “shadow of good things to come,” not on any shared word — so it is typological, the ancient and near-universal reading of the church, not a verbal citation. Even the slave-girl case, with its careful distinction of bond and free, Gill cannot leave without adding that “in Christ Jesus… there is no difference” (Gal 3:28).

Hebrews 9:22 · Hebrews 10:1 · Galatians 3:28 · Leviticus 19:22