3 “‘If you walk in my statutes and keep my commandments, and do them,
4 then I will give you your rains in their season, and the land shall yield its increase, and the trees of the field shall yield their fruit.
5 Your threshing shall continue until the vintage, and the vintage shall continue until the sowing time. You shall eat your bread to the full, and dwell in your land safely.
6 “‘I will give peace in the land, and you shall lie down, and no one will make you afraid. I will remove evil animals out of the land, neither shall the sword go through your land.
7 You shall chase your enemies, and they shall fall before you by the sword.
8 Five of you shall chase a hundred, and a hundred of you shall chase ten thousand; and your enemies shall fall before you by the sword.
9 “‘I will have respect for you, make you fruitful, multiply you, and will establish my covenant with you.
10 You shall eat old supplies long kept, and you shall move out the old because of the new.
11 I will set my tent among you, and my soul won’t abhor you.
12 I will walk among you, and will be your God, and you will be my people.
13 I am Yahweh your God, who brought you out of the land of Egypt, that you should not be their slaves. I have broken the bars of your yoke, and made you walk upright.
14 “‘But if you will not listen to me, and will not do all these commandments,
15 and if you shall reject my statutes, and if your soul abhors my ordinances, so that you will not do all my commandments, but break my covenant,
16 I also will do this to you: I will appoint terror over you, even consumption and fever, that shall consume the eyes, and make the soul to pine away. You will sow your seed in vain, for your enemies will eat it.
17 I will set my face against you, and you will be struck before your enemies. Those who hate you will rule over you; and you will flee when no one pursues you.
18 “‘If you in spite of these things will not listen to me, then I will chastise you seven times more for your sins.
19 I will break the pride of your power, and I will make your sky like iron, and your soil like bronze.
20 Your strength will be spent in vain; for your land won’t yield its increase, neither will the trees of the land yield their fruit.
21 “‘If you walk contrary to me, and won’t listen to me, then I will bring seven times more plagues on you according to your sins.
22 I will send the wild animals among you, which will rob you of your children, destroy your livestock, and make you few in number. Your roads will become desolate.
23 “‘If by these things you won’t be turned back to me, but will walk contrary to me,
24 then I will also walk contrary to you; and I will strike you, even I, seven times for your sins.
25 I will bring a sword upon you that will execute the vengeance of the covenant. You will be gathered together within your cities, and I will send the pestilence among you. You will be delivered into the hand of the enemy.
26 When I break your staff of bread, ten women shall bake your bread in one oven, and they shall deliver your bread again by weight. You shall eat, and not be satisfied.
27 “‘If you in spite of this won’t listen to me, but walk contrary to me,
28 then I will walk contrary to you in wrath. I will also chastise you seven times for your sins.
29 You will eat the flesh of your sons, and you will eat the flesh of your daughters.
30 I will destroy your high places, and cut down your incense altars, and cast your dead bodies upon the bodies of your idols; and my soul will abhor you.
31 I will lay your cities waste, and will bring your sanctuaries to desolation. I will not take delight in the sweet fragrance of your offerings.
32 I will bring the land into desolation, and your enemies who dwell in it will be astonished at it.
33 I will scatter you among the nations, and I will draw out the sword after you. Your land will be a desolation, and your cities shall be a waste.
34 Then the land will enjoy its Sabbaths as long as it lies desolate and you are in your enemies’ land. Even then the land will rest and enjoy its Sabbaths.
35 As long as it lies desolate it shall have rest, even the rest which it didn’t have in your Sabbaths when you lived on it.
36 “‘As for those of you who are left, I will send a faintness into their hearts in the lands of their enemies. The sound of a driven leaf will put them to flight; and they shall flee, as one flees from the sword. They will fall when no one pursues.
37 They will stumble over one another, as it were before the sword, when no one pursues. You will have no power to stand before your enemies.
38 You will perish among the nations. The land of your enemies will eat you up.
39 Those of you who are left will pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers they shall pine away with them.
40 “‘If they confess their iniquity and the iniquity of their fathers, in their trespass which they trespassed against me; and also that because they walked contrary to me,
41 I also walked contrary to them, and brought them into the land of their enemies; if then their uncircumcised heart is humbled, and they then accept the punishment of their iniquity,
42 then I will remember my covenant with Jacob, my covenant with Isaac, and also my covenant with Abraham; and I will remember the land.
43 The land also will be left by them, and will enjoy its Sabbaths while it lies desolate without them; and they will accept the punishment of their iniquity because they rejected my ordinances, and their soul abhorred my statutes.
44 Yet for all that, when they are in the land of their enemies, I will not reject them, neither will I abhor them, to destroy them utterly and to break my covenant with them; for I am Yahweh their God.
45 But I will for their sake remember the covenant of their ancestors, whom I brought out of the land of Egypt in the sight of the nations, that I might be their God. I am Yahweh.’”
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Leviticus 26:3–13O children of Israel! there is but one source of happiness for all mankind, the favor of God for he alone is able to give good things to those that deserve them, and to deprive those of them that sin against him; towards whom, if you behave yourselves according to his will, … you will both be esteemed blessed, and will be admired by all men; and will never come into misfortunes, nor cease to be happy … if you do this, you will be the most courageous of all men, in undergoing the fatigues of war, and will not be easily conquered by any of your enemies; for while God is present with you to assist you, it is to be expected that you will be able to despise the opposition of all mankind … And that God, who has been till now your Leader, … will not put a period now to his providence over you, but as long as you desire to have him your Protector in your pursuits after virtue, so long will you enjoy his care over you.
O children of Israel! there is but one source of happiness for all mankind, the favor of God for he alone is able to give good things to those that deserve them, and to deprive those of them that sin against him; towards whom, if you behave yourselves according to his will, … you will both be esteemed blessed, and will be admired by all men; and will never come into misfortunes, nor cease to be happy … if you do this, you will be the most courageous of all men, in undergoing the fatigues of war, and will not be easily conquered by any of your enemies; for while God is present with you to assist you, it is to be expected that you will be able to despise the opposition of all mankind … And that God, who has been till now your Leader, … will not put a period now to his providence over you, but as long as you desire to have him your Protector in your pursuits after virtue, so long will you enjoy his care over you.
Josephus, Antiquities of the Jews, Antiquities 4.8.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Leviticus 26:40–45Although Moses has been discoursing of very severe and cruel punishments, still he declares that even in the midst of this awful severity God is to be appeased if only the people should repent, … Let us be assured, then, that God's mercy is offered to the worst of men, … Some, therefore, explain it, they shall bear their punishment patiently, or esteem it pleasant; but it appears to me that Moses connects with repentance the desire of appeasing God, without which men are never really dissatisfied with themselves, or renounce their sins; and his allusion is to the sacrifices and legal ablutions, whereby they reconciled themselves to God. The sum is, that when they shall seriously endeavor to return to God's favor, He will be propitiated towards them on account of His covenant. … yet immediately afterwards He moderates this severity, inasmuch as, when He seemed to deal with them most rigorously, He still will not utterly cast them off. … Herein His marvelous and inestimable goodness is displayed, in still retaining as His own those who are alienated from Him
Although Moses has been discoursing of very severe and cruel punishments, still he declares that even in the midst of this awful severity God is to be appeased if only the people should repent, … Let us be assured, then, that God's mercy is offered to the worst of men, … Some, therefore, explain it, they shall bear their punishment patiently, or esteem it pleasant; but it appears to me that Moses connects with repentance the desire of appeasing God, without which men are never really dissatisfied with themselves, or renounce their sins; and his allusion is to the sacrifices and legal ablutions, whereby they reconciled themselves to God. The sum is, that when they shall seriously endeavor to return to God's favor, He will be propitiated towards them on account of His covenant. … yet immediately afterwards He moderates this severity, inasmuch as, when He seemed to deal with them most rigorously, He still will not utterly cast them off. … Herein His marvelous and inestimable goodness is displayed, in still retaining as His own those who are alienated from Him
John Calvin, Commentaries, on 26:40–45; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Leviticus 26:42–45They should not be abandoned: Though they have despised my judgments, yet, for all that, I will not cast them away, Lev 26:43, Lev 26:44. He speaks as a tender Father that cannot find in his heart to disinherit a son that has been very provoking. How shall I do it? Hos 11:8, Hos 11:9. … God is said to remember the covenant when he performs the promises of it, purely for his faithfulness' sake; not because there is any thing in us to recommend us to his favour, but because he will be as good as his word. … The word covenant is thrice repeated, to intimate that God is ever mindful of it and would have us to be so. The persons also with whom the covenant was made are mentioned in an unusual manner, per modum ascensus - in the ascending line, beginning with Jacob, to lead them gradually to the most ancient promise, which was made to the father of the faithful: thus (Mic 7:20) he is said to perform the truth to Jacob, and the mercy to Abraham.
They should not be abandoned: Though they have despised my judgments, yet, for all that, I will not cast them away, Lev 26:43, Lev 26:44. He speaks as a tender Father that cannot find in his heart to disinherit a son that has been very provoking. How shall I do it? Hos 11:8, Hos 11:9. … God is said to remember the covenant when he performs the promises of it, purely for his faithfulness' sake; not because there is any thing in us to recommend us to his favour, but because he will be as good as his word. … The word covenant is thrice repeated, to intimate that God is ever mindful of it and would have us to be so. The persons also with whom the covenant was made are mentioned in an unusual manner, per modum ascensus - in the ascending line, beginning with Jacob, to lead them gradually to the most ancient promise, which was made to the father of the faithful: thus (Mic 7:20) he is said to perform the truth to Jacob, and the mercy to Abraham.
Matthew Henry, Commentary on the Whole Bible, on 26:40–46; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Leviticus 26:41–42and they then accept of the punishment of their iniquity; take it well at the hand of God, bear it patiently without murmuring, or thinking themselves hardly dealt by, but freely owning it is less than their iniquities deserve; or complete and finish the punishment of their sins, as Aben Ezra, … Jarchi takes the word in the sense of atonement and pacification, as if by their chastisement their sins were expiated … and God was pacified toward them: but rather it denotes the free and full pardon of their sins, manifested to them upon their repentance and humiliation for sin. … Would fulfil and make good all that he had promised in covenant with Jacob, and his posterity: the account begins with him, and rises upwards to Abraham, whereas it usually begins with Abraham, and descends to Jacob; no sufficient reason is given for this alteration, though several are attempted by the Jewish writers … and I will remember the land; the land of Judea, and return the Jews to it, and make it fruitful, after he had given it rest from tillage for many years, which was fulfilled at their return from the captivity of Babylon.
and they then accept of the punishment of their iniquity; take it well at the hand of God, bear it patiently without murmuring, or thinking themselves hardly dealt by, but freely owning it is less than their iniquities deserve; or complete and finish the punishment of their sins, as Aben Ezra, … Jarchi takes the word in the sense of atonement and pacification, as if by their chastisement their sins were expiated … and God was pacified toward them: but rather it denotes the free and full pardon of their sins, manifested to them upon their repentance and humiliation for sin. … Would fulfil and make good all that he had promised in covenant with Jacob, and his posterity: the account begins with him, and rises upwards to Abraham, whereas it usually begins with Abraham, and descends to Jacob; no sufficient reason is given for this alteration, though several are attempted by the Jewish writers … and I will remember the land; the land of Judea, and return the Jews to it, and make it fruitful, after he had given it rest from tillage for many years, which was fulfilled at their return from the captivity of Babylon.
John Gill, An Exposition of the Old and New Testament, on 26:41–42; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Leviticus 26:5Your threshing shall reach unto the vintage - According to Pliny, … the Egyptians reaped their barley six months, and their oats seven months, after seed time; for they sowed all their grain about the end of summer, when the overflowings of the Nile had ceased. It was nearly the same in Judaea: they sowed their corn and barley towards the end of autumn, and about the month of October; and they began their barley-harvest after the passover, about the middle of March; and in one month or six weeks after, about pentecost, they began that of their wheat. After their wheat-harvest their vintage commenced. Moses here leads the Hebrews to hope, if they continued faithful to God, that between their harvest and vintage, and between their vintage and seed-time, there should be no interval, so great should the abundance be; and these promises would appear to them the more impressive, as they had just now come out of a country where the inhabitants were obliged to remain for nearly three months shut up within their cities, because the Nile had then inundated the whole country.
Your threshing shall reach unto the vintage - According to Pliny, … the Egyptians reaped their barley six months, and their oats seven months, after seed time; for they sowed all their grain about the end of summer, when the overflowings of the Nile had ceased. It was nearly the same in Judaea: they sowed their corn and barley towards the end of autumn, and about the month of October; and they began their barley-harvest after the passover, about the middle of March; and in one month or six weeks after, about pentecost, they began that of their wheat. After their wheat-harvest their vintage commenced. Moses here leads the Hebrews to hope, if they continued faithful to God, that between their harvest and vintage, and between their vintage and seed-time, there should be no interval, so great should the abundance be; and these promises would appear to them the more impressive, as they had just now come out of a country where the inhabitants were obliged to remain for nearly three months shut up within their cities, because the Nile had then inundated the whole country.
Adam Clarke, Commentary on the Holy Bible, on 26:5–10; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Leviticus 26:18–33But if these punishments did not answer their purpose, and bring Israel back to fidelity to its God, the Lord would punish the disobedient nation still more severely, and chasten the rebellious for their sin, not simply only, but sevenfold. … This graduated advance of the judgments of God is so depicted in the following passage, that four times in succession new and multiplied punishments are announced … But the series of judgments mentioned is not to be understood historically, as a prediction of the temporal succession of the different punishments, but as an ideal account of the judgments of God, unfolding themselves with inward necessity in a manner answering to the progressive development of the sin. As the nation would not resist the Lord continually, but times of disobedience and apostasy would alternate with times of obedience and faithfulness, so the judgments of God would alternate with His blessings … Seven, as the number of perfection in the works of God, denotes the strengthening of the chastisement, even to the height of its full measure (cf. Pro 24:16).
But if these punishments did not answer their purpose, and bring Israel back to fidelity to its God, the Lord would punish the disobedient nation still more severely, and chasten the rebellious for their sin, not simply only, but sevenfold. … This graduated advance of the judgments of God is so depicted in the following passage, that four times in succession new and multiplied punishments are announced … But the series of judgments mentioned is not to be understood historically, as a prediction of the temporal succession of the different punishments, but as an ideal account of the judgments of God, unfolding themselves with inward necessity in a manner answering to the progressive development of the sin. As the nation would not resist the Lord continually, but times of disobedience and apostasy would alternate with times of obedience and faithfulness, so the judgments of God would alternate with His blessings … Seven, as the number of perfection in the works of God, denotes the strengthening of the chastisement, even to the height of its full measure (cf. Pro 24:16).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 26:17–20; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Leviticus 26:34–35The land would then enjoy and keep its Sabbaths, so long as it was desolate, and Israel was in the land of its foes. … The keeping of the Sabbath was not a performance binding upon the land, nor had the land been in fault because the Sabbath was not kept. As the earth groans under the pressure of the sin of men, so does it rejoice in deliverance from this pressure, and participation in the blessed rest of the whole creation. … the land "will rest (keep) what it has not rested on your Sabbaths and whilst you dwelt in it;" i.e., it will make up the rest which you did not give it on your Sabbaths (daily and yearly).
The land would then enjoy and keep its Sabbaths, so long as it was desolate, and Israel was in the land of its foes. … The keeping of the Sabbath was not a performance binding upon the land, nor had the land been in fault because the Sabbath was not kept. As the earth groans under the pressure of the sin of men, so does it rejoice in deliverance from this pressure, and participation in the blessed rest of the whole creation. … the land "will rest (keep) what it has not rested on your Sabbaths and whilst you dwelt in it;" i.e., it will make up the rest which you did not give it on your Sabbaths (daily and yearly).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 26:34–35; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Leviticus 26
Leviticus 26:3–45, World English Bible
Leviticus 26 in the Bible · Told in the Story: Chapter 19, Blessings and Warnings
What others have written
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Leviticus 26:3–13O children of Israel! there is but one source of happiness for all mankind, the favor of God for he alone is able to give good things to those that deserve them, and to deprive those of them that sin against him; towards whom, if you behave yourselves according to his will, … you will both be esteemed blessed, and will be admired by all men; and will never come into misfortunes, nor cease to be happy … if you do this, you will be the most courageous of all men, in undergoing the fatigues of war, and will not be easily conquered by any of your enemies; for while God is present with you to assist you, it is to be expected that you will be able to despise the opposition of all mankind … And that God, who has been till now your Leader, … will not put a period now to his providence over you, but as long as you desire to have him your Protector in your pursuits after virtue, so long will you enjoy his care over you.
Josephus, Antiquities of the Jews, Antiquities 4.8.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Leviticus 26:40–45Although Moses has been discoursing of very severe and cruel punishments, still he declares that even in the midst of this awful severity God is to be appeased if only the people should repent, … Let us be assured, then, that God's mercy is offered to the worst of men, … Some, therefore, explain it, they shall bear their punishment patiently, or esteem it pleasant; but it appears to me that Moses connects with repentance the desire of appeasing God, without which men are never really dissatisfied with themselves, or renounce their sins; and his allusion is to the sacrifices and legal ablutions, whereby they reconciled themselves to God. The sum is, that when they shall seriously endeavor to return to God's favor, He will be propitiated towards them on account of His covenant. … yet immediately afterwards He moderates this severity, inasmuch as, when He seemed to deal with them most rigorously, He still will not utterly cast them off. … Herein His marvelous and inestimable goodness is displayed, in still retaining as His own those who are alienated from Him
John Calvin, Commentaries, on 26:40–45; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Leviticus 26:42–45They should not be abandoned: Though they have despised my judgments, yet, for all that, I will not cast them away, Lev 26:43, Lev 26:44. He speaks as a tender Father that cannot find in his heart to disinherit a son that has been very provoking. How shall I do it? Hos 11:8, Hos 11:9. … God is said to remember the covenant when he performs the promises of it, purely for his faithfulness' sake; not because there is any thing in us to recommend us to his favour, but because he will be as good as his word. … The word covenant is thrice repeated, to intimate that God is ever mindful of it and would have us to be so. The persons also with whom the covenant was made are mentioned in an unusual manner, per modum ascensus - in the ascending line, beginning with Jacob, to lead them gradually to the most ancient promise, which was made to the father of the faithful: thus (Mic 7:20) he is said to perform the truth to Jacob, and the mercy to Abraham.
Matthew Henry, Commentary on the Whole Bible, on 26:40–46; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Leviticus 26:41–42and they then accept of the punishment of their iniquity; take it well at the hand of God, bear it patiently without murmuring, or thinking themselves hardly dealt by, but freely owning it is less than their iniquities deserve; or complete and finish the punishment of their sins, as Aben Ezra, … Jarchi takes the word in the sense of atonement and pacification, as if by their chastisement their sins were expiated … and God was pacified toward them: but rather it denotes the free and full pardon of their sins, manifested to them upon their repentance and humiliation for sin. … Would fulfil and make good all that he had promised in covenant with Jacob, and his posterity: the account begins with him, and rises upwards to Abraham, whereas it usually begins with Abraham, and descends to Jacob; no sufficient reason is given for this alteration, though several are attempted by the Jewish writers … and I will remember the land; the land of Judea, and return the Jews to it, and make it fruitful, after he had given it rest from tillage for many years, which was fulfilled at their return from the captivity of Babylon.
John Gill, An Exposition of the Old and New Testament, on 26:41–42; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Leviticus 26:5Your threshing shall reach unto the vintage - According to Pliny, … the Egyptians reaped their barley six months, and their oats seven months, after seed time; for they sowed all their grain about the end of summer, when the overflowings of the Nile had ceased. It was nearly the same in Judaea: they sowed their corn and barley towards the end of autumn, and about the month of October; and they began their barley-harvest after the passover, about the middle of March; and in one month or six weeks after, about pentecost, they began that of their wheat. After their wheat-harvest their vintage commenced. Moses here leads the Hebrews to hope, if they continued faithful to God, that between their harvest and vintage, and between their vintage and seed-time, there should be no interval, so great should the abundance be; and these promises would appear to them the more impressive, as they had just now come out of a country where the inhabitants were obliged to remain for nearly three months shut up within their cities, because the Nile had then inundated the whole country.
Adam Clarke, Commentary on the Holy Bible, on 26:5–10; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Leviticus 26:18–33But if these punishments did not answer their purpose, and bring Israel back to fidelity to its God, the Lord would punish the disobedient nation still more severely, and chasten the rebellious for their sin, not simply only, but sevenfold. … This graduated advance of the judgments of God is so depicted in the following passage, that four times in succession new and multiplied punishments are announced … But the series of judgments mentioned is not to be understood historically, as a prediction of the temporal succession of the different punishments, but as an ideal account of the judgments of God, unfolding themselves with inward necessity in a manner answering to the progressive development of the sin. As the nation would not resist the Lord continually, but times of disobedience and apostasy would alternate with times of obedience and faithfulness, so the judgments of God would alternate with His blessings … Seven, as the number of perfection in the works of God, denotes the strengthening of the chastisement, even to the height of its full measure (cf. Pro 24:16).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 26:17–20; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Leviticus 26:34–35The land would then enjoy and keep its Sabbaths, so long as it was desolate, and Israel was in the land of its foes. … The keeping of the Sabbath was not a performance binding upon the land, nor had the land been in fault because the Sabbath was not kept. As the earth groans under the pressure of the sin of men, so does it rejoice in deliverance from this pressure, and participation in the blessed rest of the whole creation. … the land "will rest (keep) what it has not rested on your Sabbaths and whilst you dwelt in it;" i.e., it will make up the rest which you did not give it on your Sabbaths (daily and yearly).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 26:34–35; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.