Leviticus25:23–34

The gō’çl: this law sung in Ruth (25:25 → Ruth 4:6-7) structural / thematic — confirmed

The kinsman-redeemer of v. 25 — gō’êl (H1350) acting to redeem (gâʼal) what a brother sold — is the precise office dramatized at the gate of Bethlehem, where the nearer redeemer declines and Boaz takes up the gᵉʼullâh (H1353). We are careful about which word anchors which verse: the Verifier ties Lev 25:25 to Ruth 4:6 on the redeemer-verb gâʼal (H1350, 84 vv); the genuinely rare redemption-noun gᵉʼullâh (H1353, only 13 vv in the whole canon) sits not in v. 25 but in the unit's other verses (vv. 24, 26, 31), and it is that rare noun the Verifier finds shared with Ruth 4:6-7 (e.g. Lev 25:26 → Ruth 4:6 shares both gâʼal and gᵉʼullâh). Because Ruth narrates the very statute rather than quoting it, and the link rests on shared institution-vocabulary rather than a citation formula, we tier it structural/thematic — strong on the rarity of gᵉʼullâh across the unit, but not a quotation. Ellicott already reads the connection: the redeemer's office included redeeming "the patrimony of the family" and marrying "the childless widow of his brother (Ruth 3:13)" (Ellicott, 1878).

Leviticus 25:25 · Leviticus 25:26 · Ruth 4:6 · Ruth 4:7

basis: Verifier: Lev 25:25 ↔ Ruth 4:6 shares H1350 gâʼal (84 vv); the rare H1353 gᵉʼullâh (13 vv) is shared at the unit level (Lev 25:24/26/31 ↔ Ruth 4:6-7), NOT in v. 25 itself. Ruth 4 enacts the Levitical redemption statute rather than citing it — shared institution-vocabulary, strong on gᵉʼullâh's rarity, but not a quotation

Jeremiah buys the field: the redemption-right in a prophet's hands (25:24-25 → Jeremiah 32:7-8) structural / thematic — confirmed

When Jeremiah's cousin Hanamel comes saying "the right of redemption is yours," the prophet is exercising the very gᵉʼullâh (H1353) granted in Lev 25:24. The Verifier ties Lev 25:24 directly to Jeremiah 32:7 on that single rare anchor — gᵉʼullâh (H1353, 13 vv) — the redemption-noun that the chapter installs in every Israelite deed; the link to Jer 32:8 rests only on the common conjunction H3588 kîy, so the strength of the whole tie is carried by the rare noun at v. 7. The Pulpit Commentary and Cambridge both cross-reference Jeremiah 32 here as the Law's own outworking (Pulpit Commentary, 1880s; Cambridge Bible, 1880s). We tier it structural/thematic: the verbal core is the same rare redemption-term, but the tie is the shared institution of kinsman-redemption, not a citation formula. Matthew Poole notes the very chain: the redeemer's right "to whom the right of redemption belonged, Ruth 3:2,9,12 Jer 32:7" (Poole, 1685).

Leviticus 25:24 · Leviticus 25:25 · Jeremiah 32:7 · Jeremiah 32:8

basis: Verifier: Lev 25:24 ↔ Jer 32:7 shares the rare H1353 gᵉʼullâh (13 vv); Lev 25:25 ↔ Jer 32:8 shares only H3588 kîy (3910 vv). Jeremiah 32 exercises the Levitical redemption-right rather than quoting the text — shared institution-vocabulary, not a citation

"Strangers and sojourners with Me": Israel's confession echoed (25:23 → Psalm 39:12; 1 Chronicles 29:15) structural / thematic — confirmed

The verdict of v. 23 — Israel are gêrîm wəṯōwšāḇîm, "strangers and sojourners" before God — becomes the believer's own confession. The Verifier joins Lev 25:23 to Psalm 39:12 and to David's prayer in 1 Chronicles 29:15 on the doublet gêr (H1616, 83 vv) and the rare tôwshâb (H8453, only 13 vv), the same pairing that names the landless tenure of every mortal before the eternal Owner. Because tôwshâb is rare and the two words travel together as a fixed phrase, this is a strong verbal-thematic tie; we tier it structural/thematic since it is shared idiom across the canon, not a quotation of Leviticus. Maclaren turns the whole sermon on this echo: "It is a universal truth ... 'Ye are strangers and sojourners' — pilgrims who make a brief halt in a foreign country" (Maclaren, c. 1905).

Leviticus 25:23 · Psalm 39:12 · 1 Chronicles 29:15

basis: Verifier-shared fixed doublet H1616 gêr (83 vv) + the rare H8453 tôwshâb (13 vv); the phrase recurs as canon-wide idiom for human tenure before God, not as a citation of Lev 25:23

The law restated to itself: sale and redemption within Leviticus 25 (25:25 → 25:14; 25:48-50) verbal / quotation — confirmed

This pericope deliberately resumes the earlier sale-rules of the chapter and looks ahead to the redemption of persons. The Verifier ties Lev 25:25 to v. 14 and v. 50 on a cluster that includes the genuinely rare noun mimkâr (H4465, "the thing sold," only 10 vv in the canon) together with mâkar (H4376, sell) and (with v. 14) ’âch (H251, brother) — and on that rare-lexeme basis the Verifier returns the tier "verbal / quotation — confirmed." We adopt that tier honestly, but with a sharp qualifier: this is not a citation across books; it is the chapter quoting itself, the same legislator resuming his own sale-and-redemption clauses (the link to vv. 48-50 adds the redemption verbs gâʼal (H1350) and the rare gᵉʼullâh (H1353)). Keil & Delitzsch read it exactly so: "What was already implied in the laws relating to the purchase and sale of the year's produce (Leviticus 25:15, 16) ... is here clearly expressed" (Keil & Delitzsch, 1860s). The redemption of land (vv. 25-28) is thereby made the verbal template for the redemption of the enslaved brother (vv. 47-55).

Leviticus 25:25 · Leviticus 25:14 · Leviticus 25:48 · Leviticus 25:50

basis: Verifier returns 'verbal / quotation — confirmed' for Lev 25:25 ↔ 25:14 and ↔ 25:50 on the rare H4465 mimkâr (10 vv) with H4376 mâkar (+ H251 ʼâch at v. 14); vv. 48-50 add H1350 gâʼal and rare H1353 gᵉʼullâh (13 vv). Rare-lexeme verbal tie — but INTERNAL self-resumption within Lev 25, the same law restated, NOT a cross-book citation

The pasture that cannot be sold: the inalienable holding (25:34 → Leviticus 27:24) structural / thematic — confirmed

The unit closes (v. 34) declaring the Levites' pasture an ‘ōwlām holding that "may not be sold"; the dedication-laws of Lev 27 echo the same logic of land that reverts to its rightful holder at the Jubilee. The Verifier links Lev 25:34 to Lev 27:24 on ʼăchuzzâh (H272, holding, 58 vv) and sâdeh (H7704, field, 309 vv). These are common words, so we tier this structural/thematic on the strength of the shared institution — the inalienable, Jubilee-governed field — rather than on rare phrasing. Ellicott draws out the principle the two texts share: "The estates belong to the whole tribe to all futurity, and the present occupiers have to transmit them intact to their successors" (Ellicott, 1878).

Leviticus 25:34 · Leviticus 27:24

basis: Verifier-shared common lexemes H272 ʼăchuzzâh (58 vv) and H7704 sâdeh (309 vv); tie rests on the shared Jubilee/inalienable-field institution, NOT on rare phrasing — tiered structural, not verbal

The Kinsman-Redeemer made near of kin ancient/widely-held

The gō’êl of v. 25 — the kinsman with both the right and the duty to buy back what poverty lost — is read by the Reformation commentators as the law's clearest figure of Christ. Two conditions had to meet in the redeemer: he must be near of kin, and he must be able. Matthew Poole fastens on the first: this redeemer "in this act was an eminent type of Christ, who was made near akin to us by taking our flesh, that he might perform the work of redemption for us" (Poole, 1685). John Gill names the office and then presses the second, the redeemer's unstoppable power: "such an one was an emblem of our 'goel', our near kinsman and Redeemer the Lord Jesus Christ, who came in our nature into this world to redeem us, and put us into the possession of the heavenly inheritance; nor was it in the power of any to hinder his performance of it, for he is the mighty God, the Lord of Hosts is his name" (Gill, 1746-63). The New Testament confesses the same in its own tongue — "in Him we have redemption through His blood" (Eph 1:7; cf. Heb 2:11-15, where He is "not ashamed to call them brothers" precisely because He shares their flesh and blood). The link is typological, not verbal: the Verifier returns no shared Strong's number between the Hebrew gō’êl and the Greek of Hebrews or Ephesians (Greek and Hebrew cannot share one), so this rests on the kinsman-redemption pattern, not on lexical citation. The reading is ancient and widely held.

Leviticus 25:25 · Ephesians 1:7 · Hebrews 2:14

Free grace at the Jubilee: redemption without price ancient/widely-held

The third case (v. 28) — when the poor man's hand finds nothing, the land "goes out" free at the Jubilee — Matthew Henry reads as the gospel itself: "This was a figure of the free grace of God in Christ; by which, and not by any price or merit of our own, we are restored to the favour of God" (Henry, 1706). The restoration costs the dispossessed nothing; it depends entirely on the appointed year of release, which Jesus claimed at Nazareth as fulfilled in Himself ("to proclaim the acceptable year of the LORD," Luke 4:18-21, Jubilee language from Isaiah 61). The typology is figural rather than verbal — no shared Strong's number across the Testaments — and rests on the Jubilee motif of unbought release, which Jesus appropriates. Widely held in the tradition.

Leviticus 25:28 · Luke 4:18 · Isaiah 61:1

Sojourners who look for a city ancient/widely-held

The confession of v. 23 — "strangers and sojourners with Me" — is taken up in the New Testament as the posture of faith: the patriarchs "confessed that they were strangers and pilgrims on the earth" and "looked for a city ... whose builder and maker is God" (Heb 11:13-16; cf. 1 Pet 2:11). Maclaren reads Leviticus 25:23 straight into this hope: the believer is a stranger "because your native land is elsewhere ... we 'dwell in tabernacles' because 'we look for the city'" (Maclaren, c. 1905). The connection is structural/thematic, not verbal — the Verifier finds no shared original-language lexeme between the Hebrew and the Greek, so the tie must be argued from the shared pilgrim-tenant motif, not asserted as quotation. The reading is ancient and widely held, though it is the New Testament's own development of the Levitical phrase rather than a strict citation.

Leviticus 25:23 · Hebrews 11:13 · 1 Peter 2:11