Numbers5:11–31

Turning aside — the strange-woman warnings of Proverbs verbal / quotation — confirmed

The rare verb for the wife's offense, sâṭâh ("turn aside," v. 12), is the same verb Proverbs uses of the man lured from the path: "turn not aside" (Prov 4:15) and "let not thine heart decline to her ways, go not astray" (Prov 7:25). The Verifier records the shared lexeme H7847 sâṭâh — a genuinely rare word (only six verses in the whole Hebrew Bible), so the tie carries verbal weight: the law of the suspected wife and the wisdom-warnings against adultery draw on one deliberate vocabulary of deviation from the marriage road.

Numbers 5:12 · Proverbs 4:15 · Proverbs 7:25

basis: Verifier: shared rare lexeme H7847 sâṭâh (in only 6 vv) with both Prov 4:15 and Prov 7:25 — Hebrew↔Hebrew verbal link; the word's rarity carries the tier

Treachery against a holy trust — the sacrilege root structural / thematic — confirmed

Adultery is named in v. 12 with the doubled cognate māʻal ... maʻal ("act treacherously a treachery," H4603/H4604) — the same root that names sacrilege against the LORD's holy things in Leviticus 5:15 and Achan's treachery with the devoted spoil (Josh 7:1). The Verifier ties v. 13 thematically to Leviticus 18:20 and 18:23 via the shared keywords H2930 ṭâmêʼ ("defile") and H2233 zeraʻ ("seed"), both high-frequency, so this is a structural link: the law of jealousy borrows the holiness code's exact language for defiling intercourse, treating the marriage bond as a sacred trust whose breach is a kind of sacrilege.

Numbers 5:13 · Leviticus 18:20 · Leviticus 18:23

basis: Verifier: shared H2930 ṭâmêʼ (142 vv) + H2233 zeraʻ (205 vv) with Lev 18:20, and H2930 + H7903 shᵉkôbeth with Lev 18:23 — high-frequency defilement vocabulary, a shared legal motif rather than a quotation

The spirit of jealousy — God's own jealousy for His people verbal / quotation — confirmed

The "spirit of jealousy" that comes over the husband (v. 14) is built on qânâʼ/qinʼâh (H7065/H7068), the very root of the LORD's self-name qannâ, "jealous" (Ex 34:14). The Verifier confirms this cluster shared verbally with Phinehas' zeal (Num 25:11), the LORD's jealousy for Zion (Zech 1:14; 8:2), and even the reconciled jealousy of Ephraim and Judah (Isa 11:13). The rarer partner qânâʼ (29 vv) lifts the link above mere common vocabulary: human marriage-jealousy is cast in the exact language of covenant-jealousy, the protective zeal of an exclusive bond.

Numbers 5:14 · Numbers 25:11 · Zechariah 1:14 · Isaiah 11:13

basis: Verifier: shared lexemes H7068 qinʼâh (41 vv) + the rarer H7065 qânâʼ (29 vv) with Num 25:11, Zech 1:14, Isa 11:13 — Hebrew↔Hebrew verbal link; qânâʼ's relative rarity carries the tier

The joyless offering — the poor man's sin-offering verbal / quotation — confirmed

The jealousy-offering is barley meal with neither oil nor frankincense (v. 15), and the commentators (Barnes, JFB, Poole, Gill, Geneva, Cambridge) unanimously cross-reference Leviticus 5:11 — the sin-offering of one too poor for a lamb, likewise made "of fine flour... he shall put no oil upon it, neither shall he put any frankincense thereon." The Verifier confirms a strong verbal tie: shared H3828 lᵉbôwnâh (frankincense, 21 vv), H374 ʼêyphâh (ephah, 29 vv), H6224 ʻăsîyrîy (tenth, 26 vv), and H7133 qorbân (offering). The withheld symbols of joy and acceptance mark both offerings as solemn, sin-shadowed gifts.

Numbers 5:15 · Leviticus 5:11

basis: Verifier: shared lexemes H3828 lᵉbôwnâh (21 vv) + H6224 ʻăsîyrîy (26 vv) + H374 ʼêyphâh (29 vv) + H7133 qorbân — Hebrew↔Hebrew verbal link to the poor man's sin-offering of Lev 5:11

The loosed hair — the leper's sign of defilement structural / thematic — confirmed

The priest "unbinds" the woman's head (v. 18) with the verb pâraʻ (H6544), the same verb that commands the leper to let his hair "hang loose" as a public sign of his uncleanness and mourning (Lev 13:45). K&D draws the line explicitly: the loosed hair is "a symbol of the loss of the proper ornament of female morality and conjugal fidelity." The two verses share H6544 pâraʻ, a word of only fifteen occurrences, alongside the common rôʼsh ("head"). Honesty requires the lower tier: a single moderately-rare shared word does not reach the Verifier's verbal threshold, so this is recorded as structural — a deliberate motif-echo, not a quotation. The suspected wife is given, ritually, the leper's posture of disheveled shame.

Numbers 5:18 · Leviticus 13:45

basis: Verifier returns 'structural / thematic — confirmed': shared H6544 pâraʻ (15 vv) + H7218 rôʼsh (547 vv) — only one moderately-rare lexeme (freq 15, above the verbal threshold of ≤12 for a lone word), so a shared motif of ritually-loosed hair, not a verbal quotation. Downgraded from an earlier 'verbal' overclaim.

The blotted scroll — names erased from God's book structural / thematic — confirmed

The priest writes the curses on a sefer (scroll/book) and mâchâh — "blots them out" — into the water (v. 23). Both words recur in Moses' great intercession: "blot me out of Thy book" / "him will I blot out of My book" (Ex 32:32-33). The Verifier confirms the shared lexemes H4229 mâchâh ("blot out," 32 vv) and H5612 çêpher ("book/writing"). These are not the rarest words, so the tie is structural rather than a quotation; but the resonance is real and sobering — the same verb that erases a name from the register of the living here transfers a curse from parchment into a cup.

Numbers 5:23 · Exodus 32:33

basis: Verifier: shared H4229 mâchâh (32 vv) + H5612 çêpher (174 vv) with Ex 32:33 — moderately common words, so a shared motif of writing-and-blotting rather than a verbal quotation

The fistful and the memorial — the law of the meal-offering verbal / quotation — confirmed

The priest grasps a fistful (qâmats, v. 26) as the offering's azkârâh ("memorial / token portion") and turns it to smoke on the altar — the precise procedure of the meal-offering in Leviticus 2:2 and the poor man's sin-offering in Leviticus 5:12. The Verifier confirms a strong verbal tie on two rare words: H7061 qâmats ("grasp a handful") appears in only three verses, and H234 ʼazkârâh in only seven, both alongside H6999 qâṭar and H4196 mizbêach. The jealousy-rite is folded exactly into the standing law of the grain offering.

Numbers 5:26 · Leviticus 2:2 · Leviticus 5:12

basis: Verifier: shared rare lexemes H7061 qâmats (3 vv) + H234 ʼazkârâh (7 vv), with H6999 qâṭar + H4196 mizbêach; confirmed against both Lev 2:2 and Lev 5:12 — Hebrew↔Hebrew verbal link

Bearing her iniquity — the standing law of guilt borne structural / thematic — confirmed

The unit closes with the guilty woman made to "bear her iniquity" (tiśśā ’et ʻăwōnāh, v. 31), the technical formula nâsâʼ ʻâvôn for shouldering guilt and its penalty. K&D cross-references Leviticus 5:1, where one who hears an oath and conceals knowledge likewise "shall bear his iniquity." The Verifier confirms the shared lexemes H5771 ʻâvôn ("iniquity," 215 vv) and H5375 nâsâʼ ("bear/lift," 612 vv) — both common, so the link is the recurring legal idiom rather than a quotation: one consistent principle of bearing one's own guilt before God.

Numbers 5:31 · Leviticus 5:1

basis: Verifier: shared H5771 ʻâvôn (215 vv) + H5375 nâsâʼ (612 vv) with Lev 5:1 — high-frequency words forming the standing legal idiom 'bear iniquity,' a shared motif not a verbal quotation

Amen, amen — the doubled assent carried into the Gospel structural / thematic — confirmed

The accused woman seals the self-curse with a doubled ’āmên ’āmên (H543, v. 22) — "surely, surely; so be it." The Pulpit Commentary hears the formula reach forward across the Testaments: "Amen, amen. Doubled here, as in the Gospel of John." Where the suspected wife uses the reduplicated word to bind herself under judgment, the same emphatic doubling on the lips of Christ ("Verily, verily, I say unto you," John 3:3; 5:24) opens not a curse but a guarantee of life. This is a cross-Testament link, so it cannot be verbal: Hebrew ’āmên and Greek ἀμήν share no Strong's number and the Verifier records no lexeme match between Hebrew and Greek. It is tiered structural — a shared liturgical form (the solemn reduplicated assent) that the New Testament inherits and transfigures, exactly as a Public-Domain commentator on the verse already observed.

Numbers 5:22 · John 3:3 · John 5:24

basis: Cross-Testament (Hebrew↔Greek): Hebrew H543 ’āmên and Greek ἀμήν cannot share a Strong's number, so this can never be tiered verbal. Recorded structural — a shared liturgical form (the doubled solemn assent) explicitly noted by the Pulpit Commentary on Num 5:22 ('Doubled here, as in the Gospel of John').

The flying scroll — a curse over the false swearer (flagged) flagged — verify source

Zechariah's vision of a "flying scroll" of curse that "enters into the house" of the thief and the false-swearer and "consumes it" (Zech 5:3-4) bears a striking conceptual likeness to the written curse here drunk into the body (vv. 22-24). But the Verifier finds no shared original-language lexeme between Num 5:22 and Zech 5:3 in the index — the apparent kinship is thematic only and must be argued, not asserted. It is recorded here flagged, lest a vivid resemblance be mistaken for a verbal tie.

Numbers 5:22 · Zechariah 5:3

basis: Verifier: no shared original-language lexeme found between Num 5:22 and Zech 5:3 — the 'written curse that enters and consumes' resemblance is thematic/structural and must be argued, not asserted as a verbal link

The curse drunk down — the cup He did not refuse novel

At the center of the ordeal is a curse made drinkable: the imprecations written, blotted into water, and swallowed (vv. 22-24), so that the curse enters "into thy bowels." The Christian tradition has long heard, behind the bitter cup of judgment, the cup Christ took: "Father... let this cup pass from Me; nevertheless not as I will" (Matt 26:39), and "He hath made Him to be sin for us... who knew no sin" (2 Cor 5:21), "being made a curse for us" (Gal 3:13). The suspected wife drank a curse she might be innocent of; the sinless One drank a curse He was wholly innocent of, in the place of the guilty. This is a typological reading — a figural correspondence, not a shared-lexeme tie, since it crosses from Hebrew narrative to a Greek-Testament theological claim — and the drinking-of-judgment figure is ancient and widely held, though its specific application to this ordeal is the synthesis' own.

Numbers 5:24 · Galatians 3:13 · 2 Corinthians 5:21

Bearing the iniquity — the One who lifts it away ancient/widely-held

The unit ends with the guilty "bearing her iniquity" (nâsâʼ ʻâvôn, v. 31) — the same verb (nâsâʼ, H5375, "to lift/carry") that names the scapegoat bearing Israel's sins away into the wilderness (Lev 16:22) and the Servant who "hath borne our griefs" and "bare the sin of many" (Isa 53:4, 12). Where the law leaves each to carry her own iniquity, the gospel announces One who lifts it from the guilty: "the Lamb of God, who taketh away the sin of the world" (John 1:29). This is a typological link — Hebrew narrative to a Greek-Testament fulfillment cannot be verbal — and the figure of borne sin culminating in Christ is ancient and widely held across the church.

Numbers 5:31 · Isaiah 53:12 · John 1:29

The cup of trial that ceased before Him novel

The rabbinic tradition, preserved by John Gill and the Pulpit Commentary, held that the ordeal of the bitter water ceased about the time of Christ — "when adulterers increased... the bitter waters ceased" (Gill, citing the Mishnah on Hos 4:14), the Talmud dating its end to within our Lord's lifetime. The church has read a quiet providence here: the rite that exposed the secret sins of others fell silent just as the One came who "needed not that any should testify of man, for He knew what was in man" (John 2:25), and who, faced with a woman taken in adultery, wrote in the dust and said, "He that is without sin among you, let him first cast a stone" (John 8:7) — the dust of the sanctuary giving way to the finger of God in the dust of the temple court. This is a historical-typological observation, widely noted in the tradition; the specific reading of the ceased ordeal as preparing for Christ's mercy is the synthesis' own and is offered as such.

Numbers 5:27 · John 8:7