Analytic Septuagint with accents, Strong numbers and morphology (v. יהוה)

1ΚαὶG2532{CONJ} ἔσταιG1510{V-FMI-3S} ὡςG3739{CONJ} ἂνG302{PRT} διαβῆτεG1224{V-AAS-2P} τὸνG3588{T-ASM} ΙορδάνηνG2446{N-ASM} εἰςG1519{PREP} τὴνG3588{T-ASF} γῆνG1065{N-ASF}, ἣνG3739{R-ASF} יהוהH3068{N-NSM} ὁG3588{T-NSM} θεὸςG2316{N-NSM} ὑμῶνG4771{P-GP} δίδωσινG1325{V-PAI-3S} ὑμῖνG4771{P-DP}, ἐὰνG1437{CONJ} ἀκοῇG189{N-DSF} εἰσακούσητεG1522{V-AAS-2P} τῆςG3588{T-GSF} φωνῆςG5456{N-GSF} יהוהH3068{N-GSM} τοῦG3588{T-GSM} θεοῦG2316{N-GSM} ὑμῶνG4771{P-GP} φυλάσσεινG5442{V-PAN} καὶG2532{CONJ} ποιεῖνG4160{V-PAN} πάσαςG3956{A-APF} τὰςG3588{T-APF} ἐντολὰςG1785{N-APF} αὐτοῦG846{D-GSM}, ἃςG3739{R-APF} ἐγὼG1473{P-NS} ἐντέλλομαίG1781{V-PMI-1S} σοιG4771{P-DS} σήμερονG4594{ADV}, καὶG2532{CONJ} δώσειG1325{V-FAI-3S} σεG4771{P-AS} יהוהH3068{N-NSM} ὁG3588{T-NSM} θεόςG2316{N-NSM} σουG4771{P-GS} ὑπεράνωG5231{ADV} πάντωνG3956{A-GPN} τῶνG3588{T-GPN} ἐθνῶνG1484{N-GPN} τῆςG3588{T-GSF} γῆςG1065{N-GSF}, 2καὶG2532{CONJ} ἥξουσινG1854{V-FAI-3P} ἐπὶG1909{PREP} σὲG4771{P-AS} πᾶσαιG3956{A-NPF} αἱG3588{T-NPF} εὐλογίαιG2129{N-NPF} αὗταιG3778{D-NPF} καὶG2532{CONJ} εὑρήσουσίνG2147{V-FAI-3P} σεG4771{P-AS}, ἐὰνG1437{CONJ} ἀκοῇG189{N-DSF} ἀκούσῃςG191{V-AAS-2S} τῆςG3588{T-GSF} φωνῆςG5456{N-GSF} יהוהH3068{N-GSM} τοῦG3588{T-GSM} θεοῦG2316{N-GSM} σουG4771{P-GS}. 3εὐλογημένοςG2127{V-RPPNS} σὺG4771{P-NS} ἐνG1722{PREP} πόλειG4172{N-DSF}, καὶG2532{CONJ} εὐλογημένοςG2127{V-RPPNS} σὺG4771{P-NS} ἐνG1722{PREP} ἀγρῷG68{N-DSM}· 4εὐλογημέναG2127{V-RPPNP} τὰG3588{T-NPN} ἔκγοναG1549{A-NPN} τῆςG3588{T-GSF} κοιλίαςG2836{N-GSF} σουG4771{P-GS} καὶG2532{CONJ} τὰG3588{T-NPN} γενήματαG1081{N-NPN} τῆςG3588{T-GSF} γῆςG1065{N-GSF} σουG4771{P-GS}, τὰG3588{T-NPN} βουκόλια{N-NPN} τῶνG3588{T-GPM} βοῶνG1016{N-GPM} σουG4771{P-GS} καὶG2532{CONJ} τὰG3588{T-NPN} ποίμνιαG4168{N-NPN} τῶνG3588{T-GPN} προβάτωνG4263{N-GPN} σουG4771{P-GS}· 5εὐλογημέναιG2127{V-RPPNP} αἱG3588{T-NPF} ἀποθῆκαίG596{N-NPF} σουG4771{P-GS} καὶG2532{CONJ} τὰG3588{T-NPN} ἐγκαταλείμματά{N-NPN} σουG4771{P-GS}· 6εὐλογημένοςG2127{V-RPPNS} σὺG4771{P-NS} ἐνG1722{PREP} τῷG3588{T-DSN} εἰσπορεύεσθαίG1531{V-PMN} σεG4771{P-AS}, καὶG2532{CONJ} εὐλογημένοςG2127{V-RPPNS} σὺG4771{P-NS} ἐνG1722{PREP} τῷG3588{T-DSN} ἐκπορεύεσθαίG1607{V-PMN} σεG4771{P-AS}. 7παραδῷG3860{V-AAS-3S} יהוהH3068{N-NSM} ὁG3588{T-NSM} θεόςG2316{N-NSM} σουG4771{P-GS} τοὺςG3588{T-APM} ἐχθρούςG2190{N-APM} σουG4771{P-GS} τοὺςG3588{T-APM} ἀνθεστηκόταςG436{V-RAPAP} σοιG4771{P-DS} συντετριμμένουςG4937{V-RMPAP} πρὸG4253{PREP} προσώπουG4383{N-GSN} σουG4771{P-GS}· ὁδῷG3598{N-DSF} μιᾷG1519{A-DSF} ἐξελεύσονταιG1831{V-FMI-3P} πρὸςG4314{PREP} σὲG4771{P-AS} καὶG2532{CONJ} ἐνG1722{PREP} ἑπτὰG2033{N-NUI} ὁδοῖςG3598{N-DPF} φεύξονταιG5343{V-FMI-3P} ἀπὸG575{PREP} προσώπουG4383{N-GSN} σουG4771{P-GS}. 8ἀποστείλαιG649{V-AAO-3S} יהוהH3068{N-NSM} ἐπὶG1909{PREP} σὲG4771{P-AS} τὴνG3588{T-ASF} εὐλογίανG2129{N-ASF} ἐνG1722{PREP} τοῖςG3588{T-DPN} ταμιείοιςG5009{N-DPN} σουG4771{P-GS} καὶG2532{CONJ} ἐνG1722{PREP} πᾶσινG3956{A-DPN}, οὗG3364{ADV} ἂνG302{PRT} ἐπιβάλῃςG1911{V-AAS-2S} τὴνG3588{T-ASF} χεῖράG5495{N-ASF} σουG4771{P-GS}, ἐπὶG1909{PREP} τῆςG3588{T-GSF} γῆςG1065{N-GSF}, ἧςG3739{R-GSF} יהוהH3068{N-NSM} ὁG3588{T-NSM} θεόςG2316{N-NSM} σουG4771{P-GS} δίδωσίνG1325{V-PAI-3S} σοιG4771{P-DS}. 9ἀναστήσαιG450{V-AAO-3S} σεG4771{P-AS} יהוהH3068{N-NSM} ὁG3588{T-NSM} θεόςG2316{N-NSM} σουG4771{P-GS} ἑαυτῷG1438{D-DSM} λαὸνG2992{N-ASM} ἅγιονG40{A-ASM}, ὃνG3739{R-ASM} τρόπονG5158{N-ASM} ὤμοσενG3660{V-AAI-3S} τοῖςG3588{T-DPM} πατράσινG3962{N-DPM} σουG4771{P-GS}, ἐὰνG1437{CONJ} εἰσακούσῃςG1522{V-AAS-2S} τῆςG3588{T-GSF} φωνῆςG5456{N-GSF} יהוהH3068{N-GSM} τοῦG3588{T-GSM} θεοῦG2316{N-GSM} σουG4771{P-GS} καὶG2532{CONJ} πορευθῇςG4198{V-APS-2S} ἐνG1722{PREP} ταῖςG3588{T-DPF} ὁδοῖςG3598{N-DPF} αὐτοῦG846{D-GSM}· 10καὶG2532{CONJ} ὄψονταίG3708{V-FMI-3P} σεG4771{P-AS} πάνταG3956{A-NPN} τὰG3588{T-NPN} ἔθνηG1484{N-NPN} τῆςG3588{T-GSF} γῆςG1065{N-GSF} ὅτιG3754{CONJ} τὸG3588{T-NSN} ὄνομαG3686{N-NSN} יהוהH3068{N-GSM} ἐπικέκληταίG1941{V-RPI-3S} σοιG4771{P-DS}, καὶG2532{CONJ} φοβηθήσονταίG5399{V-FPI-3P} σεG4771{P-AS}. 11καὶG2532{CONJ} πληθυνεῖG4129{V-FAI-3S} σεG4771{P-AS} יהוהH3068{N-NSM} ὁG3588{T-NSM} θεόςG2316{N-NSM} σουG4771{P-GS} εἰςG1519{PREP} ἀγαθὰG18{A-APN} ἐπὶG1909{PREP} τοῖςG3588{T-DPM} ἐκγόνοιςG1549{A-DPM} τῆςG3588{T-GSF} κοιλίαςG2836{N-GSF} σουG4771{P-GS} καὶG2532{CONJ} ἐπὶG1909{PREP} τοῖςG3588{T-DPN} γενήμασινG1081{N-DPN} τῆςG3588{T-GSF} γῆςG1065{N-GSF} σουG4771{P-GS} καὶG2532{CONJ} ἐπὶG1909{PREP} τοῖςG3588{T-DPM} ἐκγόνοιςG1549{A-DPM} τῶνG3588{T-GPN} κτηνῶνG2934{N-GPN} σουG4771{P-GS} ἐπὶG1909{PREP} τῆςG3588{T-GSF} γῆςG1065{N-GSF}, ἧςG3739{R-GSF} ὤμοσενG3660{V-AAI-3S} יהוהH3068{N-NSM} τοῖςG3588{T-DPM} πατράσινG3962{N-DPM} σουG4771{P-GS} δοῦναίG1325{V-AAN} σοιG4771{P-DS}. 12ἀνοίξαιG455{V-AAO-3S} σοιG4771{P-DS} יהוהH3068{N-NSM} τὸνG3588{T-ASM} θησαυρὸνG2344{N-ASM} αὐτοῦG846{D-GSM} τὸνG3588{T-ASM} ἀγαθόνG18{A-ASM}, τὸνG3588{T-ASM} οὐρανόνG3772{N-ASM}, δοῦναιG1325{V-AAN} τὸνG3588{T-ASM} ὑετὸνG5205{N-ASM} τῇG3588{T-DSF} γῇG1065{N-DSF} σουG4771{P-GS} ἐπὶG1909{PREP} καιροῦG2540{N-GSM} αὐτοῦG846{D-GSM} εὐλογῆσαιG2127{V-AAN} πάνταG3956{A-APN} τὰG3588{T-APN} ἔργαG2041{N-APN} τῶνG3588{T-GPF} χειρῶνG5495{N-GPF} σουG4771{P-GS}, καὶG2532{CONJ} δανιεῖςG1155{V-FAI-3S} ἔθνεσινG1484{N-DPN} πολλοῖςG4183{A-DPN}, σὺG4771{P-NS} δὲG1161{PRT} οὐG3364{ADV} δανιῇG1155{V-FMI-2S}, καὶG2532{CONJ} ἄρξειςG757{V-FAI-3S} σὺG4771{P-NS} ἐθνῶνG1484{N-GPN} πολλῶνG4183{A-GPN}, σοῦG4771{P-GS} δὲG1161{PRT} οὐκG3364{ADV} ἄρξουσινG757{V-FAI-3P}. 13καταστήσαιG2525{V-AAO-3S} σεG4771{P-AS} יהוהH3068{N-NSM} ὁG3588{T-NSM} θεόςG2316{N-NSM} σουG4771{P-GS} εἰςG1519{PREP} κεφαλὴνG2776{N-ASF} καὶG2532{CONJ} μὴG3165{ADV} εἰςG1519{PREP} οὐράνG3769{N-ASF}, καὶG2532{CONJ} ἔσῃG1510{V-FMI-2S} τότεG5119{ADV} ἐπάνωG1883{ADV} καὶG2532{CONJ} οὐκG3364{ADV} ἔσῃG1510{V-FMI-2S} ὑποκάτωG5270{ADV}, ἐὰνG1437{CONJ} ἀκούσῃςG191{V-AAS-2S} τῶνG3588{T-GPF} ἐντολῶνG1785{N-GPF} יהוהH3068{N-GSM} τοῦG3588{T-GSM} θεοῦG2316{N-GSM} σουG4771{P-GS}, ὅσαG3745{A-APN} ἐγὼG1473{P-NS} ἐντέλλομαίG1781{V-PMI-1S} σοιG4771{P-DS} σήμερονG4594{ADV} φυλάσσεινG5442{V-PAN} καὶG2532{CONJ} ποιεῖνG4160{V-PAN}· 14οὐG3364{ADV} παραβήσῃG3845{V-FMI-2S} ἀπὸG575{PREP} πάντωνG3956{A-GPM} τῶνG3588{T-GPM} λόγωνG3056{N-GPM}, ὧνG3739{R-GPM} ἐγὼG1473{P-NS} ἐντέλλομαίG1781{V-PMI-1S} σοιG4771{P-DS} σήμερονG4594{ADV}, δεξιὰG1188{A-APN} οὐδὲG3761{CONJ} ἀριστερὰG710{A-APN} πορεύεσθαιG4198{V-PMN} ὀπίσωG3694{PREP} θεῶνG2316{N-GPM} ἑτέρωνG2087{A-GPM} λατρεύεινG3000{V-PAN} αὐτοῖςG846{D-DPM}. 15ΚαὶG2532{CONJ} ἔσταιG1510{V-FMI-3S} ἐὰνG1437{CONJ} μὴG3165{ADV} εἰσακούσῃςG1522{V-AAS-2S} τῆςG3588{T-GSF} φωνῆςG5456{N-GSF} יהוהH3068{N-GSM} τοῦG3588{T-GSM} θεοῦG2316{N-GSM} σουG4771{P-GS} φυλάσσεινG5442{V-PAN} καὶG2532{CONJ} ποιεῖνG4160{V-PAN} πάσαςG3956{A-APF} τὰςG3588{T-APF} ἐντολὰςG1785{N-APF} αὐτοῦG846{D-GSM}, ὅσαςG3745{A-APF} ἐγὼG1473{P-NS} ἐντέλλομαίG1781{V-PMI-1S} σοιG4771{P-DS} σήμερονG4594{ADV}, καὶG2532{CONJ} ἐλεύσονταιG2064{V-FMI-3P} ἐπὶG1909{PREP} σὲG4771{P-AS} πᾶσαιG3956{A-NPF} αἱG3588{T-NPF} κατάραιG2671{N-NPF} αὗταιG3778{D-NPF} καὶG2532{CONJ} καταλήμψονταίG2638{V-FMI-3P} σεG4771{P-AS}. 16ἐπικατάρατοςG1944{A-NSM} σὺG4771{P-NS} ἐνG1722{PREP} πόλειG4172{N-DSF}, καὶG2532{CONJ} ἐπικατάρατοςG1944{A-NSM} σὺG4771{P-NS} ἐνG1722{PREP} ἀγρῷG68{N-DSM}· 17ἐπικατάρατοιG1944{A-NPM} αἱG3588{T-NPF} ἀποθῆκαίG596{N-NPF} σουG4771{P-GS} καὶG2532{CONJ} τὰG3588{T-NPN} ἐγκαταλείμματά{N-NPN} σουG4771{P-GS}· 18ἐπικατάραταG1944{A-NPN} τὰG3588{T-NPN} ἔκγοναG1549{A-NPN} τῆςG3588{T-GSF} κοιλίαςG2836{N-GSF} σουG4771{P-GS} καὶG2532{CONJ} τὰG3588{T-NPN} γενήματαG1081{N-NPN} τῆςG3588{T-GSF} γῆςG1065{N-GSF} σουG4771{P-GS}, τὰG3588{T-NPN} βουκόλια{N-NPN} τῶνG3588{T-GPM} βοῶνG1016{N-GPM} σουG4771{P-GS} καὶG2532{CONJ} τὰG3588{T-NPN} ποίμνιαG4168{N-NPN} τῶνG3588{T-GPN} προβάτωνG4263{N-GPN} σουG4771{P-GS}· 19ἐπικατάρατοςG1944{A-NSM} σὺG4771{P-NS} ἐνG1722{PREP} τῷG3588{T-DSN} ἐκπορεύεσθαίG1607{V-PMN} σεG4771{P-AS}, καὶG2532{CONJ} ἐπικατάρατοςG1944{A-NSM} σὺG4771{P-NS} ἐνG1722{PREP} τῷG3588{T-DSN} εἰσπορεύεσθαίG1531{V-PMN} σεG4771{P-AS}. 20ἐξαποστείλαιG1821{V-AAO-3S} יהוהH3068{N-NSM} σοιG4771{P-DS} τὴνG3588{T-ASF} ἔνδειαν{N-ASF} καὶG2532{CONJ} τὴνG3588{T-ASF} ἐκλιμίαν{N-ASF} καὶG2532{CONJ} τὴνG3588{T-ASF} ἀνάλωσιν{N-ASF} ἐπὶG1909{PREP} πάνταG3956{A-APN}, οὗG3364{ADV} ἂνG302{PRT} ἐπιβάλῃςG1911{V-AAS-2S} τὴνG3588{T-ASF} χεῖράG5495{N-ASF} σουG4771{P-GS}, ὅσαG3745{A-APN} ἐὰνG1437{CONJ} ποιήσῃςG4160{V-AAS-2S}, ἕωςG2193{CONJ} ἂνG302{PRT} ἐξολεθρεύσῃG1842{V-AAS-3S} σεG4771{P-AS} καὶG2532{CONJ} ἕωςG2193{CONJ} ἂνG302{PRT} ἀπολέσῃG622{V-AAS-3S} σεG4771{P-AS} ἐνG1722{PREP} τάχειG5036{A-DSN} διὰG1223{PREP} τὰG3588{T-APN} πονηρὰG4190{A-APN} ἐπιτηδεύματά{N-APN} σουG4771{P-GS}, διότιG1360{CONJ} ἐγκατέλιπέςG1459{V-AAI-2S} μεG1473{P-AS}. 21προσκολλήσαιG4347{V-AAO-3S} יהוהH3068{N-NSM} εἰςG1519{PREP} σὲG4771{P-AS} τὸνG3588{T-ASM} θάνατονG2288{N-ASM}, ἕωςG2193{CONJ} ἂνG302{PRT} ἐξαναλώσῃ{V-AAS-3S} σεG4771{P-AS} ἀπὸG575{PREP} τῆςG3588{T-GSF} γῆςG1065{N-GSF}, εἰςG1519{PREP} ἣνG3739{R-ASF} σὺG4771{P-NS} εἰσπορεύῃG1531{V-PMI-2S} ἐκεῖG1563{ADV} κληρονομῆσαιG2816{V-AAN} αὐτήνG846{D-ASF}. 22πατάξαιG3960{V-AAN} σεG4771{P-AS} יהוהH3068{N-NSM} ἀπορίᾳG640{N-DSF} καὶG2532{CONJ} πυρετῷG4446{N-DSM} καὶG2532{CONJ} ῥίγει{N-DSN} καὶG2532{CONJ} ἐρεθισμῷ{N-DSN} καὶG2532{CONJ} φόνῳG5408{N-DSM} καὶG2532{CONJ} ἀνεμοφθορίᾳ{N-DSF} καὶG2532{CONJ} τῇG3588{T-DSF} ὤχρᾳ{A-DSF}, καὶG2532{CONJ} καταδιώξονταίG2614{V-FMI-3P} σεG4771{P-AS}, ἕωςG2193{CONJ} ἂνG302{PRT} ἀπολέσωσίνG622{V-AAS-3P} σεG4771{P-AS}. 23καὶG2532{CONJ} ἔσταιG1510{V-FMI-3S} σοιG4771{P-DS} ὁG3588{T-NSM} οὐρανὸςG3772{N-NSM} ὁG3588{T-NSM} ὑπὲρG5228{PREP} κεφαλῆςG2776{N-GSF} σουG4771{P-GS} χαλκοῦςG5475{A-NSM} καὶG2532{CONJ} ἡG3588{T-NSF} γῆG1065{N-NSF} ἡG3588{T-NSF} ὑποκάτωG5270{PREP} σουG4771{P-GS} σιδηρᾶG4603{A-NSF}. 24δῴηG1325{V-AAO-3S} יהוהH3068{N-NSM} τὸνG3588{T-ASM} ὑετὸνG5205{N-ASM} τῇG3588{T-DSF} γῇG1065{N-DSF} σουG4771{P-GS} κονιορτόνG2868{N-ASM}, καὶG2532{CONJ} χοῦςG5522{N-NSM} ἐκG1537{PREP} τοῦG3588{T-GSM} οὐρανοῦG3772{N-GSM} καταβήσεταιG2597{V-FMI-3S} ἐπὶG1909{PREP} σέG4771{P-AS}, ἕωςG2193{CONJ} ἂνG302{PRT} ἐκτρίψῃ{V-AAS-3S} σεG4771{P-AS} καὶG2532{CONJ} ἕωςG2193{CONJ} ἂνG302{PRT} ἀπολέσῃG622{V-AAS-3S} σεG4771{P-AS}. 25δῴηG1325{V-AAO-3S} σεG4771{P-AS} יהוהH3068{N-NSM} ἐπικοπὴν{N-ASF} ἐναντίονG1726{PREP} τῶνG3588{T-GPM} ἐχθρῶνG2190{N-GPM} σουG4771{P-GS}· ἐνG1722{PREP} ὁδῷG3598{N-DSF} μιᾷG1519{A-DSF} ἐξελεύσῃG1831{V-FMI-2S} πρὸςG4314{PREP} αὐτοὺςG846{D-APM} καὶG2532{CONJ} ἐνG1722{PREP} ἑπτὰG2033{N-NUI} ὁδοῖςG3598{N-DPF} φεύξῃG5343{V-FMI-2S} ἀπὸG575{PREP} προσώπουG4383{N-GSN} αὐτῶνG846{D-GPM}· καὶG2532{CONJ} ἔσῃG1510{V-FMI-2S} ἐνG1722{PREP} διασπορᾷG1290{N-DSF} ἐνG1722{PREP} πάσαιςG3956{A-DPF} ταῖςG3588{T-DPF} βασιλείαιςG932{N-DPF} τῆςG3588{T-GSF} γῆςG1065{N-GSF}. 26καὶG2532{CONJ} ἔσονταιG1510{V-FMI-3P} οἱG3588{T-NPM} νεκροὶG3498{N-NPM} ὑμῶνG4771{P-GP} κατάβρωμα{N-ASN} τοῖςG3588{T-DPN} πετεινοῖςG4071{N-DPN} τοῦG3588{T-GSM} οὐρανοῦG3772{N-GSM} καὶG2532{CONJ} τοῖςG3588{T-DPN} θηρίοιςG2342{N-DPN} τῆςG3588{T-GSF} γῆςG1065{N-GSF}, καὶG2532{CONJ} οὐκG3364{ADV} ἔσταιG1510{V-FMI-3S} ὁG3588{T-NSM} ἀποσοβῶν{V-PAPNS}. 27πατάξαιG3960{V-AAN} σεG4771{P-AS} יהוהH3068{N-NSM} ἐνG1722{PREP} ἕλκειG1668{N-DSN} ΑἰγυπτίῳG124{A-DSN} ἐνG1722{PREP} ταῖςG3588{T-DPF} ἕδραις{N-DPF} καὶG2532{CONJ} ψώρᾳ{N-DSF} ἀγρίᾳG66{A-DSF} καὶG2532{CONJ} κνήφῃ{N-DSF} ὥστεG5620{CONJ} μὴG3165{ADV} δύνασθαίG1410{V-PMN} σεG4771{P-AS} ἰαθῆναιG2390{V-APN}. 28πατάξαιG3960{V-AAN} σεG4771{P-AS} יהוהH3068{N-NSM} παραπληξίᾳ{N-DSF} καὶG2532{CONJ} ἀορασίᾳ{N-DSF} καὶG2532{CONJ} ἐκστάσειG1611{N-DSF} διανοίαςG1271{N-GSF}, 29καὶG2532{CONJ} ἔσῃG1510{V-FMI-2S} ψηλαφῶνG5584{V-PAPNS} μεσημβρίαςG3314{N-GSF}, ὡσεὶG5616{ADV} ψηλαφήσαιG5584{V-AAN} ὁG3588{T-NSM} τυφλὸςG5185{A-NSM} ἐνG1722{PREP} τῷG3588{T-DSN} σκότειG4655{N-DSN}, καὶG2532{CONJ} οὐκG3364{ADV} εὐοδώσειG2137{V-FAI-3S} τὰςG3588{T-APF} ὁδούςG3598{N-APF} σουG4771{P-GS}· καὶG2532{CONJ} ἔσῃG1510{V-FMI-2S} τότεG5119{ADV} ἀδικούμενοςG91{V-PPPNS} καὶG2532{CONJ} διαρπαζόμενοςG1283{V-PMPNS} πάσαςG3956{A-APF} τὰςG3588{T-APF} ἡμέραςG2250{N-APF}, καὶG2532{CONJ} οὐκG3364{ADV} ἔσταιG1510{V-FMI-3S} σοιG4771{P-DS} ὁG3588{T-NSM} βοηθῶνG997{V-PAPNS}. 30γυναῖκαG1135{N-ASF} λήμψῃG2983{V-FMI-2S}, καὶG2532{CONJ} ἀνὴρG435{N-NSM} ἕτεροςG2087{A-NSM} ἕξειG2192{V-FAI-3S} αὐτήνG846{D-ASF}· οἰκίανG3614{N-ASF} οἰκοδομήσειςG3618{V-FAI-3S} καὶG2532{CONJ} οὐκG3364{ADV} οἰκήσειςG3611{V-FAI-3S} ἐνG1722{PREP} αὐτῇG846{D-DSF}· ἀμπελῶναG290{N-ASM} φυτεύσειςG5452{V-FAI-3S} καὶG2532{CONJ} οὐG3364{ADV} τρυγήσειςG5166{V-FAI-3S} αὐτόνG846{D-ASM}· 31ὁG3588{T-NSM} μόσχοςG3448{N-NSM} σουG4771{P-GS} ἐσφαγμένοςG4969{V-RPPNS} ἐναντίονG1726{PREP} σουG4771{P-GS}, καὶG2532{CONJ} οὐG3364{ADV} φάγῃG2068{V-FMI-2S} ἐξG1537{PREP} αὐτοῦG846{D-GSM}· ὁG3588{T-NSM} ὄνοςG3688{N-NSM} σουG4771{P-GS} ἡρπασμένοςG726{V-RPPNS} ἀπὸG575{PREP} σοῦG4771{P-GS} καὶG2532{CONJ} οὐκG3364{ADV} ἀποδοθήσεταίG591{V-FPI-3S} σοιG4771{P-DS}· τὰG3588{T-NPN} πρόβατάG4263{N-NPN} σουG4771{P-GS} δεδομέναG1325{V-RPPNP} τοῖςG3588{T-DPM} ἐχθροῖςG2190{N-DPM} σουG4771{P-GS}, καὶG2532{CONJ} οὐκG3364{ADV} ἔσταιG1510{V-FMI-3S} σοιG4771{P-DS} ὁG3588{T-NSM} βοηθῶνG997{V-PAPNS}· 32οἱG3588{T-NPM} υἱοίG5207{N-NPM} σουG4771{P-GS} καὶG2532{CONJ} αἱG3588{T-NPF} θυγατέρεςG2364{N-NPF} σουG4771{P-GS} δεδομέναιG1325{V-RPPNP} ἔθνειG1484{N-DSN} ἑτέρῳG2087{A-DSN}, καὶG2532{CONJ} οἱG3588{T-NPM} ὀφθαλμοίG3788{N-NPM} σουG4771{P-GS} βλέψονταιG991{V-FMI-3P} σφακελίζοντες{V-PAPNP} εἰςG1519{PREP} αὐτάG846{D-APN}, καὶG2532{CONJ} οὐκG3364{ADV} ἰσχύσειG2480{V-FAI-3S} ἡG3588{T-NSF} χείρG5495{N-NSF} σουG4771{P-GS}· 33τὰG3588{T-APN} ἐκφόρια{N-APN} τῆςG3588{T-GSF} γῆςG1065{N-GSF} σουG4771{P-GS} καὶG2532{CONJ} πάνταςG3956{A-APM} τοὺςG3588{T-APM} πόνουςG4192{N-APM} σουG4771{P-GS} φάγεταιG2068{V-FMI-3S} ἔθνοςG1484{N-NSN}, ὃG3739{R-ASN} οὐκG3364{ADV} ἐπίστασαιG1987{V-PMI-2S}, καὶG2532{CONJ} ἔσῃG1510{V-FMI-2S} ἀδικούμενοςG91{V-PPPNS} καὶG2532{CONJ} τεθραυσμένοςG2352{V-RPPNS} πάσαςG3956{A-APF} τὰςG3588{T-APF} ἡμέραςG2250{N-APF}· 34καὶG2532{CONJ} ἔσῃG1510{V-FMI-2S} παράπληκτος{A-NSM} διὰG1223{PREP} τὰG3588{T-APN} ὁράματαG3705{N-APN} τῶνG3588{T-GPM} ὀφθαλμῶνG3788{N-GPM} σουG4771{P-GS}, ἃG3739{R-APN} βλέψῃG991{V-FMI-2S}. 35πατάξαιG3960{V-AAN} σεG4771{P-AS} יהוהH3068{N-NSM} ἐνG1722{PREP} ἕλκειG1668{N-DSN} πονηρῷG4190{A-DSN} ἐπὶG1909{PREP} τὰG3588{T-APN} γόναταG1119{N-APN} καὶG2532{CONJ} ἐπὶG1909{PREP} τὰςG3588{T-APF} κνήμας{N-APF} ὥστεG5620{CONJ} μὴG3165{ADV} δύνασθαίG1410{V-PMN} σεG4771{P-AS} ἰαθῆναιG2390{V-APN} ἀπὸG575{PREP} ἴχνουςG2487{N-GSN} τῶνG3588{T-GPM} ποδῶνG4228{N-GPM} σουG4771{P-GS} ἕωςG2193{PREP} τῆςG3588{T-GSF} κορυφῆς{N-GSF} σουG4771{P-GS}. 36ἀπαγάγοιG520{V-AAO-3S} יהוהH3068{N-NSM} σεG4771{P-AS} καὶG2532{CONJ} τοὺςG3588{T-APM} ἄρχοντάςG758{N-APM} σουG4771{P-GS}, οὓςG3739{R-APM} ἐὰνG1437{CONJ} καταστήσῃςG2525{V-AAS-2S} ἐπὶG1909{PREP} σεαυτόνG4572{D-ASM}, εἰςG1519{PREP} ἔθνοςG1484{N-ASN}, ὃG3739{R-ASN} οὐκG3364{ADV} ἐπίστασαιG1987{V-PMI-2S} σὺG4771{P-NS} καὶG2532{CONJ} οἱG3588{T-NPM} πατέρεςG3962{N-NPM} σουG4771{P-GS}, καὶG2532{CONJ} λατρεύσειςG3000{V-FAI-3S} ἐκεῖG1563{ADV} θεοῖςG2316{N-DPM} ἑτέροιςG2087{A-DPM}, ξύλοιςG3586{N-DPN} καὶG2532{CONJ} λίθοιςG3037{N-DPM}. 37καὶG2532{CONJ} ἔσῃG1510{V-FMI-2S} ἐκεῖG1563{ADV} ἐνG1722{PREP} αἰνίγματιG135{N-DSN} καὶG2532{CONJ} παραβολῇG3850{N-DSF} καὶG2532{CONJ} διηγήματι{N-DSN} ἐνG1722{PREP} πᾶσινG3956{A-DPN} τοῖςG3588{T-DPN} ἔθνεσινG1484{N-DPN}, εἰςG1519{PREP} οὓςG3739{R-APM} ἂνG302{PRT} ἀπαγάγῃG520{V-AAS-3S} σεG4771{P-AS} יהוהH3068{N-NSM} ἐκεῖG1563{ADV}. 38σπέρμαG4690{N-ASN} πολὺG4183{A-ASN} ἐξοίσειςG1627{V-FAI-3S} εἰςG1519{PREP} τὸG3588{T-ASN} πεδίον{N-ASN} καὶG2532{CONJ} ὀλίγαG3641{A-APN} εἰσοίσειςG1533{V-FAI-3S}, ὅτιG3754{CONJ} κατέδεταιG2719{V-FMI-3S} αὐτὰG846{D-APN} ἡG3588{T-NSF} ἀκρίςG200{N-NSF}. 39ἀμπελῶναG290{N-ASM} φυτεύσειςG5452{V-FAI-3S} καὶG2532{CONJ} κατεργᾷG2716{V-FMI-2S} καὶG2532{CONJ} οἶνονG3631{N-ASM} οὐG3364{ADV} πίεσαιG4095{V-FMI-2S} οὐδὲG3761{CONJ} εὐφρανθήσῃG2165{V-FPI-2S} ἐξG1537{PREP} αὐτοῦG846{D-GSM}, ὅτιG3754{CONJ} καταφάγεταιG2719{V-FMI-3S} αὐτὰG846{D-APN} ὁG3588{T-NSM} σκώληξG4663{N-NSM}. 40ἐλαῖαιG1636{N-NPF} ἔσονταίG1510{V-FMI-3P} σοιG4771{P-DS} ἐνG1722{PREP} πᾶσιG3956{A-DPN} τοῖςG3588{T-DPN} ὁρίοιςG3725{N-DPN} σουG4771{P-GS}, καὶG2532{CONJ} ἔλαιονG1637{N-ASN} οὐG3364{ADV} χρίσῃG5548{V-FMI-2S}, ὅτιG3754{CONJ} ἐκρυήσεται{V-FMI-3S} ἡG3588{T-NSF} ἐλαίαG1636{N-NSF} σουG4771{P-GS}. 41υἱοὺςG5207{N-APM} καὶG2532{CONJ} θυγατέραςG2364{N-APF} γεννήσειςG1080{V-FAI-3S}, καὶG2532{CONJ} οὐκG3364{ADV} ἔσονταίG1510{V-FMI-3P} σοιG4771{P-DS}· ἀπελεύσονταιG565{V-FMI-3P} γὰρG1063{PRT} ἐνG1722{PREP} αἰχμαλωσίᾳG161{N-DSF}. 42πάνταG3956{A-ASM} τὰG3588{T-APN} ξύλινάG3585{A-APN} σουG4771{P-GS} καὶG2532{CONJ} τὰG3588{T-APN} γενήματαG1081{N-APN} τῆςG3588{T-GSF} γῆςG1065{N-GSF} σουG4771{P-GS} ἐξαναλώσει{V-FAI-3S} ἡG3588{T-NSF} ἐρυσίβη{N-NSF}. 43ὁG3588{T-NSM} προσήλυτοςG4339{N-NSM}, ὅςG3739{R-NSM} ἐστινG1510{V-PAI-3S} ἐνG1722{PREP} σοίG4771{P-DS}, ἀναβήσεταιG305{V-FMI-3S} ἐπὶG1909{PREP} σὲG4771{P-AS} ἄνωG507{ADV} ἄνωG507{ADV}, σὺG4771{P-NS} δὲG1161{PRT} καταβήσῃG2597{V-FMI-2S} κάτωG2736{ADV} κάτωG2736{ADV}· 44οὗτοςG3778{D-NSM} δανιεῖG1155{V-FAI-3S} σοιG4771{P-DS}, σὺG4771{P-NS} δὲG1161{PRT} τούτῳG3778{D-DSM} οὐG3364{ADV} δανιεῖςG1155{V-FAI-3S}· οὗτοςG3778{D-NSM} ἔσταιG1510{V-FMI-3S} κεφαλήG2776{N-NSF}, σὺG4771{P-NS} δὲG1161{PRT} ἔσῃG1510{V-FMI-2S} οὐράG3769{N-NSF}. 45καὶG2532{CONJ} ἐλεύσονταιG2064{V-FMI-3P} ἐπὶG1909{PREP} σὲG4771{P-AS} πᾶσαιG3956{A-NPF} αἱG3588{T-NPF} κατάραιG2671{N-NPF} αὗταιG3778{D-NPF} καὶG2532{CONJ} καταδιώξονταίG2614{V-FMI-3P} σεG4771{P-AS} καὶG2532{CONJ} καταλήμψονταίG2638{V-FMI-3P} σεG4771{P-AS}, ἕωςG2193{CONJ} ἂνG302{PRT} ἐξολεθρεύσῃG1842{V-AAS-3S} σεG4771{P-AS} καὶG2532{CONJ} ἕωςG2193{CONJ} ἂνG302{PRT} ἀπολέσῃG622{V-AAS-3S} σεG4771{P-AS}, ὅτιG3754{CONJ} οὐκG3364{ADV} εἰσήκουσαςG1522{V-AAI-2S} τῆςG3588{T-GSF} φωνῆςG5456{N-GSF} יהוהH3068{N-GSM} τοῦG3588{T-GSM} θεοῦG2316{N-GSM} σουG4771{P-GS} φυλάξαιG5442{V-AAN} τὰςG3588{T-APF} ἐντολὰςG1785{N-APF} αὐτοῦG846{D-GSM} καὶG2532{CONJ} τὰG3588{T-APN} δικαιώματαG1345{N-APN} αὐτοῦG846{D-GSM}, ὅσαG3745{A-APN} ἐνετείλατόG1781{V-ANI-3S} σοιG4771{P-DS}. 46καὶG2532{CONJ} ἔσταιG1510{V-FMI-3S} ἐνG1722{PREP} σοὶG4771{P-DS} σημεῖαG4592{N-NPN} καὶG2532{CONJ} τέραταG5059{N-NPN} καὶG2532{CONJ} ἐνG1722{PREP} τῷG3588{T-DSN} σπέρματίG4690{N-DSN} σουG4771{P-GS} ἕωςG2193{PREP} τοῦG3588{T-GSM} αἰῶνοςG165{N-GSM}, 47ἀνθ᾽G473{PREP} ὧνG3739{R-GPN} οὐκG3364{ADV} ἐλάτρευσαςG3000{V-AAI-2S} יהוהH3068{N-DSM} τῷG3588{T-DSM} θεῷG2316{N-DSM} σουG4771{P-GS} ἐνG1722{PREP} εὐφροσύνῃG2167{N-DSF} καὶG2532{CONJ} ἀγαθῇG18{A-DSF} καρδίᾳG2588{N-DSF} διὰG1223{PREP} τὸG3588{T-ASN} πλῆθοςG4128{N-ASN} πάντωνG3956{A-GPN}. 48καὶG2532{CONJ} λατρεύσειςG3000{V-FAI-3S} τοῖςG3588{T-DPM} ἐχθροῖςG2190{N-DPM} σουG4771{P-GS}, οὓςG3739{R-APM} ἐπαποστελεῖ{V-FAI-3S} יהוהH3068{N-NSM} ἐπὶG1909{PREP} σέG4771{P-AS}, ἐνG1722{PREP} λιμῷG3042{N-DSM} καὶG2532{CONJ} ἐνG1722{PREP} δίψειG1373{N-DSN} καὶG2532{CONJ} ἐνG1722{PREP} γυμνότητιG1132{N-DSF} καὶG2532{CONJ} ἐνG1722{PREP} ἐκλείψειG1587{N-DSF} πάντωνG3956{A-GPN}· καὶG2532{CONJ} ἐπιθήσειG2007{V-FAI-3S} κλοιὸν{N-ASM} σιδηροῦνG4603{A-ASM} ἐπὶG1909{PREP} τὸνG3588{T-ASM} τράχηλόνG5137{N-ASM} σουG4771{P-GS}, ἕωςG2193{CONJ} ἂνG302{PRT} ἐξολεθρεύσῃG1842{V-AAS-3S} σεG4771{P-AS}. 49ἐπάξειG1863{V-FAI-3S} יהוהH3068{N-NSM} ἐπὶG1909{PREP} σὲG4771{P-AS} ἔθνοςG1484{N-ASN} μακρόθενG3113{ADV} ἀπ᾽G575{PREP} ἐσχάτουG2078{A-GSN} τῆςG3588{T-GSF} γῆςG1065{N-GSF} ὡσεὶG5616{ADV} ὅρμημαG3731{N-ASN} ἀετοῦG105{N-GSM}, ἔθνοςG1484{N-ASN}, ὃG3739{R-ASN} οὐκG3364{ADV} ἀκούσῃG191{V-FMI-2S} τῆςG3588{T-GSF} φωνῆςG5456{N-GSF} αὐτοῦG846{D-GSN}, 50ἔθνοςG1484{N-ASN} ἀναιδὲς{A-ASN} προσώπῳG4383{N-DSN}, ὅστιςG3748{RI-NSM} οὐG3364{ADV} θαυμάσειG2296{V-FAI-3S} πρόσωπονG4383{N-ASN} πρεσβύτουG4246{N-GSM} καὶG2532{CONJ} νέονG3501{A-ASM} οὐκG3364{ADV} ἐλεήσειG1653{V-FAI-3S}, 51καὶG2532{CONJ} κατέδεταιG2719{V-FMI-3S} τὰG3588{T-APN} ἔκγοναG1549{A-APN} τῶνG3588{T-GPN} κτηνῶνG2934{N-GPN} σουG4771{P-GS} καὶG2532{CONJ} τὰG3588{T-APN} γενήματαG1081{N-APN} τῆςG3588{T-GSF} γῆςG1065{N-GSF} σουG4771{P-GS} ὥστεG5620{CONJ} μὴG3165{ADV} καταλιπεῖνG2641{V-AAN} σοιG4771{P-DS} σῖτονG4621{N-ASM}, οἶνονG3631{N-ASM}, ἔλαιονG1637{N-ASN}, τὰG3588{T-APN} βουκόλια{N-APN} τῶνG3588{T-GPM} βοῶνG1016{N-GPM} σουG4771{P-GS} καὶG2532{CONJ} τὰG3588{T-APN} ποίμνιαG4168{N-APN} τῶνG3588{T-GPN} προβάτωνG4263{N-GPN} σουG4771{P-GS}, ἕωςG2193{CONJ} ἂνG302{PRT} ἀπολέσῃG622{V-AAS-3S} σεG4771{P-AS} 52καὶG2532{CONJ} ἐκτρίψῃ{V-AAS-3S} σεG4771{P-AS} ἐνG1722{PREP} πάσαιςG3956{A-DPF} ταῖςG3588{T-DPF} πόλεσίνG4172{N-DPF} σουG4771{P-GS}, ἕωςG2193{CONJ} ἂνG302{PRT} καθαιρεθῶσινG2507{V-APS-3P} τὰG3588{T-NPN} τείχηG5038{N-NPN} σουG4771{P-GS} τὰG3588{T-NPN} ὑψηλὰG5308{A-NPN} καὶG2532{CONJ} τὰG3588{T-NPN} ὀχυρά{A-NPN}, ἐφ᾽G1909{PREP} οἷςG3739{R-DPN} σὺG4771{P-NS} πέποιθαςG3982{V-RAI-2S} ἐπ᾽G1909{PREP} αὐτοῖςG846{D-DPN}, ἐνG1722{PREP} πάσῃG3956{A-DSF} τῇG3588{T-DSF} γῇG1065{N-DSF} σουG4771{P-GS}, καὶG2532{CONJ} θλίψειG2346{V-FAI-3S} σεG4771{P-AS} ἐνG1722{PREP} πάσαιςG3956{A-DPF} ταῖςG3588{T-DPF} πόλεσίνG4172{N-DPF} σουG4771{P-GS}, αἷςG3739{R-DPF} ἔδωκένG1325{V-AAI-3S} σοιG4771{P-DS} יהוהH3068{N-NSM} ὁG3588{T-NSM} θεόςG2316{N-NSM} σουG4771{P-GS}. 53καὶG2532{CONJ} φάγῃG2068{V-FMI-2S} τὰG3588{T-APN} ἔκγοναG1549{A-APN} τῆςG3588{T-GSF} κοιλίαςG2836{N-GSF} σουG4771{P-GS}, κρέαG2907{N-APN} υἱῶνG5207{N-GPM} σουG4771{P-GS} καὶG2532{CONJ} θυγατέρωνG2364{N-GPF} σουG4771{P-GS}, ὅσαG3745{A-APN} ἔδωκένG1325{V-AAI-3S} σοιG4771{P-DS} יהוהH3068{N-NSM} ὁG3588{T-NSM} θεόςG2316{N-NSM} σουG4771{P-GS}, ἐνG1722{PREP} τῇG3588{T-DSF} στενοχωρίᾳG4730{N-DSF} σουG4771{P-GS} καὶG2532{CONJ} ἐνG1722{PREP} τῇG3588{T-DSF} θλίψειG2347{N-DSF} σουG4771{P-GS}, ᾗG3739{R-DSF} θλίψειG2346{V-FAI-3S} σεG4771{P-AS} ὁG3588{T-NSM} ἐχθρόςG2190{N-NSM} σουG4771{P-GS}. 54ὁG3588{T-NSM} ἁπαλὸςG527{A-NSM} ἐνG1722{PREP} σοὶG4771{P-DS} καὶG2532{CONJ} ὁG3588{T-NSM} τρυφερὸς{A-NSM} σφόδραG4970{ADV} βασκανεῖG940{V-FAI-3S} τῷG3588{T-DSM} ὀφθαλμῷG3788{N-DSM} τὸνG3588{T-ASM} ἀδελφὸνG80{N-ASM} καὶG2532{CONJ} τὴνG3588{T-ASF} γυναῖκαG1135{N-ASF} τὴνG3588{T-ASF} ἐνG1722{PREP} τῷG3588{T-DSM} κόλπῳG2859{N-DSM} αὐτοῦG846{D-GSM} καὶG2532{CONJ} τὰG3588{T-APN} καταλελειμμέναG2641{V-RPPAP} τέκναG5043{N-APN}, ἃG3739{R-APN} ἂνG302{PRT} καταλειφθῇG2641{V-APS-3S}, 55ὥστεG5620{CONJ} δοῦναιG1325{V-AAN} ἑνὶG1519{A-DSM} αὐτῶνG846{D-GPM} ἀπὸG575{PREP} τῶνG3588{T-GPF} σαρκῶνG4561{N-GPF} τῶνG3588{T-GPN} τέκνωνG5043{N-GPN} αὐτοῦG846{D-GSM}, ὧνG3739{R-GPN} ἂνG302{PRT} κατέσθῃG2719{V-PAS-3S}, διὰG1223{PREP} τὸG3588{T-ASN} μὴG3165{ADV} καταλειφθῆναιG2641{V-APN} αὐτῷG846{D-DSM} μηθὲνG3367{I-ASN} ἐνG1722{PREP} τῇG3588{T-DSF} στενοχωρίᾳG4730{N-DSF} σουG4771{P-GS} καὶG2532{CONJ} ἐνG1722{PREP} τῇG3588{T-DSF} θλίψειG2347{N-DSF} σουG4771{P-GS}, ᾗG3739{R-DSF} ἂνG302{PRT} θλίψωσίνG2346{V-AAS-3P} σεG4771{P-AS} οἱG3588{T-NPM} ἐχθροίG2190{N-NPM} σουG4771{P-GS} ἐνG1722{PREP} πάσαιςG3956{A-DPF} ταῖςG3588{T-DPF} πόλεσίνG4172{N-DPF} σουG4771{P-GS}. 56καὶG2532{CONJ} ἡG3588{T-NSF} ἁπαλὴG527{A-NSF} ἐνG1722{PREP} ὑμῖνG4771{P-DP} καὶG2532{CONJ} ἡG3588{T-NSF} τρυφερὰ{A-NSF} σφόδραG4970{ADV}, ἧςG3739{R-GSF} οὐχὶG3364{ADV} πεῖρανG3984{N-ASF} ἔλαβενG2983{V-AAI-3S} ὁG3588{T-NSM} ποὺςG4228{N-NSM} αὐτῆςG846{D-GSF} βαίνειν{V-PAN} ἐπὶG1909{PREP} τῆςG3588{T-GSF} γῆςG1065{N-GSF} διὰG1223{PREP} τὴνG3588{T-ASF} τρυφερότητα{N-ASF} καὶG2532{CONJ} διὰG1223{PREP} τὴνG3588{T-ASF} ἁπαλότητα{N-ASF}, βασκανεῖG940{V-FAI-3S} τῷG3588{T-DSM} ὀφθαλμῷG3788{N-DSM} αὐτῆςG846{D-GSF} τὸνG3588{T-ASM} ἄνδραG435{N-ASM} αὐτῆςG846{D-GSF} τὸνG3588{T-ASM} ἐνG1722{PREP} τῷG3588{T-DSM} κόλπῳG2859{N-DSM} αὐτῆςG846{D-GSF} καὶG2532{CONJ} τὸνG3588{T-ASM} υἱὸνG5207{N-ASM} καὶG2532{CONJ} τὴνG3588{T-ASF} θυγατέραG2364{N-ASF} αὐτῆςG846{D-GSF} 57καὶG2532{CONJ} τὸG3588{T-ASN} χόριονG5564{N-ASN} αὐτῆςG846{D-GSF} τὸG3588{T-ASN} ἐξελθὸνG1831{V-AAPAS} διὰG1223{PREP} τῶνG3588{T-GPM} μηρῶνG3313{N-GPM} αὐτῆςG846{D-GSF} καὶG2532{CONJ} τὸG3588{T-ASN} τέκνονG5043{N-ASN}, ὃG3739{R-ASN} ἂνG302{PRT} τέκῃG5088{V-AAS-3S}· καταφάγεταιG2719{V-FMI-3S} γὰρG1063{PRT} αὐτὰG846{D-APN} διὰG1223{PREP} τὴνG3588{T-ASF} ἔνδειαν{N-ASF} πάντωνG3956{A-GPN} κρυφῇG2931{ADV} ἐνG1722{PREP} τῇG3588{T-DSF} στενοχωρίᾳG4730{N-DSF} σουG4771{P-GS} καὶG2532{CONJ} ἐνG1722{PREP} τῇG3588{T-DSF} θλίψειG2347{N-DSF} σουG4771{P-GS}, ᾗG3739{R-DSF} θλίψειG2346{V-FAI-3S} σεG4771{P-AS} ὁG3588{T-NSM} ἐχθρόςG2190{N-NSM} σουG4771{P-GS} ἐνG1722{PREP} πάσαιςG3956{A-DPF} ταῖςG3588{T-DPF} πόλεσίνG4172{N-DPF} σουG4771{P-GS}. 58ἐὰνG1437{CONJ} μὴG3165{ADV} εἰσακούσητεG1522{V-AAS-2P} ποιεῖνG4160{V-PAN} πάνταG3956{A-APN} τὰG3588{T-APN} ῥήματαG4487{N-APN} τοῦG3588{T-GSM} νόμουG3551{N-GSM} τούτουG3778{D-GSM} τὰG3588{T-APN} γεγραμμέναG1125{V-RPPAP} ἐνG1722{PREP} τῷG3588{T-DSN} βιβλίῳG975{N-DSN} τούτῳG3778{D-DSN} φοβεῖσθαιG5399{V-PMN} τὸG3588{T-ASN} ὄνομαG3686{N-ASN} τὸG3588{T-ASN} ἔντιμονG1784{A-ASN} καὶG2532{CONJ} τὸG3588{T-ASN} θαυμαστὸνG2298{A-ASN} τοῦτοG3778{D-ASN}, יהוהH3068{N-ASM} τὸνG3588{T-ASM} θεόνG2316{N-ASM} σουG4771{P-GS}, 59καὶG2532{CONJ} παραδοξάσει{V-FAI-3S} יהוהH3068{N-NSM} τὰςG3588{T-APF} πληγάςG4127{N-APF} σουG4771{P-GS} καὶG2532{CONJ} τὰςG3588{T-APF} πληγὰςG4127{N-APF} τοῦG3588{T-GSN} σπέρματόςG4690{N-GSN} σουG4771{P-GS}, πληγὰςG4127{N-APF} μεγάλαςG3173{A-APF} καὶG2532{CONJ} θαυμαστάςG2298{A-APF}, καὶG2532{CONJ} νόσουςG3554{N-APF} πονηρὰςG4190{A-APF} καὶG2532{CONJ} πιστὰςG4103{A-APF} 60καὶG2532{CONJ} ἐπιστρέψειG1994{V-FAI-3S} ἐπὶG1909{PREP} σὲG4771{P-AS} πᾶσανG3956{A-ASF} τὴνG3588{T-ASF} ὀδύνηνG3601{N-ASF} ΑἰγύπτουG125{N-GSF} τὴνG3588{T-ASF} πονηράνG4190{A-ASF}, ἣνG3739{R-ASF} διευλαβοῦ{V-IMI-2S} ἀπὸG575{PREP} προσώπουG4383{N-GSN} αὐτῶνG846{D-GPM}, καὶG2532{CONJ} κολληθήσονταιG2853{V-FPI-3P} ἐνG1722{PREP} σοίG4771{P-DS}. 61καὶG2532{CONJ} πᾶσανG3956{A-ASF} μαλακίανG3119{N-ASF} καὶG2532{CONJ} πᾶσανG3956{A-ASF} πληγὴνG4127{N-ASF} τὴνG3588{T-ASF} μὴG3165{ADV} γεγραμμένηνG1125{V-RPPAS} ἐνG1722{PREP} τῷG3588{T-DSN} βιβλίῳG975{N-DSN} τοῦG3588{T-GSM} νόμουG3551{N-GSM} τούτουG3778{D-GSM} ἐπάξειG1863{V-FAI-3S} יהוהH3068{N-NSM} ἐπὶG1909{PREP} σέG4771{P-AS}, ἕωςG2193{CONJ} ἂνG302{PRT} ἐξολεθρεύσῃG1842{V-AAS-3S} σεG4771{P-AS}. 62καὶG2532{CONJ} καταλειφθήσεσθεG2641{V-FPI-2P} ἐνG1722{PREP} ἀριθμῷG706{N-DSM} βραχεῖG1024{A-DSM} ἀνθ᾽G473{PREP} ὧνG3739{R-GPN} ὅτιG3754{CONJ} ἦτεG1510{V-IAI-2P} ὡσεὶG5616{ADV} τὰG3588{T-APN} ἄστραG798{N-APN} τοῦG3588{T-GSM} οὐρανοῦG3772{N-GSM} τῷG3588{T-DSN} πλήθειG4128{N-DSN}, ὅτιG3754{CONJ} οὐκG3364{ADV} εἰσηκούσατεG1522{V-AAI-2P} τῆςG3588{T-GSF} φωνῆςG5456{N-GSF} יהוהH3068{N-GSM} τοῦG3588{T-GSM} θεοῦG2316{N-GSM} ὑμῶνG4771{P-GP}. 63καὶG2532{CONJ} ἔσταιG1510{V-FMI-3S} ὃνG3739{R-ASM} τρόπονG5158{N-ASM} εὐφράνθηG2165{V-API-3S} יהוהH3068{N-NSM} ἐφ᾽G1909{PREP} ὑμῖνG4771{P-DP} εὖG2095{ADV} ποιῆσαιG4160{V-AAN} ὑμᾶςG4771{P-AP} καὶG2532{CONJ} πληθῦναιG4129{V-AAN} ὑμᾶςG4771{P-AP}, οὕτωςG3778{ADV} εὐφρανθήσεταιG2165{V-FPI-3S} יהוהH3068{N-NSM} ἐφ᾽G1909{PREP} ὑμῖνG4771{P-DP} ἐξολεθρεῦσαιG1842{V-AAN} ὑμᾶςG4771{P-AP}, καὶG2532{CONJ} ἐξαρθήσεσθεG1808{V-FPI-2P} ἀπὸG575{PREP} τῆςG3588{T-GSF} γῆςG1065{N-GSF}, εἰςG1519{PREP} ἣνG3739{R-ASF} ὑμεῖςG4771{P-NP} εἰσπορεύεσθεG1531{V-PMI-2P} ἐκεῖG1563{ADV} κληρονομῆσαιG2816{V-AAN} αὐτήνG846{D-ASF}. 64καὶG2532{CONJ} διασπερεῖG1289{V-FAI-3S} σεG4771{P-AS} יהוהH3068{N-NSM} ὁG3588{T-NSM} θεόςG2316{N-NSM} σουG4771{P-GS} εἰςG1519{PREP} πάνταG3956{A-APN} τὰG3588{T-APN} ἔθνηG1484{N-APN} ἀπ᾽G575{PREP} ἄκρουG206{A-GSN} τῆςG3588{T-GSF} γῆςG1065{N-GSF} ἕωςG2193{PREP} ἄκρουG206{A-GSN} τῆςG3588{T-GSF} γῆςG1065{N-GSF}, καὶG2532{CONJ} δουλεύσειςG1398{V-FAI-3S} ἐκεῖG1563{ADV} θεοῖςG2316{N-DPM} ἑτέροιςG2087{A-DPM}, ξύλοιςG3586{N-DPN} καὶG2532{CONJ} λίθοιςG3037{N-DPM}, οὓςG3739{R-APM} οὐκG3364{ADV} ἠπίστωG1987{V-IMI-2S} σὺG4771{P-NS} καὶG2532{CONJ} οἱG3588{T-NPM} πατέρεςG3962{N-NPM} σουG4771{P-GS}. 65ἀλλὰG235{CONJ} καὶG2532{ADV} ἐνG1722{PREP} τοῖςG3588{T-DPN} ἔθνεσινG1484{N-DPN} ἐκείνοιςG1565{D-DPN} οὐκG3364{ADV} ἀναπαύσειG373{V-FAI-3S} σεG4771{P-AS}, οὐδG3761{CONJ} οὐG3364{ADV} μὴG3165{ADV} γένηταιG1096{V-AMS-3S} στάσιςG4714{N-NSF} τῷG3588{T-DSN} ἴχνειG2487{N-DSN} τοῦG3588{T-GSM} ποδόςG4228{N-GSM} σουG4771{P-GS}, καὶG2532{CONJ} δώσειG1325{V-FAI-3S} σοιG4771{P-DS} יהוהH3068{N-NSM} ἐκεῖG1563{ADV} καρδίανG2588{N-ASF} ἀθυμοῦσανG120{V-PAPAS} καὶG2532{CONJ} ἐκλείπονταςG1587{V-PAPAP} ὀφθαλμοὺςG3788{N-APM} καὶG2532{CONJ} τηκομένηνG5080{V-PMPAS} ψυχήνG5590{N-ASF}. 66καὶG2532{CONJ} ἔσταιG1510{V-FMI-3S} ἡG3588{T-NSF} ζωήG2222{N-NSF} σουG4771{P-GS} κρεμαμένηG2910{V-PMPNS} ἀπέναντιG561{PREP} τῶνG3588{T-GPM} ὀφθαλμῶνG3788{N-GPM} σουG4771{P-GS}, καὶG2532{CONJ} φοβηθήσῃG5399{V-FPI-2S} ἡμέραςG2250{N-GSF} καὶG2532{CONJ} νυκτὸςG3571{N-GSF} καὶG2532{CONJ} οὐG3364{ADV} πιστεύσειςG4100{V-FAI-3S} τῇG3588{T-DSF} ζωῇG2222{N-DSF} σουG4771{P-GS}· 67τὸG3588{T-ASN} πρωὶG4404{ADV} ἐρεῖςG2046{V-FAI-3S} ΠῶςG4459{ADV} ἂνG302{PRT} γένοιτοG1096{V-AMO-3S} ἑσπέραG2073{N-NSF}; καὶG2532{CONJ} τὸG3588{T-ASN} ἑσπέραςG2073{N-GSF} ἐρεῖςG2046{V-FAI-3S} ΠῶςG4459{ADV} ἂνG302{PRT} γένοιτοG1096{V-AMO-3S} πρωίG4404{ADV}; ἀπὸG575{PREP} τοῦG3588{T-GSM} φόβουG5401{N-GSM} τῆςG3588{T-GSF} καρδίαςG2588{N-GSF} σουG4771{P-GS}, ἃG3739{R-APN} φοβηθήσῃG5399{V-FPI-2S}, καὶG2532{CONJ} ἀπὸG575{PREP} τῶνG3588{T-GPN} ὁραμάτωνG3705{N-GPN} τῶνG3588{T-GPM} ὀφθαλμῶνG3788{N-GPM} σουG4771{P-GS}, ὧνG3739{R-GPN} ὄψῃG3708{V-FMI-2S}. 68καὶG2532{CONJ} ἀποστρέψειG654{V-FAI-3S} σεG4771{P-AS} יהוהH3068{N-NSM} εἰςG1519{PREP} ΑἴγυπτονG125{N-ASF} ἐνG1722{PREP} πλοίοιςG4143{N-DPN} καὶG2532{CONJ} ἐνG1722{PREP} τῇG3588{T-DSF} ὁδῷG3598{N-DSF}, ᾗG3739{R-DSF} εἶπαG2036{V-AAI-1S} ΟὐG3364{ADV} προσθήσεσθεG4369{V-FMI-2P} ἔτιG2089{ADV} ἰδεῖνG3708{V-AAN} αὐτήνG846{D-ASF}· καὶG2532{CONJ} πραθήσεσθεG4097{V-FPI-2P} ἐκεῖG1563{ADV} τοῖςG3588{T-DPM} ἐχθροῖςG2190{N-DPM} ὑμῶνG4771{P-GP} εἰςG1519{PREP} παῖδαςG3816{N-APM} καὶG2532{CONJ} παιδίσκαςG3814{N-APF}, καὶG2532{CONJ} οὐκG3364{ADV} ἔσταιG1510{V-FMI-3S} ὁG3588{T-NSM} κτώμενοςG2932{V-PMPNS}. 


Matthew Henry - Complete Commentary
 1   The blessings are here put before the curses, to intimate, 1. That God is slow to anger, but swift to show mercy: he has said it, and sworn, that he would much rather we would obey and live than sin and die. It is his delight to bless. 2. That though both the promises and the threatenings are designed to bring and hold us to our duty, yet it is better that we be allured to that which is good by a filial hope of God's favour than that we be frightened to it by a servile fear of his wrath. That obedience pleases best which comes from a principle of delight in God's goodness. Now,
I. We have here the conditions upon which the blessing is promised. 1. It is upon condition that they diligently hearken to the voice of God (Deut 28:1, Deut 28:2), that they hear God speaking to them by his word, and use their utmost endeavours to acquaint themselves with his will, Deut 28:13. 2. Upon condition that they observe and do all his commandments (and in order to obedience there is need of observation) and that they keep the commandments of God ( Deut 28:9 ) and walk in his ways. Not only do them for once, but keep them for ever; not only set out in his ways, but walk in them to the end. 3. Upon condition that they should not go aside either to the right hand or to the left, either to superstition on the one hand, or profaneness on the other; and particularly that they should not go after other gods (Deut 28:14), which was the sin that of all others they were most prone to, and God would be most displeased with. Let them take care to keep up religion, both the form and power of it, in their families and nation, and God would not fail to bless them.
II. The particulars of this blessing.
1. It is promised that the providence of God should prosper them in all their outward concerns. These blessings are said to overtake them, Deut 28:2. Good people sometimes, under the sense of their unworthiness, are ready to fly from the blessing and to conclude that it belongs not to them,; but the blessing shall find them out and follow them notwithstanding. Thus in the great day the blessing will overtake the righteous that say, Lord, when saw we thee hungry and fed thee? Matt 25:37. Observe,
(1.) Several things are enumerated in which God by his providence would bless them: - [1.] They should be safe and easy; a blessing should rest upon their persons wherever they were, in the city, or in the field, Deut 28:3. Whether their habitation was in town or country, whether they were husbandmen or tradesmen, whether their business called them into the city or into the field, they should be preserved from the dangers and have the comforts of their condition. This blessing should attend them in their journeys, going out and coming in, Deut 28:6. Their persons should be protected, and the affair they went about should succeed well. Observe here, What a necessary and constant dependence we have upon God both for the continuance and comfort of this life. We need him at every turn, in all the various movements of life; we cannot be safe if he withdraw his protection, nor easy if he suspend his favour; but, if he bless us, go where we will it is well with us. [2.] Their families should be built up in a numerous issue: blessed shall be the fruit of thy body (Deut 28:4), and in that the Lord shall make thee plenteous (Deut 28:11), in pursuance of the promise made to Abraham, that his seed should be as the stars of heaven for multitude, and that God would be a God to them, than which a greater blessing, and more comprehensive, could not be entailed upon the fruit of their body. See Isa 61:9. [3.] They should be rich, and have an abundance of all the good things of this life, which are promised them, not merely that they might have the pleasure of enjoying them, but (as bishop Patrick observes out of one of the Jewish writers) that they might have wherewithal to honour God, and might be helped and encouraged to serve him cheerfully and to proceed and persevere in their obedience to him. A blessing is promised, First, On all they had without doors, corn and cattle in the field (Deut 28:4, Deut 28:11), their cows and sheep particularly, which would be blessed for the owners' sakes, and made blessings to them. In order to this, it is promised that God would give them rain in due season, which is called his good treasure (Deut 28:12), because with this river of God the earth is enriched, Pss 65:9. Our constant supplies we must see coming from God's good treasure, and own our obligations to him for them; if he withhold his rain, the fruits both of the ground and of the cattle soon perish. Secondly, On all they had within doors, the basket and the store (Deut 28:5), the store-houses or barns, Deut 28:8. When it is brought home, God will bless it, and not blow upon it as sometimes he does, Hag 1:6, Hag 1:9. We depend upon God and his blessing, not only for our yearly corn out of the field, but for our daily bread out of our basket and store, and therefore are taught to pray for it every day. [4.] They should have success in all their employments, which would be a constant satisfaction to them: The Lord shall command the blessing (and it is he only that can command it) upon thee, not only in all thou hast, but in all thou doest, all that thou settest thy hand to, Deut 28:8. This intimated that even when they were rich they must not be idle, but must find some good employment or other to set their hand to, and God would own their industry, and bless the work of their hand (Deut 28:12); for that which makes rich, and keeps so, is the blessing of the Lord upon the hand of the diligent, Prov 10:4, Prov 10:22. [5.] They should have honour among their neighbours (Deut 28:1): The Lord thy God will set thee on high above all nations. He made them so, by taking them into covenant with himself, Deut 26:19. And he would make them more and more so by their outward prosperity, if they would not by sin disparage themselves. Two things should help to make them great among the nations: - First, Their wealth (Deut 28:12): Thou shalt lend to many nations upon interest (which they were allowed to take form the neighbouring nations), but thou shalt not have occasion to borrow. This would give them great influence with all about them; for the borrower is servant to the lender. It may be meant of trade and commerce, that they should export abundantly more than they should import, which would keep the balance on their side. Secondly, Their power (Deut 28:13): The Lord shall make thee the head, to give law to all about thee, to exact tribute, and to arbitrate all controversies. Every sheaf should bow to theirs, which would make them so considerable that all the people of the earth would be afraid of them (Deut 28:10), that is, would reverence their true grandeur, and dread making them their enemies. The flourishing of religion among them, and the blessing of God upon them, would make them formidable to all their neighbours, terrible as an army with banners. [6.] They should be victorious over their enemies, and prosper in all their wars. If any were so daring as to rise up against them to oppress them, or encroach upon them, it should be at their peril, they should certainly fall before them, Deut 28:7. The forces of the enemy, though entirely drawn up to come against them one way, should be entirely routed, and flee before them seven ways, each making the best of his way.
(2.) From the whole we learn (though it were well if men would believe it) that religion and piety are the best friends to outward prosperity. Though temporal blessings do not take up so much room in the promises of the New Testament as they do in those of the Old, yet it is enough that our Lord Jesus has given us his word (and surely we may take his word) that if we seek first the kingdom of God, and the righteousness thereof, all other things shall be added to us, as far as Infinite Wisdom sees good; and who can desire them further? Matt 6:33.
2. It is likewise promised that the grace of God should establish them a holy people, Deut 28:9. Having taken them into covenant with himself, he would keep them in covenant; and, provided they used the means of stedfastness, he would give them the grace of steadfastness, that they should not depart from him. Note, Those that are sincere in holiness God will establish in holiness; and he is of power to do it, Roma 16:25. He that is holy shall be holy still; and those whom God establishes in holiness he thereby establishes a people to himself, for a long as we keep close to God he will never forsake us. This establishment of their religion would be the establishment of their reputation (Deut 28:10): All the people of the earth shall see, and own, that thou art called by the name of the Lord, that is, that thou art a most excellent and glorious people, under the particular care and countenance of the great God. They shall be made to know that a people called by the name Jehovah are without doubt the happiest people under the sun, even their enemies themselves being judges. The favourites of Heaven are truly great, and, first or last, it will be made to appear that they are so, if not in this world, yet at that day when those who confess Christ now shall be confessed by him before men and angels, as those whom he delights to honour.

 15   Having viewed the bright side of the cloud, which is towards the obedient, we have now presented to us the dark side, which is towards the disobedient. If we do not keep God's commandments, we not only come short of the blessing promised, but we lay ourselves under the curse, which is as comprehensive of all misery as the blessing is of all happiness. Observe,
I. The equity of this curse. It is not a curse causeless, nor for some light cause; God seeks not occasion against us, nor is he apt to quarrel with us. That which is here mentioned as bringing the curse is, 1. Despising God, refusing to hearken to his voice (Deut 28:15), which bespeaks the highest contempt imaginable, as if what he said were not worth the heeding, or we were not under any obligation to him. 2. Disobeying him, not doing his commandments, or not observing to do them. None fall under his curse but those that rebel against his command. 3. Deserting him. It is because of the wickedness of thy doings, not only whereby thou hast slighted me, but whereby thou hast forsaken me, Deut 28:20. God never casts us off till we first cast him off. It intimates that their idolatry, by which they forsook the true God for false gods, would be their destroying sin more than any other.
II. The extent and efficacy of this curse.
1. In general, it is declared, All these curses shall come upon thee from above, and shall overtake thee; though thou endeavour to escape them, it is to no purpose to attempt it, they shall follow thee whithersoever thou goest, and seize thee, overtake thee, and overcome thee, Deut 28:15. It is said of the sinner, when God's wrath is in pursuit of him, that he would fain flee out of his hand (Job 27:22), but he cannot; if he flee from the iron weapon, yet the bow of steel shall reach him and strike him through. There is no running from God but by running to him, no fleeing from his justice but by fleeing to his mercy. See Pss 21:7, Pss 21:8. (1.) Wherever the sinner goes, the curse of God follows him; wherever he is, it rests upon him. He is cursed in the city and in the field, Deut 28:16. The strength of the city cannot shelter him from it, the pleasant air of the country is no fence against these pestilential steams. He is cursed (Deut 28:19) when he comes in, for the curse is upon the house of the wicked (Prov 3:33), and he is cursed when he goes out, for he cannot leave that curse behind him, nor get rid of it, which has entered into his bowels like water and like oil into his bones. (2.). Whatever he has is under a curse: Cursed is the ground for his sake, and all that is on it, or comes out of it, and so he is cursed from the ground, as Cain, Gen 4:11. The basket and store are cursed, Deut 28:17, Deut 28:18. All his enjoyments being forfeited by him are in a manner forbidden to him, as cursed things, which he has no title to. To those whose mind and conscience are defiled every thing else is so, Titus 1:15. They are all embittered to him; he cannot take any true comfort in them, for the wrath of God mixes itself with them, and he is so far from having any security of the continuance of them that, if his eyes be open, he may see them all condemned and ready to be confiscated, and with them all his joys and all his hopes gone for ever. (3.) Whatever he does is under a curse too. It is a curse in all that he sets his hand to (Deut 28:20), a constant disappointment, which those are subject to that set their hearts upon the world, and expect their happiness in it, and which cannot but be a constant vexation. This curse is just the reverse of the blessing in the former part of the chapter. Thus whatever bliss there is in heaven there is not only the want of it, but the contrary to it, in hell. Isa 65:13, My servants shall eat, but you shall be hungry.
2. Many particular judgments are here enumerated, which would be the fruits of the curse, and with which God would punish the people of the Jews for their apostasy and disobedience. These judgments threatened are of divers kinds, for God has many arrows in his quiver, four sore judgments (Ezek 14:21), and many more. They are represented as very terrible, and the descriptions of them are exceedingly lively and affecting, that men, knowing these terrors of the Lord, might, if possible, be persuaded. The threatenings of the same judgment are several times repeated, that they might make the more deep and lasting impressions, and to intimate that, if men persisted in their disobedience, the judgment which they thought was over, and of which they said, Surely the bitterness of it is past, would return with double force; for when God judges he will overcome. (1.) Bodily diseases are here threatened, that they should be epidemical in their land. These God sometimes makes use of for the chastisement and improvement of his own people. Lord, behold, he whom thou lovest is sick. But here they are threatened to be brought upon his enemies as tokens of his wrath, and designed for their ruin. So that according to the temper of our spirits, under sickness, accordingly it is to us a blessing or a curse. But, whatever sickness may be to particular persons, it is certain that epidemical diseases raging among a people are national judgments, and are so to be accounted. He here threatens, [1.] Painful diseases (Deut 28:35), a sore botch, beginning in the legs and knees, but spreading, like Job's boils, from heat to foot. [2.] Shameful diseases (v. 27), the botch of Egypt (such boils and blains as the Egyptians had been plagued with, when God brought Israel from among them), and the emerods and scab, vile diseases, the just punishment of those who by sin had made themselves vile. [3.] Mortal diseases, the pestilence (v. 21), the consumption (put for all chronical diseases), and the fever (for all acute diseases), v. 22. See Lev 26:16. And all incurable, Deut 28:27. (2.) Famine, and scarcity of provisions; and this, [1.] For want of rain (Deut 28:23, Deut 28:24): Thy heaven over thy head, that part that is over thy land, shall be as dry as brass, while the heavens over other countries shall distil their dews; and, when the heaven is as brass, the earth of course will be as iron, so hard and unfruitful. Instead of rain, the dust shall be blown out of the highways into the field, and spoil the little that there is of the fruits of the earth. [2.] By destroying insects. The locust should destroy the corn, so that they should not have so much as their seed again, Deut 28:38, Deut 28:42. And the fruit of the vine, which should make glad their hearts, should all be worm-eaten, Deut 28:39. and the olive, some way or other, should be made to cast its fruit, Deut 28:40. The heathen use many superstitious customs in honour of their idol-gods for preserving the fruits of the earth; but Moses tells Israel that the only way they had to preserve them was to keep God's commandments; for he is a God that will not be sported with, like their idols, but will be served in spirit and truth. This threatening we find fulfilled in Israel, 1Kgs 17:1; Jer 14:1, etc.; Joel 1:4. (3.) That they should be smitten before their enemies in war, who, it is likely, would be the more cruel to them, when they had them at their mercy, for the severity they had used against the nations of Canaan, which their neighbours in after-ages would be apt to remember against them, Deut 28:25. It would make their flight the more shameful, and the more grievous, that they might have triumphed over their enemies if they had but been faithful to their God. The carcases of those that were slain in war, or died in captivity among strangers, should be meat for the fowls (Deut 28:26); and an Israelite, having forfeited the favour of his God, should have so little humanity shown him as that no man should drive them away, so odious would God's curse make him to all mankind. (4.) That they should be infatuated in all their counsels, so as not to discern their own interest, nor bring any thing to pass for the public good: The Lord shall smite thee with madness and blindness, Deut 28:28, Deut 28:29. Note, God's judgments can reach the minds of men to fill them with darkness and horror, as well as their bodies and estates; and those are the sorest of all judgments which make men a terror to themselves, and their own destroyers. That which they contrived to secure themselves by should still turn to their prejudice. Thus we often find that the allies they confided in distressed them and strengthened them not, 2Chr 28:20. Those that will not walk in God's counsels are justly left to be ruined by their own; and those that are wilfully blind to their duty deserve to be made blind to their interest, and, seeing they loved darkness rather than light, let them grope at noon-day as in the dark. (5.) That they should be plundered of all their enjoyments, stripped of all by the proud and imperious conqueror, such as Benhadad was to Ahab, 1Kgs 20:5, 1Kgs 20:6. Not only their houses and vineyards should be taken from them, but their wives and children, Deut 28:30, Deut 28:32. Their dearest comforts, which they took most pleasure in, and promised themselves most from, should be the entertainment and triumph of their enemies. As they had dwelt in houses which they built not, and eaten of vineyards which they planted not (Deut 6:10, Deut 6:11), so others should do by them. Their oxen, asses, and sheep, like Job's, should be taken away before their eyes, and they should not be able to recover them, v. 31. And all the fruit of their land and labours should be devoured and eaten up by the enemy; so that they and theirs would want necessaries, while their enemies were revelling with that which they had laboured for. (6.) That they should be carried captives into a far country; nay, into all the kingdoms of the earth, v. 25. Their sons and daughters, whom they promised themselves comfort in, should go into captivity (v. 41), and they themselves at length, and their king in whom they promised themselves safety and settlement, v. 36. This was fully accomplished when the ten tribes first were carried captive into Assyria (2Kgs 17:6), and not long after the two tribes into Babylon, and two of their kings, 2Kgs 24:14, 2Kgs 24:15; 2Kgs 25:7, 2Kgs 25:21. That which is mentioned as an aggravation of their captivity is that they should go into an unknown country, the language and customs of which would be very uncouth, and their treatment among them barbarous, and there they should serve other gods, that is, be compelled to do so by their enemies, as they were in Babylon, Dan 3:6. Note, God often makes men's sin their punishment, and chooses their delusions. You shall serve other gods, that is, You shall serve those that do serve them; a nation is often in scripture called by the name of its gods, as Jer 48:7. They had made idolaters their associates, and now god made idolaters their oppressors. (7.) That those who remained should be insulted and tyrannized over by strangers, Deut 28:43, Deut 28:44. So the ten tribes were by the colonies which the king of Assyria sent to take possession of their land, 2Kgs 17:24. Or this may be meant of the gradual encroachments which the strangers within their gates should make upon them, so as insensibly to worm them out of their estates. We read of the fulfilling of this, Hos 7:9, Strangers have devoured his strength. Foreigners ate the bread out of the mouths of trueborn Israelites, by which they were justly chastised for introducing strange gods. (8.) That their reputation among their neighbours should be quite sunk, and those that had been a name, and a praise, should be an astonishment, a proverb, and a by-word, Deut 28:37. Some have observed the fulfilling of this threatening in their present state; for, when we would express the most perfidious and barbarous treatment, we say, None but a Jew would have done so. Thus is sin a reproach to any people. (9.) To complete their misery, it is threatened that they should be put quite out of the possession of their minds by all these troubles (Deut 28:34): Thou shalt be mad for the sight of thy eyes, that is, quite bereaved of all comfort and hope, and abandoned to utter despair. Those that walk by sight, and not by faith, are in danger of losing reason itself, when every thing about them looks frightful; and their condition is woeful indeed that are mad for the sight of their eyes.

 45   One would have thought that enough had been said to possess them with a dread of that wrath of God which is revealed from heaven against the ungodliness and unrighteousness of men. But to show how deep the treasures of that wrath are, and that still there is more and worse behind, Moses, when one would have thought that he had concluded this dismal subject, begins again, and adds to this roll of curses many similar words: as Jeremiah did to his, Jer 36:32. It should seem that in the former part of this commination Moses foretells their captivity in Babylon, and the calamities which introduced and attended that, by which, even after their return, they were brought to that low and poor condition which is described, Deut 28:44. That their enemies should be the head, and they the tail: but here, in this latter part, he foretels their last destruction by the Romans and their dispersion thereupon. And the present deplorable state of the Jewish nation, and of all that have incorporated themselves with them, by embracing their religion, does so fully and exactly answer to the prediction in these verses that it serves for an incontestable proof of the truth of prophecy, and consequently of the divine authority of the scripture. And, this last destruction being here represented as more dreadful than the former, it shows that their sin, in rejecting Christ and his gospel, was more heinous and more provoking to God than idolatry itself, and left them more under the power of Satan; for their captivity in Babylon cured them effectually of their idolatry in seventy years' time; but under this last destruction now for above 1600 years they continue incurably averse to the Lord Jesus. Observe,
I. What is here said in general of the wrath of God, which should light and lie upon them for their sins.
1. That, if they would not be ruled by the commands of God, they should certainly be ruined by his curse, v. 45, 46. Because thou didst not keep his commandments (especially that of hearing and obeying the great prophet), these curses shall come upon thee, as upon a people appointed to destruction, the generation of God's wrath: and they shall be for a sign and for a wonder. It is amazing to think that a people so long the favourites of Heaven should be so perfectly abandoned and cast off, that a people so closely incorporated should be so universally dispersed, and yet that a people so scattered in all nations should preserve themselves distinct and not mix with any, but like Cain be fugitives and vagabonds, and yet marked to be known.
2. That, if they would not serve God with cheerfulness, they should be compelled to serve their enemies (v. 47, 48), that they might know the difference (2Chr 12:8), which, some think, is the meaning of Ezek 20:24, Ezek 20:25, Because they despised my statutes, I gave them statutes that were not good. Observe here, (1.) It is justly expected from those to whom God gives an abundance of the good things of this life that they should serve him. What does he maintain us for out that we may do his work, and be some way serviceable to his honour? (2.) The more God gives us the more cheerfully we should serve him; our abundance should be oil to the wheels of our obedience. God is a Master that will be served with gladness, and delights to hear us sing at our work. (3.) If, when we receive the gifts of God's bounty, we either do not serve him at all or serve him with reluctance, it is a righteous thing with him to make us know the hardships of want and servitude. Those deserve to have cause given them to complain who complain without a cause. Tristis es et felix - Happy, and yet not easy! Blush at thy own folly and ingratitude.
3. That, if they would not give glory to God by a reverential obedience, he would get him honour upon them by wonderful plagues, Deut 28:58, Deut 28:59. Note, (1.) God justly expects from us that we should fear his fearful name; and, which is strange, that name which is here proposed as the object of our fear is, THE LORD THY GOD, which is very fitly here put in our Bibles in capital letters; for nothing can sound more truly august. As nothing is more comfortable, so nothing more awful, than this, that he with whom we have to do is Jehovah, a being infinitely perfect and blessed, and the author of all being; and that he is our God, our rightful Lord and owner, from whom we are to receive laws and to whom we are to give account: this is great, and greatly to be feared. (2.) We may justly expect from God that, if we do not fear his fearful name, we shall feel his fearful plagues; for one way or other God will be feared. All God's plagues are dreadful, but some are wonderful, carrying in them extraordinary signatures of divine power and justice, so that a man, upon the first view of them, may say, Verily, there is a God that judgeth in the earth.
II. How the destruction threatened is described. Moses is here upon the same melancholy subject that our Saviour is discoursing of to his disciples in his farewell sermon (Mt. 24), namely, The destruction of Jerusalem and the Jewish nation. Observe,
1. Five things are here foretold as steps to their ruin: -
(1.) That they should be invaded by a foreign enemy (Deut 28:49, Deut 28:50): A nation from far, namely, the Romans, as swift as the eagle hastening to the prey. Our Saviour makes use of this similitude, in foretelling this destruction, that where the carcase is there will the eagles be gathered together, Matt 24:28. And bishop Patrick observes (to make the accomplishment the more remarkable) that the ensign of the Roman armies was an eagle. This nation is said to be of a fierce countenance, an indication of a fierce nature, stern and severe, that would not pity the weakness and infirmity either of little children or of old people.
(2.) That the country should be laid waste, and all the fruits of it eaten up by this army of foreigners, which is the natural consequence of an invasion, especially when it is made, as that by the Romans was, for the chastisement of rebels: He shall eat the fruits of thy cattle and land (Deut 28:51), so that the inhabitants should be starved, while the invaders were fed to the full.
(3.) That their cities should be besieged, and that such would be the obstinacy of the besieged, and such the vigour of the besiegers, that they would be reduced to the last extremity, and at length fall into the hands of the enemy, Deut 28:52. No place, though ever so well fortified, no, not Jerusalem itself, though it held out long, would escape. Two of the common consequences of a long siege are here foretold: - [1.] A miserable famine, which would prevail to such a degree that, for want of food, they should kill and eat their own children, Deut 28:53. Men should do so, notwithstanding their hardiness, and ability to bear hunger; and, though obliged by the law of nature to provide for their own families, yet should refuse to give to the wife and children that were starving any of the child that was barbarously butchered, Deut 28:54, Deut 28:55. Nay, women, ladies of quality, notwithstanding their natural niceness about their food, and their natural affection to their children, yet, for want of food, should so far forget all humanity as to kill and eat them, Deut 28:56, Deut 28:57. Let us observe, by the way, how hard this fate must needs be to the tender and delicate women, and learn not to indulge ourselves in tenderness and delicacy, because we know not what we may be reduced to before we die; the more nice we are, the harder it will be to us to bear want, and the more danger we shall be in or sacrificing reason, and religion, and natural affection itself, to the clamours and cravings of an unmortified and ungoverned appetite. This threatening was fulfilled in the letter of it, more than once, to the perpetual reproach of the Jewish nation: never was the like done either by Greek or barbarian, but in the siege of Samaria, a woman boiled her own son, 2Kgs 6:28, 2Kgs 6:29. And it is spoken of as commonly done among them in the siege of Jerusalem by the Babylonians, Lam 4:10. And, in the last siege by the Romans, Josephus tells us of a noble woman that killed and ate her own child, through the extremity of the famine, and when she had eaten one half secretly (Deut 28:57), that she might have it to herself, the mob, smelling meat, got into the house, to whom she showed the other half, which she had kept till another time, inviting them to share with her. What is too barbarous for those to do that are abandoned of God! [2.] Sickness is another common effect of a strait and long siege, and that is here threatened: Sore sickness, and of long continuance, Deut 28:59. These should attend the Jews wherever they went afterwards, the diseases of Egypt, leprosies, botches, and foul ulcers, Deut 28:60. Nay, as if the particular miseries here threatened were not enough, he concludes with an et cetera, Deut 28:61. The Lord will bring upon thee every sickness, and every plague, though it be not written in the book of this law. Those that fall under the curse of God will find that the one half was not told them of the weight and terror of that curse.
(4.) That multitudes of them should perish, so that they should become few in number, Deut 28:62. It was a nation that God had wonderfully increased, so that they were as the stars of heaven for multitude; but, for their sin, they were diminished and brought low, Pss 107:38, Pss 107:39. It is computed that in the destruction of the Jewish nation by the Romans, as appears by the account Josephus gives of it, above two millions fell by the sword at several places, besides what perished by famine and pestilence; so that the whole country was laid waste and turned into a wilderness. That is a terrible word (Deut 28:63), As the Lord rejoiced over you to do you good, so he will rejoice over you to destroy you. Behold here the goodness and severity of God: mercy here shines brightly in the pleasure God takes in doing good - he rejoices in it; yet justice here appears no less illustrious in the pleasure he takes in destroying the impenitent; not as it is the making of his creatures miserable, but as it is the asserting of his own honour and the securing of the ends of his government. See what a malignant mischievous thing sin is, which (as I may say) makes it necessary for the God of infinite goodness to rejoice in the destruction of his own creatures, even those that had been favourites.
(5.) That the remnant should be scattered throughout the nations This completes their woe: The Lord shall scatter thee among all people, Deut 28:64. This is remarkably fulfilled in their present dispersion, for there are Jews to be fond almost in all countries that are possessed either by Christians or Mahometans, and in such numbers that it has been said, If they could unite in one common interest, they would be a very formidable body, and able to deal with the most powerful states and princes; but they abide under the power of this curse, and are so scattered that they are not able to incorporate. It is here foretold that in this dispersion, [1.] They should have no religion, or none to any purpose, should have no temple, nor altar, nor priesthood, for they should serve other gods. Some think this has been fulfilled in the force put upon the Jews in popish countries to worship the images that are used in the Romish church, to their great vexation. [2.] They should have no rest, no rest of body: The sole of thy foot shall not have rest (Deut 28:65), but be continually upon the remove, either in hope of gain or fear of persecution; all wandering Jews: no rest of the mind (which is much worse), but a trembling heart (Deut 28:65); no assurance of life (Deut 28:66); weary both of light and darkness, which are, in their turns, both welcome to a quiet mind, but to them both day and night would be a terror, Deut 28:67. Such was once the condition of Job (Job 7:4), but to them this should be constant and perpetual; that blindness and darkness which the apostle speaks of as having happened to Israel, and that guilt which bowed down their back always (Roma 11:8-Roma 11:10), must needs occasion a constant restlessness and amazement. Those are a torment to themselves, and to all about them, that fear day and night and are always uneasy. Let good people strive against it, and not give way to that fear which has torment; and let wicked people not be secure in their wickedness, for their hearts cannot endure, nor can their hands be strong, when the terrors of God set themselves in array against them. Those that say in the morning, O that it were evening, and in the evening, O that it were morning, show, First, A constant fret and vexation, chiding the hours for lingering and complaining of the length of every minute. Let time be precious to us when we are in prosperity, and then it will not be so tedious to us when we are in afflictions as otherwise it would. Secondly, A constant fright and terror, afraid in the morning of the arrow that flieth by day, and therefore wishing the day over; but what will this do for them? When evening comes, the trembling heart is no less apprehensive of the terror by night, Ps. 91. 5, 6. Happy they whose minds, being stayed on God, are quiet from the fear of evil! Observe here, The terror arises not only from the sight of the eyes, but from the fear of the heart, not only from real dangers, but from imaginary ones; the causes of fear, when they come to be enquired into, often prove to be only the creatures of the fancy.
2. In the close, God threatens to leave them as he found them, in a house of bondage (Deut 28:68): The Lord shall bring thee into Egypt again, that is into such a miserable state as they were in when they were slaves to the Egyptians, and ruled by them with rigour. God had brought them out of Egypt, and had said, They shall see it no more again (Deut 17:16); but now they should be reduced to the same state of slavery that they had been in there. To be sold to strangers would be bad enough, but much worse to be sold to their enemies. Even slaves may be valued as such, but a Jew should have so ill a name for all that is base that when he was exposed to sale no man would buy him, which would make his master that had him to sell the more severe with him. Thirty Jews (they say) have been sold for one small piece of money, as they sold our Saviour for thirty pieces.
3. Upon the whole matter, (1.) The accomplishment of these predictions upon the Jewish nation shows that Moses spoke by the Spirit of God, who certainly foresees the ruin of sinners, and gives them warning of it, that they may prevent it by a true and timely repentance, or else be left inexcusable. (2.) Let us all hence learn to stand in awe and not to sin. I have heard of a wicked man, who, upon reading the threatenings of this chapter, was so enraged that he tore the leaf out of the Bible, as Jehoiakim cut Jeremiah's roll; but to what purpose is it to deface a copy, while the original remains upon record in the divine counsels, by which it is unalterably determined that the wages of sin is death, whether men will hear or whether they will forbear?