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Leviticus26:40–46

God Remembers Those Who Repent

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Leviticus 26:40–46 — God Remembers Those Who Repent. 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.

40

But if they will confess their iniquity and that of their fathers in the unfaithfulness that they practiced against Me, by which they have also walked in hostility toward Me—

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·hiṯ·wad·dū ’eṯ- ‘ă·wō·nām wə·’eṯ- ‘ă·wōn ’ă·ḇō·ṯām bə·ma·‘ă·lām ’ă·šer mā·‘ă·lū- ḇî ’ă·šer- wə·’ap̄ hā·lə·ḵū bə·qe·rî ‘im·mî

Word by word15 · parsed
וְהִתְוַדּ֤וּwə·hiṯ·wad·dūBut if they will confessH3034
√ yâdâh — physically, to throw (a stone, an arrow) at or awayConjunctive wawVerbHitpaelConjunctive perfectthird person common plural
The opening verb of the whole turn. Hitwaddû (Hitpael of yādāh) — the formal language of confession (cf. Daniel 9:4, which Gill and Ellicott both cite as the pattern). The root's physical sense is "to throw"; confession is the casting-down of self before God.
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
עֲוֺנָם֙‘ă·wō·nāmtheir iniquityH5771
√ ʻâvôn — perversity, iNouncommon singular constructthird person masculine plural
‘ăwōnām (H5771, ‘āwôn) — "iniquity" as bent crookedness, perversity, and, by metonymy, the guilt and even the punishment it incurs. The same word carries all three senses across vv. 40–43.
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
עֲוֺ֣ן‘ă·wōnand [that]H5771
√ ʻâvôn — perversity, iNouncommon singular construct
אֲבֹתָ֔ם’ă·ḇō·ṯāmof their fathersH1
√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine plural constructthird person masculine plural
"Their fathers" — the confession reaches backward across generations. Ellicott: those "who have perished in these terrible punishments... and who are no longer alive to confess their sins themselves." Corporate, inherited guilt is owned, not disowned.
בְּמַעֲלָ֖םbə·ma·‘ă·lāmin the unfaithfulnessH4604
√ maʻal — treachery, iPreposition-bNounmasculine singular constructthird person masculine plural
אֲשֶׁ֣ר’ă·šerthatH834
√ ʼăsher — who, which, what, thatPronounrelative
מָֽעֲלוּ־mā·‘ă·lū-they practicedH4603
√ mâʻal — properly, to cover upVerbQalPerfectthird person common plural
Cognate of the noun in word 6, the verb mā‘ălû (H4603) — "they acted treacherously." The repeated root makes treachery the explicit charge.
בִ֑יḇîagainst Me
Prepositionfirst person common singular
אֲשֶׁר־’ă·šer-by whichH834
√ ʼăsher — who, which, what, thatPronounrelative
וְאַ֕ףwə·’ap̄vvvH637
√ ʼaph — meaning accession (used as an adverb or conjunction)Conjunction
הָֽלְכ֥וּhā·lə·ḵūthey have also walkedH1980
√ hâlak — to walk (in a great variety of applications, literally and figuratively)VerbQalPerfectthird person common plural
בְּקֶֽרִי׃bə·qe·rîin hostilityH7147
√ qᵉrîy — hostile encounterPreposition-bNounmasculine singular
qᵉrî — the chapter's signature word, used of Israel toward God (vv. 21, 23, 27, 40) and then turned back, of God toward Israel (vv. 24, 28, 41). It frames the whole drama as a mutual, answering opposition.
עִמִּ֖י‘im·mîtoward MeH5973
√ ʻim — adverb or preposition, with (iPrepositionfirst person common singular
41

and I acted with hostility toward them and brought them into the land of their enemies—and if their uncircumcised hearts will be humbled and they will make amends for their iniquity,

Berean Standard Bible · CC0

Hebrew — tap a word ↓

’ap̄- ’ă·nî ’ê·lêḵ bə·qe·rî ‘im·mām wə·hê·ḇê·ṯî ’ō·ṯām bə·’e·reṣ ’ō·yə·ḇê·hem ’ōw- ’āz he·‘ā·rêl wə·’āz lə·ḇā·ḇām yik·kā·na‘ yir·ṣū ’eṯ- ‘ă·wō·nām

Word by word18 · parsed
אַף־’ap̄-andH637
√ ʼaph — meaning accession (used as an adverb or conjunction)Conjunction
אֲנִ֗י’ă·nîIH589
√ ʼănîy — IPronounfirst person common singular
אֵלֵ֤ךְ’ê·lêḵactedH1980
√ hâlak — to walk (in a great variety of applications, literally and figuratively)VerbQalImperfectfirst person common singular
’êlêḵ bə·qe·rî — God adopts Israel's own posture toward them. This is the chapter's terrible symmetry: covenant judgment is not arbitrary wrath but the mirror of covenant treachery.
בְּקֶ֔רִיbə·qe·rîwith hostilityH7147
√ qᵉrîy — hostile encounterPreposition-bNounmasculine singular
עִמָּם֙‘im·māmtoward themH5973
√ ʻim — adverb or preposition, with (iPrepositionthird person masculine plural
וְהֵבֵאתִ֣יwə·hê·ḇê·ṯîand broughtH935
√ bôwʼ — to go or come (in a wide variety of applications)Conjunctive wawVerbHifilConjunctive perfectfirst person common singular
אֹתָ֔ם’ō·ṯāmthemH853
√ 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
בְּאֶ֖רֶץbə·’e·reṣinto the landH776
√ ʼerets — the earth (at large, or partitively a land)Preposition-bNounfeminine singular construct
אֹיְבֵיהֶ֑ם’ō·yə·ḇê·hemof their enemiesH341
√ ʼôyêb — hatingVerbQalParticiplemasculine plural constructthird person masculine plural
אוֹ־’ōw-andH176
√ ʼôw — desire (and so probably in Proverbs 31:4)Conjunction
אָ֣ז’āz. . .H227
√ ʼâz — at that time or placeAdverb
הֶֽעָרֵ֔לhe·‘ā·rêlif their uncircumcisedH6189
√ ʻârêl — uncircumcised (iArticleAdjectivemasculine singular
he·‘ā·rêl, "the uncircumcised [heart]." The NT picks up this very metaphor: Stephen's "uncircumcised in heart and ears" (Acts 7:51) and Paul's "circumcision is of the heart" (Romans 2:28–29). Ellicott names the link.
וְאָ֖זwə·’āz. . .H227
√ ʼâz — at that time or placeConjunctive wawAdverb
לְבָבָם֙lə·ḇā·ḇāmheartsH3824
√ lêbâb — the heart (as the most interior organ)Nounmasculine singular constructthird person masculine plural
lᵉbābām (H3824, lêbāb) — the heart as the inmost seat of will, mind, and resolve, not mere emotion. That the indictment lands on the heart (not the rite) is the verse's pivot: outward circumcision could persist while the heart stayed hard. Deuteronomy 30:6 answers with the promise that the LORD Himself will circumcise this very lêbāb to love Him.
יִכָּנַ֗עyik·kā·na‘will be humbledH3665
√ kânaʻ — properly, to bend the kneeVerbNifalImperfectthird person masculine singular
yikkānaʻ — the hinge of the conditional. Keil: "or rather their uncircumcised heart shall humble itself" — the deepening of confession into a bowed heart is "the most important result."
יִרְצ֥וּyir·ṣūand they will make amendsH7521
√ râtsâh — to be pleased withVerbQalImperfectthird person masculine plural
yirṣū — the paradox Keil draws from the LXX and Luther: "they will enjoy their misdeeds," i.e. take pleasure in the punishment as just, crying "It is just, O God, quite just." Repentance that loves the chastening rod.
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
עֲוֺנָֽם׃‘ă·wō·nāmfor their iniquityH5771
√ ʻâvôn — perversity, iNouncommon singular constructthird person masculine plural
42

then I will remember My covenant with Jacob and My covenant with Isaac and My covenant with Abraham, and I will remember the land.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·zā·ḵar·tî ’eṯ- bə·rî·ṯî ya·‘ă·qō·wḇ wə·’ap̄ ’eṯ- ’ez·kōr bə·rî·ṯî yiṣ·ḥāq wə·’ap̄ ’eṯ- bə·rî·ṯî ’aḇ·rā·hām ’ez·kōr wə·hā·’ā·reṣ

Word by word15 · parsed
וְזָכַרְתִּ֖יwə·zā·ḵar·tîthen I will rememberH2142
√ zâkar — properly, to mark (so as to be recognized), iConjunctive wawVerbQalConjunctive perfectfirst person common singular
wəzāḵartî — Keil shows this is the grammatical apodosis answering the confession of v. 40: "If they shall confess... I will remember My covenant." The whole turn of the chapter hangs on this verb.
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
בְּרִיתִ֣יbə·rî·ṯîMy covenantH1285
√ bᵉrîyth — a compact (because made by passing between pieces of flesh)Nounfeminine singular constructfirst person common singular
bᵉrîtî (H1285, bᵉrît) — "my covenant." The word is repeated before each patriarch; the rabbis of the Second Temple, Ellicott notes, read this as three distinct covenants (Bethel, Moriah, the divided pieces of Genesis 15).
יַעֲק֑וֹבya·‘ă·qō·wḇwith JacobH3290
√ Yaʻăqôb — Jaakob, the Israelitish patriarchNounpropermasculine singular
Jacob first — the unexpected order. Ellicott reports the ancient explanations; the reversal moves from the nearest father backward to the root of the promise, perhaps tracing grace upstream to its source.
וְאַף֩wə·’ap̄andH637
√ ʼaph — meaning accession (used as an adverb or conjunction)Conjunction
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
אֶזְכֹּ֖ר’ez·kōrH2142
√ zâkar — properly, to mark (so as to be recognized), iVerbQalImperfectfirst person common singular
בְּרִיתִ֨יbə·rî·ṯîMy covenantH1285
√ bᵉrîyth — a compact (because made by passing between pieces of flesh)Nounfeminine singular constructfirst person common singular
יִצְחָ֜קyiṣ·ḥāqwith IsaacH3327
√ Yitschâq — Jitschak (or Isaac), son of AbrahamNounpropermasculine singular
וְאַ֨ףwə·’ap̄. . .H637
√ ʼaph — meaning accession (used as an adverb or conjunction)Conjunction
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
בְּרִיתִ֧יbə·rî·ṯîand My covenantH1285
√ bᵉrîyth — a compact (because made by passing between pieces of flesh)Nounfeminine singular constructfirst person common singular
אַבְרָהָ֛ם’aḇ·rā·hāmwith AbrahamH85
√ ʼAbrâhâm — Abraham, the later name of AbramNounpropermasculine singular
אֶזְכֹּֽר׃’ez·kōrand I will rememberH2142
√ zâkar — properly, to mark (so as to be recognized), iVerbQalImperfectfirst person common singular
וְהָאָ֥רֶץwə·hā·’ā·reṣthe landH776
√ ʼerets — the earth (at large, or partitively a land)Conjunctive waw, ArticleNounfeminine singular
wəhā’āreṣ — "and the land." Benson: the land "now seems to be forgotten and despised, as if I had never chosen it." God remembers not only persons but place; the covenant has a geography.
43

For the land will be abandoned by them, and it will enjoy its Sabbaths by lying desolate without them. And they will pay the penalty for their iniquity, because they rejected My ordinances and abhorred My statutes.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·hā·’ā·reṣ tê·‘ā·zêḇ mê·hem wə·ṯi·reṣ ’eṯ- šab·bə·ṯō·ṯe·hā bā·hə·šam·māh mê·hem wə·hêm yir·ṣū ’eṯ- ‘ă·wō·nām ya·‘an ū·ḇə·ya·‘an mā·’ā·sū wə·’eṯ- bə·miš·pā·ṭay gā·‘ă·lāh nap̄·šām ḥuq·qō·ṯay

Word by word20 · parsed
וְהָאָרֶץ֩wə·hā·’ā·reṣFor the landH776
√ ʼerets — the earth (at large, or partitively a land)Conjunctive waw, ArticleNounfeminine singular
תֵּעָזֵ֨בtê·‘ā·zêḇwill be abandonedH5800
√ ʻâzab — to loosen, iVerbNifalImperfectthird person feminine singular
מֵהֶ֜םmê·hemby them
Preposition-mPronounthird person masculine plural
וְתִ֣רֶץwə·ṯi·reṣand it will enjoyH7521
√ râtsâh — to be pleased withConjunctive wawVerbQalConjunctive imperfect Jussivethird person feminine singular
wətireṣ — the land "enjoying" its sabbaths recalls vv. 34–35. The forced sabbaths the people refused to keep, the land now keeps in their absence (cf. 2 Chronicles 36:21). The rest withheld in disobedience is exacted in exile.
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
שַׁבְּתֹתֶ֗יהָšab·bə·ṯō·ṯe·hāits SabbathsH7676
√ shabbâth — intermission, iNouncommon plural constructthird person feminine singular
בָּהְשַׁמָּה֙bā·hə·šam·māhby lying desolateH8074
√ shâmêm — to stun (or intransitively, grow numb), iPreposition-bVerbHofalInfinitive constructthird person feminine singular
מֵהֶ֔םmê·hemwithout them
Preposition-mPronounthird person masculine plural
וְהֵ֖םwə·hêmAnd theyH1992
√ hêm — they (only used when emphatic)Conjunctive wawPronounthird person masculine plural
יִרְצ֣וּyir·ṣūwill pay the penaltyH7521
√ râtsâh — to be pleased withVerbQalImperfectthird person masculine plural
yirṣū — repeated from v. 41. Gill: when made sensible of their sin "they will not think it hard that they have been punished... but own the righteous hand of God in it."
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
עֲוֺנָ֑ם‘ă·wō·nāmfor their iniquityH5771
√ ʻâvôn — perversity, iNouncommon singular constructthird person masculine plural
יַ֣עַןya·‘anbecauseH3282
√ yaʻan — properly, heedAdverb
וּבְיַ֔עַןū·ḇə·ya·‘an. . .H3282
√ yaʻan — properly, heedConjunctive waw, Preposition-bAdverb
מָאָ֔סוּmā·’ā·sūthey rejectedH3988
√ mâʼaç — to spurnVerbQalPerfectthird person common plural
māʼāsū (H3988) — the first of the two verbs God will negate in v. 44. The covenant lawsuit lists the people's verdict on God's law before God renders His verdict on them.
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
בְּמִשְׁפָּטַ֣יbə·miš·pā·ṭayMy ordinancesH4941
√ mishpâṭ — properly, a verdict (favorable or unfavorable) pronounced judicially, especially a sentence or formal decree (human or (participant's) divine law, individual or collective), including the act, the place, the suit, the crime, and the penaltyPreposition-bNounmasculine plural constructfirst person common singular
גָּעֲלָ֥הgā·‘ă·lāhand abhorredH1602
√ gâʻal — to detestVerbQalPerfectthird person feminine singular
gāʻălāh (H1602) — "their soul abhorred." The subject shifts to nephesh, the inmost self; the rejection was not external compliance failing but the very soul recoiling from God's statutes.
נַפְשָֽׁם׃nap̄·šām. . .H5315
√ nephesh — properly, a breathing creature, iNounfeminine singular constructthird person masculine plural
חֻקֹּתַ֖יḥuq·qō·ṯayMy statutesH2708
√ chuqqâh — {an enactmentNounfeminine plural constructfirst person common singular
44

Yet in spite of this, when they are in the land of their enemies, I will not reject or despise them so as to destroy them and break My covenant with them; for I am the LORD their God.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·’ap̄- gam- zōṯ bih·yō·w·ṯām bə·’e·reṣ ’ō·yə·ḇê·hem lō- mə·’as·tîm wə·lō- ḡə·‘al·tîm lə·ḵal·lō·ṯām lə·hā·p̄êr bə·rî·ṯî ’it·tām kî ’ă·nî Yah·weh ’ĕ·lō·hê·hem

Word by word18 · parsed
וְאַף־wə·’ap̄-YetH637
√ ʼaph — meaning accession (used as an adverb or conjunction)Conjunction
wə·’ap̄-gam-zōṯ — "and yet, even this": Keil reads the opening words as standing "in an absolute sense," intensified — "if it shall have come even so far as that they are in the land of their enemies." The lowest point is named, then overruled.
גַּם־gam-in spite ofH1571
√ gam — properly, assemblageConjunction
זֹ֠אתzōṯthisH2063
√ zôʼth — this (often used adverb)Pronounfeminine singular
בִּֽהְיוֹתָ֞םbih·yō·w·ṯāmwhen they areH1961
√ hâyâh — to exist, iPreposition-bVerbQalInfinitive constructthird person masculine plural
בְּאֶ֣רֶץbə·’e·reṣin the landH776
√ ʼerets — the earth (at large, or partitively a land)Preposition-bNounfeminine singular construct
אֹֽיְבֵיהֶ֗ם’ō·yə·ḇê·hemof their enemiesH341
√ ʼôyêb — hatingVerbQalParticiplemasculine plural constructthird person masculine plural
לֹֽא־lō-I will notH3808
√ lôʼ — not (the simple or absAdverbNegative particle
מְאַסְתִּ֤יםmə·’as·tîmrejectH3988
√ mâʼaç — to spurnVerbQalPerfectfirst person common singularthird person masculine plural
mə’astîm (H3988) — God negating the people's own verb from v. 43. This is the theological hinge of the unit: the covenant is not finally conditioned on Israel's faithfulness but on God's character.
וְלֹֽא־wə·lō-orH3808
√ lôʼ — not (the simple or absConjunctive wawAdverbNegative particle
גְעַלְתִּים֙ḡə·‘al·tîmdespise themH1602
√ gâʻal — to detestVerbQalPerfectfirst person common singularthird person masculine plural
ḡə‘altîm (H1602) — the second negated verb, the rare gāʻal. Their soul abhorred His statutes; He will not abhor them. The asymmetry is the gospel of the chapter.
לְכַלֹּתָ֔םlə·ḵal·lō·ṯāmso as to destroy themH3615
√ kâlâh — to end, whether intransitive (to cease, be finished, perish) or transitived (to complete, prepare, consume)Preposition-lVerbPielInfinitive constructthird person masculine plural
לְהָפֵ֥רlə·hā·p̄êrand breakH6565
√ pârar — to break up (usually figuratively), iPreposition-lVerbHifilInfinitive construct
בְּרִיתִ֖יbə·rî·ṯîMy covenantH1285
√ bᵉrîyth — a compact (because made by passing between pieces of flesh)Nounfeminine singular constructfirst person common singular
אִתָּ֑ם’it·tāmwith themH854
√ ʼêth — properly, nearness (used only as a preposition or an adverb), nearPrepositionthird person masculine plural
כִּ֛יkîforH3588
√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction
אֲנִ֥י’ă·nîIH589
√ ʼănîy — IPronounfirst person common singular
יְהוָ֖הYah·weham the LORDH3068
√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular
Yahweh — the divine name, ground of the promise. Gill cites Romans 11:27 here: "their covenant God, and a covenant keeping God." Keil cites Romans 11:29: God "does not repent of His calling."
אֱלֹהֵיהֶֽם׃’ĕ·lō·hê·hemtheir GodH430
√ ʼĕlôhîym — gods in the ordinary senseNounmasculine plural constructthird person masculine plural
45

But for their sake I will remember the covenant with their fathers, whom I brought out of the land of Egypt in the sight of the nations, that I might be their God. I am the LORD.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

lā·hem wə·zā·ḵar·tî bə·rîṯ ri·šō·nîm ’ă·šer hō·w·ṣê·ṯî- ’ō·ṯām mê·’e·reṣ miṣ·ra·yim lə·‘ê·nê hag·gō·w·yim lih·yōṯ lā·hem lê·lō·hîm ’ă·nî Yah·weh

Word by word16 · parsed
לָהֶ֖םlā·hemBut for their sake
Prepositionthird person masculine plural
וְזָכַרְתִּ֥יwə·zā·ḵar·tîI will rememberH2142
√ zâkar — properly, to mark (so as to be recognized), iConjunctive wawVerbQalConjunctive perfectfirst person common singular
wəzāḵartî — "remember" again (cf. v. 42), now bound to the Exodus rather than the patriarchs. The two acts of remembrance frame the unit: the promise to the fathers and the deliverance of the sons.
בְּרִ֣יתbə·rîṯthe covenantH1285
√ bᵉrîyth — a compact (because made by passing between pieces of flesh)Nounfeminine singular construct
רִאשֹׁנִ֑יםri·šō·nîmwith their fathersH7223
√ riʼshôwn — first, in place, time or rank (as adjective or noun)Adjectivemasculine plural
rišōnîm — "the former ones." Whether patriarchs or Exodus generation, the point stands: God's present mercy is anchored in a covenant already cut, not improvised. The land's restoration rests on prior grace.
אֲשֶׁ֣ר’ă·šerwhomH834
√ ʼăsher — who, which, what, thatPronounrelative
הוֹצֵֽאתִי־hō·w·ṣê·ṯî-I brought outH3318
√ yâtsâʼ — to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proximVerbHifilPerfectfirst person common singular
אֹתָם֩’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
מֵאֶ֨רֶץmê·’e·reṣof the landH776
√ ʼerets — the earth (at large, or partitively a land)Preposition-mNounfeminine singular construct
מִצְרַ֜יִםmiṣ·ra·yimof EgyptH4714
√ Mitsrayim — Mitsrajim, iNounproperfeminine singular
לְעֵינֵ֣יlə·‘ê·nêin the sightH5869
√ ʻayin — an eye (literally or figuratively)Preposition-lNouncdc
הַגּוֹיִ֗םhag·gō·w·yimof the nationsH1471
√ gôwy — a foreign nationArticleNounmasculine plural
haggōwyim (H1471) — "the nations." God's dealings with Israel are never merely internal; from Egypt onward they are a public testimony "before the eyes of the nations," which Paul will gather up in the mystery of Israel and the Gentiles (Romans 11).
לִהְיֹ֥תlih·yōṯthat I might beH1961
√ hâyâh — to exist, iPreposition-lVerbQalInfinitive construct
לָהֶ֛םlā·hemtheir
Prepositionthird person masculine plural
לֵאלֹהִ֖יםlê·lō·hîmGodH430
√ ʼĕlôhîym — gods in the ordinary sensePreposition-lNounmasculine plural
אֲנִ֥י’ă·nîIH589
√ ʼănîy — IPronounfirst person common singular
יְהוָֽה׃Yah·weham the LORDH3068
√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular
Yahweh — the unit's closing self-attestation. The covenant name seals both v. 44 and v. 45: every promise of remembrance rests on who He is, not on what they have done.
46

These are the statutes, ordinances, and laws that the LORD established between Himself and the Israelites through Moses on Mount Sinai.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

’êl·leh ha·ḥuq·qîm wə·ham·miš·pā·ṭîm wə·hat·tō·w·rōṯ ’ă·šer Yah·weh nā·ṯan bê·nōw ū·ḇên bə·nê yiś·rā·’êl bə·yaḏ- mō·šeh bə·har sî·nay

Word by word15 · parsed
אֵ֠לֶּה’êl·lehTheseH428
√ ʼêl-leh — these or thosePronouncommon plural
’êlleh — "these." The colophon. Ellicott: the section "concludes with the very phrase with which it began" (Leviticus 25:1), "thus showing that it forms a section by itself."
הַֽחֻקִּ֣יםha·ḥuq·qîmare the statutesH2706
√ chôq — an enactmentArticleNounmasculine plural
וְהַמִּשְׁפָּטִים֮wə·ham·miš·pā·ṭîmordinancesH4941
√ mishpâṭ — properly, a verdict (favorable or unfavorable) pronounced judicially, especially a sentence or formal decree (human or (participant's) divine law, individual or collective), including the act, the place, the suit, the crime, and the penaltyConjunctive waw, ArticleNounmasculine plural
וְהַתּוֹרֹת֒wə·hat·tō·w·rōṯand lawsH8451
√ tôwrâh — a precept or statute, especially the Decalogue or PentateuchConjunctive waw, ArticleNounfeminine plural
אֲשֶׁר֙’ă·šerthatH834
√ ʼăsher — who, which, what, thatPronounrelative
יְהוָ֔הYah·wehthe LORDH3068
√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular
נָתַ֣ןnā·ṯanestablishedH5414
√ nâthan — to give, used with greatest latitude of application (put, make, etcVerbQalPerfectthird person masculine singular
nāṯan — "gave / established." The whole law-collection is summed as a covenant gift. Benson: "thus it is made between them rather as a covenant than as a law: for he draws them with the cords of a man."
בֵּינ֕וֹbê·nōwbetween HimselfH996
√ bêyn — between (repeated before each noun, often with other particles)Prepositionthird person masculine singular
bênōw ū·ḇên — "between Himself and between [the sons of Israel]." The repeated bên stresses that law is relational — it stands between two parties, the medium of communion, not merely a code imposed.
וּבֵ֖יןū·ḇên. . .H996
√ bêyn — between (repeated before each noun, often with other particles)Conjunctive wawPreposition
בְּנֵ֣יbə·nêand the IsraelitesH1121
√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine plural construct
יִשְׂרָאֵ֑לyiś·rā·’êl. . .H3478
√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular
בְּיַד־bə·yaḏ-throughH3027
√ yâd — a hand (the open one (indicating power, means, direction, etcPreposition-bNounfeminine singular construct
מֹשֶֽׁה׃פmō·šehMosesH4872
√ Môsheh — Mosheh, the Israelite lawgiverNounpropermasculine singular
Mōšeh — Moses, named last, the human hand. The book that began with the LORD calling from the tent (Leviticus 1:1) closes with the LORD's law deposited "by the hand of Moses" on Sinai.
בְּהַ֥רbə·haron MountH2022
√ har — a mountain or range of hills (sometimes used figuratively)Preposition-bNounmasculine singular construct
סִינַ֖יsî·naySinaiH5514
√ Çîynay — Sinai, mountain of ArabiaNounproperfeminine singular

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 whole

synthesis · verify

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

i. The confession that turns the chapter — 40–41

Leviticus 26 has run for forty verses on a single, terrible symmetry: Israel walks toward God in qᵉrî (H7147) — that rare, near-untranslatable word for head-on defiance — and God walks qᵉrî back (vv. 21, 23, 27, 28). The unit opens by breaking the loop. The hinge is a Hitpael verb, wəhitwaddû (H3034): "and they shall confess themselves." Poole insists the Hebrew supplies no "if" — "these and the following words may be taken as they lie in their plain and proper signification" — so this reads less as a bare condition than as a prophecy of penitence (so too Ellicott and Gill, who both invoke Daniel 9 as the model prayer). What is confessed is no vague regret but maʻal (H4604), treachery — and Barnes catches the offense precisely: "In this place Yahweh takes the breach of the covenant as a personal trespass." Then comes the deepest cut: the uncircumcised heart (he·‘ā·rêl, H6189) must be humbled — yikkānaʻ (H3665), bent like a knee. Barnes names what the metaphor exposes: "The outward sign of the covenant might be preserved, but the answering grace in the heart would be wanting." And the verb of acceptance, yir·ṣū (H7521), is bracingly paradoxical: Keil, following the LXX and Luther, renders it "they will enjoy their misdeeds" — they will own the justice of the rod and cry, in Luther's words quoted by Keil, "It is just, O God, quite just."

ii. Three covenants remembered, in reverse — 42

The apodosis arrives: wəzāḵartî (H2142), "then I will remember." Keil shows the grammar plainly — "vezakharti corresponds to hitwaddu as the apodosis": confession in v. 40, remembrance in v. 42, the whole sentence arching across the parenthesis of judgment. But "remember" must not be misheard as recall after lapse. Ellicott: it "frequently denotes 'to be mindful,' 'to perform.'" Benson: "words of knowledge or remembrance, in Scripture, commonly denote affection and kindness." Then the strangeness: the word bᵉrît (H1285), "my covenant," is set before each patriarch — and the order runs backward, Jacob, Isaac, Abraham. Ellicott marks it as "the solitary instance where the regular order is inverted"; Gill notes the account "begins with him, and rises upwards to Abraham." Grace is traced upstream, from the nearest father to the root of the promise — and then past persons to place: "and I will remember the land." Benson: the land "now seems to be forgotten and despised, as if I had never chosen it."

iii. The land's sabbath and the antithesis of two joys — 43

Before mercy lands, the warning is reiterated: the land must first be "forsaken" and "enjoy its sabbaths." Here Barnes uncovers a wordplay the English buries. The verb of the land's enjoyment (wətireṣ) and the verb of the people's acceptance (yirṣū) are one and the same — rātsāh (H7521): "The land shall enjoy her sabbaths — and they shall enjoy the punishment of their iniquity. The meaning is, that the land being desolate shall have the blessing of rest, and they having repented shall have the blessing of chastisement." Ellicott reads the verse as a deliberate restatement of vv. 33–34, inserted "to deprecate more solemnly the heinousness of their sins." The Cambridge editors, more skeptically, judge that vv. 43–44 "have rather the air of a later insertion" — an honest minority note this tool records without endorsing. And the verse closes with the indictment in two rare and pointed verbs: they rejected (māʼas, H3988) His ordinances and their soul abhorred (gāʻal, H1602) His statutes — the precise pair God is about to take up and turn back.

iv. The covenant that holds because God is who He is — 44–46

The summit of the chapter is a double negation in which the people's own verbs are answered with grace. In v. 43 they rejected (māʼas) and abhorred (gāʻal); in v. 44 God declares, "I will not reject them, neither will I abhor them." The scarce word gāʻal — nine occurrences in all of Scripture — stands twice, back to back, the people's abhorrence and God's refusal to abhor. The covenant does not finally rest on Israel's faithfulness but on God's: "for I am Yahweh their God." Keil grounds it on the divine name itself — God "as the absolutely existing and unchangeably faithful One, keeps His promises and does not repent of His calling (Romans 11:29)." Verse 45 anchors the whole in the Exodus, remembered "before the eyes of the nations"; and Poole guards it from any whisper of merit: "for their sakes, or rather, to or for them... he cannot say this deliverance was given them for their sakes, but must rather say with the prophet, Ezekiel 36:22... not for your sake, O house of Israel." Then the colophon, v. 46: "These are the statutes and ordinances and laws." Ellicott shows it seals "a section by itself," closing where Leviticus 25:1 began; Keil widens it to "the close of the entire book." Benson reads the verb nāṯan, "gave," as the last word's quiet glory: the law is a gift, "made between them rather as a covenant than as a law: for he draws them with the cords of a man."

v. Read under Sola Scriptura — 40–46

Set against the rule that Scripture alone is the final authority, this unit offers a reading to be tested, not a verdict to be trusted. The architecture of the passage is itself an argument: human treachery and divine hostility answer each other verb for verb through forty verses — until v. 44 breaks the symmetry. The very words of the people's sin (māʼas, gāʻal) are spoken back by God in the negative, and the ground given is never their repentance but His name: "I am Yahweh their God." Even the confession of v. 40 reads, in the Hebrew, less as Israel's achievement than as God's foreknown gift of a humbled heart. The chapter that opens the door to grace closes it not on a condition met but on a Person unchanged.

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

The deepest grammar of Leviticus 26:40–46 is that judgment runs by symmetry and mercy runs by asymmetry. Sin is met measure for measure — qᵉrî for qᵉrî, treachery answered, statutes spurned and a people scattered. But where the people rejected and abhorred, God will not reject and will not abhor; the scale tips not because the guilt is small but because "I am Yahweh their God." The covenant survives Israel's worst because it never finally rested on Israel's best. This is the same logic Paul will draw straight out of this text into Romans 11 — "the gifts and calling of God are irrevocable" — though the link there is thematic and theological, argued from the shape of the promise, not from any shared word, since one text is Hebrew and the other Greek. Held honestly, that connection is real and load-bearing, but it is reasoning over the texts, not a quotation lifted between them.

Judgment keeps a ledger; grace tears it up — and the difference between them is nothing the sinner did, only the name of the God who will not let go.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

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

The mirror of qᵉrî — Israel's defiance answered by God's verbal / quotation — confirmed

The rare word qᵉrî (H7147, "hostile encounter") occurs in only seven verses of the whole Bible — and every one is in Leviticus 26. The people walk qᵉrî toward God (vv. 21, 23, 27, 40); God walks qᵉrî back (vv. 24, 28, 41). The unit's confession (v. 40) and God's self-description (v. 41) deliberately reuse the same scarce term, so that the whole chapter reads as one answering opposition. The Verifier records the shared lexeme; the rarity makes the verbal link certain.

Leviticus 26:40 · Leviticus 26:41 · Leviticus 26:21 · Leviticus 26:23 · Leviticus 26:27 · Leviticus 26:28

basis: shared rare lexeme H7147 qᵉrî (in only 7 vv, all in Lev 26); also H637 ʼaph, H5973 ʻim, H1980 hâlak — per Verifier on Lev 26:40↔26:28

Rejected and abhorred — then not rejected, not abhorred verbal / quotation — confirmed

In v. 43 the people "rejected (māʼas, H3988) My ordinances" and their soul "abhorred (gāʻal, H1602) My statutes." In v. 44 God answers with the identical pair, negated: "I will not reject (māʼas) or despise/abhor (gāʻal) them." gāʻal is rare — nine verses in all of Scripture — and to find both verbs reversed in adjacent verses is a deliberate verbal turn: the people's verdict on God's law overturned by God's refusal to render the same verdict on them.

Leviticus 26:43 · Leviticus 26:44 · Leviticus 26:15

basis: shared lexemes H3988 mâʼaç (69 vv) + rare H1602 gâʻal (9 vv), reversed between v.43 and v.44; v.15 shares H1285 bᵉrîyth, H3988 mâʼaç, H2708 chuqqâh — per Verifier

Jeremiah turns Israel's own verbs back at God — "Have You loathed Zion?" verbal / quotation — confirmed

Leviticus 26:43 charges that the people "rejected (māʼas, H3988) My ordinances and their soul (nephesh, H5315) abhorred (gāʻal, H1602) My statutes." Jeremiah, in the depth of Judah's ruin, hurls the very same scarce verb-pair back at God as an anguished question: "Have You completely rejected Judah? Does Your soul loathe Zion?" (Jeremiah 14:19). All three lexemes coincide — and gāʻal appears in only nine verses of the whole Bible. The prophet voices Israel's terror that God might at last do to them what they did to His law; Leviticus 26:44 is the prior answer — "I will not reject... neither will I abhor." The Verifier rates the overlap verbal; the rarity of gāʻal makes the verbal link certain. This tool does not claim Jeremiah is quoting Leviticus, but the shared scarce vocabulary makes the resonance more than thematic.

Leviticus 26:43 · Leviticus 26:44 · Jeremiah 14:19

basis: shared lexemes: rare H1602 gâʻal (9 vv) + H3988 mâʼaç (69 vv) + H5315 nephesh, between Lev 26:43 and Jer 14:19 — per Verifier; rarity of gâʻal makes the verbal link secure, though no citation is claimed

The land keeps the sabbaths the people refused structural / thematic — confirmed

Verse 43 ("the land... will enjoy its Sabbaths by lying desolate") repeats vv. 33–34 and closes the thought with v. 34's own vocabulary. The verb rātsāh (H7521, "enjoy / accept willingly"), the desolation verb šāmēm (H8074), and shabbāth (H7676) all recur. Barnes draws the antithesis: the land enjoys its rest while the people enjoy their chastisement. The Chronicler reads the Babylonian exile through exactly this lens — 2 Chronicles 36:21 says the seventy years passed "until the land had enjoyed her sabbaths," sharing all three of these very lexemes (per the Verifier) and naming the fulfillment of Leviticus' threat. Structural, not a quotation: shared pattern and shared vocabulary within the legal block, then echoed by the historian.

Leviticus 26:43 · Leviticus 26:34 · 2 Chronicles 36:21

basis: shared lexemes H7521 râtsâh (55 vv), H8074 shâmêm (81 vv), H7676 shabbâth (89 vv) — per Verifier on both Lev 26:43↔26:34 and Lev 26:43↔2 Chr 36:21; pattern repeats vv. 33–34, no quotation claimed

Treachery (maʻal) — the covenant-breaker's idiom structural / thematic — confirmed

The unit's word for unfaithfulness, maʻal (H4604) with its cognate verb māʻal (H4603), is the technical term for sacrilegious breach of trust. The same verbal-noun pairing recurs at Joshua 22:20, of Achan's "unfaithfulness" that brought wrath on the whole congregation, where it sits beside the same "iniquity" (‘āwôn, H5771) confessed here. Held honestly: these are moderately common words, and Joshua 22:20 is not quoting Leviticus — the link is a shared covenant-lawsuit idiom, the standard Hebrew for treachery against the holy, not a citation. The Verifier flags the verbal overlap; this tool downgrades the claim to a shared idiom rather than a quotation.

Leviticus 26:40 · Joshua 22:20 · 2 Chronicles 28:19

basis: shared lexemes H4604 maʻal (29 vv) + H4603 mâʻal (35 vv) + H5771 ʻâvôn (215 vv) per Verifier; under-claimed from the Verifier's "verbal" tier — a shared covenant-treachery idiom, not a quotation

"The gifts and calling of God are irrevocable" — Romans 11 structural / thematic — confirmed

The historic voices on this unit read vv. 40–45 straight into Romans 11. Keil grounds v. 44 on the divine name and cites Romans 11:29: God "does not repent of His calling." Gill cites Romans 11:26–27 on Israel's preservation and future conversion; Benson notes "St. Paul concludes that the Israelitish nation... should be gathered again and restored." (Jamieson-Fausset-Brown make the same restoration point but append a cross-reference printed as "Ro 2:1-29" — apparently a misprint for Romans 11, the chapter that actually carries the argument; see the editorial note at v. 44.) Held honestly: Romans 11 is Greek and Leviticus 26 is Hebrew, so there can be no shared Strong's lexeme — the Verifier finds none. This is a structural and theological link, the same covenant-logic (mercy outlasting unfaithfulness because God is faithful) argued across both Testaments, not a verbal quotation. Tiered structural for exactly that reason.

Leviticus 26:44 · Leviticus 26:45 · Romans 11:28 · Romans 11:29

basis: cross-Testament (Greek↔Hebrew): no shared Strong's possible — Verifier on Lev 26:44↔Romans 11:29 returns no shared lexeme. Link is the shared covenant-faithfulness logic, asserted by JFB/Benson/Gill/Keil, argued not quoted

The uncircumcised heart — flesh's sign turned inward structural / thematic — confirmed

Verse 41's "uncircumcised heart" (‘ārêl lēbāb, H6189) becomes one of Scripture's deepest veins. Barnes and Ellicott both trace it to the prophets (Jeremiah 6:10; 9:26) and into the New Testament — Stephen's "uncircumcised in heart and ears" (Acts 7:51) and Paul's "circumcision... of the heart, by the Spirit" (Romans 2:28–29; cf. Colossians 2:11). Held honestly: the NT references are Greek, with no shared Strong's number, so the connection is thematic, carried by the metaphor itself rather than a verbal quotation; this tool follows the named voices in drawing it but tiers it accordingly.

Leviticus 26:41 · Jeremiah 9:26 · Acts 7:51 · Romans 2:28-29

basis: metaphor of the uncircumcised heart; OT↔NT spans Hebrew and Greek so no shared Strong's — thematic continuity named by Barnes and Ellicott, not a quotation

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

Confession met not by condition but by covenant widely-held

The whole turn of the unit — sin owned, God remembering His oath "for I am Yahweh their God" — is the gospel shape before the gospel. Mercy here does not wait on a balance of merit (Poole: "not for your sake, O house of Israel") but rests on God's own faithfulness to a covenant He cut. The New Testament names the One in whom that faithfulness is finally and personally embodied: "all the promises of God find their Yes in Him" (2 Corinthians 1:20). The unbreakable covenant of Leviticus 26:44 points forward to the new covenant in Christ's blood, which cannot be annulled.

Leviticus 26:44 · 2 Corinthians 1:20 · Hebrews 8:6-12

The circumcised heart God Himself must give widely-held

Verse 41 makes everything hinge on the uncircumcised heart being humbled — a thing the law commands but cannot create. Scripture's answer is that God Himself must circumcise the heart (Deuteronomy 30:6), writing the law within under the new covenant (Jeremiah 31:33) — fulfilled in the "circumcision made without hands" in Christ (Colossians 2:11) and the Spirit who gives a heart of flesh for a heart of stone (Ezekiel 36:26). The repentance Leviticus 26 foresees is, finally, a gift of grace in Christ, not an achievement of the flesh.

Leviticus 26:41 · Deuteronomy 30:6 · Jeremiah 31:33 · Colossians 2:11

Israel not cast away — and Romans 11's mercy on all widely-held

The voices of this unit (Benson, Gill, Keil) already read v. 44 forward to Romans 11, where Paul builds his case that "God has not rejected His people" on the same covenant-faithfulness this verse declares. The deeper Christological note is Romans 11's climax: the God who keeps faith with unfaithful Israel "has consigned all to disobedience, that He may have mercy on all" — the pattern of grace-outlasting-rebellion, here promised to Israel, opened in Christ to the nations "before the eyes of" whom (v. 45) the covenant was always to be displayed. The Pulpit Commentary presses the same horizon with a question left open: all the promised blessings "to repentant and restored Israel are to find their accomplishment in the spiritual Israel, the children of Abraham" (Romans 4:11). Held honestly: this is a theological and structural reading across Testaments, not a verbal quotation; whether the promises fall to ethnic Israel restored, to the believing remnant within both Jew and Gentile, or to both in sequence is itself debated, and this tool records the historic readings without adjudicating between them.

Leviticus 26:44 · Leviticus 26:45 · Romans 11:29-32 · Romans 4:11

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:

  • Albert Barnes, Notes on the Bible (1834)
  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Keil & Delitzsch, Biblical Commentary on the Old Testament (1860s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). The named voices are quoted verbatim from public-domain works, attributed in place: Ellicott (1878), Barnes (1834), Matthew Henry (1706), Poole (1685), Gill (1746–63), Benson (1810s), Geneva Study Bible (1599), Cambridge Bible (1880s), the Pulpit Commentary (Spence & Exell, 1880s), Jamieson-Fausset-Brown (1871), and Keil & Delitzsch (1860s, ET). Spurgeon's Treasury of David covers the Psalms, not Leviticus, so he is rightly absent from this unit. The Hebrew is the Masoretic tradition; transliterations, parsings, literal renderings, and the "where the English smooths the Hebrew" notes are this tool's own work (⚙) — careful but fallible; check them against a lexicon (BDB, HALOT) and a standard grammar.

Three honesty notes specific to this unit. (1) Every cross-Testament link here — Romans 11; the uncircumcised-heart line into Acts 7 and Romans 2; the Christ readings — spans Hebrew and Greek and therefore cannot carry a shared Strong's number; the Verifier confirms none exists (e.g., Lev 26:44 ↔ Romans 11:29 returns no shared lexeme). These are tiered structural/thematic and are argued from the shape of the covenant promise, never asserted as verbal quotations — even though several of the unit's own historic voices draw the Romans 11 connection. Jamieson-Fausset-Brown attach a printed reference "Ro 2:1-29" that appears to be a misprint for Romans 11; the quotation is recorded, the reference is not endorsed. (2) The Verifier rates the Joshua 22:20 / 2 Chronicles 28:19 maʻal links and the Jeremiah 14:19 gāʻal/māʼas link as "verbal." The maʻal links this tool deliberately under-claims to "structural," since maʻal/māʻal is the standard idiom for covenant treachery rather than evidence of citation; the Jeremiah 14:19 link this tool keeps at verbal, because gāʻal is genuinely rare (nine verses in all) and the verb-pair coincides exactly — while still declining to claim Jeremiah is quoting Leviticus. (3) The Cambridge Bible's note that vv. 43–44 "have rather the air of a later insertion" is recorded as an honest critical minority view, neither endorsed nor suppressed.

✦ = 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)