Leviticus25:47–55

The kinsman-redeemer statute → Ruth and the gōʼēl in action structural / thematic — confirmed

The abstract right of redemption laid down here is dramatized as a living story in Ruth 4, where Boaz, the near kinsman, redeems both the land and the line of his impoverished relatives. The shared vocabulary is the redemption-right itself — gᵉʼullâh (the rare noun, only thirteen occurrences in the whole Hebrew Bible) and the gōʼēl-verb gâʼal. Note the honest limit: gâʼal is common (84 verses), so this is not a quotation; what binds the texts is the shared institution and the genuinely rare term gᵉʼullâh. The Verifier records the basis as shared lexemes and tiers it structural, not verbal.

Leviticus 25:48 · Leviticus 25:49 · Ruth 4:6

basis: Verifier: shared lexeme(s) H1353 gᵉʼullâh (rare, in 13 vv) + H1350 gâʼal (common, in 84 vv) — shared statute and the rare redemption-noun, not a quotation

The redemption-right of land → Jeremiah's field at Anathoth structural / thematic — confirmed

The same right of gᵉʼullâh that here frees a person is exercised by Jeremiah over a field: "the right of redemption is yours, to buy it" (Jeremiah 32:7–8), where the prophet's purchase of a field from his cousin (dôd, the same kinship word as Leviticus 25:49) becomes a sign of restoration after exile. The recorded basis is the shared rare noun gᵉʼullâh (13 vv); the link is structural — the one redemption-institution applied to land rather than to a person. Not a verbal quotation: it is the same legal vocabulary reused, as the Verifier classifies it.

Leviticus 25:48 · Jeremiah 32:7 · Jeremiah 32:8

basis: Verifier: shared lexeme H1353 gᵉʼullâh (rare, in 13 vv); also H1730 dôd (kinship term, cf. Lev 25:49). Shared redemption-institution, not a quotation

The same statute restated within Leviticus 25 (the rare verb mûwk) verbal / quotation — confirmed

This unit is the fourth and lowest case in a single legislative sequence (vv. 25, 35, 39, 47), each opening with the same rare verb mûwk, "to grow poor" — a word found only five times in the entire Hebrew Bible, all in this chapter. Because that lexeme is genuinely rare, the Verifier tiers the link verbal/quotation-confirmed; held honestly, this is formulaic legal repetition within one chapter (the statute being restated for a harder case), not a citation of one passage by another. v. 25 supplies the land-redemption template that vv. 47–55 extend to the person; v. 35 supplies the matching gêr/tôwšāb language.

Leviticus 25:47 · Leviticus 25:25 · Leviticus 25:35 · Leviticus 25:39

basis: Verifier: shared rare lexeme H4134 mûwk (only 5 vv, all in Lev 25) + H4376 mâkar, H8453 tôwšāb, H1616 gêr — intra-chapter restatement of one statute, anchored by the rare verb

The Jubilee horn → the acceptable year of the LORD typological

The yôwbêl, the ram's-horn-blast year that here releases the enslaved Israelite, is read by Barnes and Keil as the law's own anticipation of the gospel: "that acceptable year of Yahweh which was to bring comfort to all that mourned, in which the slavery of sin was to be abolished" (Barnes), the very year Christ proclaims fulfilled in Himself at Nazareth (Isaiah 61:1–2; Luke 4:18–21). Held honestly: this is a cross-Testament link (Hebrew↔Greek), so it cannot rest on shared Strong's numbers and is not verbal — it is a thematic/typological connection drawn by the verse's own commentators, to be weighed, not asserted.

Leviticus 25:54 · Isaiah 61:1 · Luke 4:18

basis: Cross-Testament (Hebrew↔Greek): no shared Strong's possible; thematic/figural link drawn by Barnes and Keil from the Jubilee release to the 'acceptable year.' Widely held, not novel

"You are My servants" → not the slaves of men structural / thematic — confirmed

The unit's closing ground — "For to Me the sons of Israel are servants… whom I brought out of Egypt" (v. 55) — is taken up by Paul: "You were bought with a price; do not become slaves of men" (1 Corinthians 7:23). Gill makes the connection explicit on this very verse. Held honestly: this is cross-Testament, so no shared original-language lexeme exists (the Verifier returns none for a Hebrew↔Greek pair); the bond is the shared theology of redemption-as-transfer-of-ownership, argued by the commentator, not a verbal quotation. Tiered structural.

Leviticus 25:55 · 1 Corinthians 7:23

basis: Cross-Testament (Hebrew↔Greek): Verifier finds no shared lexeme; shared theology (redemption = ownership transferred to God) drawn by Gill on this verse. Structural, never verbal

The gōʼēl-verb climbs from statute to confession → "I know that my Redeemer lives" structural / thematic — confirmed

The same verb that here names the kinsman who buys back his enslaved brother — gâʼal, the gōʼēl-act of v. 48 — becomes, on the lips of Job, the name of a living Vindicator: "I know that my Redeemer (gōʼēl) lives" (Job 19:25). Maclaren traces exactly this ascent in his exposition of this verse: "The prophets felt that in some way God was their ‘Goel.’ In Isaiah the application of the name to Him is frequent and, we might almost say, habitual" — and he cites Job 19:25 as the office's highest reach (the Goel as Vindicator, not merely buyer). The Verifier records a genuine Hebrew↔Hebrew verbal link on the shared root gâʼal; honestly held, the root is common (84 vv), so this is the same family-redeemer vocabulary reused and elevated, not a quotation of Leviticus by Job. Tiered structural, the verbal tie being the shared lexeme rather than a citation.

Leviticus 25:48 · Job 19:25

basis: Verifier: shared lexeme H1350 gâʼal (common, in 84 vv) — the gōʼēl-verb reused and elevated to a title of the divine Vindicator; shared institution/vocabulary, drawn by Maclaren on this verse, not a quotation

The Kinsman-Redeemer become flesh ancient/widely-held

The Goel of vv. 48–49 had to be of the captive's own blood — "the flesh of his flesh" — and able to pay. Gill draws the line the Reformers and the Fathers drew before him: "none but Christ could do this for them, who through his incarnation… became of the same nature, of the same flesh and blood with them… and has obtained eternal redemption for them, not with silver and gold, but by his own precious blood" (cf. Hebrews 2:14; 1 Peter 1:18–19). The incarnation is precisely what the statute requires: a redeemer near enough in kinship to have the right, and rich enough to pay the price. Maclaren, preaching on this very verse, names the dependence the New Testament has on this old office: "The New Testament metaphor of ‘Redemption’ or buying back with a ransom is distinctly drawn from the Hebrew Goel's office. Christ is the Kinsman. The brotherhood of Christ with us was voluntarily assumed, and was for the purpose of redeeming His brethren." Yet he honestly cautions that the law was a symbol, not a coded prophecy — "I wish… to guard against any idea that it was meant to be prophetic or typical" — and the line above is read forward, weighed under Scripture, not asserted out of the Hebrew.

Leviticus 25:48 · Leviticus 25:49

The Jubilee fulfilled — liberty to the captives ancient/widely-held

Keil's long meditation on v. 54 lifts the whole institution to its end: the Jubilee was a "foretaste of the times of refreshing," pointing to "One anointed with the Spirit of the Lord, who would come to preach the Gospel to the poor… to bring liberty to the captives" (Isaiah 61:1–3; Luke 4:17–21), and at last to "abolish all the slavery of sin" and "establish the true liberty of the children of God" (Romans 8:19–23). Christ opens His public ministry by reading the Jubilee text and declaring it fulfilled in Himself (Luke 4:21). The freed slave walking out at the horn-blast is the small, true sign of the freedom He brings. Held as a cross-Testament typology — figural, not verbal — but ancient and embedded in the commentators' own reading of the text.

Leviticus 25:54 · Luke 4:18