The Canonical Column, Book 3: Leviticus

We now continue our journey through the Canonical Column with the third book of the biblical canon–Leviticus. For those encountering this series for the first time and wondering what the Canonical Column is, I highly recommend first reviewing my introduction to the Canonical Column (or this summary of the mystery if you prefer a shorter overview). Without this foundational understanding, it will be difficult to fully grasp or contextualize the information presented in this analysis.

Suffice it to say that the Canonical Column refers to a divinely designed structural framework and prophetic network embedded within the Bible which bears witness to the final form of the biblical canon—testifying to its 39–27 book division, identifying all 66 books within it, and even delineating the exact order in which they would appear. In this sense, it may be likened to an internal measuring line that God deliberately placed within his Word, allowing us to determine objectively which canon of Scripture is the correct one.

As established in previous installments, every book of the Bible is confirmed by two witnessing chapters within the Canonical Column—one drawn from the Law (Genesis 12–50 or Leviticus) and the other from the Prophets (Isaiah).¹ In the case of Leviticus, its two witnesses are Genesis 14 and Isaiah 3. Both of these chapters function within their respective branches of the Canonical Column as figurative types of the book of Leviticus. To this end, each has been divinely embedded with textual allusions to specific passages within Leviticus and intentionally sequenced as the third chapter in its branch of the framework, reflecting Leviticus’ ordinal position as the third book of the Old Testament and of the Bible at large. As we will see, it is by the mouth of these two witnesses that the divine inspiration, canonicity, and ordained placement of the book of Leviticus are firmly established.

Table of Contents anchor

The book of Leviticus

Leviticus is the third book of the biblical canon and part of the Five Books of Moses, forming the central scroll of the Torah. It presents the laws of sacrifice, ritual purity, priestly consecration, and sacred holiness—establishing the terms by which Israel may dwell in proximity to the presence of a holy God. Its central themes include atonement, holiness, divine order, and priesthood, with the tabernacle serving as the theological centerpiece of sacred space and ritual access. Functionally, Leviticus provides the liturgical and ethical framework necessary for sustaining covenantal relationship. In the Canonical Column, it is confirmed by the prophetic witnesses of Genesis 14 in the Law and Isaiah 3 in the Prophets.

Authorship & Date of Composition

As with the other books of the Torah, the authorship of Leviticus is traditionally attributed to Moses as part of the Pentateuch—the first five books of the Bible—believed to have been written by him under divine inspiration. Leviticus serves as a detailed record of the laws, rituals, and religious practices that governed the lives of the Israelites, with particular emphasis on the priesthood and the worship of God. Since Moses was the central figure who led Israel out of Egypt and received God’s instructions on Mount Sinai, it is traditionally held that he compiled these statutes under God’s direct guidance. This view would place the time of authorship within the forty-year wilderness period between the Exodus and Moses’ death, corresponding to approximately 1446–1406 BC according to traditional biblical chronology.

Modern-critical scholars, however, reject Mosaic authorship of the Pentateuch and instead adhere to some form of the Documentary Hypothesis, which proposes that the Torah is a compilation of material written by multiple authors between roughly 950 BC and 450 BC, later edited and redacted by priestly scribes during the fifth century BC. The book of Leviticus is generally ascribed almost entirely to the Priestly source (P)—regarded as the latest of these hypothesized sources—and is therefore dated to the sixth or fifth century BC. Proponents of this view argue that the final form of Leviticus reflects the religious concerns of the post-exilic community, especially its emphasis on purity, holiness, and the proper worship of God. The book’s extensive laws concerning sacrifice, priestly duties, and temple ritual are seen as mirroring the priorities of Israel after their return from Babylonian exile. Consequently, most modern-critical scholars date the composition of Leviticus to the mid-to-late fifth century BC.²

Regardless of which view one takes with regard to who wrote it and when, the divine inspiration and canonicity of the book of Leviticus is certain–being established by its two witnesses within the Canonical Column.

Leviticus’ witnessing chapters in the Canonical Column: Genesis 14 & Isaiah 3

The two witnessing chapters of Leviticus within the Canonical Column are Genesis 14 and Isaiah 3. Each of these constitutes the third chapter of its respective branch of the framework—Genesis 14 being the third chapter of The Circumcision, and Isaiah 3 the third chapter of First Isaiah. Because The Circumcision and First Isaiah both function within the Canonical Column as figurative types of the Old Testament, Genesis 14 and Isaiah 3 have accordingly been meticulously designed by God to reflect the book of Leviticus—the third book of the Old Testament. That they might bear witness to Leviticus and affirm its divinely appointed place within the canon, both chapters have been providentially embedded with direct allusions and verbal echoes of its content, thereby testifying to its divine inspiration, canonicity, and ordained placement as the third book of the Old Testament.

Context of Genesis 14

Genesis 14 presents a significant event in Abram’s life when he rescues his nephew Lot. Lot had been taken captive during a battle between several kings, and when Abram learns of his captivity, he gathers a small army of trained men to pursue and rescue him. After a victorious battle, Abram brings back Lot, along with other captives and goods, and is met by Melchizedek, the king of Salem, who blesses Abram and offers him bread and wine. This encounter is notable as Melchizedek is described as both a priest of the Most High God and a king, representing a type of priesthood that is later referenced in the New Testament as a foreshadowing of Christ (Hebrews 7).

This chapter also introduces the concept of the tithe, as Abram gives a tenth of the spoils to Melchizedek, highlighting Abram’s recognition of God’s supremacy and his faithfulness. Genesis 14 sets the stage for Abram’s growing influence and God’s covenant promise, demonstrating Abram’s military prowess and divine favor. The chapter further establishes Abram’s role as a key figure in God’s redemptive plan and emphasizes the importance of trusting in God’s protection and provision.

Genesis 14 -> Leviticus

Thematic Correspondence: The bizarre and seemingly random appearance of Melchizedek

The book of Leviticus consists of priestly ordinances, purity laws, sacrificial instructions, and The book of Leviticus consists of priestly ordinances, purity laws, sacrificial instructions, and guidelines for tabernacle worship administered by the Aaronic priesthood and the Levites. As we have already seen, Leviticus occupies a critical position in the Canonical Column, forming one of its six branches and functioning as a figurative prototype of the New Testament canon—a sacred manual of holiness, mediation, and divine order.³

At first glance, Genesis 14—which recounts the war between the kings of the plain and the eastern confederacy led by Shinar, Ellasar, and Elam—may not appear to share any obvious parallels with Leviticus. The chapter centers on Abram’s military campaign to rescue his nephew Lot from captivity. But the connection becomes strikingly apparent when we reach verse 18:

“And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God.” (Genesis 14:18)

The sudden introduction of Melchizedek into the narrative is jarring. We are given no origin story, no genealogy, no contextual explanation. The narrative treats him as if his presence is either self-evident or beside the point. But when we understand that Genesis 14 functions within the Canonical Column as a figurative shadow of the book of Leviticus, the appearance of this enigmatic priest makes perfect sense.

Melchizedek—the “priest of the most high God”—has been deliberately inserted within this chapter to function within the Canonical Column as an imagistic and symbolic allusion to the book of Leviticus, which is a book containing holiness codes, ritual purity laws, priestly ordinances, and instructions for consecration for the Aaronic priesthood and Levites. His seemingly random appearance in this specific chapter, in other words–is anything but random. He is being used by the Canonical Column to establish a direct typological link between Genesis 14 and the book of Leviticus, which is distinguished from all other books of the Bible by its priestly focus.

One-on-one Correspondences (Comparative Table)

As the third chapter of The Circumcision (which functions within the Canonical Column as a figurative type of the Old Testament canon), Genesis 14 has been deliberately designed by God to serve as a figurative type of the book of Leviticus—ordained before the foundation of the world to become the third book of the Old Testament and of the Bible. Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God, in his perfect foreknowledge, knew would be found within the book of Leviticus. The comparative table below documents a selection of the most notable of these allusions, with explanations provided in the accompanying footnotes.

Genesis 14	Leviticus
And when Abram heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them unto Dan. And he divided himself against them, he and his servants, by night, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus. And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people.4 (Genesis 14:14-16)	After that he is sold he may be redeemed again; one of his brethren may redeem him: Either his uncle, or his uncle’s son, may redeem him, or any that is nigh of kin unto him of his family may redeem him… (Leviticus 25:48-49)
And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God.5 (Genesis 14:18)	And he poured of the anointing oil upon Aaron’s head, and anointed him, to sanctify him. (Leviticus 8:12)
And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all.6 (Genesis 14:20)	And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the LORD’s: it is holy unto the LORD. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the LORD. (Leviticus 27:30-32)
And Abram said to the king of Sodom, I have lift up mine hand unto the LORD, the most high God, the possessor of heaven and earth, That I will not take from a thread even to a shoelatchet, and that I will not take any thing that is thine, lest thou shouldest say, I have made Abram rich:7 (Genesis 14:22-23)	If a soul sin, and commit a trespass against the LORD, and lie unto his neighbour in that which was delivered him to keep, or in fellowship, or in a thing taken away by violence, or hath deceived his neighbour; (Lev. 6:2; cf. 6:4)
Save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre; let them take their portion.8 (Genesis 14:24)	It shall not be baken with leaven. I have given it unto them for their portion of my offerings made by fire; it is most holy, as is the sin offering, and as the trespass offering (Leviticus 6:17)

Context of Isaiah 3

Isaiah 3 presents a prophetic declaration of judgment upon Judah and Jerusalem. In this chapter, the Lord speaks through Isaiah to announce that he will remove the leaders and sources of strength from Judah, including the wise men, the mighty men, and the skilled workers. In their place, the Lord will allow children and inexperienced leaders to rule, symbolizing a time of instability and disarray. The judgment is portrayed as a consequence of the people’s arrogance, pride, and moral decay.

The chapter describes the failure of leadership, particularly among the women of Zion, who are depicted as haughty and concerned more with outward appearance than with righteousness. The Lord warns that the beauty and luxury of the people will be replaced with shame and suffering. This prophecy underscores the devastating effects of pride and idolatry, and the need for repentance. Isaiah 3 calls for humility and a return to righteousness, warning that God’s judgment will bring down the proud and elevate the humble.

Isaiah 3 -> Leviticus

As the third chapter of First Isaiah (which functions within the Canonical Column as a figurative type of the Old Testament canon), Isaiah 3 has been deliberately designed by God to serve as a figurative type of the book of Leviticus—ordained before the foundation of the world to become both the third book of the Old Testament and of the Bible. Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God, in his perfect foreknowledge, knew would be found within the book of Leviticus. The comparative table below documents a selection of the most notable of these allusions, with explanations provided in the accompanying footnotes.

Isaiah 3	Leviticus
For Jerusalem is ruined, and Judah is fallen: because their tongue and their doings are against the LORD, to provoke the eyes of his glory.9 (Isaiah 3:8)	If a soul sin, and commit a trespass against the LORD, and lie unto his neighbour in that which was delivered him to keep, or in fellowship, or in a thing taken away by violence, or hath deceived his neighbour; (Leviticus 6:2)
Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings.10 (Isaiah 3:10)	Wherefore ye shall do my statutes, and keep my judgments, and do them; and ye shall dwell in the land in safety. And the land shall yield her fruit, and ye shall eat your fill, and dwell therein in safety. (Leviticus 25:18-19)
The LORD will enter into judgment with the ancients of his people, and the princes thereof: for ye have eaten up the vineyard: the spoil of the poor is in your houses.11 (Isaiah 3:14)	And when ye reap the harvest of your land, thou shalt not make clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any gleaning of thy harvest: thou shalt leave them unto the poor, and to the stranger: I am the LORD your God. (Leviticus 23:22)
Therefore the Lord will smite with a scab the crown of the head of the daughter of Zion, and the LORD will discover their secret parts.12 (Isaiah 3:17)	When a man shall have in the skin of his flesh a rising, a scab, or bright spot, and it be in the skin of his flesh like the plague of leprosy; then he shall be brought unto Aaron the priest, or unto one of his sons the priests: (Leviticus 13:2; cf. 13:6-8, 14:56)
The bonnets, and the ornaments of the legs, and the headbands, and the tablets, and the earrings,13 (Isaiah 3:20)	And Moses brought Aaron’s sons, and put coats upon them, and girded them with girdles, and put bonnets upon them; as the LORD commanded Moses. (Leviticus 8:13)
The changeable suits of apparel, and the mantles, and the wimples, and the hoods, and the vails.14 (Isaiah 3:22)	And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place. (Leviticus 6:11)
And it shall come to pass, that instead of sweet smell there shall be stink;15 . . . (Isaiah 3:24)	But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burnt sacrifice, an offering made by fire, of a sweet savour unto the LORD. (Leviticus 1:9; cf. 1:13, 1:17, 2:2, 2:9, 2:12, 3:5, 3:16, 4:31, 6:15, 6:21, 8:21, 8:28, 17:6, 23:13, 23:18).
. . . and instead of well set hair baldness;16 . . . (Isaiah 3:24)	And the man whose hair is fallen off his head, he is bald; yet is he clean. (Leviticus 13:40)
Thy men shall fall by the sword, and thy mighty men in the war.17 (Isaiah 3:25)	And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. (Leviticus 26:37)

Conclusion: The Canonical Column affirms the canonicity and ordinal position of Leviticus within the canon

The canonicity of the book of Leviticus is affirmed by its two witnessing chapters within the Canonical Column: Genesis 14 and Isaiah 3. These two chapters have been deliberately structured and sequenced as the third chapter within their respective branches of the Canonical Column, in order to function as individual figurative types of the book of Leviticus–the third book of the Old Testament and of the Bible at large. To this end, both chapters have been divinely embedded with direct allusions to specific passages and content that God in his perfect foreknowledge knew would be contained within the book of Leviticus, which was ordained before the foundation of the world to become the third book of the Old Testament and biblical canon. Accordingly, the divine inspiration, canonicity, and ordinal placement of the book of Leviticus are established by the Canonical Column–being witnessed by both the Law & the Prophets.

1. Every book of the Bible has two chapters which correspond to it within the Canonical Column–one in Genesis 12-50 or Leviticus (the Law), and one in Isaiah (the Prophets). Genesis 12-50 (known in the Canonical Column as “The Circumcision”) and Isaiah 1-39 (known in the Canonical Column as “First Isaiah”) are both figurative types of the Old Testament canon–each containing 39 chapters which have been divinely designed to prefigure the 39 books of the Old Testament canon. Similarly, Leviticus (known in the Canonical Column as “An Holy Priesthood”) and Isaiah 40-66 (known in the Canonical Column as “Second Isaiah”) function as figurative types of the New Testament canon–each containing 27 chapters which have been divinely designed to prefigure the 27 books of the New Testament canon. The individual chapters within these four scaffolding branches of the Canonical Column are known as witnessing chapters, so called because they have been divinely embedded with textual allusions of various kinds to the content of the specific biblical book which occupies the same numerical position within the canonical sequence. Thus, Genesis 14 (the third chapter of The Circumcision) and Isaiah 3 (the third chapter of First Isaiah) have been divinely embedded with deliberate textual allusions to scenes, imagery, and specific passages in the book of Leviticus–the third book of the Old Testament and the Bible. Thus the witnessing chapters function as divinely designed figurative types of whatever biblical book they numerically correspond to within their specific branch of the framework. Thus the divine inspiration, canonicity, and ordinal placement of all 66 books of the Bible is established by the mouth of two witnesses. ↩︎
2. This later date is largely attributed to the book’s emphasis on purity laws and the role of the priesthood, which (in the modern-critical view) seems to reflect a time when the Israelites were concerned with preserving their identity and religious practices after the traumatic experience of exile. Such scholars argue that the book was compiled as part of a larger effort to reestablish the covenantal identity of Israel and to clarify the roles and duties of the priesthood, especially in light of the destruction of the temple in Jerusalem. ↩︎
3. When referencing it in the context of its role within the Canonical Column, I refer to Leviticus as An Holy Priesthood. ↩︎
4. Genesis 14:14–16 recounts Abram’s daring pursuit and rescue of Lot, whom the narrative repeatedly refers to as his “brother”—a deliberate emphasis on covenantal kinship. Though Lot was technically Abram’s nephew, the text casts Abram’s intervention in familial-redemptive terms. Within the Canonical Column, this passage functions as a blatantly obvious allusion to Leviticus 25:48–49, which legislates that if a man is sold into servitude, he may be redeemed by one of his brethren—specifically naming “his uncle, or his uncle’s son” as qualified redeemers. The fact that the text specifically names “uncle” here—precisely Abram’s relationship to Lot—reinforces the certainty and deliberate nature of the allusion. ↩︎
5. Genesis 14:18 introduces Melchizedek as “the priest of the most high God,” marking the first explicit mention of priesthood in the biblical narrative. His sudden appearance, without genealogy or prior context, functions typologically within the Canonical Column as a prophetic shadow of the priesthood formalized in Leviticus 8:12. There, Aaron—the brother of Moses—is anointed and sanctified to serve as Israel’s first high priest. Within the Canonical Column framework, Melchizedek’s priesthood in Genesis 14 thus prophetically anticipates the institution of the Aaronic priesthood in Leviticus. ↩︎
6. In Genesis 14:20, Abram responds to Melchizedek’s priestly blessing by giving him “tithes of all”—the first mention of tithing in Scripture. Within the Canonical Column, this act of voluntarily setting apart a tenth of the spoil for a priest of the Most High God functions as an allusion to the formal legislation of tithing in Leviticus 27:30–32. There, God commands that a tenth of the land’s produce and livestock be set aside as holy unto the LORD, establishing tithes as an enduring part of Israel’s covenantal worship. Within the Canonical Column, Abram’s tithe functions as a narrative prototype of the Levitical principle: that the firstfruits of blessing belong to God, and that the priesthood is to be supported by the sacred portion. ↩︎
7. In Genesis 14:22–23, Abram makes a solemn vow that he will not take even the smallest item from the king of Sodom, refusing any spoils of war lest his prosperity be credited to man rather than to God. Within the framework of the Canonical Column, this functions as an allusion to Leviticus 6:2–4, where the Law forbids deceit or wrongful gain in matters of another’s property and prescribes restitution. Abram’s oath thus anticipates the Levitical standard of integrity in matters of property and fellowship. ↩︎
8. In Genesis 14:24, Abram grants his allies Aner, Eshcol, and Mamre permission to take their portion of the recovered goods while refusing any share for himself. Within the framework of the Canonical Column, this functions as an allusion to Leviticus 6:17, where the LORD assigns the priests their portion of the offerings made by fire. Abram’s distinction between his men’s rightful portions and his own abstention anticipates the Levitical principle of divinely ordained portions in matters pertaining to holiness and reward. ↩︎
9. In Isaiah 3:8, the downfall of Jerusalem and Judah is attributed to both speech and action that provoke divine judgment—“their tongue and their doings are against the LORD.” Within the framework of the Canonical Column, this functions as an allusion to Leviticus 6:2, where the Law prescribes the trespass offering for one who commits a sin “against the LORD” through deceit, dishonesty, or acts of violence. The prophet’s indictment thus mirrors the Levitical principle that transgression against one’s neighbor is simultaneously a trespass against God himself. ↩︎
10. Isaiah 3:10 offers a rare moment of blessing amid judgment: “Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings.” Within the framework of the Canonical Column, this promise that the righteous will enjoy the fruit of their actions finds its structural counterpart in Leviticus 25:18–19, where God promises that those who obey his statutes will dwell in the land securely and “eat their fill” from its fruit. ↩︎
11. In Isaiah 3:14, the LORD confronts the leaders of his people for their social injustice: “Ye have eaten up the vineyard; the spoil of the poor is in your houses.” This indictment centers on the exploitation of the poor and the abuse of power—specifically in the context of agricultural gain. Within the framework of the Canonical Column, this functions as an allusion to Leviticus 23:22, where God commands that the corners of the field and the gleanings of the harvest be left for “the poor and the stranger.” Leviticus thus codifies the very ethical standard that Isaiah accuses the leaders of violating. The prophet’s phrase “the spoil of the poor” alludes to what the law had consecrated to them by divine right—what was meant to be their provision had instead become the plunder of the powerful. ↩︎
12. In Isaiah 3:17, the LORD declares that he will smite the daughters of Zion with a scab upon the crown of the head and will uncover their secret parts—a judgment involving both physical affliction and ceremonial shame. Within the framework of the Canonical Column, this functions as an obvious imagistic allusion to Leviticus 13:2, which prescribes that any person exhibiting a scab or skin eruption be brought before the priest for examination as a potential case of leprosy. The same chapter, along with others in Leviticus, details the procedures for identifying, isolating, and restoring those afflicted with such conditions, treating them as matters of ritual impurity and social exclusion. The strength of the allusion is underscored by the rarity of the Hebrew term səpaḥat (“scab”), which appears only seven times in the entire Hebrew Bible—five of those in Leviticus and one here in Isaiah 3:17, the very chapter that corresponds to Leviticus within the Canonical Column. ↩︎
13. In Isaiah 3:20, the prophet enumerates various luxury items worn by the daughters of Zion—including “the bonnets,” “the ornaments of the legs,” and “the headbands”—as part of a rebuke against their pride and excess. Within the framework of the Canonical Column, this functions as an imagistic allusion to Leviticus 8:13, where Moses clothes the sons of Aaron for priestly service, placing bonnets upon their heads “as the LORD commanded.” Notably, the word bonnet (כָּבָע, kāvaʿ) appears only six times in the entire Hebrew Bible—three in Exodus, one in Leviticus, one in Isaiah 3, and one in Ezekiel 44:18—making its recurrence in both Leviticus and Isaiah 3 a likely deliberate intertextual marker within the Canonical Column. ↩︎
14. In Isaiah 3:22, the prophet enumerates the “changeable suits of apparel” and various ornamental garments that the daughters of Zion will lose in judgment. Within the framework of the Canonical Column, this peculiar phrase functions as a clever imagistic allusion to Leviticus 6:11, where the priest “shall put off his garments, and put on other garments” when carrying the ashes outside the camp. ↩︎
15. Isaiah 3:24 pronounces a curse upon the daughters of Zion: “instead of sweet smell there shall be stink.” Within the Canonical Column, this is a deliberate inversion of Levitical sacrificial language. The phrase “sweet savour” (רֵיחַ נִיחוֹחַ) is used extensively throughout Leviticus to describe the aroma of sacrifices that are pleasing to the LORD (cf. Lev. 1:9, 13, 17; 2:2, 9, 12; 3:5, 16; 4:31; 6:15, 21; 8:21, 28; 17:6; 23:13, 18). In these passages, the sweet smell represents divine acceptance and ritual holiness. Isaiah’s prophetic declaration that this aroma will be replaced with stench transforms the Levitical image of divine favor into one of rejection and defilement. ↩︎
16. In Isaiah 3:24, the prophecy continues its series of poetic reversals with the line, “and instead of well set hair, baldness.” Within the framework of the Canonical Column, this image of humiliation—where carefully arranged hair is replaced by involuntary baldness—functions as an obvious imagistic allusion to Leviticus 13:40, which classifies a man whose hair has fallen out as bald, though not necessarily unclean. ↩︎
17. In Isaiah 3:25, the prophet declares, “Thy men shall fall by the sword, and thy mighty men in the war,” as a consequence of Zion’s rebellion and pride. Within the framework of the Canonical Column, this prophetic statement functions as an obvious allusion to Leviticus 26:37, which warns that disobedience to the covenant will result in utter defeat: “they shall fall one upon another, as it were before a sword, when none pursueth.” Both passages embody the same covenant logic—military collapse as the consequence of covenant violation. Leviticus 26 serves as the climactic chapter of the Holiness Code, enumerating blessings for obedience and curses for rebellion. Isaiah 3 thus invokes and reapplies those Levitical curses to his own generation, echoing Leviticus both linguistically and theologically. ↩︎

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