Levítico 26
John Gill · Citado em PreceptAustin
Levítico 26
Gill - In their hurry and confusion, everyone making all the haste he can to escape the imaginary danger; or "a man upon his brother"; his friend, as Aben Ezra interprets it, having no regard to relation and friendship, every one endeavoring to save himself. There is another sense which some Jewish writers give of this phrase, and is observed by Jarchi, which is, that everyone shall fall for the iniquities of his brother; for all the Israelites say, they are sureties for one another; but the former sense is best: John Gill on as if running from a sword - as if a sword was drawn and brandished at them, just ready to be thrust in them, filling them with the utmost dread and terror, and yet at the same time none in pursuit of them. John Wesley on though no one is pursuing - Your guilt and fear causing you to imagine that they do pursue when indeed they do not. And you will have no strength to stand up before your enemies: "no heart to resist them, no strength nor spirit to oppose them, and defend themselves but be obliged to surrender their cities, themselves, their families and goods, into the hand of the enemy."How true this proved to be in Nazi Germany. The Jews almost passively were herded into cattle cars to be taken to extermination camps...with virtually no resistance. This certainly seems to be a partial fulfillment of this horrible prophecy. Just as God had promised that His obedient people would be blessed with success far beyond their numbers (Leviticus 26:8-note), when they were disobedient, they would suffer disproportionate defeat. Earlier God had given this prophetic promise to disobedient Israel... ‘I will set My face against you so that you will be struck down before your enemies; and those who hate you will rule over you, and you will flee when no one is pursuing you. (Leviticus 26:17-note). NET Note on to stand up - The term rendered "to stand up" is a noun, not an infinitive. It occurs only here and appears to designate someone who would take a powerful stand for them against their enemies. The Septuagint (Lxx) of no strength to stand is "ou (absolute negation) dunesesthe (dunamai = inherent ability) antistemai (anthistemi - aorist active indicative)" which is could be translated "absolutely no inherent ability to stand, resist or oppose". The verb anthistemi ( anti = against + histemi = to cause to stand) is literally to stand against, set one's self against or withstand. Anthistemi can mean to arrange in battle against a foe and thus pictures a face to face confrontation. It means to set one's self against, to stand firm against someone else's onset, to oppose (place opposite or against), to resist by actively opposing pressure or power, to withstand (oppose with firm determination). It involves not only a psychological attitude but also a corresponding behavior. It was used to refer to an army arranging in battle against the enemy force and thus arrayed against the enemy. In two of the NT uses of anthistemi the reference is to the need to resist or oppose the devil (James 4:7-note, 1 Peter 5:9-note), which at least raises the possibility that Lev 26:37 in part has reference to spiritual warfare picturing the disobedient Israelites as unable to resist Satan and his minions, who of course has utter and eternal hatred of the Jews (cp the spiritual underpinnings of the Nazi involvement with the occult). The Septuagint (Lxx) for enemies is echthros which is an adjective that means hatred or hostility and is used of personal enemies as well as national foes. TDNT adds this comment on echthros in the Septuagint - "Basic to the usage is that Gentiles do not alternate between hostility and friendship but are in constant opposition to both Israel and God (Ex. 23:22), so that defeat of Israel dishonors God (Josh. 7:8), and David's adultery causes the Lord's enemies to blaspheme (2 Sam. 12:14). The opposition becomes more purely religious in Isa 1:24 when foes within Israel are at issue. Liberation from enemies is Israel's hope (Isa 62:8), but ongoing hostility between the righteous and the wicked is a common theme (Ps. 6:10 etc.). For the rabbis opponents include idolaters, apostate proselytes, renegades, and wicked Israelites. Unjustifiable hatred is forbidden but there is a legitimate hatred of foes in the OT sense as those who disrupt the covenant relationship." An example of Israel not being able to stand up before their enemies was seen soon after this prophecy was given when Israel was defeated by the men of Ai. Joshua 7 But the sons of Israel acted unfaithfully (Literally "broke faith" a breach of covenant law) in regard to the things under the ban (DISOBEDIENCE BRINGS CURSING), for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, from the tribe of Judah, took some of the things under the ban, therefore the anger of the LORD burned against the sons of Israel. 2 Now Joshua sent men from Jericho to Ai, which is near Beth-aven, east of Bethel, and said to them, “Go up and spy out the land.” So the men went up and spied out Ai. 3 They returned to Joshua and said to him, “Do not let all the people go up; only about two or three thousand men need go up to Ai; do not make all the people toil up there, for they are few.” 4 So about three thousand men from the people went up there, but they fled from the men of Ai. 5 The men of Ai struck down about thirty-six of their men, and pursued them from the gate as far as Shebarim and struck them down on the descent, so the hearts of the people melted and became as water. 6 Then Joshua tore his clothes and fell to the earth on his face before the ark of the LORD until the evening, both he and the elders of Israel; and they put dust on their heads. 7 Joshua said, “Alas, O Lord GOD, why did You ever bring this people over the Jordan, only to deliver us into the hand of the Amorites, to destroy us? If only we had been willing to dwell beyond the Jordan! 8“O Lord, what can I say since Israel has turned their back before their enemies? 9 “For the Canaanites and all the inhabitants of the land will hear of it, and they will surround us and cut off our name from the earth. And what will You do for Your great name?” 10 So the LORD said to Joshua, “Rise up! Why is it that you have fallen on your face? 11 “Israel has sinned, and they have also transgressed My covenant which I commanded them. And they have even taken some of the things under the ban and have both stolen and deceived. Moreover, they have also put them among their own things. 12 “Therefore the sons of Israel cannot stand before their enemies; they turn their backs before their enemies, for they have become accursed. I will not be with you anymore unless you destroy the things under the ban from your midst. (Joshua 7:1-12) Comment - Note carefully that although Achan's sin was "personal" sin it was by no means "private" but affected the entire tribe and had serious consequences, so that 36 men losing their lives (Josh 7:5)! This is reminescent of Adam's "personal" sin (Ro 5:12,18,19). Achan's sin teaches the serious effects sin can have on God's people. It is critically important then for blatant sin to be disciplined (1Co 5:1-8; Acts 5:1-11; 2Th 3:6, 14, 15, cp Jdg 20). Achan's sin is called a "trespass" (ma`al.) in Josh 7:1, which refers to treachery, a breach of trust, such as refusing to pay a vow, adultery, or idolatry (Lev 5:16; Nu 5:12, 27; Jos 22:16; Ezra 9:2-4). It is called a "disgraceful thing" (nevalah) in Josh 7:15, a term usually used of sexual perversions (Ge 34:7; Jdg 19:23,24). Matthew
Levítico 26
Gill on perish - Not utterly, but great numbers of them, through change of air, and different diet, as Aben Ezra, and through the cruel usage of their enemies; for there is a body of them which continues unto this day; unless this is to be understood of the ten tribes, as R. AkibaF2interprets it, who are supposed to be entirely lost and swallowed up among the nations where they were carried captive: Your enemies' land will consume you - While the conditions in the land may contribute to this fate, it is the people of the land who will bring about the "consumption" of the Jews. Consume is the Hebrew word which literally means to eat, but obviously is used figuratively to describe a thorough and complete destruction (see English of consume) The Septuagint (Lxx) for akal is katesthio which literally means to eat up ravenously, to devour (Mt 13.4) but as used here figuratively means to destroy as in the destruction of the forces arrayed with Satan at his last stand (Rev 20:9-note). The Septuagint (Lxx) for enemies is echthros and is described in the previous passage. While many of the Jews will indeed be (and have indeed been) "consumed" not all of them and in May, 1948 God even gave them a nation again! We are surely in the last of the last days! John Gill on perish - Not utterly, but great numbers of them, through change of air, and different diet, as Aben Ezra, and through the cruel usage of their enemies; for there is a body of them which continues unto this day; unless this is to be understood of the ten tribes, as R. AkibaF2interprets it, who are supposed to be entirely lost and swallowed up among the nations where they were carried captive: and the land of your enemies shall eat you up; they should die in it through one disease or another; by the pestilence, as the Targum of Jonathan, and so be buried in it; in which sense it may be said to eat them up, or consume them, for the grave swallows up and consumes all that are put into it; Jarchi says, this is to be understood of those that die in captivity. Adam Clarke on enemies' land - Does this refer to the total loss of the ten tribes? (Ed: See my answer in comment) These are so completely swallowed up in some enemies' land, that nothing concerning their existence or place of residence remains but mere conjecture. (Comment: That is not exactly the case -- God knows who and where the members of the 10 "lost" tribes are as we see clearly in Revelation 7:4-8-note where the tribes are once again clearly, specifically identified.) John Gill - and the land of your enemies shall eat you up - They should die in it through one disease or another; by the pestilence, as the Targum of Jonathan, and so be buried in it; in which sense it may be said to eat them up, or consume them, for the grave swallows up and consumes all that are put into it; Jarchi says, this is to be understood of those that die in captivity. Leviticus 26:39 'So those of you who may be left will rot away because of their iniquity in the lands of your enemies; and also because of the iniquities of their forefathers they will rot away with them. NETS Septuagint And those of you who are left shall be corrupted because of their sins. In the land of their enemies they shall melt away. NET "'As for the ones who remain among you, they will rot away because of their iniquity in the lands of your enemies, and they will also rot away because of their ancestors' iniquities which are with them. KJV And they that are left of you shall pine away in their iniquity in your enemies' lands; and also in the iniquities of their fathers shall they pine away with them. CSB Those who survive in the lands of your enemies will waste away because of their sin; they will also waste away because of their fathers' sins along with theirs. ESV And those of you who are left shall rot away in your enemies' lands because of their iniquity, and also because of the iniquities of their fathers they shall rot away like them. NLT Those of you who survive will waste away in your enemies' lands because of their sins and the sins of their ancestors. shall rot: Dt 28:65 Dt 30:1 Ne 1:9 Ps 32:3,4 Jer 3:25 29:12 La 4:9 Eze 4:17 Eze 6:9 20:43 24:23 33:10 36:31 Ho 5:15 Zec 10:9 and also (KJV): Ex 20:5 34:7 Nu 14:18 De 5:9 Jer 31:29 Eze 18:2,3,19 Mt 23:35,36 Ro 11:8-10 Leviticus 26 Commentaries - Multiple Sermons and Commentaries SURVIVORS WILL WASTE AWAY So those of you who may be left - Indicates that others are not left implying that they have died. Left (remnant) (07604)(sha'ar/sa'ar) is used to indicate those surviving after an elimination process. The Septuagint (Lxx) translates "left" with the Greek verb kataleipo which literally means to leave behind or leave remaining. Will rot away because of their iniquity...will rot away - The Hebrew word maqaq is described in more detail below but means to decay, a gradual but certain deterioration or wasting away. A partial fulfillment of this prophecy is found in Ezek 4:17 which describes the Jews of Judah in exile in Babylon as they "waste away" in their iniquity. Rot (04743)(maqaq) means to decay, rot, fester, pine away. That which is rotting is in a state of decay usually accompanied by an offensive odor! Given that picture, it is fascinating to note that "decay" is repeatedly linked with iniquity (Lev 26:39, Ezek 4:17-note, Ezek 24:23, Ezek 33:10) or transgressions (Ezek 33:10). So what can we conclude about the effect of sin? It rots our soul, causing decay within our character, which is shown in our foul smelling words, actions and deeds! O my! Lord save us from this inner decay by Your Holy Word and Your Holy Spirit in the Name of Your Holy One of Israel! Amen In Zechariah 14:12 maqaq describes a literal rotting of their physical bodies (just like depicted in the Raiders of the Lost Ark when the men opened the ark and looked in!) The Septuagint (Lxx) translates rot with the Greek verb kataphtheiro (katá = intensifies meaning + phtheiro = corrupt, destroy) which means to corrupt (as in Ge 6:12), to ruin, to destroy (used with this latter meaning in Ge 6:13, 17, 9:11), bring to naught (passive as in Lev 26:39 = to be utterly spoiled, to become useless). Kataphtheiro figuratively describes a human mind that has become corrupted, decadent, entirely spoiled and in a sense "lain waste." (used in 2 Ti 3:8-note of a "depraved mind") Leviticus 26:39 'So those of you who may be left will rot away because of their iniquity in the lands of your enemies; and also because of the iniquities of their forefathers they will rot away with them. Psalm 38:5 My wounds grow foul and fester Because of my folly. Isaiah 34:4 And all the host of heaven will wear away, And the sky will be rolled up like a scroll; All their hosts will also wither away As a leaf withers from the vine, Or as one withers from the fig tree. Ezekiel 4:17-note because bread and water will be scarce; and they will be appalled with one another and waste away in their iniquity. Ezekiel 24:23 'Your turbans will be on your heads and your shoes on your feet. You will not mourn and you will not weep, but you will rot away in your iniquities and you will groan to one another. Ezekiel 33:10 "Now as for you, son of man, say to the house of Israel, 'Thus you have spoken, saying, "Surely our transgressions and our sins are upon us, and we are rotting away in them; how then can we survive?"' Zechariah 14:12 Now this will be the plague with which the LORD will strike all the peoples who have gone to war against Jerusalem; their flesh will rot while they stand on their feet, and their eyes will rot in their sockets, and their tongue will rot in their mouth. because of their iniquity...because of the iniquities of their forefathers -(cp Ex 20:5) This is not generational cursing, but simply reflects the fact that the sons were exposed to sinful practices of their fathers (LOOK OUT FATHERS! THEY ARE LOOKING!) and naturally imitated them. Note that in Ex 20:5 those who are punished are specifically characterized as "those who hate" God! In the Septuagint (Lxx) the Greek verb miseo (to hate) in Ex 20:5 is in the present tense which indicates that these individuals continually were practicing a "lifestyle" of hatred toward the holy God thus they they were justly guilty before Him. And they were each punished for their personal rebellion and sin. George Bush - Leviticus Notes Critical and Practical - Leviticus 26 They that are left of you shall pine away in their iniquity. The most obvious import of ‘pining away in iniquity’ is, to consume and perish in the punishment for iniquity; in allusion to which it is said, Ezek. 33:10, ‘If our transgressions and our sins be upon us, and we pine away in them, how should we then live?’ Comp. Ezek. 24:23. Ainsworth suggests that it may likewise imply the beginning of grace, or a godly contrition in them that are left, i. e. ‘the remnant, according to the election of grace,’ Rom. 11:5, who by their sore chastisements are brought to an humbling consciousness of their sins, and made to feel that they are pining away in them; or as is expressed by the prophet, Ezek. 36:31, ‘Ye shall loathe yourselves in your own sight for your iniquities.’ Leviticus 26:40 'If they confess their iniquity and the iniquity of their forefathers, in their unfaithfulness which they committed against Me, and also in their acting with hostility against Me-- NETS Septuagint - And they shall confess their sins and the sins of their fathers, because they transgressed and disdained me and because they walked sideways before me, NET However, when they confess their iniquity and their ancestors' iniquity which they committed by trespassing against me, by which they also walked in hostility against me KJV If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; CSB "But if they will confess their sin and the sin of their fathers-- their unfaithfulness that they practiced against Me, and how they acted with hostility toward Me, ESV "But if they confess their iniquity and the iniquity of their fathers in their treachery that they committed against me, and also in walking contrary to me, NLT "But at last my people will confess their sins and the sins of their ancestors for betraying me and being hostile toward me. YLT 'And -- they have confessed their iniquity, and the iniquity of their fathers, in their trespass which they have trespassed against Me, and also, that they have walked with Me, in opposition, confess: Nu 5:7 De 4:29-31 30:1-3 Jos 7:19 1Ki 8:33-36,47 Ne 9:2-5 Job 33:27,28 Ps 32:5 Pr 28:13 Jer 31:18-20 Eze 36:31 Da 9:3-20 Ho 5:15 6:1,2 Lu 15:18,19 1Jn 1:8-10 and that (KJV): Lev 26:21,24,27,28 Leviticus 26 Commentaries - Multiple Sermons and Commentaries CONFESSION OPENS A DOOR TO A FUTURE AND A HOPE FOR ISRAEL Leviticus 26:40-46 marks a change in tone from the "curses" for disobedience (Lev 26:14-39-note) and now emphasizes confession, repentance and restoration. Israel's sin was great but God's grace was greater, for where sin abounds grace abounds all the more (Ro 5:20-note). Praise God that in the midst of wrath, God remembers mercy or we would all be is "dire straits!" (Hab 3:2-note) John
Levítico 26
Gill adds God is saying He "Showed no regard unto them, as if He took no care of them, or in a providential way concerned Himself for them, but let what would befall them; yea, came out in the way of His judgments against them, as if He was an enemy to them; see Leviticus 26:24-note." To bring them into the land of their enemies: This prophecy was literally fulfilled in Israel's two fold exile - the Northern 10 tribes to Assyria in 722 BC, and theSouthern 2 Tribes (Judah and Benjamin) to Babylon in 586 BC (3 stages - 605, 597, 586) If their uncircumcised heart: An uncircumcised heart is a non-believer. In context Moses is referring to the unsaved Jews. (see Circumcision of the Heart cf Ro 2:29+). In his great sermon to the Jewish leaders who were persecuting (and who eventually stoned him to death) Stephen helps us understand why their hearts remained uncircumcised declaring "You men who are stiff-necked and uncircumcised in heart and ears are always resisting (Lxx = antipipto in the present tense) the Holy Spirit; you are doing just as your fathers did.." (Acts 7:51+). Note the phrase "you are doing just as your fathers did" which refers to the very audience Moses is writing to in Leviticus (first generation) and then 40 years later in Deuteronomy (second generation of Israel) (Dt 10:16+, Dt 30:6+) Note that from Acts 7:51+ we learn what an uncircumcised heart does -- It resists the Holy Spirit. The clear implication of Stephen's description is that a circumcised heart is sensitive to the Holy Spirit. So even though the Holy Spirit did not indwell men and women in the OT those who had circumcised hearts (Dt 30:6 shows it is a work of God, by grace their hearts were circumcised through faith - cf Ge 15:6), He was active in the lives of those who had circumcised hearts. One thinks of David's prayer in Ps 51:11 "Do not cast me away from Your presence And do not take Your Holy Spirit from me." Clearly David's heart was circumcised and sensitive to the ministry of the Holy Spirit! Consider Simeon and Mary (both Jews still under the Old Covenant) who are described by Luke (Lk 2:25+, Lk 1:41+ = Mary) The Holy Spirit is omnipresent in the world (Ge 1:2), convicting men and constraining them. Somehow, some men are moved by Him to begin then to seek God for themselves, and God "is a rewarder of them that diligently seek him" (Hebrews 11:6). The Gentile Cornelius was evidently one such man, so God then led Peter to go to Cornelius to instruct Him concerning Christ (Acts 10:1-2+). John Gill describes their uncircumcised heart as a "foolish proud heart." He adds that what Moses is saying signifies that their "sinful, wicked, hard, and impenitent heart, (was) brought to a sense of sin, to repentance and humiliation for it." Now think about what Gill is saying (with which I agree) -- How could an uncircumcised heart come to its senses, acknowledge its sin and repent and humble itself? Is this clearly not indicative of divine intervention, yea, even "divine surgery" if you will on their hard hearts to give them a heart of flesh that is capable of confessing and repenting? Ezekiel prophesies of this "heart surgery" (this is in essence the New Covenant)... Moreover, I will give you (GOD IS SPEAKING THIS PROMISE SPECIFICALLY TO REBELLIOUS ISRAEL!) a new heart and put a new spirit within you; and I will remove the heart of stone ("UNCIRCUMCISED HEART") from your flesh and give you a heart of flesh (SPIRITUALLY "CIRCUMCISED HEART"-cp Ro 2:28-29-note). “I will put My Spirit within you and cause you to walk in My statutes (NOTE THAT GOD'S ENABLING POWER BY HIS SPIRIT IS THE ONLY WAY SINNERS CAN WALK IN HOLINESS), and you will be careful to observe My ordinances (NOTICE HERE THAT GOD'S PROVISION OF THE SPIRIT DOES NOT GIVE US A "FREE PASS" -- WE ARE STILL RESPONSIBLE FOR MAKING THE DAILY CHOICES TO OBEY BUT NOW WE DO SO ENABLED BY HIS SPIRIT - see Php 2:13NLT-note). (Ezekiel 36:26-27-note) Related Resources: Discussion of Circumcision of the Heart Another Discussion of Spiritual Significance of Circumcision of the Heart George Bush - Leviticus Notes Critical and Practical - Leviticus 26 If then their uncircumcised hearts be humbled. Chal. ‘Gross, or foolish, hearts.’ Targ. Jon. ‘Proud hearts.’ The phrase implies a perverse heart; one which prompted them to resist the Spirit of God. Accordingly we find the Jews in the apostles’ times thus characterized: Acts 7:51+, ‘Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost,’ This is said because, as we learn elsewhere, Ro 2:29, the true circumcision is ‘in the heart,’ and ‘in the spirit.’ Conformably to this the prophet complains, Jer. 9:26, that ‘all the house of Israel are uncircumcised in heart.’ Accept of the punishment of their iniquity. Heb. ירצו את עונם yirtzu eth avonâm, accept of their iniquity. As the words ‘iniquity’ and ‘sin’ are often used by an idiom of the Hebrew for the ‘punishment’ due to transgression, so to accept the same is meekly and willingly to bear it, and even to be well pleased with it (the term in the original being the same with that employed, v. 34, and rendered ‘enjoy’), as the most suitable means to bring them to repentance. An illustration of this sentiment occurs, Mic. 7:9, ‘I will bear the indignation of the Lord, for I have sinned against him.’ Uncircumcised (06189)(arel from orlah = foreskin) is an adjective which means one with foreskin intact or "having foreskin." The majority of passages which use this term refer to the literal state of being uncircumcised (e.g., Gen. 17:14; Ex 12:48+; Josh. 5:7+; Jdg. 14:3+; Jdg 15:18+; 1Sa 14:6; 17:26, 36; 31:4; 1 Chr. 10:4). See the important related topic circumcision of the heart which is how arel is used in Jer 9:26. Arel was a word of contempt, particularly of Philistines who did not practice circumcision (Jdg. 14:3+; Jdg 15:18+; 1Sa 14:6; 17:26, 36; 31:4 thru 1Chr 10:4; 2Sa 1:20). The Israelites looked upon the Philistines with contempt, due to their lack of conformity to the practice of circumcision, thus illustrating the Philistines' opposition to Israel's God (2 Sam. 1:20). Foreign nations who remained uncircumcised were considered pagan and unclean. It was a serious covenant violation to bring uncircumcised individuals into the Temple, because it desecrated the holiness and purity of the Lord's sanctuary (Ezek. 44:7, 9). Moses described himself as having "uncircumcised lips," an indication of his speech impediment and difficulty in making people listen to him (Ex 6:12, 30). This term was associated with moral and spiritual uncleanness (Isa 52:1) as well as with organs that did not function properly (Ex 6:12, "uncircumcised lips" do not speak well; Jer 6:10, "uncircumcised ears" cannot listen). And so in Ex 6:12, 30 arel is used in a figurative sense to describe one unskilled in speech. The NET Note on Ex 6:12 says that the Hebrew phrase literally is ""and [since] I am of uncircumcised lips." The "lips" represent his speech (metonymy of cause). The term "uncircumcised" makes a comparison between his speech and that which Israel perceived as unacceptable, unprepared, foreign, and of no use to God. The heart is described this way when it is impervious to good impressions (Lev 26:41; Jer 9:26) and the ear when it hears imperfectly (Jer 6:10). Moses has here returned to his earlier claim – he does not speak well enough to be doing this." In Lev 19:23 Moses records "you shall count their fruit as forbidden ("you shall circumcise its fruit [as] its foreskin," taking the fruit to be that which is to be removed and, therefore, forbidden. Since the fruit is uncircumcised it is forbidden). Three years it shall be forbidden (arel; Lxx = aperikathartos = unpurified, impure) to you; it shall not be eaten." Here arel is translated "forbidden" which in Hebrew literally reads "it shall be to you uncircumcised" and was forbidden during the 3 years (cf Lev 19:24). Mayer comments "This text directs that during the first three years after a tree is planted, its fruit must be treated “like foreskins” (v. 23), i.e., the fruit must not be eaten; in the fourth year it is treated as a second tithe (→ עשׂר ʿeśer), i.e., the owner has to sell the fruit to himself and spend the proceeds on a feast during a pilgrimage to Jerusalem. Only then is the fruit available for regular consumption. The point of comparison is probably that the fruit is left in place as a foreskin is left in place; just as the uncircumcised are excluded from the cult, so the fruit is excluded from consumption. The rabbis collected most of the detailed regulations in tractate ʿOrlah of the Mishnah, the Tosephta, and the Jerusalem Talmud." (TDOT) Mayer divides arel into two main categories - 1. Ethnic Identity. Possession of a foreskin is understood as the mirror image of circumcision. From the end of the patriarchal period on, it is a mark of ethnic difference, barring connubium (Gen. 34:14; cf. Jdg. 14:3+; Jdg 15:18+). Various groups are referred to as uncircumcised: Shechemites (Gen. 34), Philistines, Babylonians (Isa. 52:1; Hab. 2:16 MT). During Israel’s conflicts with the Philistines, “uncircumcised” became a term of opprobrium for the enemy (1 Sa 14:6; 17:26, 36; 31:4 = 1 Chr. 10:4; 2 S. 1:20). The two hundred members with foreskins that David brought Saul proved that he had been victorious two hundred times in battle with the Philistines. The assignment Saul had given him, intended to result in his death, he carried out successfully (1 S. 18:25, 27; 2 S. 3:14). 2. Relationship with God. Ezekiel, Deutero-Isaiah, and P identify uncircumcision with cultic impurity (Ezk. 44:7, 9; Isa. 52:1; Ex. 12:48). Possession of a foreskin is a sign of breaking the covenant (Gen. 17; Lev. 12:3; Ezek. 44:7). It was obviously not rare for spiritual pride to be rampant among the “circumcised.” Boasting of the sign of the covenant, even members of the priesthood forgot that it is also possible to break the covenant by severing fellowship with God through disobedience and impenitence. Such people are circumcised in the flesh, but their hearts are still uncircumcised. “Circumcise your hearts!” was Jeremiah’s call to repentance—taken up also in other texts—shortly before the catastrophe of 587 b.c.e. descended on Jerusalem and Judah (Lev. 26:41; Dt. 10:16; Jer. 4:4; 9:24-25; Ezk. 44:7, 9). Jerusalem’s obdurate resistance to God was due to uncircumcised ears, as Jeremiah called the people’s unwillingness to repent (Jer. 6:10). The notion of ears incapable of hearing God’s word helps us understand the statement put by P in the mouth of Moses, to the effect that Pharaoh will not listen to him because his lips are uncircumcised (Ex. 6:12, 30). This idiom is not intended to mean simply that Moses is not possessed of rhetorical skills. He rather confesses humbly that he does not feel equipped to carry out God’s commission. The inglorious end with which Ezekiel threatens the Phoenicians (Ezek. 28:10) and Egyptians (Ezek 31:18; 32:17-32) is manifested in their lying in death with the uncircumcised and those slain by the sword; they have a special place in the netherworld, where they must share the fate of Israel’s other enemies—Assyria, Elam, Meshech and Tubal (Cilicia and Phrygia), Edom, the princes of the north, and the Sidonians—who wait to receive them. Here speaks an Israelite who applies to foreign nations the image of a knacker’s yard where the uncircumcised among his own people, who have broken their ties with the people and with God, and those slain by the sword (i.e., executed) are hastily buried. Their end and their burial are ignominious; they are damned to ignominy for eternity. (Theological Dictionary of the Old Testament: Volume11, Revised) Ronald Allen - Circumcision has been practiced by many peoples of the world usually at puberty, but in Israel it was rooted in a profound religious conviction: by this act of dedication, witness was given to the fact of belonging to Yahweh and to his people (see Eichrodt, ETOT, I, p. 138). As far as we know, only Israel practiced infant circumcision. Of course this practice precluded the other licentious puberty rites of the surrounding pagans. The institution of circumcision is detailed in Genesis 17 as the sign of Yahweh's covenant with Abraham, as was the rainbow in his covenant with Noah. Every male of the community, bond and free, was to be circumcised when eight days old. The uncircumcised were to be cut off from the community. Youngblood writes, "From that time forward the rite of circumcision would become ... a token of God's solemn promise to bless His people numerically. God had spoken, and He would bring His word to remembrance every time the circumciser's knife was wielded" (The Heart of the Old Testament, p. 46). The patriarchal covenant act was reaffirmed in the Mosaic code (Leviticus 12:3). Exodus 4:24-26 is somewhat obscure. See Cassuto. Exodus, pp. 58-61, and Clements, Exodus, p. 31. [This difficult passage has been much discussed but the suggestions of Hans Kosmala possibly bring new light ("The Bloody Husband," VT 12: 14-28). He argues, first, that it is the first-born son who is in danger—not Moses. In the context the emphasis is on Israel as God's first-born. Pharaoh's firstborn is in danger. Now Moses' first-born must be circumcised or he too is in danger. Second, the verb nāgaʿ should be taken as a Qal "touch" not Hiphil "cast" as KJV. Third, says Kosmala, Zipporah touched the child's legs with the foreskin to make a sign of blood—not that she cast it at Moses' feet. Moses is not mentioned by name in this sentence. Fourth, that her remark "a bloody husband" should rather be translated "a blood-circumcised (boy)." The Arabic verb ḥatana means "to circumcise" and Kosmala reminds us that Zipporah in Sinai may well have had early Arabic connections. Thus she was not petulantly blaming Moses, but in satisfaction claiming she had saved her boy by performing the rite. Kosmala finds the last clause of Exodus 4:26 to be not a mere repetition. It is a linguistic note that what she said in Arabic idiom applied to the boy who in Hebrew idiom was "the circumcised" (mûl). The suggestion changes no consonants in the text. It has linguistic support. And it avoids the otherwise strange tension between Moses and Zipporah. A free translation would be: At a lodging place on the way the Lord met him (Moses) and sought to slay him (his firstborn). But Zipporah took a flint knife and cut off the foreskin of her son and touched his legs with it. Then she said, "Surely you are my blood-circumcised one" and the Lord let him alone. So the term she used "blood-circumcised one" (Arabic) referred to the circumcised one (Hebrew). r.l.h.] The adjective ʿārēl "having foreskin, uncircumcised," became a word of contempt, used particularly with reference to the Philistines who did not practice circumcision (cf. Judges 14:3; Judges 15:18; 1 Samuel 14:6; 1 Samuel 17:26, 36; 1 Samuel 31:4 = 1 Chron. 10:4; 2 Samuel 1:20). ((Online Theological Wordbook of the Old Testament) Arel - 35x in 32v - closed(1), forbidden(1), uncircumcised(31), unskilled(2) Gen. 17:14; Ex 6:12; Ex 6:30; Ex 12:48; Lev. 19:23; Lev. 26:41; Jos. 5:7; Jdg. 14:3+; Jdg 15:18+; 1 Sam. 14:6; 1 Sam. 17:26; 1 Sam. 17:36; 1 Sam. 31:4; 2 Sam. 1:20; 1 Chr. 10:4; Isa. 52:1; Jer. 6:10; Jer. 9:26; Ezek. 28:10; Ezek. 31:18; Ezek. 32:19; Ezek. 32:21; Ezek. 32:24; Ezek. 32:25; Ezek. 32:26; Ezek. 32:27; Ezek. 32:28; Ezek. 32:29; Ezek. 32:30; Ezek. 32:32; Ezek. 44:7; Ezek. 44:9 Isaiah 52:1 Awake, awake, Clothe yourself in your strength, O Zion; Clothe yourself in your beautiful garments, O Jerusalem, the holy city; For the uncircumcised and the unclean Will no longer come into you. Comment: When will Isaiah's prophecy be fulfilled for it certainty has not been fulfilled in our time? It will be when Messiah returns and "all Israel" (equates with "all" who believe in Messiah which is 1/3 of the nation in the time of the Great Tribulation - Zech 13:8-9+) is saved (Ro 11:26-29+). It will come about when "Jerusalem will rise and remain on its site" (Zech 14:10+) and everything in the Holy City will finally be fully holy, for "In that day (Day of the Lord) there will be inscribed on the bells of the horses, “HOLY TO THE LORD.” And the cooking pots in the LORD’S house will be like the bowls before the altar (HOLY - SET APART - IN THAT DAY THERE WILL BE NO DIFFERENCE BETWEEN SECULAR AND SACRED - O GLORIOUS DAY!). Every cooking pot in Jerusalem and in Judah will be holy to the LORD of hosts; and all who sacrifice will come and take of them and boil in them. And there will no longer be a Canaanite in the house of the LORD of hosts in that day. (Zechariah 14:20-21+) Becomes humbled (03665)(kana) is a verb which has the basic meaning of being lowly, meek. In the OT there are two main senses in the OT, the most common meaning to subdue (akin to "political humiliation") and the second meaning to humble oneself (Lev 26:41, 1 Ki 21:29 twice, 2 Ki 22:19, 2 Chr 7:14, 2 Chr 12:5-7, 12:12, 30:11, 32:26, 33:12, 19, 23, 34:27, 36:12). In regard to nations being subdued Judges 3:30+ says "So Moab was subdued that day under the hand of Israel. And the land was undisturbed for eighty years." But then we see that they power to subdue is from God for Judges 4:23+ says "So God subdued on that day Jabin the king of Canaan before the sons of Israel." This is a wonderful truth and comforting thought for all God's people living in a world where evil seems to be out of control, but it is not out of control because God is sovereign and in control and as Paul says "And the God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you." (Ro 16:20-note)! Kana is is often used of a person falling on his knees in subjugation or humiliation. Here in Lev 26:41 kana is used of the Lord's humbling an uncircumcised, prideful heart. Kana is used to mean subdue in the context of defeating Israel's enemies (Dt. 9:3; Jdg. 3:30; 4:23; 8:28; 1 Chr. 17:10; 18:1; 20:4). It is used of humbling oneself as well (1 Ki. 21:29 see comment below). The key to the Israelites' success after failure was to repent and humble themselves before the Lord (2 Chr. 7:14). The Lord challenges Job that only He can humble and crush the wicked in due time (Job 40:12). W E Vine - This biblical Hebrew word is also found in modern Hebrew. The word can mean "to humble, to subdue," and it can have a passive or reflexive use, "to be humble" or "to humble oneself." While kānaʿ occurs some 35 times in the Hebrew Old Testament, the word is not found until Deut. 9:3: "…The Lord thy God.. shall destroy them, and he shall bring them down…." Kānaʿ is frequently used in this sense of "subduing, humbling," enemies (2 Sam. 8:1; 1 Chron. 17:10; Ps. 81:14). "To humble oneself" before God in repentance is a common theme and need in the life of ancient Israel (Lev. 26:41; 2 Chron. 7:14; 2 Chron. 12:6-7, 12). (Vine's Expository Dictionary of Old Testament and New Testament Words). Kana - 36x in 32v - becomes humbled(1), done(1), humble(4), humbled(12), humbled yourself(3), subdue(4), subdued(11). Lev. 26:41; Deut. 9:3; Jdg. 3:30; Jdg. 4:23; Jdg. 8:28; Jdg. 11:33; 1 Sam. 7:13; 2 Sam. 8:1; 1 Ki. 21:29; 2 Ki. 22:19; 1 Chr. 17:10; 1 Chr. 18:1; 1 Chr. 20:4; 2 Chr. 7:14; 2 Chr. 12:6; 2 Chr. 12:7; 2 Chr. 12:12; 2 Chr. 13:18; 2 Chr. 28:19; 2 Chr. 30:11; 2 Chr. 32:26; 2 Chr. 33:12; 2 Chr. 33:19; 2 Chr. 33:23; 2 Chr. 34:27; 2 Chr. 36:12; Neh. 9:24; Job 40:12; Ps. 81:14; Ps. 106:42; Ps. 107:12; Isa. 25:5 1 Ki 21:29 “Do you see how Ahab has humbled himself before Me? Because he has humbled himself before Me, I will not bring the evil in his days, but I will bring the evil upon his house in his son’s days.” Comment: This is amazing forbearance and patience by God against a King which was despicably evil. And how did Ahab come to receive God's mercy? By humbling himself! This is a good pattern for all of us to remember because we all have a bit of "Ahab" in our fallen flesh! God is opposed to the proud, but gives grace to the humble! (James 4:6). (2 Chr. 7:14) (Context = 2 Chr 7:13) and My people who are called by My name humble themselves and pray and seek My face and turn from their wicked ways, then I will hear from heaven, will forgive their sin and will heal their land. Comment: God is speaking this promise to the nation of Israel. The key to Israel's success after being unfaithful and disobeying God was to repent and humble themselves before Him. This is a good pattern for us today, for God is always open to and will not despise "a broken and a contrite heart." (Ps 51:17-note). Have you been unfaithful, sinned against God (sin is ALWAYS first against Him cf Ge 39:9), even doing so willfully and wantonly and continually (just like Israel!)? If so, 2 Chr 7:14 is a "fountain of living water" (cf Zech 13:1-note) that is open to you to be washed white as snow. The requirement? Humble yourself, confess and repent of your sins. God's forgiveness is "as far as the east is from the west"! (Ps 103:12) Don't stay in your miserable, unconfessed state a moment longer!!! G Campbell