Leviticus7:1–10

Blood dashed round about — the burnt-offering procedure cited structural / thematic — confirmed

Leviticus 7:2 reproduces the slaughter-and-blood procedure of the burnt offering verbatim in its key verbs: shâchaṭ (slaughter), zâraq (dash), the blood (dâm) thrown sā·ḇîḇ (round about) on the altar (mizbêach). Benson and Keil both read the guilt offering's blood-rite as identical to the burnt offering's, not the sin offering's; "the signification was the same" (Keil). This is a shared procedural formula, not a quotation claim, so it is tiered structural.

Leviticus 1:5

basis: Verifier (Lev 7:2 ↔ Lev 1:5): shared lexemes H7819 shâchaṭ (70 vv), H2236 zâraq (33 vv), H1818 dâm (295 vv), H5439 çâbîyb (282 vv), H4196 mizbêach (338 vv); a shared ritual procedure, no quotation claimed.

The fat-portions inventory — rare ʼalyâh links the offerings verbal / quotation — confirmed

The catalogue of fat in 7:3–4 (fat tail, suet over the entrails, two kidneys, liver-lobe) is the fixed liturgical inventory of the peace, sin, and ordination offerings. Its signature word is ʼalyâh (the fat tail, H451), which occurs in only five verses of the entire Hebrew Bible — so its recurrence at 3:9 and 8:25 is a genuine verbal tie, not a generic theme. Gill himself cross-references Exodus 29:22 and Leviticus 3:9 on this very word.

Leviticus 3:9 · Leviticus 8:25 · Exodus 29:22

basis: Verifier (Lev 7:3 ↔ Lev 3:9 / 8:25): shared RARE lexeme H451 ʼalyâh (only 5 vv) with H2459 cheleb (69 vv) and H7130 qereb (220 vv); the low-frequency ʼalyâh makes this a verbal link, not a thematic one.

The grain offering in the stewpan — rare marchesheth ties 7:9 to 2:7 verbal / quotation — confirmed

Leviticus 7:9 re-uses the exact three preparation-methods of the grain offering from 2:4–7. The decisive word is marchesheth (stewpan, H4802), which appears in only two verses in the whole Bible — here and at 2:7. Ellicott and Gill both point the reader back to 2:4–7. The vanishingly rare shared term makes this a verbal citation of the earlier grain-offering law, now re-applied to the priests' dues.

Leviticus 2:7 · Leviticus 2:5

basis: Verifier (Lev 7:9 ↔ Lev 2:7): shared RARE lexeme H4802 marchesheth (only 2 vv) with H4503 minchâh (194 vv); the two-verse word is effectively a quotation of the 2:4–7 grain-offering law.

One law for sin and guilt offering structural / thematic — confirmed

Verse 7's claim — "as the sin offering, so the guilt offering: one law for them" — is anchored verbally to the sin-offering legislation by the shared nouns tôwrâh (law/instruction) and chaṭṭâʼâh (sin offering). Ellicott draws the practical inference: what is missing in one rite "must be supplied from the directions given in the other" (esp. 6:25–30). Both words are common, and no quotation is claimed, so this is tiered structural rather than verbal.

Leviticus 6:25

basis: Verifier (Lev 7:7 ↔ Lev 6:25): shared lexemes H8451 tôwrâh (214 vv) and H2403 chaṭṭâʼâh (271 vv); both high-frequency — a shared legal pattern ("one law"), not a verbal quotation.

The priest's due, kept in the monarchy — guilt- and sin-money to the priests structural / thematic — confirmed

The rule of v.7 — that the guilt offering (ʼâshâm) belongs to the atoning priest — surfaces again centuries later under Jehoash: "The money of the guilt offering and the money of the sin offering was not brought into the house of the LORD; it belonged to the priests" (2 Kings 12:16). Cambridge draws the comparison: there "both Guilt- and Sin-Offerings are assigned to the priest." The link rests on the shared cultic vocabulary ʼâshâm (H817), chaṭṭâʼâh (H2403, sin offering), and kôhên (H3548, priest), all common words — so this is a shared legal pattern persisting across the canon, not a verbal quotation.

2 Kings 12:16

basis: Verifier (Lev 7:7 ↔ 2 Kings 12:16): shared lexemes H817 ʼâshâm (41 vv), H2403 chaṭṭâʼâh (271 vv), H3548 kôhên (653 vv); all high-frequency cultic terms — the same priestly-portion law applied in the monarchy, a structural continuity, not a quotation.

The skin of the burnt offering and the garments of Eden structural / thematic — confirmed

Benson (citing Bp. Patrick) and JFB both connect the priest's right to the burnt-offering's skin (‘ō·wr, H5785) to Genesis 3:21, where God clothes Adam and Eve in "coats of skins" — proposing the patriarchal sacrifice of Adam as the precedent. The link is real but rests on a single common lexeme (the ordinary word for "skin"); it is an old commentators' figural reading, not a demonstrable verbal citation. Tiered structural and flagged as a tradition to be weighed.

Genesis 3:21

basis: Verifier (Lev 7:8 ↔ Gen 3:21): one shared common lexeme H5785 ʻôwr (82 vv); the Eden connection is a traditional figural argument (Patrick, JFB), not a quotation — under-claimed accordingly.

The Servant's soul as an ʼâshâm widely-held

The single word that governs this whole unit — ʼâshâm (H817), guilt-and-its-reparation — is the very word Isaiah lays on the Suffering Servant: "when you make his soul an ʼâshâm" (Isa 53:10). The guilt offering of Leviticus 7, in which the offerer brings a victim that bears his guilt and ascends in his place, is the rite Isaiah reaches for to name what the Servant is. Gill already reads the burning fat as "typical of the offering of Christ... bearing the fire of divine wrath in the room and stead of his people." Because both texts are Hebrew, this link genuinely shares the same lexeme (H817), unlike the cross-Testament links below; but ʼâshâm is a moderately common cultic word (41 verses), not a rare signature, so the connection is tiered typological rather than "verbal" — Isaiah is reaching for an established sacrificial category, not quoting Leviticus 7. The figural reading of the Servant as guilt-offering is ancient and widely held.

Isaiah 53:10

Atonement and the priest who is fed by it widely-held

Leviticus 7:6–7 binds atonement to portion: "the priest who makes atonement (yə·ḵap·per, H3722) with it — to him it shall be." The one who covers another's guilt is sustained by the offering he presents. Gill reads the atoning priest as "typical of the atonement by the sacrifice of Christ," and the priestly eating points forward to Christ as the altar from which believers, made "priests unto God," feed (Heb 13:10). Because this reaches from a Hebrew text to a Greek one, no shared Strong's lexeme can carry it; the link is figural and structural, not verbal — Christ is both the atoning priest and the offering on which his people are nourished.

Hebrews 13:10

The skin that covers, from Adam to the High Priest novel

The burnt offering leaves only its skin (7:8), the priest's due — the covering left when all else has ascended. Benson and JFB trace the skin to Eden's "coats of skins" (Gen 3:21), the first covering God gave the guilty by means of a slain creature. Read forward, the pattern is figural: a death provides the covering the sinner cannot make for himself, fulfilled in Christ whose offering clothes his people in a righteousness not their own. This is a novel synthetic reading drawing the Eden–altar–cross line together; it is offered as typology to be tested, not as a verbal proof.

Genesis 3:21 · Hebrews 13:10