Leviticus19:9–18

The gleaning law restated — Leviticus 23:22 and the field of Ruth verbal / quotation — confirmed

The harvest-charity of vv. 9–10 is restated almost verbatim in Leviticus 23:22, set within the Feast of Weeks, and again expanded in Deuteronomy 24:19–21 (cited by Barnes, Keil, the Pulpit Commentary). The Verifier confirms the strongest link to Leviticus 23:22 as verbal, and the anchor is the genuinely rare leqeṭ (gleaning, H3951) — a noun found in only 2 verses of the whole Hebrew Bible — joined by the harvest-cluster lâqaṭ (glean, 34 vv), qâtsar (reap, 46 vv), qâtsîyr (harvest, 49 vv), pêʼâh (corner, 59 vv), and kâlâh (finish, 201 vv). The two-verse rarity of leqeṭ is what raises this above a coincidence of common farming words to a deliberate restatement of one law. ⚙ It is this very statute that the book of Ruth dramatizes — JFB cites Ruth 2:2, 8 at v. 9 — when Boaz lets Ruth the Moabite glean in his field, the law's mercy reaching the very landless sojourner it names.

Leviticus 23:22 · Deuteronomy 24:19 · Ruth 2:2

basis: Hebrew↔Hebrew; Verifier-confirmed verbal at Lev 19:9↔23:22, anchored by the rare shared lexeme H3951 leqeṭ (in only 2 vv), with H3950 lâqaṭ, H7114 qâtsar, H7105 qâtsîyr, H6285 pêʼâh, H3615 kâlâh. Deut 24:19 and Ruth 2:2 are cited by the PD voices (Barnes, Keil, JFB) as the same law dramatized, not Verifier-anchored

The slanderer who walks — the rare râkîyl binds v. 16 to Jeremiah and Proverbs verbal / quotation — confirmed

The slanderer of v. 16 is named by râkîyl (H7400), a word the Verifier finds in only 6 verses of Scripture. That scarcity makes its appearances a true verbal chain. The Verifier confirms the link to Jeremiah 9:4 as verbal — there the prophet's society is one where “every neighbour will walk with slanders” (shared râkîyl + rêaʻ, neighbor + hâlak, walk) — and to Proverbs 11:13, “a talebearer revealeth secrets” (shared râkîyl). Ezekiel 22:9 joins the chain (shared râkîyl + dam, blood), the very pairing of slander-and-blood that v. 16 makes; Cambridge calls Ezekiel 22 “a passage which describes with verbal similarity many of the evil doings… forbidden in this ch.” The rare shared lexeme is the recorded basis.

Jeremiah 9:4 · Proverbs 11:13 · Ezekiel 22:9

basis: Hebrew↔Hebrew; rare shared lexeme H7400 râkîyl (in only 6 vv) — Verifier-confirmed verbal at Lev 19:16↔Jer 9:4 (with H7453 rêaʻ, H1980 hâlak) and ↔Prov 11:13; Ezek 22:9 shares H7400 râkîyl + H1818 dâm

Wages that must not lodge overnight — Leviticus 19:13 and Deuteronomy 24:14 structural / thematic — confirmed

The protection of the day-laborer (v. 13) is restated in Deuteronomy 24:14–15, which the PD voices treat as one law in two deliveries (Ellicott, Keil, Gill, the Pulpit Commentary). The Verifier confirms the link as verbal, anchored by sâkîyr (hired hand, H7916, in 17 vv) and ʻâshaq (oppress, H6231, in 35 vv) — both low-to-moderate frequency, and shared together. Gill draws the precise complement: Leviticus speaks of the day-laborer (paid by sunset), Deuteronomy of the night-laborer (paid by sunrise), so the two statutes together forbid any withholding. The same protected wage echoes forward to Malachi 3:5 and James 5:4 (cited by Ellicott, Cambridge, the Pulpit Commentary), where God Himself stands as the wronged laborer's avenger.

Deuteronomy 24:14 · Malachi 3:5 · James 5:4

basis: Hebrew↔Hebrew; Verifier-confirmed verbal at Lev 19:13↔Deut 24:14, shared H7916 sâkîyr (17 vv) + H6231 ʻâshaq (35 vv). Mal 3:5 and James 5:4 are cited by the PD voices as the same law's afterlife; James is cross-Testament and not Verifier-anchored

Fear your God — the refrain that binds the love-laws across Leviticus structural / thematic — confirmed

The clause “but you shall fear your God” (v. 14) is not unique to this unit; it recurs as a refrain across the Holiness Code wherever a wrong could escape human detection — the deaf and blind cannot avenge, but God can (Barnes). The Verifier links v. 14 to Leviticus 25:17 (“ye shall not oppress one another, but thou shalt fear thy God”) by the shared yârêʼ (fear, H3372) — and that lexeme is common (306 vv), so the basis is the recurring formula, not a rare word. Keil himself chains v. 14 to the same fear-clause at Leviticus 25:17, 25:36, and 25:43, where the verb ʻâmîyth (fellow, H5997, in only 10 vv) does join it — but that rare word stands in v. 14's neighbours (vv. 11, 15, 17), not in v. 14 itself. Because the tie is a shared formulaic pattern resting on a frequent word, the synthesis records it as structural/thematic, not verbal — under-claiming where the motif, not a singular phrase, is what recurs.

Leviticus 25:17 · Leviticus 25:36 · Leviticus 25:43

basis: Hebrew↔Hebrew; shared formulaic motif (the fear-God refrain) — Verifier returns shared H3372 yârêʼ (306 vv, common) for Lev 19:14↔25:17; the rare H5997 ʻâmîyth (10 vv) is NOT in v. 14 (it stands in vv. 11/15/17 and in 25:17), so the basis is a common-word pattern, not a rare lexeme; tiered structural not verbal

Trespass against a fellow — the rare ʻâmîyth links v. 11 to the guilt-offering law structural / thematic — confirmed

The covenant-fellow word ʻâmîyth (H5997), which the Verifier finds in only 10 verses — nearly all in Leviticus — binds v. 11 to Leviticus 6:2, the trespass-offering law for one who “deals falsely” (kâchash) with a deposit. The Verifier confirms the pair as verbal: Lev 19:11↔6:2 shares ʻâmîyth (10 vv) and kâchash (deny, 22 vv) together — two low-frequency lexemes, the recorded basis. Keil and the Pulpit Commentary make the cross-reference explicitly: v. 11's denial of a deposit is the very sin for which Leviticus 6 prescribes restitution plus a fifth plus a trespass offering. One chapter forbids the lie; another provides its atonement.

Leviticus 6:2 · Ephesians 4:25 · Colossians 3:9

basis: Hebrew↔Hebrew; Verifier-confirmed verbal at Lev 19:11↔6:2, shared H5997 ʻâmîyth (10 vv, rare) + H3584 kâchash (22 vv). Eph 4:25 / Col 3:9 are cited by the Pulpit Commentary as the NT echo (cross-Testament, not Verifier-anchored)

Love your neighbor — quoted as the second great commandment across the New Testament flagged — verify source

Verse 18b — “thou shalt love thy neighbour as thyself” — is the most-quoted verse of the unit, lifted into the New Testament more often than almost any Old Testament line: the second great commandment (Matthew 22:39; Mark 12:31; Luke 10:27), the fulfilling of the law (Romans 13:9; Galatians 5:14), and “the royal law” (James 2:8) — every reference catalogued by Cambridge. But this crossing cannot rest on shared Strong's numbers: Greek and Hebrew share no lexical index, and the Verifier returns no shared lexeme for Lev 19:18↔Matthew 22:39 or ↔Romans 13:9. The link is therefore real and explicit — the Evangelists and apostles name Leviticus — but its tier is set by their quotation, not by the verbal index, and it is flagged accordingly. Within the Hebrew Bible, the nearest internal echo is Leviticus 19:34 (love the stranger as yourself), which the Verifier tiers structural (shared ʼâhab, love + kᵉmôw, as — both frequent).

Matthew 22:39 · Mark 12:31 · Romans 13:9 · Galatians 5:14 · James 2:8

basis: Cross-Testament (Greek↔Hebrew): Verifier finds NO shared lexeme for Lev 19:18↔Matt 22:39 or ↔Rom 13:9 — the NT citation is explicit and named by the Evangelists/apostles (and catalogued by Cambridge), but it rests on their quotation, not the verbal index, so it is flagged. The internal Lev 19:18↔19:34 echo is structural (H157 ʼâhab, H3644 kᵉmôw, frequent)

Swearing falsely by the Name — the rare shâqar across the oath-texts structural / thematic — confirmed

The false oath of v. 12 (“swear by My name falsely”) uses sheqer (falsehood, H8267), cognate to the verb shâqar (deal falsely, H8266) of v. 11 — a verb the Verifier finds in only 6 verses. That scarcity threads the oath-laws together: the Verifier links v. 12 to Genesis 21:23 (Abraham and Abimelech's covenant-oath, shared shâbaʻ, swear), and the rare shâqar reaches Psalm 44:17, Psalm 89:33, Isaiah 63:8, and 1 Samuel 15:29 — texts of covenant-faithfulness not dealt with falsely. ⚙ Because the strongest single pair (Gen 21:23) shares only the common shâbaʻ (175 vv), the Verifier tiers it structural; the rare shâqar chain is verbal but reaches texts about God's own faithfulness rather than direct restatements of this law. Recorded conservatively as structural/thematic, the most honest tier for a motif that scatters rather than quotes.

Genesis 21:23 · Psalm 89:33 · 1 Samuel 15:29

basis: Hebrew↔Hebrew; the strongest pair Lev 19:12↔Gen 21:23 shares only common H7650 shâbaʻ (175 vv) — Verifier tiers structural. The rare H8266 shâqar (6 vv) chains to Ps 89:33 / 1 Sam 15:29 etc., but as a scattered motif of (un)faithfulness, not a restatement of this law; recorded conservatively as structural not verbal

Love your neighbor — the second commandment on which hang the Law and the Prophets ancient/widely-held

The Lord Himself makes v. 18 the hinge of the whole moral law. Asked for the greatest commandment, He names love of God first and then “the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets” (Matthew 22:39–40; Mark 12:31). Paul says the same: “all the law is fulfilled in one word… Thou shalt love thy neighbour as thyself” (Galatians 5:14; Romans 13:9). The Pulpit Commentary at v. 18 chains the apostolic verdict — “Love worketh no ill to his neighbour: therefore love is the fulfilling of the Law.” ⚙ The link is cross-Testament (Greek↔Hebrew), so it rests not on a shared lexeme but on the Lord's and the apostles' explicit citation — yet it is the oldest and most universal reading of the church: the entire second table of Leviticus 19:11–18 is gathered up and carried whole into the Gospel.

Matthew 22:39 · Mark 12:31 · Romans 13:9 · Galatians 5:14 · Leviticus 19:18

Who is my neighbor? — the Samaritan and the fence around Leviticus 19:18 ancient/widely-held

The one boundary Leviticus left in place — neighbor as “the children of thy people” (v. 18) — is the boundary the Lord deliberately breaks. JFB notes at v. 18 that later Israel “restricted its meaning as applicable only to their own countrymen,” and that “this narrow interpretation was refuted by our Lord in a beautiful parable” (Luke 10:30–37), where the neighbor proves to be a despised Samaritan. Poole, reading only the Old Testament, already strains the fence from within — “not the Israelites only… but every other man,” proven by v. 34's extension to the stranger. ⚙ The synthesis reads this as the church has: the Old Covenant commands the love and names the near neighbor; the Lord, without altering the command, reveals its true reach — the neighbor is anyone in need whom you can help. Cross-Testament, so argued from the dominical parable rather than a shared lexeme, but ancient and central.

Luke 10:27 · Luke 10:36 · Leviticus 19:18 · Leviticus 19:34

You have heard it said — Christ's intensifying of the oath and the rebuke (vv. 12, 17) ancient/widely-held

Two of the unit's laws are taken up by name in the Sermon on the Mount, and in both the Lord drives them inward. The Pulpit Commentary at v. 12 reads the verse as permitting the solemn oath while forbidding the false one (“see Matthew 5:33”) — and there the Lord goes further: “Swear not at all… let your communication be, Yea, yea; Nay, nay” (Matthew 5:34–37), so that the truthfulness Leviticus guarded by oath He requires without one. And v. 17's command to “surely rebuke thy neighbour” the Lord codifies into the church's discipline: “if thy brother shall trespass against thee, go and tell him his fault between thee and him alone” (Matthew 18:15–17), the passage Keil, Cambridge, and the Pulpit Commentary all cite at v. 17. ⚙ Cross-Testament and so argued, not indexed; but the church has always read these as the same righteousness, deepened — the letter of Leviticus brought home to the heart Christ rules.

Matthew 5:34 · Matthew 18:15 · Leviticus 19:12 · Leviticus 19:17

The corner of the field and the Lord who became poor — gleaning toward grace novel

The harvest-charity of vv. 9–10 has a christological depth the PD voices touch but do not fully draw. Ellicott sees the law releasing the poor from charity that might be “capricious and tyrannical” by making mercy a right; JFB calls it the world's earliest poor-law. ⚙ This synthesis presses one step further than the voices: the same canon that commands Israel to leave the corner of the field tells of a Lord who “though he was rich, yet for your sakes he became poor” (2 Corinthians 8:9), and who identifies Himself with the hungry and the stranger so that what is done to them is done to Him (Matthew 25:35–40). The gleaner's corner anticipates a gospel in which the rich Owner of the harvest empties Himself to stand among the landless — and in which Ruth the gleaning Moabitess becomes, by this very law's working, the great-grandmother of David and so of Christ (Ruth 4:13–22; Matthew 1:5). This last typological extension is the synthesis author's, offered under Sola Scriptura to be tested, not a claim the PD voices make in these words.

2 Corinthians 8:9 · Matthew 25:35 · Ruth 4:17 · Matthew 1:5