Hebrews recalls sacrificial bodies burned outside the camp and applies that pattern to Jesus suffering outside the gate. Exodus 29’s ordination bull is one early example of remains burned outside the camp, while Leviticus later develops the pattern more fully for certain purification offerings.

Hebrews explicitly recalls bodies of sin sacrifices whose blood is brought into the holy place being burned outside the camp; Leviticus 16:27 is one of the clearest Torah examples.

Hebrews recalls sin-sacrifice bodies whose blood is brought into holy places and whose bodies are burned outside the camp, then compares Jesus suffering outside the gate. Leviticus 6:30 gives the governing priestly rule behind that pattern.

Hebrews explicitly recalls bodies of sin sacrifices whose blood is brought into holy places being burned outside the camp, then compares Jesus suffering outside the gate. This is a strong inspired connection, though Hebrews draws on a broader Levitical pattern rather than naming Leviticus 4 alone.

Both involve outside-the-camp language, but Hebrews 13 explicitly grounds its comparison in sacrificial bodies burned outside camp, not in persons with tzaraat. A careful reading should not present Leviticus 13 as Hebrews' direct source.

Hebrews says God’s people seek “one to come,” a lasting city beyond the present order; Revelation 21 supplies the canon’s final vision of that city in the New Jerusalem. The later vision gives concrete apocalyptic form to the enduring-city hope.

Hosea’s repentance prayer speaks of the offering of the lips; the Greek tradition renders this with “fruit of our lips,” language strongly echoed in Hebrews 13:15’s “fruit of our lips giving thanks to his name.”