Leviticus7:28–38

The wave-breast and heave-thigh formula verbal / quotation — confirmed

The exact pairing of breast (ḥāzeh) and thigh (šôwq), waved and heaved, recurs across the priestly legislation as a fixed technical formula. Lev 10:14–15 repeats it for the priests' eating-portion; Exod 29:26–27 establishes it at Aaron's consecration. K&D's own note names this same chain, observing that the breast-piece "was called the "wave-breast" in consequence" and listing Lev 7:34, 10:14–15, Num 6:20, 18:18 and Exod 29:27. The Verifier records the shared lexemes as the basis: ḥāzeh (H2373, in only 12 verses), šôwq (H7785, in 19 verses), tᵉnûp̄āh (H8573, in 28 verses), and tᵉrûwmâh (H8641, in 63 verses). Because ḥāzeh (12 vv) is genuinely rare and recurs verbatim alongside the equally rare šôwq, this is a verbal link — but note the honest qualification: it is the recurrence of one fixed liturgical phrase within the Torah's own priestly corpus, not one text quoting another.

Leviticus 7:34 · Leviticus 10:15 · Exodus 29:27

basis: Verifier-computed shared lexemes: H2373 châzeh (12 vv, rare), H7785 shôwq (19 vv, rare), H8573 tᵉnûwphâh (28 vv), H8641 tᵉrûwmâh (63 vv). The rarity of châzeh + shôwq carries a true verbal recurrence; the tie is a fixed in-Torah formula, not a cross-text citation

The waving rite (tᵉnûp̄āh / nûp) across the cult structural / thematic — confirmed

The verb "to wave" (nûp, H5130) with its noun "wave-offering" (tᵉnûp̄āh, H8573) and the breast (ḥāzeh) bind Lev 7:30 to the consecration offerings and the Nazirite law. Exod 29:26, Num 6:20, Lev 9:21 and Lev 8:29 all share this triple. Keil & Delitzsch's own note lists the wider chain of texts where "the ceremony of waving was also carried out" — Passover first-fruits, Pentecost loaves, the leper's trespass-offering, the jealousy-offering, and the Levites' consecration. This is broader and looser than the fixed breast-thigh phrase above: it is one distinctive rite diffused across many sacrifices, so I tier it structural/thematic rather than verbal. The Verifier's shared bases (tᵉnûp̄āh 28 vv, ḥāzeh 12 vv, nûp 35 vv) are real, but the connection here is the shared pattern of the gesture, not a recurring quotation.

Leviticus 7:30 · Exodus 29:26 · Numbers 6:20 · Leviticus 9:21

basis: Verifier shared lexemes H8573 tᵉnûwphâh (28 vv), H2373 châzeh (12 vv), H5130 nûwph (35 vv); downgraded from the Verifier's default 'verbal' because the claim is one shared rite diffused across the cult (structural pattern), not a fixed recurring phrase or a quotation

The thigh as a portion of honor structural / thematic — confirmed

The right thigh given to the officiating priest (v.32–33) is the same choice cut Samuel sets before Saul as a mark of honor — Keil & Delitzsch cite 1 Sam 9:24 as showing the leg "a peculiarly choice portion." The only shared original-language lexeme the Verifier finds is šôwq (H7785) itself, so this is a thematic/structural link on a single rare word, not a quotation. It illustrates the cultural weight of the priestly portion: priests received what a king received as honor.

Leviticus 7:32 · 1 Samuel 9:24

basis: Verifier finds one shared lexeme, H7785 shôwq (in 19 vv); a single (though rare) word supports a thematic link about the thigh as portion of honor, not a verbal quotation

"They that serve at the altar live of it" — into the New Covenant flagged — verify source

Both Benson (at v.34) and Gill (at v.31, v.36) read the priestly maintenance as the Old-Testament ground Paul builds on in 1 Corinthians 9:13–14: "those who preach the gospel should live by the gospel." Because this is a Greek text linked to a Hebrew one, there can be no shared Strong's lexeme — the Verifier confirms no shared original-language word — so the connection is thematic and argued by the human commentators, not a verbal quotation. It is flagged here as an interpretive bridge whose provenance is the commentators' reasoning, to be weighed, not a demonstrable citation.

Leviticus 7:34 · 1 Corinthians 9:13

basis: cross-Testament (Hebrew↔Greek): no shared Strong's lexeme is possible, so this cannot be a verbal link; it rests on Benson's and Gill's interpretive bridge to 1 Cor 9:13–14 and must be argued, not asserted

The whole tôrāh of sacrifice as the shadow (Heb 10:1) typological

The closing summary ("This is the tôrāh... burnt, grain, sin, guilt, ordination, peace") gathers the entire sacrificial system into one body of instruction — and Keil & Delitzsch, citing Hebrews 9:9 and 10:1, read that whole system as the shadow whose substance is Christ: "the blood of bulls and of goats could not possibly take away sin" (Heb 10:4), so the law looked forward to "the Son of God, who would... through the one offering of His own holy body... perfect all the manifold sacrifices of the Old Testament economy." This is a cross-Testament (Hebrew→Greek) link, so it cannot share a Strong's lexeme and is not a verbal echo; Hebrews itself reasons typologically from the sacrificial law as a whole, not from Leviticus 7 in particular. It is the historic, widely-held Christian reading — figural, not the plain sense — so it is tiered typological (ancient/widely-held), carried by the commentator's and Hebrews' own argument.

Leviticus 7:37 · Hebrews 10:1

basis: cross-Testament (Hebrew↔Greek) — no shared Strong's number is possible, so it cannot be tiered verbal; the figural shadow→substance reading is ancient and widely-held, grounded in Hebrews' own argument (Heb 9:9; 10:1, 4), not in shared vocabulary

The Peace-offering as Christ our peace widely-held

Matthew Henry, commenting on this very block, urges the reader to "feed and feast upon Christ, our Peace-offering" — the fellowship-meal of the šelem read as communion with the reconciling Christ. This is the long-standing typological reading: the peace offering, alone among the sacrifices, culminates in a shared meal (so K&D: "a meal of love and joy, which represented domestic fellowship with the Lord"), and the church has widely heard in it the table-fellowship of the gospel. The reading is figural, not the plain sense of Leviticus.

Leviticus 7:28 · Leviticus 7:34

The shadow perfected in one offering widely-held

Keil & Delitzsch close the unit by reading the whole sacrificial tôrāh as type: because "the blood of bulls and of goats could not possibly take away sin" (Heb 10:4), the system pointed forward to "the Son of God, who would... through the one offering of His own holy body... perfect all the manifold sacrifices of the Old Testament economy." This is the historic Christian reading of Leviticus through Hebrews 9–10. Note honestly: the link is theological and cross-Testament, asserted by the commentator and grounded in Hebrews' own argument — it is not a verbal echo provable from shared vocabulary, and Hebrews here cites the sacrificial system as a whole, not Leviticus 7 in particular.

Leviticus 7:37 · Leviticus 7:38

Breast and shoulder — wisdom and strength in the High Priest novel

Poole (v.34) and Gill (v.32) both take the breast ("seat of wisdom") and the leg/shoulder ("strength for action") to "denote that wisdom and virtue or power which was in Christ our High Priest," Poole anchoring it to 1 Corinthians 1:24 ("Christ the power of God and the wisdom of God"). This is a novel, allegorical correspondence drawn from the body-parts themselves rather than from any textual signal in Leviticus; it should be received as devotional typology, not exegesis of the plain sense.

Leviticus 7:32 · Leviticus 7:34