The Fallible · Synthetic · Study Bible

Leviticus26:1–13

Additional Blessings of Obedience

✣
⚙
Generated by AI. It can be wrong, and it has no authority. Every note here is fallible commentary — never the Word itself. Public-domain sources are quoted and named; machine synthesis is marked and meant to be checked. Weigh all of it against Scripture. “They received the word with all readiness… and searched the Scriptures daily, whether those things were so.” — Acts 17:11
✦ Public-domain source — quoted & attributed⚙ AI synthesis — generated, verify

Leviticus 26:1–13 — Additional Blessings of Obedience. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

1““You must not make idols for yourselves or set up a carved image…”+

1“You must not make idols for yourselves or set up a carved image or sacred pillar; you must not place a sculpted stone in your land to bow down to it. For I am the LORD your God.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

lō- ṯa·‘ă·śū ’ĕ·lî·lim lā·ḵem ṯā·qî·mū lā·ḵem ū·p̄e·sel ū·maṣ·ṣê·ḇāh lō- ṯit·tə·nū maś·kîṯ lō wə·’e·ḇen bə·’ar·ṣə·ḵem lə·hiš·ta·ḥă·wōṯ ‘ā·le·hā kî ’ă·nî Yah·weh ’ĕ·lō·hê·ḵem

Literal — word-for-word from the original

“Not shall-you-make for-yourselves worthless-things, and-a-carved-image and-a-standing-pillar not shall-you-set-up for-yourselves; and-a-figure-stone not shall-you-place in-your-land to-bow-down over it; for I am-YHWH your-God.”

Where the English smooths the original

  • אֱלִילִ֗ם BSB “idols” renders ʾělîlîm (⚙), literally “things of nought / worthless-things” — the word is a deliberate near-pun on ʾělōhîm (“God”), so the Hebrew sneers at the gods as no-gods. “Idols” loses the contempt.
  • מַשְׂכִּ֗ית “a sculpted stone” collapses two words: ʾěben maśkît, a “figure-stone” (⚙) — H4906 maśkît denotes a carved figure, a rare word (only 6 verses). The smoothing hides that this is a third, distinct class of idol-object alongside pesel and maṣṣēbâh.
  • לְהִֽשְׁתַּחֲוֺ֖ת “to bow down to it” softens ləhištaḥăwōt ʿālehâ — literally “to prostrate oneself OVER it” (⚙), preposition ʿal, not “to.” Keil notes the worshipper rises above the stone laid on the ground; the picture is a man flat over a pavement-stone.
  • אֲנִ֥י The English “For I am the LORD” under-weights the emphatic independent pronoun ʽănî set before the Name — “For I-myself am YHWH your God” (⚙): the bare “I” that stands over against every “thing of nought.”
Word by word20 · parsed+
לֹֽא־lō-You must notH3808
√ lôʼ — not (the simple or absAdverbNegative particle
Negative particle lō — the chapter's two opening prohibitions stand under it: no idols, no images.
תַעֲשׂ֨וּṯa·‘ă·śūmakeH6213
√ ʻâsâh — to do or make, in the broadest sense and widest applicationVerbQalImperfectsecond person masculine plural
אֱלִילִ֗ם’ĕ·lî·limidolsH457
√ ʼĕlîyl — good for nothing, by analNounmasculine plural
ʾělîlîm, “things of nought” (Barnes, Gill). The first commandment, restated. Ellicott notes vv. 1–2 still belong to the previous section in the Hebrew — Israelites sold into a heathen's service had to be warned against the idolatry they would witness.
לָכֶ֜םlā·ḵemfor yourselves
Prepositionsecond person masculine plural
תָקִ֣ימוּṯā·qî·mūor set upH6965
√ qûwm — to rise (in various applications, literal, figurative, intensive and causative)VerbHifilImperfectsecond person masculine plural
לָכֶ֔םlā·ḵem
Prepositionsecond person masculine plural
וּפֶ֤סֶלū·p̄e·sela carved imageH6459
√ peçel — an idolConjunctive wawNounmasculine singular
pesel, the carved image — K&D and Pulpit take it as a wooden idol; “not only a plastic image of a heathen deity, but a visible or sensuous representation of the God of Israel” (Ellicott). A graven thing forbidden whether aimed at a false god or the true one.
וּמַצֵּבָה֙ū·maṣ·ṣê·ḇāhor sacred pillarH4676
√ matstsêbâh — something stationed, iConjunctive wawNounfeminine singular
maṣṣēbâh, the standing pillar — “a plain and rude stone without any image engraved on it” (Ellicott), erected even to God himself in patriarchal days (Genesis 28:18), but here forbidden as an object of worship. JFB, K&D: the law repeats Exodus 20:4–5 against forms prevalent among the neighbouring nations.
לֹֽא־lō-you must notH3808
√ lôʼ — not (the simple or absAdverbNegative particle
תִתְּנוּ֙ṯit·tə·nūplaceH5414
√ nâthan — to give, used with greatest latitude of application (put, make, etcVerbQalImperfectsecond person masculine plural
מַשְׂכִּ֗יתmaś·kîṯa sculptedH4906
√ maskîyth — a figure (carved on stone, the wall, or any object)Nounfeminine singular
maśkît (H4906), a rare “figure-stone” (only 6 verses) — a stone carved into a figure to be bowed over; synonymous with the same word in Numbers 33:52. The second-Temple authorities (cited by Ellicott) read it of stones set in the floor for prostration.
לֹ֤אlō. . .H3808
√ lôʼ — not (the simple or absAdverbNegative particle
וְאֶ֣בֶןwə·’e·ḇenstoneH68
√ ʼeben — a stoneConjunctive wawNounfeminine singular construct
בְּאַרְצְכֶ֔םbə·’ar·ṣə·ḵemin your landH776
√ ʼerets — the earth (at large, or partitively a land)Preposition-bNounfeminine singular constructsecond person masculine plural
לְהִֽשְׁתַּחֲוֺ֖תlə·hiš·ta·ḥă·wōṯto bow downH7812
√ shâchâh — to depress, iPreposition-lVerbHitpaelInfinitive construct
ləhištaḥăwōt, the Hitpael of bowing/prostration — the act of worship itself. The prohibition is not of carving but of adoration: “to make images, not simply or for any use, but for worship” (JFB).
עָלֶ֑יהָ‘ā·le·hāto itH5921
√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPrepositionthird person feminine singular
כִּ֛יkîForH3588
√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction
אֲנִ֥י’ă·nîIH589
√ ʼănîy — IPronounfirst person common singular
Emphatic ʽnî — the great self-assertion of the Lawgiver, the ground of the whole prohibition.
יְהוָ֖הYah·weham the LORDH3068
√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular
The Tetragrammaton, YHWH, the covenant name; printed Lord. He alone is the object of worship that the idols counterfeit.
אֱלֹהֵיכֶֽם׃’ĕ·lō·hê·ḵemyour GodH430
√ ʼĕlôhîym — gods in the ordinary senseNounmasculine plural constructsecond person masculine plural
ʾělōhêḵem, “your God” — the suffix binds the Name to this people; the same root the verse mocks in ʾělîlîm is here the true and living God.
The Voices✦ public domain+
✦Keil & DelitzschBiblical Commentary on the Old Testament1860s
Leviticus 26:1 and Leviticus 26:2 form the introduction; and the essence of the whole law, the observance of which will bring a rich blessing, and the transgression of it severe judgments, is summed up in two leading commandments, and placed at the head of the blessing and curse which were to be proclaimed.
✦Albert BarnesNotes on the Bible1834
The public worship of Yahweh required, first, the exclusion of all visible symbols of deity as well as of all idolatrous objects, and next Leviticus 26:2 , the keeping holy the times and the place appointed by the Law for His formal service.
Barnes also notes the Hebrew for idols, ’ĕlîlîm, literally “things of nought,” puns on ’ĕlōhîm, God.
✦Charles EllicottCommentary for English Readers1878
By separating them from their proper position, and making them begin a new chapter, both the logical sequence and the import of these two verses are greatly obscured.
Ellicott is observing that the chapter break splits a unit the Hebrew kept whole.
✦Jamieson, Fausset & BrownCommentary Critical and Explanatory1871
They are forbidden to make images, not simply or for any use, but for worship.
2“You must keep My Sabbaths and have reverence for My sanctuary. I…”+

2You must keep My Sabbaths and have reverence for My sanctuary. I am the LORD.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

’eṯ- tiš·mō·rū šab·bə·ṯō·ṯay tî·rā·’ū ū·miq·dā·šî ’ă·nî Yah·weh

Literal — word-for-word from the original

“My-Sabbaths you-shall-keep, and-my-sanctuary you-shall-fear; I am-YHWH.”

Where the English smooths the original

  • תִּירָ֑אוּ BSB “have reverence for” renders tîrāʾū — plainly “you shall fear” (⚙), the verb yārēʾ. “Reverence” is a fair gloss, but the Hebrew is the strong word for fear/awe, not mere respect; one does not so much admire the sanctuary as tremble before its Lord.
  • וּמִקְדָּשִׁ֖י “My sanctuary” carries the 1st-person suffix on miqdāš — the awe is owed not to a building but to the place because it is His; one fears the sanctuary for the sake of the One who fills it (Poole).
  • שַׁבְּתֹתַ֣י The plural šabbətōtay, “My Sabbaths”, is wider than the weekly day: Barnes notes the word “must here include the whole of the set times” — the entire calendar of appointed rest, not one day only.
Word by word7 · parsed+
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
תִּשְׁמֹ֔רוּtiš·mō·rūYou must keepH8104
√ shâmar — properly, to hedge about (as with thorns), iVerbQalImperfectsecond person masculine plural
tišmōrū, “you shall keep” — root šāmar, to guard, hedge about. Sabbath is something kept like a watch, not merely observed.
שַׁבְּתֹתַ֣יšab·bə·ṯō·ṯayMy SabbathsH7676
√ shabbâth — intermission, iNouncommon plural constructfirst person common singular
“My Sabbaths” — the fourth commandment, set as the positive counterpart to the prohibition of v. 1. “Very frequently, in this Book of the Law, the Sabbath and the sanctuary are mentioned as antidotes to idolatry” (JFB).
תִּירָ֑אוּtî·rā·’ūand have reverence forH3372
√ yârêʼ — to fearVerbQalImperfectsecond person masculine plural
tîrāʾū, “you shall fear” — the verb of holy dread, here directed at the sanctuary.
וּמִקְדָּשִׁ֖יū·miq·dā·šîMy sanctuaryH4720
√ miqdâsh — a consecrated thing or place, especially, a palace, sanctuary (whether of Jehovah or of idols) or asylumConjunctive wawNounmasculine singular constructfirst person common singular
miqdāš, “My sanctuary” — the holy place where God's presence dwells (anticipating v. 11). Reverence is shown “by purging and preserving it from all uncleanness… with reverence, and in such manner only as God hath appointed” (Poole).
אֲנִ֖י’ă·nîIH589
√ ʼănîy — IPronounfirst person common singular
יְהוָֽה׃סYah·weham the LORDH3068
√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular
ʽnî YHWH — the bare signature, “I am the LORD,” sealing the two commandments. The authority is the Person, not the law abstracted from Him.
The Voices✦ public domain+
✦Jamieson, Fausset & BrownCommentary Critical and Explanatory1871
Very frequently, in this Book of the Law, the Sabbath and the sanctuary are mentioned as antidotes to idolatry.
✦Charles EllicottCommentary for English Readers1878
The Israelite will effectually guard against idol-worship, by keeping the Sabbath holy, and reverencing God’s sanctuary.
✦Matthew PooleAnnotations upon the Holy Bible1685
Reverence my sanctuary, by purging and preserving it from all uncleanness, by approaching to it, and managing all the services of it, with reverence, and in such manner only as God hath appointed.
3“If you follow My statutes and carefully keep My commandments,”+

3If you follow My statutes and carefully keep My commandments,

Berean Standard Bible · CC0

Hebrew — tap a word ↓

’im- tê·lê·ḵū wə·’eṯ- bə·ḥuq·qō·ṯay tiš·mə·rū wa·‘ă·śî·ṯem ’ō·ṯām miṣ·wō·ṯay

Literal — word-for-word from the original

“If in-my-statutes you-walk, and-my-commandments you-keep and-do them,”

Where the English smooths the original

  • תֵּלֵ֑כוּ BSB “follow My statutes” flattens tēlēḵū, literally “you walk” (⚙), the root hālaḵ — obedience as a manner of walking, a whole way of life, not a single act of “following.” The same root returns in v. 12 when God Himself “walks” among them.
  • וַעֲשִׂיתֶ֖ם The BSB “carefully keep” compresses two distinct verbs the Hebrew piles up: tišmərū (“keep/guard”) AND waʿăśîtēm ʽōtām, “and do them” (⚙). Gill stresses the triad — walk, keep, AND do; hearing is not enough.
  • אִם־ ʾm, “If” — the conditional that governs the whole blessing-section. Pulpit: “The free will of man is recognized equally with God's controlling power.” The single particle holds the door of the covenant open or shut.
Word by word8 · parsed+
אִם־’im-IfH518
√ ʼim — used very widely as demonstrative, lo!Conjunction
ʾm, “If” — the great hinge of the chapter; everything from here to v. 13 hangs on this condition.
תֵּלֵ֑כוּtê·lê·ḵūyou followH1980
√ hâlak — to walk (in a great variety of applications, literally and figuratively)VerbQalImperfectsecond person masculine plural
tēlēḵū, “you walk” — root hālaḵ, the Hebrew idiom for the conduct of a life (cf. v. 12, God walking among them; same root).
וְאֶת־wə·’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker
בְּחֻקֹּתַ֖יbə·ḥuq·qō·ṯayMy statutesH2708
√ chuqqâh — {an enactmentPreposition-bNounfeminine plural constructfirst person common singular
ḥuqqōtay, “My statutes” — engraved decrees. Ellicott notes this verse “ought to have begun the chapter in English.”
תִּשְׁמְר֔וּtiš·mə·rūand carefully keepH8104
√ shâmar — properly, to hedge about (as with thorns), iVerbQalImperfectsecond person masculine plural
tišmərū, “and keep” — the same guarding-verb as the Sabbath of v. 2; the law is kept as a watch is kept.
וַעֲשִׂיתֶ֖םwa·‘ă·śî·ṯem. . .H6213
√ ʻâsâh — to do or make, in the broadest sense and widest applicationConjunctive wawVerbQalConjunctive perfectsecond person masculine plural
waʿăśîtēm, “and do them” — the perfect of consequence: the keeping issues in doing. “Both moral, ceremonial, and judicial, which had been delivered unto them” (Gill).
אֹתָֽם׃’ō·ṯāmH853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markerthird person masculine plural
מִצְוֺתַ֣יmiṣ·wō·ṯayMy commandmentsH4687
√ mitsvâh — a command, whether human or divine (collectively, the Law)Nounfeminine plural constructfirst person common singular
miṣwōtay, “My commandments” (H4687) — the collective Law. JFB: God promised blessing “so long as they continued obedient to Him as their Almighty Ruler.”
The Voices✦ public domain+
✦Charles EllicottCommentary for English Readers1878
Having set forth the ceremonial and moral injunctions which are necessary for the development and maintenance of holiness and purity in the commonwealth, the legislator now concludes by showing the happiness which will accrue to the Israelites from a faithful observance of these laws, and the punishments which await them if they transgress these Divine ordinances.
✦The Pulpit CommentarySpence & Exell, eds.1880s
If ye walk in my statutes. The free will of man is recognized equally with God's controlling power.
✦Jamieson, Fausset & BrownCommentary Critical and Explanatory1871
In that covenant into which God graciously entered with the people of Israel, He promised to bestow upon them a variety of blessings, so long as they continued obedient to Him as their Almighty Ruler
4“I will give you rains in their season, and the land will yield i…”+

4I will give you rains in their season, and the land will yield its produce, and the trees of the field will bear their fruit.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·nā·ṯat·tî ḡiš·mê·ḵem bə·‘it·tām hā·’ā·reṣ wə·nā·ṯə·nāh yə·ḇū·lāh wə·‘êṣ haś·śā·ḏeh yit·tên pir·yōw

Literal — word-for-word from the original

“Then-I-will-give your-rains in-their-season, and-the-land shall-give her-produce, and-the-tree of-the-field shall-give its-fruit.”

Where the English smooths the original

  • גִשְׁמֵיכֶ֖ם BSB “rains” is right but the Hebrew is the plural-with-suffix gišmêḵem, “your rains” (⚙) — Gill: “the word is in the plural number… ‘your rains’,” the former and latter rains, the two seasons on which Canaan wholly depended.
  • וְנָתְנָ֤ה BSB “will yield” hides that the verb is the same root as God's own giving: wənātənâh from nātan — “shall give” (⚙). The land gives because God first gives; one word, threaded through giver, land, and tree.
  • יִתֵּ֥ן Likewise “will bear” for yittēn is again nātan, “shall give” (⚙). The triple repetition of “give” (I-give, land-gives, tree-gives) is the verse's rhythm; the BSB's three different English verbs erase it.
Word by word10 · parsed+
וְנָתַתִּ֥יwə·nā·ṯat·tîI will giveH5414
√ nâthan — to give, used with greatest latitude of application (put, make, etcConjunctive wawVerbQalConjunctive perfectfirst person common singular
wənātattî, “then I will give” — root nātan; the verb that opens the blessings and recurs as the chapter's keynote (vv. 4, 6, 11). The first and chief blessing is rain.
גִשְׁמֵיכֶ֖םḡiš·mê·ḵemyou rainsH1653
√ geshem — a showerNounmasculine plural constructsecond person masculine plural
gišmêḵem, “your rains” — the early (autumn) and latter (spring) rains. “The periodical rains, on which the fertility of the holy land so much depends” (Barnes).
בְּעִתָּ֑םbə·‘it·tāmin their seasonH6256
√ ʻêth — time, especially (adverb with preposition) now, when, etcPreposition-bNouncommon singular constructthird person masculine plural
bəʿittām, “in their season” — timeliness is itself the gift; Poole notes God set them in “a land which depended wholly upon the rain of heaven, the key whereof God kept in his own hand.”
הָאָ֙רֶץ֙hā·’ā·reṣand the landH776
√ ʼerets — the earth (at large, or partitively a land)ArticleNounfeminine singular
וְנָתְנָ֤הwə·nā·ṯə·nāhwill yieldH5414
√ nâthan — to give, used with greatest latitude of application (put, make, etcConjunctive wawVerbQalConjunctive perfectthird person feminine singular
wənātənâh, “shall give” — the land's yield answers God's giving in the same verb.
יְבוּלָ֔הּyə·ḇū·lāhits produceH2981
√ yᵉbûwl — produce, iNounmasculine singular constructthird person feminine singular
וְעֵ֥ץwə·‘êṣand the treesH6086
√ ʻêts — a tree (from its firmness)Conjunctive wawNounmasculine singular construct
wəʿēṣ, “and the tree” (H6086) — with śādeh, the field, and pərî, fruit, these are the very lexemes Ezekiel 34:27 re-uses (the Verifier records the shared link).
הַשָּׂדֶ֖הhaś·śā·ḏehof the fieldH7704
√ sâdeh — a field (as flat)ArticleNounmasculine singular
יִתֵּ֥ןyit·tênwill bearH5414
√ nâthan — to give, used with greatest latitude of application (put, make, etcVerbQalImperfectthird person masculine singular
פִּרְיֽוֹ׃pir·yōwtheir fruitH6529
√ pᵉrîy — fruit (literally or figuratively)Nounmasculine singular constructthird person masculine singular
piryō, “its fruit” (H6529) — the field's tree yields its own fruit; the covenant of obedience runs back, in part, to the unfallen mandate of fruitfulness (Genesis 1).
The Voices✦ public domain+
✦Albert BarnesNotes on the Bible1834
The periodical rains, on which the fertility of the holy land so much depends, are here spoken of. There are two wet seasons, called in Scripture the former and the latter rain
✦Matthew PooleAnnotations upon the Holy Bible1685
God placed them not in a land where there were such rivers as Nilus to water it and make it fruitful, but in a land which depended wholly upon the rain of heaven, the key whereof God kept in his own hand, that so he might the more effectually oblige them to obedience
✦Geneva Study BibleMarginal Notes1599
By promising abundance of earthly things, he stirs the mind to consider the rich treasures of the spiritual blessings.
✦The Pulpit CommentarySpence & Exell, eds.1880s
These verses appear to have been in the mind, not of Joel only, as already pointed out, but of Ezekiel ( Ezekiel 34:20-31 ).
The Pulpit Commentary lays Leviticus and Ezekiel 34 side by side phrase for phrase.
5“Your threshing will continue until the grape harvest, and the gr…”+

5Your threshing will continue until the grape harvest, and the grape harvest will continue until sowing time; you will have your fill of food to eat and will dwell securely in your land.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

lā·ḵem da·yiš ’eṯ- wə·hiś·śîḡ bā·ṣîr ū·ḇā·ṣîr yaś·śîḡ ’eṯ- zā·ra‘ lā·śō·ḇa‘ laḥ·mə·ḵem wa·’ă·ḵal·tem wî·šaḇ·tem lā·ḇe·ṭaḥ bə·’ar·ṣə·ḵem

Literal — word-for-word from the original

“And-your-threshing shall-overtake the-vintage, and-the-vintage shall-overtake the-sowing; and-you-shall-eat your-bread to-the-full, and-you-shall-dwell securely in-your-land.”

Where the English smooths the original

  • וְהִשִּׂ֨יג BSB “will continue until” softens wəhiśśîg (root nāśag), “shall overtake / reach” (⚙). The image is one work treading on the heels of the next — “the ploughman shall overtake the reaper” (Amos 9:13); the harvest never finishes before the vintage catches it.
  • לָשֹׂ֔בַע “have your fill of” renders lāśōbaʿ (H7648, sōbaʿ), a rare word (8 verses) meaning “to satisfaction / satiety” (⚙) — not merely enough but fullness. It is one of the rare lexemes the Verifier flags shared with Leviticus 25:19.
  • לָבֶ֖טַח “securely” for lāṫeṭaḥ (H983, beṫaḥ) is literally “in safety / trust” (⚙), from a root meaning a place of refuge — the same rare term shared with Leviticus 25:18–19 (Verifier). Safety is named as confident trust, not just absence of threat.
Word by word15 · parsed+
לָכֶ֥םlā·ḵemYour
Prepositionsecond person masculine plural
דַּ֙יִשׁ֙da·yišthreshingH1786
√ dayish — threshing-timeNounmasculine singular
dayiš, “threshing” (H1786) — the threshing-season; so abundant the crop that it runs on into the grape-harvest.
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
וְהִשִּׂ֨יגwə·hiś·śîḡwill continueH5381
√ nâsag — to reach (literally or figuratively)Conjunctive wawVerbHifilConjunctive perfectthird person masculine singular
wəhiśśîg, “shall overtake” — Maclaren: “so rapid the growth… that the gatherer shall follow close on the heels of the sower.” Echoed by Amos 9:13.
בָּצִ֔ירbā·ṣîruntil the grape harvestH1210
√ bâtsîyr — clipped, iNounmasculine singular
bāṣîr, “the vintage” (H1210), a rare word (6 verses) — the grape-gathering. Continuous plenty from harvest to vintage to sowing.
וּבָצִ֖ירū·ḇā·ṣîrand the grape harvestH1210
√ bâtsîyr — clipped, iConjunctive wawNounmasculine singular
יַשִּׂ֣יגyaś·śîḡwill continueH5381
√ nâsag — to reach (literally or figuratively)VerbHifilImperfectthird person masculine singular
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
זָ֑רַעzā·ra‘until sowing timeH2233
√ zeraʻ — seedNounmasculine singular
לָשֹׂ֔בַעlā·śō·ḇa‘you will have your fill ofH7648
√ sôbaʻ — satisfaction (of food or (figuratively) joy)Preposition-lNounmasculine singular
lāśōbaʿ, “to the full” — satisfaction itself; bread eaten not in scarcity but in fullness (rare lexeme, shared with Lev 25:19).
לַחְמְכֶם֙laḥ·mə·ḵemfoodH3899
√ lechem — food (for man or beast), especially bread, or grain (for making it)Nounmasculine singular constructsecond person masculine plural
וַאֲכַלְתֶּ֤םwa·’ă·ḵal·temto eatH398
√ ʼâkal — to eat (literally or figuratively)Conjunctive wawVerbQalConjunctive perfectsecond person masculine plural
וִֽישַׁבְתֶּ֥םwî·šaḇ·temand will dwellH3427
√ yâshab — properly, to sit down (specifically as judgeConjunctive wawVerbQalConjunctive perfectsecond person masculine plural
wîšaḇtem, “and you shall dwell” — root yāšab, to sit/settle; security as the unhurried sitting of a people at home.
לָבֶ֖טַחlā·ḇe·ṭaḥsecurelyH983
√ beṭach — properly, a place of refugePreposition-lNounmasculine singular
lāṫeṭaḥ, “securely” — “plenty without safety would not be so great a blessing as with it” (Gill); the gift is both fullness and the peace to enjoy it.
בְּאַרְצְכֶֽם׃bə·’ar·ṣə·ḵemin your landH776
√ ʼerets — the earth (at large, or partitively a land)Preposition-bNounfeminine singular constructsecond person masculine plural
The Voices✦ public domain+
✦Joseph BensonCommentary on the Old and New Testaments1810s
you shall have such plenty of corn, that before you shall have reaped and threshed it out, the vintage will be ready; and before you shall have pressed out your wine it will be time to sow again. Thus they should scarcely have time enough to receive one blessing before another came upon them.
✦John GillExposition of the Entire Bible1746–63
plenty without safety would not be so great a blessing as with it, since, though they had it, they might be deprived of it, wherefore security from enemies is promised.
✦Jamieson, Fausset & BrownCommentary Critical and Explanatory1871
Moses led the Hebrews to believe that, provided they were faithful to God, there would be no idle time between the harvest and vintage, so great would be the increase.
6“And I will give peace to the land, and you will lie down with no…”+

6And I will give peace to the land, and you will lie down with nothing to fear. I will rid the land of dangerous animals, and no sword will pass through your land.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·nā·ṯat·tî šā·lō·wm bā·’ā·reṣ ū·šə·ḵaḇ·tem wə·’ên ma·ḥă·rîḏ wə·hiš·bat·tî min- hā·’ā·reṣ rā·‘āh ḥay·yāh lō- wə·ḥe·reḇ ṯa·‘ă·ḇōr bə·’ar·ṣə·ḵem

Literal — word-for-word from the original

“And-I-will-give peace in-the-land, and-you-shall-lie-down with-none making-afraid; and-I-will-make-cease the-evil beast from-the-land, and-a-sword shall-not-pass-through your-land.”

Where the English smooths the original

  • שָׁלוֹם֙ BSB “peace” is šālōm (H7965), wider than absence of war: “wholeness / well-being” (⚙). It heads the blessing as a positive gift — peace among themselves, not merely from foreign foes (Gill: “free from insurrections… broils, contentions, and civil wars”).
  • מַחֲרִ֑יד “with nothing to fear” renders the participle maḥărîd, “none making (you) tremble” (⚙), causative of ḥārad, to shudder with terror. K&D ties the figure to a flock resting unstartled in good pasture (Isaiah 14:30); the same phrase rings through the prophets, “none shall make them afraid.”
  • וְחֶ֖רֶב “no sword” is ḥereb (H2719), here a figure: “‘Sword,’ as the principal weapon applied, is used for war” (K&D). Poole: “war, as the sword is oft taken… It shall not enter into it, nor have passage through it.”
Word by word15 · parsed+
וְנָתַתִּ֤יwə·nā·ṯat·tîAnd I will giveH5414
√ nâthan — to give, used with greatest latitude of application (put, make, etcConjunctive wawVerbQalConjunctive perfectfirst person common singular
wənātattî, “and I will give” — the keynote verb again (cf. v. 4); now the gift is peace.
שָׁלוֹם֙šā·lō·wmpeaceH7965
√ shâlôwm — safe, iNounmasculine singular
šālōm, “peace” — the rare and full Hebrew word for total well-being; the Verifier records it shared with Ezekiel 34:25 (“a covenant of peace”).
בָּאָ֔רֶץbā·’ā·reṣto the landH776
√ ʼerets — the earth (at large, or partitively a land)Preposition-b, ArticleNounfeminine singular
וּשְׁכַבְתֶּ֖םū·šə·ḵaḇ·temand you will lie downH7901
√ shâkab — to lie down (for rest, sexual connection, decease or any other purpose)Conjunctive wawVerbQalConjunctive perfectsecond person masculine plural
ūšəḵaḇtem, “and you shall lie down” — root šāḵab; the posture of the secure, like a flock at rest (Psalm 3:5; 4:8, cited by Ellicott).
וְאֵ֣יןwə·’ênwith nothingH369
√ ʼayin — a non-entityConjunctive wawAdverb
מַחֲרִ֑ידma·ḥă·rîḏto fearH2729
√ chârad — to shudder with terrorVerbHifilParticiplemasculine singular
maḥărîd, “making afraid” — “a familiar expression in the prophetical books” (Cambridge): Micah 4:4; Isaiah 17:2; Nahum 2:11.
וְהִשְׁבַּתִּ֞יwə·hiš·bat·tîI will ridH7673
√ shâbath — to repose, iConjunctive wawVerbHifilConjunctive perfectfirst person common singular
wəhišbattî, “I will make cease” — root šāḇat, the same root as Sabbath (v. 2); God causes the evil beast to rest/cease from the land. The Verifier flags this root shared with Ezekiel 34:25.
מִן־min-H4480
√ min — properly, a part ofPreposition
הָאָ֔רֶץhā·’ā·reṣthe landH776
√ ʼerets — the earth (at large, or partitively a land)ArticleNounfeminine singular
רָעָה֙rā·‘āhof dangerousH7451
√ raʻ — bad or (as noun) evil (natural or moral)Adjectivefeminine singular
חַיָּ֤הḥay·yāhanimalsH2416
√ chay — aliveNounfeminine singular
ḥayyâh, “beast”, with rāʿâh, “evil” — “an evil animal, for a beast of prey” (K&D); the wild dangers of the land removed.
לֹא־lō-and noH3808
√ lôʼ — not (the simple or absAdverbNegative particle
וְחֶ֖רֶבwə·ḥe·reḇswordH2719
√ chereb — droughtConjunctive wawNounfeminine singular
ḥereb, “sword” — standing for war itself; it shall not so much as pass through the land.
תַעֲבֹ֥רṯa·‘ă·ḇōrwill passH5674
√ ʻâbar — to cross overVerbQalImperfectthird person feminine singular
בְּאַרְצְכֶֽם׃bə·’ar·ṣə·ḵemthrough your landH776
√ ʼerets — the earth (at large, or partitively a land)Preposition-bNounfeminine singular constructsecond person masculine plural
The Voices✦ public domain+
✦Charles EllicottCommentary for English Readers1878
the Lord will grant them peace among themselves, so that they shall be able to retire at night without any anxiety, or fear of robbers
✦Keil & DelitzschBiblical Commentary on the Old Testament1860s
to lie without being frightened up by any one, is a figure used to denote the quiet and peaceable enjoyment of life, and taken from the resting of a flock in good pasture-ground ( Isaiah 14:30 ) exposed to no attacks from either wild beasts or men.
✦Matthew PooleAnnotations upon the Holy Bible1685
Neither shall the sword go through your land, i.e. war, as the sword is oft taken
✦Joseph BensonCommentary on the Old and New Testaments1810s
You shall be kept from the invasions of enemies from abroad, and from the annoyance of man and beast at home. A very beautiful and striking picture this of national tranquillity.
✦Geneva Study BibleMarginal Notes1599
You shall have no war.
The Geneva note glosses “the sword shall not go through your land.”
7“You will pursue your enemies, and they will fall by the sword be…”+

7You will pursue your enemies, and they will fall by the sword before you.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

ū·rə·ḏap̄·tem ’eṯ- ’ō·yə·ḇê·ḵem wə·nā·p̄ə·lū lɛ·ḥå̄·rɛḇ lip̄·nê·ḵem

Literal — word-for-word from the original

“And-you-shall-pursue your-enemies, and-they-shall-fall before-you by-the-sword.”

Where the English smooths the original

  • וּרְדַפְתֶּ֖ם BSB “will pursue” renders ūrəḍap̱tem (root rāḍap̱), “and you shall chase” — a verb “usually with hostile intent.” The blessing turns from defence to offence: the once-fearful people become the pursuers.
  • לֶחָֽרֶב “by the sword” translates leḥāreḇ — K&D insists on the construction: “does not mean to be felled by the sword… but to fall INTO the sword” (⚙). The enemy runs onto the blade; the picture is rout, not mere casualty-counting.
  • לִפְנֵיכֶ֖ם “before you” is lip̱nêḵem, literally “to your faces” (⚙), from pānîm, face. The enemy falls in full view, turned in flight — a reversal of the dread of v. 6, where none could make Israel afraid.
Word by word6 · parsed+
וּרְדַפְתֶּ֖םū·rə·ḏap̄·temYou will pursueH7291
√ râdaph — to run after (usually with hostile intentConjunctive wawVerbQalConjunctive perfectsecond person masculine plural
ūrəḍap̱tem, “you shall pursue” (H7291) — the same verb intensified in v. 8 (“five shall chase a hundred”). Ellicott: “God will inspire His people with marvellous courage.”
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
אֹיְבֵיכֶ֑ם’ō·yə·ḇê·ḵemyour enemiesH341
√ ʼôyêb — hatingVerbQalParticiplemasculine plural constructsecond person masculine plural
ʾōyəḇêḵem, “your enemies” (H341), a participle, “those hating you” — the active foes who dare to attack.
וְנָפְל֥וּwə·nā·p̄ə·lūand they will fallH5307
√ nâphal — to fall, in a great variety of applications (intransitive or causative, literal or figurative)Conjunctive wawVerbQalConjunctive perfectthird person common plural
wənāp̱əlū, “and they shall fall” (H5307) — root nāp̱al; the same falling-verb recurs in v. 8, binding the two verses.
לֶחָֽרֶבlɛ·ḥå̄·rɛḇby the swordH2719
√ chereb — droughtPreposition-l, ArticleNounfeminine singular
leḥāreḇ, “by the sword” — K&D: they fall into the sword. Gill takes it not of the enemies' own swords (as at Midian, Judges 7) but “rather by the sword of the Israelites.”
לִפְנֵיכֶ֖םlip̄·nê·ḵembefore youH6440
√ pânîym — the face (as the part that turns)Preposition-lNounmasculine plural constructsecond person masculine plural
lip̱nêḵem, “before you” — lit. “to your faces”; the rout is open and total.
The Voices✦ public domain+
✦Charles EllicottCommentary for English Readers1878
If , covetous of their prosperity, the enemies should dare to attack them, God will inspire His people with marvellous courage, so that they will not only pursue them, but put them to the sword.
✦Keil & DelitzschBiblical Commentary on the Old Testament1860s
The pursuing of the enemy relates to neighbouring tribes, who would make war upon the Israelites.
✦John GillExposition of the Entire Bible1746–63
they shall fall before you by the sword; not by the sword of one another, as the Midianites did, Judges 7:21 , so Jarchi; but rather by the sword of the Israelites, for oftentimes multitudes of the enemy are killed in a pursuit.
8“Five of you will pursue a hundred, and a hundred of you will pur…”+

8Five of you will pursue a hundred, and a hundred of you will pursue ten thousand, and your enemies will fall by the sword before you.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

ḥă·miš·šāh mik·kem wə·rā·ḏə·p̄ū mê·’āh ū·mê·’āh mik·kem yir·dō·p̄ū rə·ḇā·ḇāh ’ō·yə·ḇê·ḵem wə·nā·p̄ə·lū le·ḥā·reḇ lip̄·nê·ḵem

Literal — word-for-word from the original

“And-five of-you shall-pursue a-hundred, and-a-hundred of-you shall-pursue ten-thousand; and-your-enemies shall-fall before-you by-the-sword.”

Where the English smooths the original

  • חֲמִשָּׁה֙ BSB “Five of you” is exact, but the math is deliberately broken: five chasing a hundred is one-to-twenty, while a hundred chasing ten-thousand is one-to-a-hundred. Poole and Barnes read it as “a certain number for an uncertain” — a proverb of disproportionate victory, not arithmetic.
  • רְבָבָ֣ה “ten thousand” renders rəḇāḇâh (H7233), literally a “myriad / abundance in number” (⚙) — not a precise count but the word for an uncountable host. It is the rare lexeme the Verifier records shared with Deuteronomy 32:30, where the proportions are reversed as a curse.
  • וְרָדְפ֨וּ “will pursue” for wərāḍəp̱ū is the same chasing-verb (rāḍap̱) as v. 7, now multiplied; the lone pursuit of v. 7 becomes the impossible odds of v. 8. One word carries the escalation.
Word by word12 · parsed+
חֲמִשָּׁה֙ḥă·miš·šāhFiveH2568
√ châmêsh — fiveNumbermasculine singular
ḥămiššâh, “five” — “a small number; a certain number for an uncertain” (Poole). The smallness is the point: God saves by few.
מִכֶּ֤םmik·kemof you
Prepositionsecond person masculine plural
וְרָדְפ֨וּwə·rā·ḏə·p̄ūwill pursueH7291
√ râdaph — to run after (usually with hostile intentConjunctive wawVerbQalConjunctive perfectthird person common plural
מֵאָ֔הmê·’āha hundredH3967
√ mêʼâh — a hundredNumberfeminine singular
mēʾâh, “a hundred” — the pivot number, both pursued (by five) and pursuing (ten thousand).
וּמֵאָ֥הū·mê·’āhand a hundredH3967
√ mêʼâh — a hundredConjunctive wawNumberfeminine singular
מִכֶּ֖םmik·kemof you
Prepositionsecond person masculine plural
יִרְדֹּ֑פוּyir·dō·p̄ūwill pursueH7291
√ râdaph — to run after (usually with hostile intentVerbQalImperfectthird person masculine plural
yiṟdōp̱ū, “shall pursue” — root rāḍap̱; the Verifier records this root and rəḇāḇâh shared with Deuteronomy 32:30.
רְבָבָ֣הrə·ḇā·ḇāhten thousandH7233
√ rᵉbâbâh — abundance (in number), iNumberfeminine singular
rəḇāḇâh, “ten thousand” (H7233) — a myriad; “a proverbial expression for the most victorious superiority of Israel over their enemies… repeated in the opposite sense and in an intensified form in Deuteronomy 32:30 and Isaiah 30:17” (K&D).
אֹיְבֵיכֶ֛ם’ō·yə·ḇê·ḵemand your enemiesH341
√ ʼôyêb — hatingVerbQalParticiplemasculine plural constructsecond person masculine plural
וְנָפְל֧וּwə·nā·p̄ə·lūwill fallH5307
√ nâphal — to fall, in a great variety of applications (intransitive or causative, literal or figurative)Conjunctive wawVerbQalConjunctive perfectthird person common plural
wənāp̱əlū, “shall fall” — the same falling-verb as v. 7, closing the pair with the identical line.
לֶחָֽרֶב׃le·ḥā·reḇby the swordH2719
√ chereb — droughtPreposition-l, ArticleNounfeminine singular
לִפְנֵיכֶ֖םlip̄·nê·ḵembefore youH6440
√ pânîym — the face (as the part that turns)Preposition-lNounmasculine plural constructsecond person masculine plural
The Voices✦ public domain+
✦Charles EllicottCommentary for English Readers1878
This is a proverbial saying, corresponding to our phrase “A very small number, or a mere handful, shall be more than a match for a whole regiment.”
✦Keil & DelitzschBiblical Commentary on the Old Testament1860s
The words, "five of you shall put a hundred to flight, and a hundred ten thousand," are a proverbial expression for the most victorious superiority of Israel over their enemies. It is repeated in the opposite sense and in an intensified form in Deuteronomy 32:30 and Isaiah 30:17 .
✦Matthew PooleAnnotations upon the Holy Bible1685
Five of you, i.e. a small number; a certain number for an uncertain.
✦The Pulpit CommentarySpence & Exell, eds.1880s
And five of you shall chase an hundred. Cf. Joshua 23:10 , "One man of you shall chase a thousand."
9“I will turn toward you and make you fruitful and multiply you, a…”+

9I will turn toward you and make you fruitful and multiply you, and I will establish My covenant with you.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

ū·p̄ā·nî·ṯî ’ă·lê·ḵem wə·hip̄·rê·ṯî ’eṯ·ḵem wə·hir·bê·ṯî ’eṯ·ḵem wa·hă·qî·mō·ṯî ’eṯ- bə·rî·ṯî ’it·tə·ḵem

Literal — word-for-word from the original

“And-I-will-turn toward-you, and-I-will-make-you-fruitful and-multiply-you; and-I-will-establish my-covenant with-you.”

Where the English smooths the original

  • וּפָנִ֣יתִי BSB “turn toward you” catches ūp̱ānîtî (root pānâh), but the older AV “have respect unto you” hears the warmth Ellicott names: it is the verb of God turning His face in mercy (Psalm 25:16; 69:17), “a sympathizing and gracious regard” (K&D).
  • וַהֲקִימֹתִ֥י “I will establish” for waăqîmōtî (root qūm) is better “I will carry out / fulfil” (⚙): Cambridge — “to fulfil the promises of an older covenant,” not to inaugurate a new one. The same Hifil is used of God “establishing” His oath to Isaac (Genesis 26:3).
  • בְּרִיתִ֖י “My covenant”, bərîtî (H1285) — a word rooted (per Strong's) in cutting, “made by passing between pieces of flesh.” The multiplying of v. 9 is itself the ongoing realization of the patriarchal covenant (Genesis 17:4–7), not merely its renewal.
Word by word10 · parsed+
וּפָנִ֣יתִיū·p̄ā·nî·ṯîI will turnH6437
√ pânâh — to turnConjunctive wawVerbQalConjunctive perfectfirst person common singular
ūp̱ānîtî, “I will turn toward you” — the face of God set graciously upon them; the same idiom rendered “turn unto” in Ezekiel 46:9 (Ellicott).
אֲלֵיכֶ֔ם’ă·lê·ḵemtoward youH413
√ ʼêl — near, with or amongPrepositionsecond person masculine plural
וְהִפְרֵיתִ֣יwə·hip̄·rê·ṯîand make you fruitfulH6509
√ pârâh — to bear fruit (literally or figuratively)Conjunctive wawVerbHifilConjunctive perfectfirst person common singular
wəhip̱rîtî, “and make you fruitful” (H6509) — root pārâh; the creation-blessing of Genesis 1:28, now covenantal.
אֶתְכֶ֔ם’eṯ·ḵemH853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markersecond person masculine plural
וְהִרְבֵּיתִ֖יwə·hir·bê·ṯîand multiplyH7235
√ râbâh — to increase (in whatever respect)Conjunctive wawVerbHifilConjunctive perfectfirst person common singular
wəhirḇîtî, “and multiply you” (H7235) — the promise to the patriarchs of seed as the stars and the sand (Genesis 15:5).
אֶתְכֶ֑ם’eṯ·ḵemyouH853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markersecond person masculine plural
וַהֲקִימֹתִ֥יwa·hă·qî·mō·ṯîand I will establishH6965
√ qûwm — to rise (in various applications, literal, figurative, intensive and causative)Conjunctive wawVerbHifilConjunctive perfectfirst person common singular
waăqîmōtî, “and I will establish” — Hifil of qūm; “the continual realization of the covenant grace, by which the covenant itself was carried on further and further towards its completion” (K&D).
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
בְּרִיתִ֖יbə·rî·ṯîMy covenantH1285
√ bᵉrîyth — a compact (because made by passing between pieces of flesh)Nounfeminine singular constructfirst person common singular
bərîtî, “My covenant” — “all material blessings were to be regarded in the light of seals of the ‘everlasting covenant’” (Barnes; cf. Genesis 17:4–8).
אִתְּכֶֽם׃’it·tə·ḵemwith youH854
√ ʼêth — properly, nearness (used only as a preposition or an adverb), nearPrepositionsecond person masculine plural
The Voices✦ public domain+
✦Charles EllicottCommentary for English Readers1878
by multiplying them as the stars of heaven and the sand of the sea, God fulfil the covenant which He made with their fathers
✦Cambridge Bible for Schools and Colleges—1880s
will establish ] rather, will carry out. The Heb. expression means, to fulfil the promises of an older covenant.
✦Keil & DelitzschBiblical Commentary on the Old Testament1860s
The multiplication and fruitfulness of the nation were a constant fulfilment of the covenant promise ( Genesis 17:4-6 ) and an establishment of the covenant ( Genesis 17:7 ); not merely the preservation of it, but the continual realization of the covenant grace
✦Albert BarnesNotes on the Bible1834
All material blessings were to be regarded in the light of seals of the "everlasting covenant."
10“You will still be eating the old supply of grain when you need t…”+

10You will still be eating the old supply of grain when you need to clear it out to make room for the new.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wa·’ă·ḵal·tem yā·šān nō·wō·šān wə·yā·šān tō·w·ṣî·’ū mip·pə·nê ḥā·ḏāš

Literal — word-for-word from the original

“And-you-shall-eat old-store grown-old, and-the-old before-the-new you-shall-bring-out.”

Where the English smooths the original

  • יָשָׁ֖ן BSB “the old supply” unpacks a tight Hebrew pair, yāšān nōšān — literally “old (grain) that has grown old” (⚙), an adjective doubled by a participle of the same root for emphasis: stores so deep they age before you reach them (Ellicott: “old store which hath become old”). yāšān (H3465) is rare — only 5 verses — and the Verifier flags it shared with Song of Solomon 7:13.
  • תּוֹצִֽיאוּ׃ “clear it out” for tōṣîʾū (Hifil of yāṣāʾ, “bring out”) is stronger than the BSB lets on: Poole — “cast out, throw them away… to make way for the new corn.” The barns are emptied not from want but from glut.
  • מִפְּנֵ֥י “to make room for” translates mippənê, literally “from before the face of” (⚙) the new — Cambridge prefers “from before the new.” The old is displaced by the very presence of the incoming harvest.
Word by word7 · parsed+
וַאֲכַלְתֶּ֥םwa·’ă·ḵal·temYou will still be eatingH398
√ ʼâkal — to eat (literally or figuratively)Conjunctive wawVerbQalConjunctive perfectsecond person masculine plural
waʾăḵaltem, “and you shall eat” — the same verb as v. 5; here the eating is of stores three years old (Jarchi, in Gill).
יָשָׁ֖ןyā·šānthe oldH3465
√ yâshân — oldAdjectivemasculine singular
yāšān, “old” (H3465) — a rare word (5 verses); the aged grain. Maclaren reads the verse whole as a parable of God's gifts overlapping “like slates on a roof, or scales on a fish.”
נוֹשָׁ֑ןnō·wō·šānsupply of grainH3462
√ yâshên — properly, to be slack or languid, iVerbNifalParticiplemasculine singular
nōšān, “grown old” (H3462) — a participle of a kindred root, doubling “old” for intensity: store upon store.
וְיָשָׁ֕ןwə·yā·šān. . .H3465
√ yâshân — oldConjunctive wawAdjectivemasculine singular
תּוֹצִֽיאוּ׃tō·w·ṣî·’ūwhen you need to clear it outH3318
√ yâtsâʼ — to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proximVerbHifilImperfectsecond person masculine plural
tōṣîʾū, “you shall bring out” — Hifil of yāṣāʾ; the same causative root used in v. 13 of God bringing Israel out of Egypt. The barn is emptied as Egypt was emptied of them — to make room.
מִפְּנֵ֥יmip·pə·nêto make room forH6440
√ pânîym — the face (as the part that turns)Preposition-mNouncommon plural construct
חָדָ֖שׁḥā·ḏāšthe newH2319
√ châdâsh — newAdjectivemasculine singular
ḥāḍāš, “the new” (H2319) — the fresh crop. With yāšān these two words are what the Verifier records shared with Song of Solomon 7:13 (“all manner of pleasant fruits, new and old”).
The Voices✦ public domain+
✦Alexander MaclarenExpositions of Holy Scripturec. 1905
when the new wheat comes in they will have still much of the old, and will have to ‘bring it forth’ to empty their barns, to make room for the fresh supplies which the blessing of God has sent before they were needed.
✦Charles EllicottCommentary for English Readers1878
old store which hath become old. Though they will thus multiply, there shall be abundant stores for them, which become old because it will take them so long to consume them.
✦Matthew PooleAnnotations upon the Holy Bible1685
Bring forth the old, or, cast out , throw them away, as having no occasion to spend them, or give them to the poor, or even to your cattle, that you may make way for the new corn, which also is so plentiful, that of itself will fill up your barns.
✦Cambridge Bible for Schools and Colleges—1880s
the yield shall be so great that what has been gathered in an earlier year must be carried out of the storehouses or barns to make way for the fresh produce.
11“And I will make My dwelling place among you, and My soul will no…”+

11And I will make My dwelling place among you, and My soul will not despise you.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·nā·ṯat·tî miš·kā·nî bə·ṯō·wḵ·ḵem nap̄·šî wə·lō- ṯiḡ·‘al ’eṯ·ḵem

Literal — word-for-word from the original

“And-I-will-set my-dwelling-place among-you, and-my-soul shall-not abhor you.”

Where the English smooths the original

  • מִשְׁכָּנִ֖י BSB “My dwelling place” renders miškānî (H4908) — the AV's “tabernacle.” K&D notes the word, used of God's dwelling among His people, “involves the idea of satisfied repose.” It shares its root with the verb “I will set” / dwell; the same root gives the New Testament its word for Christ who “tabernacled” among us (John 1:14, Gill).
  • נַפְשִׁ֖י “My soul” is nap̱šî (H5315) — a startling anthropomorphism: God speaks of His own nephesh, the inmost self, the seat of desire and revulsion. The BSB keeps it, but the force is easily missed: the Lord pledges not merely His acts but His very self's disposition toward them. The same idiom, turned to judgment, recoils against hollow worship — “your appointed feasts My soul hates” (Isaiah 1:14); here, by contrast, His soul will not loathe them (⚙).
  • תִגְעַ֥ל “despise” for tigʿal (H1602) is literally “to loathe / detest” (⚙) — Ellicott: “God has no aversion to them; does not regard it below His dignity to sojourn amongst them.” The negated loathing is gracious condescension toward a people “in themselves… loathsome” for sin (Gill).
Word by word7 · parsed+
וְנָתַתִּ֥יwə·nā·ṯat·tîAnd I will makeH5414
√ nâthan — to give, used with greatest latitude of application (put, make, etcConjunctive wawVerbQalConjunctive perfectfirst person common singular
wənātattî, “and I will set” — the keynote giving-verb (vv. 4, 6) reaches its summit: God gives His own dwelling.
מִשְׁכָּנִ֖יmiš·kā·nîMy dwelling placeH4908
√ mishkân — a residence (including a shepherd's hut, the lair of animals, figuratively, the graveNounmasculine singular constructfirst person common singular
miškānî, “My dwelling place” — the tabernacle; the climactic blessing, “not only… material blessings, but will permanently abide with them” (Ellicott). Pulpit links it to Revelation 21:3, “the tabernacle of God is with men.”
בְּתוֹכְכֶ֑םbə·ṯō·wḵ·ḵemamong youH8432
√ tâvek — a bisection, iPreposition-bNounmasculine singular constructsecond person masculine plural
bətōḵəḵem, “among you” (H8432, tāweḵ, “midst”) — the same word in v. 12; God's dwelling is not over them but in their very midst.
נַפְשִׁ֖יnap̄·šîand My soulH5315
√ nephesh — properly, a breathing creature, iNounfeminine singular constructfirst person common singular
nap̱šî, “My soul” — God's own self named; the warmth is personal, not merely official.
וְלֹֽא־wə·lō-will notH3808
√ lôʼ — not (the simple or absConjunctive wawAdverbNegative particle
תִגְעַ֥לṯiḡ·‘aldespiseH1602
√ gâʻal — to detestVerbQalImperfectthird person feminine singular
tigʿal, “abhor / loathe” — the very opposite of which is rejection (Leviticus 20:23; Pulpit). To not-abhor is to keep them as His own.
אֶתְכֶֽם׃’eṯ·ḵemyouH853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markersecond person masculine plural
The Voices✦ public domain+
✦Charles EllicottCommentary for English Readers1878
Not only will God bless them with these material blessings, but will permanently abide with them in the sanctuary erected in their midst.
✦The Pulpit CommentarySpence & Exell, eds.1880s
And I will set my tabernacle among you. This was fulfilled, spiritually, as shown to St. John in his vision of the new Jerusalem: "I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God" ( Revelation 21:3 ).
✦John GillExposition of the Entire Bible1746–63
the whole may have respect to Christ, the Word made flesh, and tabernacling among them; the tabernacle being a type and emblem of the human nature of Christ, in which the fulness of the Godhead dwells bodily, and is the true tabernacle which God pitched and not man, John 1:14 .
✦Keil & DelitzschBiblical Commentary on the Old Testament1860s
applied to the dwelling of God among His people in the sanctuary, involves the idea of satisfied repose.
12“I will walk among you and be your God, and you will be My people…”+

12I will walk among you and be your God, and you will be My people.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·hiṯ·hal·laḵ·tî bə·ṯō·wḵ·ḵem wə·hā·yî·ṯî lā·ḵem lê·lō·hîm wə·’at·tem tih·yū- lî lə·‘ām

Literal — word-for-word from the original

“And-I-will-walk among-you, and-I-will-be to-you for-God, and-you, you-shall-be to-me for-a-people.”

Where the English smooths the original

  • וְהִתְהַלַּכְתִּי֙ BSB “I will walk” renders wəhithallaq̱tî — not the plain Qal but the Hitpael of hālaḵ: “I will walk about / walk to and fro” (⚙), the intimate, habitual strolling. It is the very form used of God “walking” in Eden in the cool of the day (Genesis 3:8, cited by Cambridge) — paradise-fellowship restored among the people.
  • לֵֽאלֹהִ֑ים “be your God” masks the Hebrew idiom wəhāyîtî lāḵem lēʾlōhîm, literally “I will be to you FOR a God” (⚙) — and answered by “you shall be to me FOR a people.” The doubled lə is covenant-formula language, the mutual belonging Paul takes up in 2 Corinthians 6:16.
  • וְאַתֶּ֖ם The emphatic wəʾattem, “and YOU” (independent pronoun), stands out against “to me” — “and you, for your part, shall be My people”. English drops the stress; the Hebrew sets the two parties face to face in the bond.
Word by word9 · parsed+
וְהִתְהַלַּכְתִּי֙wə·hiṯ·hal·laḵ·tîI will walkH1980
√ hâlak — to walk (in a great variety of applications, literally and figuratively)Conjunctive wawVerbHitpaelConjunctive perfectfirst person common singular
wəhithallaq̱tî, “I will walk” — Hitpael; “denotes the walking of God in the midst of His people in Canaan itself… bringing them into closer and closer fellowship with Himself” (K&D). Cambridge cross-references Eden (Genesis 3:8).
בְּת֣וֹכְכֶ֔םbə·ṯō·wḵ·ḵemamong youH8432
√ tâvek — a bisection, iPreposition-bNounmasculine singular constructsecond person masculine plural
bətōḵəḵem, “among you” — the same “midst” as v. 11; presence within, not above.
וְהָיִ֥יתִיwə·hā·yî·ṯîand beH1961
√ hâyâh — to exist, iConjunctive wawVerbQalConjunctive perfectfirst person common singular
לָכֶ֖םlā·ḵemyour
Prepositionsecond person masculine plural
lāḵem lēʾlōhîm, “to you for God” — the first half of the covenant formula.
לֵֽאלֹהִ֑יםlê·lō·hîmGodH430
√ ʼĕlôhîym — gods in the ordinary sensePreposition-lNounmasculine plural
וְאַתֶּ֖םwə·’at·temand youH859
√ ʼattâh — thou and thee, or (plural) ye and youConjunctive wawPronounsecond person masculine plural
wəʾattem, “and you” — emphatic; the people set over against their God in mutual covenant.
תִּהְיוּ־tih·yū-will beH1961
√ hâyâh — to exist, iVerbQalImperfectsecond person masculine plural
לִ֥יlîMy
Prepositionfirst person common singular
לְעָֽם׃lə·‘āmpeopleH5971
√ ʻam — a people (as a congregated unit)Preposition-lNounmasculine singular
ləʿām, “for a people” — “all covenant blessings are summed up in the covenant relation, I will be your God, and ye shall be my people” (Henry). Quoted by Paul (2 Corinthians 6:16; Ellicott, Pulpit).
The Voices✦ public domain+
✦Keil & DelitzschBiblical Commentary on the Old Testament1860s
God's walking in the midst of Israel does not refer to His accompanying and leading the people on their journeyings, but denotes the walking of God in the midst of His people in Canaan itself, whereby He would continually manifest Himself to the nation as its God
✦Matthew PooleAnnotations upon the Holy Bible1685
I will own you for that peculiar people which I have singled out of the mass of mankind, to bless you here, and to save you hereafter.
✦Matthew HenryConcise Commentary on the Whole Bible1706
All covenant blessings are summed up in the covenant relation, I will be your God, and ye shall be my people; and they are all grounded upon their redemption. Having purchased them, God would own them, and never cast them off till they cast him off.
Henry's note is passage-level (on Leviticus 26:1–13); this clause sits exactly under the covenant formula of v. 12.
✦Charles EllicottCommentary for English Readers1878
And I will walk among you. —This promise is quoted by St. Paul ( 2Corinthians 6:16 ).
✦Cambridge Bible for Schools and Colleges—1880s
I will walk among you ] Cp. Genesis 3:8 .
The Cambridge editor points the walking back to God in Eden.
13“I am the LORD your God, who brought you out of the land of Egypt…”+

13I am the LORD your God, who brought you out of the land of Egypt so that you would no longer be slaves to the Egyptians. I broke the bars of your yoke and enabled you to walk in uprightness.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

’ă·nî Yah·weh ’ĕ·lō·hê·ḵem ’ă·šer hō·w·ṣê·ṯî ’eṯ·ḵem mê·’e·reṣ miṣ·ra·yim mih·yōṯ ‘ă·ḇā·ḏîm lā·hem wā·’eš·bōr mō·ṭōṯ ‘ul·lə·ḵem wā·’ō·w·lêḵ ’eṯ·ḵem qō·wm·mî·yūṯ

Literal — word-for-word from the original

“I am-YHWH your-God, who brought-you-out from-the-land of-Egypt, from-being to-them slaves; and-I-broke the-bars of-your-yoke, and-I-made-you-walk upright.”

Where the English smooths the original

  • וָאֶשְׁבֹּר֙ BSB “I broke” renders wāʾēšbōr (H7665, šāḇar), “I burst / shattered” (⚙). With mōṭōt ʿul (“bars of the yoke”) it forms the rare cluster the Verifier records shared verbatim with Ezekiel 34:27 — H4133 môwṫâh (10 vv) and H5923 ʿôl (34 vv).
  • מֹטֹ֣ת “the bars of your yoke” — BSB “bars” for mōṭōt (H4133) is the poles laid on the neck of draught-animals (Jeremiah 27:2); K&D: “the poles… to bend their necks and harness them for work.” Ellicott describes the literal ox-yoke that left the beast “perfectly helpless.”
  • קֽוֹמְמִיּֽוּת׃פ “in uprightness” for qōməmîyūt (H6968) is, K&D notes, “lit., a substantive, an upright position; here it is an adverb” — “walking erect” (⚙). It pictures the once-stooped slave straightened up: Poole, “with heads lifted up, not pressed down with a yoke.”
Word by word17 · parsed+
אֲנִ֞י’ă·nîIH589
√ ʼănîy — IPronounfirst person common singular
ʽănî YHWH ʾělōhêḵem, “I am the LORD your God” — the same self-naming that opened the unit (v. 1), now closing it as the ground of every promise: redemption is the seal on the blessings.
יְהוָ֣הYah·weham the LORDH3068
√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular
אֱלֹֽהֵיכֶ֗ם’ĕ·lō·hê·ḵemyour GodH430
√ ʼĕlôhîym — gods in the ordinary senseNounmasculine plural constructsecond person masculine plural
אֲשֶׁ֨ר’ă·šerwhoH834
√ ʼăsher — who, which, what, thatPronounrelative
הוֹצֵ֤אתִיhō·w·ṣê·ṯîbroughtH3318
√ yâtsâʼ — to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proximVerbHifilPerfectfirst person common singular
hōṣētî, “brought out” — Hifil of yāṣāʾ (the same causative root as v. 10's “bring out” the old store); the Exodus is the pattern of all God's bringing-out.
אֶתְכֶם֙’eṯ·ḵemyouH853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markersecond person masculine plural
מֵאֶ֣רֶץmê·’e·reṣout of the landH776
√ ʼerets — the earth (at large, or partitively a land)Preposition-mNounfeminine singular construct
מִצְרַ֔יִםmiṣ·ra·yimof EgyptH4714
√ Mitsrayim — Mitsrajim, iNounproperfeminine singular
מִֽהְיֹ֥תmih·yōṯso that you would no longer beH1961
√ hâyâh — to exist, iPreposition-mVerbQalInfinitive construct
miẖyōt ʿăḇāḏîm, “from being slaves” — the purpose of the Exodus: not bondage but the Lord's service. Maclaren reads the verse as the seed of the New Testament word “redemption… a buying out of bondage.”
עֲבָדִ֑ים‘ă·ḇā·ḏîmslavesH5650
√ ʻebed — a servantNounmasculine plural
לָהֶ֖םlā·hemto [the Egyptians]
Prepositionthird person masculine plural
וָאֶשְׁבֹּר֙wā·’eš·bōrI brokeH7665
√ shâbar — to burst (literally or figuratively)Conjunctive wawVerbQalConsecutive imperfectfirst person common singular
wāʾēšbōr, “I broke” — the shattering of the yoke; the Verifier records this verse's yoke-vocabulary as a verbal link to Ezekiel 34:27.
מֹטֹ֣תmō·ṭōṯthe barsH4133
√ môwṭâh — a poleNounfeminine plural construct
עֻלְּכֶ֔ם‘ul·lə·ḵemof your yokeH5923
√ ʻôl — a yoke (as imposed on the neck), literally or figurativelyNounmasculine singular constructsecond person masculine plural
ʿulləḵem, “of your yoke” (H5923) — “a metaphorical expression to denote their emancipation from Egyptian slavery” (JFB).
וָאוֹלֵ֥ךְwā·’ō·w·lêḵand enabled you to walkH1980
√ hâlak — to walk (in a great variety of applications, literally and figuratively)Conjunctive wawVerbHifilConsecutive imperfectfirst person common singular
אֶתְכֶ֖ם’eṯ·ḵemH853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markersecond person masculine plural
קֽוֹמְמִיּֽוּת׃פqō·wm·mî·yūṯin uprightnessH6968
√ qôwmᵉmîyûwth — elevation, iAdverb
qōməmîyūt, “upright” (H6968) — “going upright is a figurative description of emancipation from bondage” (K&D); the slave made to stand and walk like a free man (cf. Galatians 5:1, Gill).
The Voices✦ public domain+
✦Alexander MaclarenExpositions of Holy Scripturec. 1905
The great central word of the New Testament has been drawn from it, viz. ‘redemption,’ i.e. a buying out of bondage. The Hebrew slaves in Egypt were ‘delivered.’ The deliverance made them a nation.
✦Keil & DelitzschBiblical Commentary on the Old Testament1860s
As the yoke is a figurative description of severe oppression, so going upright is a figurative description of emancipation from bondage.
✦Charles EllicottCommentary for English Readers1878
These bands, which are then attached to the pole of the waggon, are not only oppressive, but exhibit the beasts as perfectly helpless to resist the cruel treatment of the driver.
✦Matthew PooleAnnotations upon the Holy Bible1685
With heads lifted up, not pressed down with a yoke. It notes their liberty, security, confidence, and glory.
✣

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙Grand Commentary — the unit, read wholesynthesis · verify+

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The two pillars before the promise — 1–2

The chapter the printers gave us opens, oddly, with prohibition — but the Hebrew knew better. Ellicott protests that “by separating them from their proper position, and making them begin a new chapter, both the logical sequence and the import of these two verses are greatly obscured.” Keil & Delitzsch read vv. 1–2 as a deliberate frontispiece: “the essence of the whole law… is summed up in two leading commandments, and placed at the head of the blessing and curse which were to be proclaimed.” Those two are the first table in miniature — no idols, and the kept Sabbath. The Hebrew sharpens the first with a pun the English cannot keep: Israel is to make no ʾělîlîm, and Barnes hears it — “a play on the similarity in sound of this word” to ʾělōhîm, God. The no-gods are named to be mocked. Jamieson, Fausset & Brown draw the practical edge: “they are forbidden to make images, not simply or for any use, but for worship.” The blessings of vv. 3–13 do not stand on their own; they stand on these two pillars — exclusive worship of the One who simply is.

ii. Gift heaped on gift — the overlapping harvests — 3–5, 10

The condition is a single word, ʾm, “If” — and the Pulpit Commentary notes how much it carries: “the free will of man is recognized equally with God's controlling power.” What follows is a cascade. The keynote verb is nātan, “give”: God gives the rains, the land gives its produce, the tree gives its fruit — one word threaded through giver and creation alike, a rhythm the BSB's three English verbs erase. Poole sees the pedagogy in the rain: God set them “in a land which depended wholly upon the rain of heaven, the key whereof God kept in his own hand, that so he might the more effectually oblige them to obedience.” And the plenty piles up faster than they can use it. Benson: “they should scarcely have time enough to receive one blessing before another came upon them.” Maclaren, preaching v. 10, makes it a parable of how all God's gifts come — “when the new wheat comes in they will have still much of the old, and will have to ‘bring it forth’ to empty their barns, to make room for the fresh supplies which the blessing of God has sent before they were needed.” The Geneva annotator will not let it stop at corn: “by promising abundance of earthly things, he stirs the mind to consider the rich treasures of the spiritual blessings.”

iii. Peace within, victory without — 6–8

The second blessing is šālōm — and Ellicott catches its homeliness: peace “so that they shall be able to retire at night without any anxiety, or fear of robbers.” Keil & Delitzsch find the pastoral image under the words: to lie down with none making afraid is “taken from the resting of a flock in good pasture-ground… exposed to no attacks from either wild beasts or men.” Then the same God who quiets the land arms it. The fearful become the pursuers (v. 7); and v. 8 breaks arithmetic on purpose. Five chase a hundred, a hundred chase ten thousand — the ratios do not match, because, as Poole says, it is “a certain number for an uncertain.” K&D call it “a proverbial expression for the most victorious superiority of Israel over their enemies” — and note its dark mirror: “repeated in the opposite sense and in an intensified form in Deuteronomy 32:30 and Isaiah 30:17,” where a disobedient Israel is the one routed by few. The same proverb blesses or curses, depending on the ʾm of v. 3.

iv. The crown of all: God in the midst — 9, 11–13

The blessings climb from soil to security to something far higher: God's own presence. He turns His face toward them (v. 9, the verb of gracious regard), and “establishes” His covenant — which Cambridge insists means “not to inaugurate a new one” but “to fulfil the promises of an older covenant.” K&D: this is “not merely the preservation of it, but the continual realization of the covenant grace.” Then the summit (v. 11): “I will set my dwelling place among you.” The Pulpit Commentary hears the last book answering the third: this “was fulfilled, spiritually… ‘Behold, the tabernacle of God is with men.’” Gill goes further, to the Word made flesh: “the tabernacle being a type and emblem of the human nature of Christ… the true tabernacle which God pitched and not man, John 1:14.” And v. 12 says it as Eden once knew it — the Hitpael wəhithallaq̱tî, God “walking to and fro,” which K&D ties to “the walking of God in the midst of His people in Canaan itself.” Henry gathers the whole chapter into this one sentence: “all covenant blessings are summed up in the covenant relation, I will be your God, and ye shall be my people.” And it closes (v. 13) where grace always grounds law — in redemption already accomplished: “I am the LORD your God, who brought you out of the land of Egypt.” Maclaren: “the great central word of the New Testament has been drawn from it, viz. ‘redemption,’ i.e. a buying out of bondage.”

v. Read under Sola Scriptura — 1–13

Set against the rule that Scripture alone is the final authority, three things stand out — offered as a reading to be tested, not a verdict to be trusted (⚙). Grace precedes and grounds the law. The chapter is bracketed by “I am the LORD your God” (v. 1) and “I am the LORD your God, who brought you out” (v. 13); the redemption is the foundation, the obedience the response — not the price of rescue but the shape of a freed life. The ʾm of v. 3 is real, yet it stands inside a covenant already cut. The blessings are earthly, and they are signposts. The Geneva note refuses to stop at full barns; Henry calls these “temporal mercies” that were “typical of the spiritual blessings made sure by the covenant of grace to all believers, through Christ.” The honest path is to hold both: the promises were literal grain and peace and safety to Israel, and they point beyond themselves. The summit is not what God gives but that God comes. Every gift in vv. 4–10 is overtopped by vv. 11–12 — the dwelling, the walking, the mutual belonging. The reward of obedience, finally, is God Himself.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

This is the tool's own fallible reading (⚙), set out to be weighed. Leviticus 26:1–13 is the covenant in compressed form: it begins and ends with the Name, and between the two the Lord pledges rain, bread, peace, victory, increase, and — crowning all — His own presence walking in the midst of His people. The structure preaches grace before law: the Exodus that frees them (v. 13) is named not as the wage of their obedience but as the ground of it, and the climactic blessing is not abundance but the Tabernacling God, the same God who will at last “tabernacle” in flesh and “dwell with men.” The conditional “If” (v. 3) is genuine and must not be softened; yet Israel's later failure, and ours, throws the weight forward onto the One who keeps covenant when His people cannot — who is Himself the dwelling, the peace, and the upright walk He promised. Read the chapter, then, as a window: the literal mercies were real for Israel, and through them the eye is meant to travel to the rich treasures of the spiritual blessings (so Geneva), and to Christ in whom every promise of God is Yes. Test this against the text; keep what the Word supports.

The last and highest blessing of the obedient is not what God gives, but that God comes — and the Tabernacle that walked among Israel walks at last in flesh.

⚙Canonical Threads — out to the whole of Scripturecross-refs · verify+

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

The blessing of the obedient → the blessing of the restored flock (Ezekiel 34) structural / thematic — confirmed

The prophet Ezekiel re-uses this chapter almost as a quarry. The Pulpit Commentary lays the parallels side by side phrase for phrase: the rain in season, the tree of the field yielding its fruit, the earth her increase, the covenant of peace, the evil beasts made to cease, a people that dwells safely and “none shall make them afraid.” The Verifier records the shared agricultural lexemes for v. 4 — H2981 yəḇûl (produce, rare, 13 vv), H6529 pərî (fruit), H6086 ʿêts (tree), H7704 sâdeh (field) — a structural/thematic reuse of the same vocabulary, no quotation claimed. What Leviticus promises to an obedient nation, Ezekiel re-promises as sheer restoring grace to a scattered flock.

Leviticus 26:4 · Leviticus 26:6 · Ezekiel 34:25 · Ezekiel 34:27

basis: Hebrew↔Hebrew shared agricultural lexemes (Verifier): H2981 yᵉbûwl (13 vv), H6529 pᵉrîy (107 vv), H6086 ʻêts (288 vv), H7704 sâdeh (309 vv); for v. 6 ↔ Ezek 34:25 shared H7965 shâlôwm, H2416 chay, H7451 raʻ, H7673 shâbath — shared pattern/motif, no quotation

“I broke the bars of your yoke” ↔ Ezekiel 34:27 verbal / quotation — confirmed

The closing image of emancipation — God shattering the yoke-bars so the slave walks upright — returns in Ezekiel 34:27 in the same rare words. The Verifier flags H4133 môwṫâh (the yoke-pole, only 10 verses) together with H5923 ʿôl (yoke, 34 vv) and H7665 šâbar (to burst) shared between the two verses — the rarity of môwṫâh lifts this above mere motif to a recorded verbal link. K&D and Ellicott both cite Ezekiel 34:27 at this verse. Leviticus grounds the promise in the past Exodus; Ezekiel projects the same broken yoke into the future restoration.

Leviticus 26:13 · Ezekiel 34:27

basis: Hebrew↔Hebrew rare shared lexeme (Verifier): H4133 môwṭâh — yoke-pole, only 10 vv — with H5923 ʻôl (34 vv) and H7665 shâbar (142 vv); the low frequency of môwṭâh marks a verbal link, not a generic motif

Old store and new ↔ Song of Solomon 7:13 verbal / quotation — confirmed

The picture of granaries so full the old must be carried out before the new (v. 10) shares its exact word-pair with the lover's storehouse in Song of Solomon 7:13: “all manner of pleasant fruits, new and old.” The Verifier records H3465 yâshân (old) — a rare word, only 5 verses in the whole Hebrew Bible — with H2319 châdâsh (new). The rarity of yâshân makes this a genuine verbal contact, not coincidence. Both texts use overflowing, layered abundance as a figure of covenant love; Maclaren preaches v. 10 toward exactly that wider reach — “better promises and larger thoughts than they originally carried.”

Leviticus 26:10 · Song of Solomon 7:13

basis: Hebrew↔Hebrew rare shared lexeme (Verifier): H3465 yâshân — “old,” only 5 vv — paired with H2319 châdâsh (48 vv); the low frequency of yâshân marks a verbal contact, not a generic theme

“Five shall chase a hundred” — the proverb that can curse (Deuteronomy 32:30) structural / thematic — confirmed

The proverb of v. 8 is double-edged. Here, on the obedient, a handful routs a host; but K&D note it is “repeated in the opposite sense and in an intensified form in Deuteronomy 32:30” — where, on the disobedient, “one chases a thousand” of Israel. The Verifier records the shared lexemes H7233 rᵉbâbâh (myriad, 16 vv) and H7291 râdaph (to pursue) between the two — a structural reuse of one formula to opposite ends. The same God, the same proverb; only the “If” of v. 3 decides which way it cuts.

Leviticus 26:8 · Deuteronomy 32:30 · Isaiah 30:17

basis: Hebrew↔Hebrew shared lexemes (Verifier): H7233 rᵉbâbâh (16 vv), H7291 râdaph (135 vv) — same numerical proverb redeployed; pattern/motif, no quotation claimed

“I will dwell among you… walk among you” → 2 Corinthians 6:16 structural / thematic — confirmed

The covenant formula of vv. 11–12 — God's dwelling and walking in the midst, “I will be your God, and you shall be My people” — is quoted by Paul in 2 Corinthians 6:16 as the ground of the Church's holiness. Ellicott and the Pulpit Commentary both flag the citation at v. 12. Because this is a cross-Testament link (Greek New Testament ↔ Hebrew), it cannot rest on shared Strong's numbers — the Verifier finds no shared original-language lexeme and so returns no verbal basis; the connection is the apostle's explicit conflated citation of Leviticus 26:11–12 (with Ezekiel 37:27). It is tiered structural/thematic for that reason, the surest of cross-Testament links but, by rule, never “verbal.”

Leviticus 26:11 · Leviticus 26:12 · 2 Corinthians 6:16

basis: Cross-Testament (Greek↔Hebrew): no shared Strong's possible across languages (Verifier returns no shared lexeme); link is Paul's explicit citation of the covenant formula in 2 Cor 6:16 — named by Ellicott and the Pulpit Commentary. Tiered structural, not verbal, because cross-Testament

“Figure-stone” forbidden ↔ Numbers 33:52 verbal / quotation — confirmed

The third class of idol-object in v. 1, the rare maśkît (“figure-stone”), is named again only a handful of times in Scripture, and one of them is the conquest-command of Numbers 33:52: destroy their maśkît, their figured stones. The Verifier records H4906 maskîyth (only 6 verses) shared between the two — a rare lexeme, so a genuine verbal link. K&D explicitly cross-references Numbers 33:52 here. What Leviticus forbids Israel to make, Numbers commands Israel to break down in the land they enter.

Leviticus 26:1 · Numbers 33:52

basis: Hebrew↔Hebrew rare shared lexeme (Verifier): H4906 maskîyth — “figure-stone,” only 6 vv in the Hebrew Bible; the rarity marks a verbal link, and K&D cites Num 33:52 at this verse

⚙Christ in the Unittypology · verify+

AI-generated reading; weigh it against the text.

The Tabernacle that became flesh ancient/widely-held

The crowning blessing of the obedient is not produce or peace but presence: “I will set my dwelling place (miškān) among you… and I will walk among you” (vv. 11–12). The public-domain voices read this forward to Christ without strain. Gill: “the tabernacle being a type and emblem of the human nature of Christ, in which the fulness of the Godhead dwells bodily, and is the true tabernacle which God pitched and not man, John 1:14.” The Pulpit Commentary hears the same note answered in Revelation 21:3, “the tabernacle of God is with men.” The word John 1:14 chooses — the Word “tabernacled” (eskēnōsen) among us — is the Greek for pitching exactly this tent. The promise of Leviticus is fulfilled when God dwells not merely among His people but as one of them.

Leviticus 26:11 · Leviticus 26:12 · 2 Corinthians 6:16

From broken yoke to the rest that remains widely-held

The chapter ends with emancipation: God broke the bars of the yoke and made a stooped, enslaved people walk upright (v. 13). Maclaren, preaching this verse, draws the whole gospel out of it: “the great central word of the New Testament has been drawn from it, viz. ‘redemption,’ i.e. a buying out of bondage.” The Exodus that frees Israel from Egypt's yoke is the standing type of the greater deliverance — Christ who says “take my yoke upon you… and you will find rest” (Matthew 11:29), and whose redemption sets the slave of sin to walk upright and free. The literal broken yoke of v. 13 is the figure; the freedom Christ gives is the substance.

Leviticus 26:13

Every promise of God is Yes in Him widely-held

Matthew Henry sees the whole chapter, even its temporal mercies, as “typical of the spiritual blessings made sure by the covenant of grace to all believers, through Christ” — and the Geneva annotator says the abundance is given expressly to “stir the mind to consider the rich treasures of the spiritual blessings.” This is the apostolic reading: in Christ every promise of God finds its Yes and Amen (2 Corinthians 1:20). The rain, bread, peace, increase, and presence of Leviticus 26 are not abolished but gathered up and guaranteed in the One who keeps the covenant Israel could not. Held honestly (⚙): the danger is over-allegorizing literal grain into spiritual abstraction; the safer claim is the one Henry and Geneva make — the earthly gifts were real, and they were also, by God's design, signs that point past themselves to Christ.

Leviticus 26:4 · Leviticus 26:9 · Leviticus 26:12

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). The named voices are quoted verbatim from public-domain works at biblehub.com (Ellicott's Commentary for English Readers; Benson's Commentary; Matthew Henry's Concise Commentary; Barnes' Notes; Jamieson, Fausset & Brown; Matthew Poole; John Gill's Exposition; the Geneva Study Bible margins; the Cambridge Bible for Schools and Colleges; the Pulpit Commentary; Keil & Delitzsch; and Alexander Maclaren's Expositions). Each quotation is a contiguous excerpt, trimmed only at the ends.

The Hebrew is the Masoretic tradition; transliterations, parses, literal renderings, and the “where the English smooths the Hebrew” notes are this tool's own work (⚙) — careful but fallible; check them against BDB/HALOT and a standard grammar. Three honesty notes specific to this unit: (1) the chapter division is artificial — Ellicott, Cambridge, and K&D agree vv. 1–2 belong with the preceding chapter in the Hebrew, so reading them as a fresh start can mislead. (2) The 2 Corinthians 6:16 thread is cross-Testament and so cannot carry a “verbal” badge on shared Strong's numbers; it rests on Paul's explicit citation, named by Ellicott and the Pulpit Commentary, and is tiered structural by rule. (3) The Christ-readings here are ancient and widely held (tabernacle→incarnation; broken yoke→redemption), but the move from literal grain to “spiritual blessings” is the tool's most stretchable claim — it is held the way Henry and Geneva hold it (the earthly gift as a real sign), not as allegory that dissolves the letter. Weigh all of it against Scripture. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)