Leviticus25:1–7

The unpruned vineyard — rest here, ruin there verbal / quotation — confirmed

The verb zāmar (to prune a vine, H2168) is rare — only three verses use it. Leviticus 25:3–4 commands and then forbids pruning the vineyard; Isaiah 5:6 turns the same word into judgment: the vineyard of the Song shall not be pruned and so is given to briers. The Verifier records the shared rare lexeme as the basis. The contrast is theological: in Leviticus the vine left unpruned is consecrated rest; in Isaiah it is abandonment to ruin — the same outward fact, opposite covenant meanings.

Isaiah 5:6

basis: rare shared lexeme H2168 zâmar (in only 3 verses); also H3808 lôʼ

Sabbath of sabbaths — the Atonement-day rest verbal / quotation — confirmed

The doubled phrase of v.4–5, šab·baṯ šab·bā·ṯō·wn, hinges on šab·bā·ṯō·wn (H7677), a word found in only ten verses. Leviticus 23:32 uses the identical heightened pairing for the Day of Atonement, the most solemn rest of the year. The Verifier confirms the shared rare lexeme. The land's seventh-year rest is thus framed in the very language of Israel's deepest day of cessation — atonement and agriculture share a vocabulary of holy stillness.

Leviticus 23:32 · Leviticus 16:31

basis: rare shared lexeme H7677 shabbâthôwn (in only 10 verses), with H7676 shabbâth

As the day, so the year — the weekly Sabbath enlarged structural / thematic — confirmed

The institution rests on the analogy the commentators all draw: the seventh year is to the six working years what the seventh day is to the six days. Leviticus 23:3 and Exodus 20:10 (the Sabbath command) share with this unit the noun shabbâth (H7676). The Verifier records the shared lexeme but at a moderate frequency (89 verses), so this is structural/thematic — a pattern-sharing, not a quotation. Cambridge: The land shall rest in the seventh year, as man rests on the seventh day.

Leviticus 23:3 · Exodus 20:10 · Exodus 31:15

basis: shared lexeme H7676 shabbâth (89 vv) — common, hence structural not verbal; the day→year analogy is the recorded motif

The self-sown harvest — sabbatical provision and the sign to Hezekiah verbal / quotation — confirmed

The word çāphîyach (H5599, what springs up of itself) is scarce — five verses in all. Leviticus 25:5 forbids reaping it as one's own; but its richest echo is the sign Isaiah gives Hezekiah when the Assyrian siege has stopped all farming: 2 Kings 19:29 / Isaiah 37:30 — you will eat this year what grows of itself (sephiach), and the second year what springs from that; then in the third year sow and reap. There the Verifier records not only the rare çāphîyach but also qātsar (reap, H7114) and shâneh (year, H8141) as shared — and the thematic parallel is exact: a divinely imposed rest from sowing in which the people live on what the land yields unbidden, the very logic of the sabbatical year, here turned into a promise of restoration. The same word surfaces once more in Job 14:19, of what the floods wash over the earth; that occurrence is verbal but contextually unrelated (erosion, not provision) and is noted only as the lexeme's other home, not as an argument.

2 Kings 19:29 · Isaiah 37:30 · Job 14:19

basis: rare shared lexeme H5599 çâphîyach (5 vv), with H7114 qâtsar + H8141 shâneh, links Lev 25:5 to 2 Kgs 19:29 / Isa 37:30 (same word + same motif of living on the self-sown during a rest from tillage); Job 14:19 shares the word only

The fallow field for the poor — Exodus 23 structural / thematic — confirmed

The companion law in Exodus 23:10–11 sets the same six-years-then-rest pattern, sharing with Lev 25:4 the lexemes kerem (H3754, vineyard), sâdeh (H7704, field), and the ordinal shᵉbîyʻîy (H7637, seventh). The Verifier records these as the basis. Cambridge notes the difference of emphasis: in Exodus the fallow year is framed as a provision for the poor, while Leviticus foregrounds the religious idea — the same law in two keys. Structural, not verbal: the shared words are common agricultural terms.

Exodus 23:11 · Leviticus 25:11

basis: shared lexemes H3754 kerem, H7704 sâdeh, H7637 shᵉbîyʻîy (Lev 25:4 ↔ Ex 23:11); common terms → structural

The hired hand and the resident alien verbal / quotation — confirmed

Verse 6's pairing of śākîr (H7916, hired servant) and tôwšâb (H8453, resident alien) is a fixed legal couplet, and both members are rare — śākîr in 17 verses, tôwšâb in only 13. Exodus 12:45 and Leviticus 22:10 use the same pair to draw the boundary of who may share holy food (the Passover, the priest's portion), and Leviticus 25:40 reuses it within this very chapter. Because the link rests on two genuinely rare words occurring together, the Verifier scores it verbal, not merely thematic. The theological force is the inversion: where the holy meal excludes the sojourner (Ex 12:45, Lev 22:10), the Sabbath-year field includes him — provision opened wide where ritual access was closed.

Exodus 12:45 · Leviticus 22:10 · Leviticus 25:40

basis: Verifier-computed: shared rare lexeme pair H7916 sâkîyr (17 vv) + H8453 tôwshâb (13 vv) co-occurring — a fixed two-word couplet of low-frequency terms, hence verbal not structural

The Sabbath rest that still remains widely-held

The seventh-year rest of the land, the weekly Sabbath, and the rest of Canaan together form, in Hebrews' reading, an unfulfilled type. Hebrews 4:9 declares there remains a Sabbath rest for the people of God — a rest into which one enters by ceasing from one's own works (Heb 4:10), exactly as the land ceased from sowing. Matthew Henry, on this unit, says the year of rest typified the spiritual rest which all believers enter into through Christ, by whom we are eased of the burden of wordly care and labour. This is a cross-Testament link: Greek (Hebrews) and Hebrew (Leviticus) cannot share a Strong's lexeme, so the connection is typological/structural by motif (cessation, seventh, divine rest), not a verbal quotation — and on this point it is widely held in the Christian tradition.

Hebrews 4:9 · Hebrews 4:10 · Matthew 11:28

Eating from a field one did not sow ancient

The sabbatical economy — living for a year on produce one neither sowed nor reaped (vv.5–7) — is a figure of grace: provision received, not earned. John Gill hears the open table of v.6 as an emblem of the first times of the Gospel, in which all things were had in common, and of salvation by Jesus Christ, common to Jews and Gentiles, high and low, bond and free. The one who calls the weary to himself offers rest and bread without the sweat of Genesis 3:19. The reading is figural and ancient in substance (the fathers and Reformers read the sabbatical provision Christologically), though the precise application to the gospel-commons is Gill's own development.

Matthew 11:28 · John 6:35 · Acts 4:32