Leviticus20:1–9

Molech, restated with penalty — Leviticus 18:21 → 20:2–5 verbal / quotation — confirmed

The prohibition of giving one's seed to Molech is forbidden as sin in Leviticus 18:21 and here re-issued with a penalty, exactly as Geneva and Barnes describe the relation of the two chapters. ⚙ The Verifier confirms this is a genuine verbal link, not merely thematic: the two verses share the lexeme Môlek (H4432) — which occurs in only 8 verses of the entire Old Testament — together with zeraʻ (seed, H2233) and nâthan (to give, H5414). The rarity of Môlek is what lifts the tier from thematic to verbal.

Leviticus 18:21 · Leviticus 20:2 · Leviticus 20:3 · Leviticus 20:5

basis: shared rare lexeme H4432 Môlek (in only 8 vv OT) plus H2233 zeraʻ and H5414 nâthan; the same statute of Lev 18:21 re-issued with penalty

Molech in the historical and prophetic record — Jeremiah 32:35; 2 Kings 23:10 verbal / quotation — confirmed

The Pulpit Commentary already shows the prophets reading Molech-worship as the very defilement of the sanctuary that 20:3 names (Ezek 23:37–39; Jer 32:34–35; 2 Kings 21:4–6). ⚙ The Verifier ties Leviticus 20:3 to Jeremiah 32:35 and Leviticus 20:2 to 2 Kings 23:10 as verbal links, again on the strength of the rare Môlek (H4432, 8 vv). Jeremiah and Josiah's reform (2 Kings 23) describe the actual valley of Hinnom where the law's worst case became Judah's national sin — the legislation of Leviticus 20 and the history of its breach use the same rare word.

Leviticus 20:2 · Leviticus 20:3 · Jeremiah 32:35 · 2 Kings 23:10

basis: shared rare lexeme H4432 Môlek (8 vv OT) across the law (Lev 20:2–3) and its historical/prophetic enactment (Jer 32:35; 2 Kings 23:10)

Mediums and spiritists — Leviticus 19:31; 20:27; 1 Samuel 28:3 verbal / quotation — confirmed

Verse 6's necromancy law uses the technical pair ʼôwb (medium, H178) and yiddᵉʻônîy (spiritist, H3049). Ellicott cross-references 19:31, the stoning of the soothsayers themselves in 20:27, and the execution of Saul for this very sin (1 Chron 10:13–14). ⚙ The Verifier rates the link to Leviticus 19:31 and to 1 Samuel 28:3 (Saul and the medium of Endor) as verbal: both technical terms are rare — ʼôwb in 16 verses, yiddᵉʻônîy in 11 — and they travel together as a fixed idiom for forbidden necromancy.

Leviticus 20:6 · Leviticus 19:31 · Leviticus 20:27 · 1 Samuel 28:3

basis: shared rare lexeme-pair H178 ʼôwb (16 vv) + H3049 yiddᵉʻônîy (11 vv) — the fixed technical idiom for necromancy, with Lev 20:6/19:31 also sharing H6437 pânâh

Stoning by the whole community — Leviticus 20:27; Deuteronomy 21:21 structural / thematic — confirmed

The execution-mode of v. 2, “the people of the land shall stone him with stones,” recurs for the soothsayer in 20:27 and for the rebellious son in Deuteronomy 21:21. ⚙ The Verifier rates these as structural / thematic, not verbal: the shared words are râgam (to stone, H7275, in 15 vv) and ʼeben (stone, H68, in 239 vv). Although râgam is fairly rare, the link is a shared penal pattern — communal lapidation — rather than a quotation, and 239-verse ʼeben is common; so the tier stays structural. The same congregational act, not the same sentence, is what these verses hold in common.

Leviticus 20:2 · Leviticus 20:27 · Deuteronomy 21:21

basis: shared penal pattern of communal stoning — H7275 râgam (15 vv) + H68 ʼeben (239 vv, common); a shared practice, no quotation claimed

Cursing a parent under sentence of death — Exodus 21:17; Leviticus 24:23 structural / thematic — confirmed

Verse 9's death-penalty for cursing a parent is, Cambridge notes, “as in Exodus 21:17,” and the blood-guilt formula “his blood shall be upon him” recurs at Ezekiel 18:13; 33:4–5 and Joshua 2:19. ⚙ The Verifier rates the link to Exodus 21:17 as structural / thematic, on the shared verb qâlal (to curse, H7043, in 79 vv) with ʼêm (mother), ʼâb (father) and mûwth (die). It is the same statute in two codes, but qâlal at 79 verses is not rare enough, and there is no quotation claim, so the tier remains structural rather than verbal.

Leviticus 20:9 · Exodus 21:17 · Leviticus 24:23

basis: shared statute and lexeme H7043 qâlal (79 vv) with H1 ʼâb / H517 ʼêm / H4191 mûwth — same law in two codes, no quotation, tier held structural

Be holy, for I am holy — Leviticus 11:44; 19:2 structural / thematic — confirmed

The command of v. 7, “consecrate yourselves and be holy,” is — Cambridge says — “almost verbally identical with Leviticus 11:44 a,” and Keil ties v. 8 to the holiness refrain of 11:44, 19:2 and the sanctification formula of Exodus 31:13. ⚙ The Verifier rates the link to Leviticus 11:44 as structural / thematic: the shared lexemes are qâdôwsh (holy, H6918, 106 vv) and qâdash (to sanctify, H6942, 152 vv) — the recurring vocabulary of the Holiness Code. These words are too frequent, and the connection too much a shared refrain rather than a citation, to claim a verbal tier.

Leviticus 20:7 · Leviticus 20:8 · Leviticus 11:44 · Leviticus 19:2

basis: shared holiness-refrain vocabulary H6918 qâdôwsh (106 vv) + H6942 qâdash (152 vv); a recurring Holiness-Code motif, not a quotation

Defiling the sanctuary, profaning the Name — Ezekiel 23:38 structural / thematic — confirmed

The Pulpit Commentary supplies the prophetic mirror: Ezekiel indicts Aholah and Aholibah for having “defiled my sanctuary… and profaned my sabbaths” on the same day they “slain their children to their idols” (Ezek 23:37–39) — the exact pairing of 20:3. ⚙ The Verifier rates Leviticus 20:3 → Ezekiel 23:38 as structural / thematic, on the shared cluster miqdâsh (sanctuary, H4720), châlal (profane, H2490) and ṭâmêʼ (defile, H2930). These are the standard cultic-pollution terms — moderately common — so the link is a shared theological pattern that Ezekiel develops, not a verbal citation.

Leviticus 20:3 · Ezekiel 23:38

basis: shared cultic-defilement cluster H4720 miqdâsh + H2490 châlal (132 vv) + H2930 ṭâmêʼ (142 vv); Ezekiel develops the Lev 20:3 pattern, no quotation claimed

Christ confirms the death-sentence on cursing a parent — Matthew 15:4; Mark 7:10 ancient/widely-held

Matthew Henry, on this very unit, writes: “let children remember that he who cursed father or mother was surely put to death. This law Christ confirmed.” In Matthew 15:4 and Mark 7:10 Jesus quotes Leviticus 20:9 against the Pharisees: “He that curseth father or mother, let him die the death,” charging that their Corban tradition “made the commandment of God of none effect.” The Pulpit Commentary reads v. 9 exactly here — God says the curser “shall be surely put to death,” yet human authority “declares that in most cases it is no grave sin.” ⚙ The link is widely held and explicit in the Gospels — but note honestly: it is a cross-Testament connection (Greek NT ↔ Hebrew OT), so the Verifier finds no shared Strong's lexeme and the citation rests on Christ's own quotation of the Greek Septuagint of this verse, not on a Hebrew-to-Hebrew verbal match. It is a quotation by attestation, not by the index.

Leviticus 20:9 · Matthew 15:4 · Mark 7:10

Be holy, for I am holy — taken up by Peter for the church — 1 Peter 1:16 ancient/widely-held

The command of vv. 7–8, “consecrate yourselves and be holy; for I am the LORD your God… who sanctifies you,” is the Holiness-Code refrain that 1 Peter 1:16 lifts directly onto the New-Covenant people: “Be ye holy, for I am holy.” ⚙ Peter quotes the formula (its OT home is Lev 11:44; 19:2; 20:7), grounding Christian sanctification in the same divine self-identity. Honestly flagged: this too is cross-Testament (Greek ↔ Hebrew), so it cannot be a Verifier verbal link by shared Strong's number; it is an apostolic citation of the Septuagint refrain. The continuity is real and ancient, but its basis is quotation-by-attestation, argued — and the deeper Christological turn is that Peter grounds the imperative in Christ's redeeming blood (1 Pet 1:18–19), where Leviticus grounded it in “I am the LORD who sanctifies you.”

Leviticus 20:7 · Leviticus 20:8 · 1 Peter 1:16

The seed given to fire, and the Seed given for the world novel

⚙ A typological reading, offered with care and marked novel in this pointed form. Leviticus 20:2–5 turns on a father who gives of his seed (zeraʻ, H2233) into the fire of Molech — an abomination so grave it defiles the sanctuary and is met with God setting His face against the man. ⚙ The figural counter-image is the Father who gives His own Seed (Gal 3:16 names Christ the promised seed) not to an idol but for the world (John 3:16), and on whom God does not set His face against in wrath but in whom He is well pleased — Christ bearing the curse and the blood-guilt (“his bloods upon him,” v. 9; cf. Gal 3:13) that the law lays on the offender. This is a constructed antithesis, not a verbal thread; there is no shared lexeme, and it is presented as a fallible meditation, not an exegetical claim.

Leviticus 20:2 · Leviticus 20:9 · John 3:16 · Galatians 3:13