Leviticus 26:8

Translation
King James Version
And five of you shall chase an hundred, and an hundred of you shall put ten thousand to flight: and your enemies shall fall before you by the sword.
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KJV (with Strong's)
And five H2568 of you shall chase H7291 an hundred H3967, and an hundred H3967 of you shall put ten thousand H7233 to flight H7291: and your enemies H341 shall fall H5307 before H6440 you by the sword H2719.
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Complete Jewish Bible
Five of you will chase a hundred, and a hundred of you will chase ten thousand -your enemies will fall before your sword.
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Berean Standard Bible
Five of you will pursue a hundred, and a hundred of you will pursue ten thousand, and your enemies will fall by the sword before you.
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American Standard Version
And five of you shall chase a hundred, and a hundred of you shall chase ten thousand; and your enemies shall fall before you by the sword.
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World English Bible Messianic
Five of you shall chase a hundred, and a hundred of you shall chase ten thousand; and your enemies shall fall before you by the sword.
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Geneva Bible (1599)
And fiue of you shall chase an hundreth, and an hundreth of you shall put ten thousande to flight, and your enemies shall fall before you vpon the sworde.
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Young's Literal Translation
and five of you have pursued a hundred, and a hundred of you do pursue a myriad; and your enemies have fallen before you by the sword.
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See also
Joshua 23:10Deuteronomy 28:7Deuteronomy 32:30Judges 7:19Judges 7:211 Chronicles 11:20Numbers 14:9
In the KJVVerse 3,533 of 31,102

Study This Verse

SUMMARY

Leviticus 26:8 presents a remarkable promise of overwhelming divine assistance and supernatural victory for the Israelites, contingent upon their faithfulness to God's covenant. This verse assures them that a small number of their warriors, empowered by God, will be able to rout and decisively defeat a vastly superior enemy force, underscoring that their success in battle would stem not from their own might or numbers, but from the omnipotent power of God fighting on their behalf.

CONTEXT

  • Literary Context: Leviticus 26 serves as the climactic conclusion to the legal and ceremonial instructions given in the preceding chapters, functioning as a solemn covenant summary between Yahweh and Israel. It meticulously outlines the blessings for obedience and the curses for disobedience, forming a comprehensive covenantal oath. Verse 8 is nestled within the section detailing the blessings promised for covenant fidelity, specifically from Leviticus 26:3 to Leviticus 26:13. These blessings range from agricultural prosperity and peace in the land to divine protection and overwhelming military success against their adversaries. The hyperbolic numerical ratios in verse 8 emphasize the supernatural nature of God's intervention, making it clear that such victories are beyond human capability and are a direct result of God's active presence and power among His obedient people. This promise sets the stage for the nation's future, reminding them that their destiny in the Promised Land is inextricably linked to their relationship with God.
  • Historical & Cultural Context: The book of Leviticus was given to the Israelites at Mount Sinai, shortly after their exodus from Egypt and prior to their entry into the Promised Land. This period was critical for the nascent nation, as they were transitioning from a nomadic existence to becoming a settled people in a land already inhabited by numerous formidable pagan nations, such as the Canaanites, Hittites, and Amorites. These groups were often militarily superior and engaged in practices anathema to God's covenant. The promise in Leviticus 26:8 would have been profoundly encouraging and foundational for a people facing such daunting prospects. It instilled courage and faith, assuring them that their success would not depend on their own limited military strength or numbers, but on the omnipotence of God, who promised to fight for them. This principle is echoed throughout the Pentateuch, for instance, in Deuteronomy 28:7, where God assures Israel that He will cause their enemies to be smitten before them, reinforcing the idea that divine intervention, not human might, would secure their inheritance.
  • Key Themes: Leviticus 26 is saturated with the theme of Covenant Faithfulness and its Consequences. The chapter meticulously details the direct correlation between Israel's obedience to God's commands and the blessings they would receive, contrasting it sharply with the curses for disobedience. Verse 8 specifically highlights the theme of Divine Empowerment and Supernatural Victory, demonstrating that God's presence among His people transcends human limitations. It underscores that military success is not a matter of numerical superiority or strategic prowess, but a direct result of God fighting on behalf of His obedient covenant partners. This promise also contributes to the overarching theme of God's Sovereignty and Providence, affirming His ultimate control over the destiny of nations and His unwavering commitment to His covenant promises when His people walk in His ways, as seen in the broader narrative of Exodus and Numbers.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Chase (Hebrew, râdaph', H7291): The Hebrew verb רָדַף (H7291) signifies "to run after," "to pursue," or "to follow after," often with hostile intent. In a military context, as in Leviticus 26:8, it denotes a vigorous and relentless pursuit of a fleeing enemy, implying not merely repelling them but actively driving them away in a rout, leading to complete destruction or capture. The repetition of this verb for both "chase" and "put to flight" emphasizes the active, aggressive, and decisive nature of the Israelite victory, empowered by God, where the smaller force becomes the relentless pursuer of a much larger, defeated foe.
  • Enemies (Hebrew, ʼôyêb', H341): The Hebrew noun אוֹיֵב (H341) refers to "an adversary" or "foe," derived from a root meaning "to hate." In this context, it designates the hostile nations and forces that would oppose Israel's settlement and peace in the Promised Land. The promise that these "enemies" would "fall before you" underscores God's commitment to neutralizing all opposition to His covenant people, ensuring their security and dominance over those who sought to harm them.
  • Fall (Hebrew, nâphal', H5307): The Hebrew root נָפַל (H5307) means "to fall" and is used in a great variety of applications, including literal falling, collapsing, perishing, or being overthrown. In the military context of Leviticus 26:8, "shall fall before you" vividly portrays the complete military collapse and defeat of the adversaries. It signifies not just a retreat, but a decisive rout resulting in significant casualties, ensuring the security and dominance of the obedient Israelites. This "falling" is a direct consequence of God's active intervention on behalf of His people.

Verse Breakdown

  • "And five of you shall chase an hundred": This clause immediately establishes the principle of disproportionate victory. By human standards, a mere five Israelites would be utterly overwhelmed by one hundred enemies. However, under God's empowerment, these five will not only stand their ground but actively pursue and rout the larger force, demonstrating a supernatural reversal of military odds. This sets the tone for the extraordinary nature of the divine blessing.
  • "and an hundred of you shall put ten thousand to flight": Building on the previous statement, this clause amplifies the hyperbole, presenting an even more staggering ratio of 1:100. One hundred Israelite warriors, divinely assisted, will cause ten thousand enemies to flee in disarray. This reiterates the theme that God's power multiplies human effort exponentially, rendering numerical superiority of the enemy irrelevant and highlighting the absolute efficacy of divine intervention.
  • "and your enemies shall fall before you by the sword": This concluding phrase describes the inevitable and decisive outcome of the divine assistance. The pursuit and rout will culminate in the complete defeat and destruction of the enemies. "Fall before you by the sword" signifies not just a retreat, but a total military collapse, with many casualties, ensuring the security, peace, and dominance of the obedient Israelites in the land God promised them.

Literary Devices

The most prominent literary device in Leviticus 26:8 is Hyperbole. The numerical ratios presented (5 chasing 100, and 100 putting 10,000 to flight) are clearly exaggerated for emphasis, far exceeding any realistic human military capability. This exaggeration serves to highlight the extraordinary and supernatural nature of God's promised intervention, assuring the Israelites that their victories would be divinely orchestrated and not dependent on their own strength or numbers. The verse also employs Parallelism through the repetition of the "X of you shall do Y to Z" structure, reinforcing the consistent theme of God granting overwhelming power. Furthermore, the vivid imagery of "chase," "put to flight," and "fall... by the sword" creates a strong sense of Visual Imagery, allowing the audience to picture the panicked retreat of the enemies and the triumphant pursuit and decisive victory of the Israelites. This combination of devices powerfully conveys the absolute certainty and magnitude of God's promised blessing for covenantal obedience.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 26:8 profoundly articulates the theological truth that God is the ultimate source of victory and protection for His people. It underscores the principle of divine empowerment, where human weakness is transcended by God's omnipotence, demonstrating that the outcome of battles, both physical and spiritual, is ultimately determined by God's will and His active presence. This verse also reinforces the covenantal framework, linking tangible blessings directly to faithful obedience, thereby emphasizing the importance of walking in alignment with God's commands as the prerequisite for experiencing His supernatural favor and protection. It teaches that God's faithfulness to His promises is unwavering when His people uphold their end of the covenant, establishing a foundational truth about His character as a covenant-keeping God who actively intervenes on behalf of those who trust and obey Him.

  • Deuteronomy 32:30: "How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the LORD had shut them up?"
  • Joshua 23:10: "One man of you shall chase a thousand: for the LORD your God, he it is that fighteth for you, as he hath promised you."
  • Psalm 44:6-7: "For I will not trust in my bow, neither shall my sword save me. But thou hast saved us from our enemies, and hast put them to shame that hated us."

REFLECTION AND APPLICATION

For contemporary believers, Leviticus 26:8 transcends its historical military context to offer profound spiritual encouragement and practical guidance. While we no longer engage in literal battles for land, we face a myriad of spiritual adversaries, personal struggles, and overwhelming life circumstances that can feel insurmountable. This verse powerfully reminds us that our strength is not in our own limited resources, intellect, or capabilities, but in the boundless power of God. When we walk in obedience and faithfulness to His Word, we can trust that God will fight our battles, enabling us to overcome seemingly impossible odds in our spiritual warfare against temptation, sin, and the forces of darkness. It calls us to abandon self-reliance and embrace a radical dependence on divine empowerment, knowing that with God, a small, faithful remnant can achieve disproportionate victories, transforming our fears into faith and our weaknesses into platforms for God's glory. It challenges us to examine our own lives: are we relying on our own strength or truly trusting in God's ability to bring about victory in our challenges?

Questions for Reflection

  • In what areas of your life do you feel overwhelmed or outnumbered, and how can the promise of Leviticus 26:8 encourage you to trust in God's supernatural power?
  • How does your daily walk of obedience to God's commands relate to experiencing His empowering presence in your spiritual battles?
  • What "enemies" (spiritual, emotional, circumstantial) are you facing, and how can you actively surrender them to God, trusting Him to "put them to flight"?

FAQ

Does the promise in Leviticus 26:8 apply literally to Christians today, implying physical military victories?

Answer: While the original context of Leviticus 26:8 was a literal promise of military victory for ancient Israel in the Promised Land, its application to Christians today is primarily spiritual. Believers are not called to engage in physical warfare for territory, but rather in spiritual warfare against "the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places" (Ephesians 6:12). The principle of divine empowerment, where God enables a few to overcome many, remains profoundly relevant. It assures us that when we are faithful to God, He grants us supernatural strength to overcome spiritual temptations, societal pressures, and personal struggles that would otherwise overwhelm us. Our victory is not by human might or power, but by the Spirit of the Lord (Zechariah 4:6), making us "more than conquerors through Him who loved us" (Romans 8:37).

CHRIST-CENTERED FULFILLMENT

Leviticus 26:8, with its promise of overwhelming victory through divine empowerment, finds its ultimate and most profound fulfillment in Jesus Christ. While the Old Testament promise was a shadow of physical conquest, Christ embodies the true and eternal victory over the ultimate enemies: sin, death, and the devil. He is the ultimate "one" who chased "thousands" of spiritual adversaries, not through physical might, but through His perfect obedience, sacrificial death, and glorious resurrection. The disproportionate victory promised in Leviticus foreshadows Christ's triumph on the cross, where, seemingly weak and alone, He disarmed the powers and authorities, triumphing over them (Colossians 2:15). For believers, this victory is appropriated through faith in Him. We are enabled to be "more than conquerors" (Romans 8:37) not by our own strength, but by the power of the Holy Spirit, who indwells us, allowing us to stand firm against the schemes of the devil (Ephesians 6:11). Thus, the promise of divine assistance to overcome overwhelming odds is fully realized in the spiritual victory granted to those who are "in Christ," whose triumph is our triumph, and whose power enables us to live victoriously in a fallen world (1 John 5:4).

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Commentary on Leviticus 26 verses 1–13

Here is, I. The inculcating of those precepts of the law which were of the greatest consequence, and by which were of the greatest consequence, and by which especially their obedience would be tried, Lev 26:1, Lev 26:2. They are the abstract of the second and fourth commandments, which, as they are by much the largest in the decalogue, so they are most frequently insisted on in other parts of the law. As, when a master has given many things in charge to his servant, he concludes with the repetition of those things which were of the greatest importance, and which the servant was most in danger of neglecting, bidding him, whatever he did, be sure to remember those, so here God by Moses, after many precepts, closes all with a special charge to observe these two great commandments. 1. "Be sure you never worship images, nor ever make any sort of images or pictures for a religious use," Lev 26:1. No sin was more provoking to God than this, and yet there was none that they were more addicted to, and which afterwards proved of more pernicious consequence to them. Next to God's being, unity, and universal influence, it is necessary that we know and believe that he is an infinite Spirit; and therefore to represent him by an image in the making of it, to confine him to an image in the consecrating of it, and to worship him by an image in bowing down to it, changes his truth into a lie and his glory into shame, as much as any thing. 2. "Be sure you keep up a great veneration for sabbaths and religious assemblies," Lev 26:2. As nothing tends more to corrupt religion than the use of images in devotion, so nothing contributes more to the support of it than keeping the sabbaths and reverencing the sanctuary. These make up very much of the instrumental part of religion, by which the essentials of it are kept up. Therefore we find in the prophets that, next to the sin of idolatry, there is no sin for which the Jews are more frequently reproved and threatened than the profanation of the sabbath day.

II. Great encouragements given them to live in constant obedience to all God's commandments, largely and strongly assuring them that if they did so they should be a happy people, and should be blessed with all the good things they could desire. Human governments enforce their laws with penalties to be inflicted for the breach of them; but God will be known as the rewarder of those that seek and serve him. Let us take a view of these great and precious promises, which, though they relate chiefly to the life which now is, and to the public national concerns of that people, were typical of the spiritual blessings entailed by the covenant of grace upon all believers through Christ. 1. Plenty and abundance of the fruits of the earth. They should have seasonable rain, neither too little nor too much, but what was requisite for their land, which was watered with the dew of heaven (Deu 11:10, Deu 11:11), that it might yield its increase, Lev 26:4. The dependence which the fruitfulness of the earth beneath has upon the influences of heaven above is a sensible intimation to us that every good and perfect gift must be expected from above, from the Father of lights. It is promised that the earth should produce its fruits in such great abundance that they would be kept in full employment, during both the harvest and the vintage, to gather it in, Lev 26:5. Before they had reaped their corn and threshed it, the vintage would be ready; and, before they had finished their vintage, it would be high time to begin their sowing. Long harvests are often with us the consequences of bad weather, but with them they should be the effects of a great increase. This signified the abundance of grace which should be poured out in gospel times, when the ploughman should overtake the reaper (Amo 9:13), and a great harvest of souls should be gathered in to Christ. The plenty should be so great that they should bring forth the old to be given away to the poor because of the new, to make room for it in their barns, which yet they would not pull down to build greater, as that rich fool (Luk 12:18), for God gave them this abundance to be laid out, not be hoarded up from one year to another. He that withholdeth corn, the people shall curse him, Pro 11:26. That promise (Mal 3:10), I will pour you out a blessing, that there shall not be room enough to receive it, explains this, Lev 26:10. And that which crowns this blessing of plenty is (Lev 26:5), You shall eat your bread to the full, which intimates that they should have, not only abundance, but content and satisfaction in it. They should have enough, and should know when they had enough. Thus the meek shall eat and be satisfied, Psa 22:26. 2. Peace under the divine protection; "You shall dwell in your land safely (Lev 26:5); both really save, and safe in your own apprehensions; you shall lie down to rest in the power and promise of God, and not only none shall hurt you, but none shall so much as make you afraid," Lev 26:6. See Psa 4:8. They should not be infested with wild beasts, these should be rid out of the land, or, as it is promised (Job 5:23), should be at peace with them. Nor should they be terrified with the alarms of war: Neither shall the sword go through your land. This holy security is promised to all the faithful, Psa 91:1, etc. Those must needs dwell in safety that dwell in God, Job 9:18, Job 9:19. 3. Victory and success in their wars abroad, while they had peace and tranquility at home, Lev 26:7, Lev 26:8. They are assured that the hand of God should so signally appear with them in their conquests that no disproportion of numbers should make against them: Five of you shall have courage to attack, and strength to chase and defeat, a hundred, as Jonathan did (Sa1 14:12), experiencing the truth of his own maxim (Lev 26:6), that it is all one with the Lord to save by many or by few. 4. The increase of their people: I will make you fruitful and multiply you, Lev 26:9. Thus the promise made to Abraham must be fulfilled, that his seed should be as the dust of the earth; and much more numerous they would have been if they had by their sin cut themselves short. It is promised to the gospel church that it shall be fruitful, Joh 15:16. 5. The favour of God, which is the fountain of all good: I will have respect unto you, Lev 26:9. If the eye of our faith be unto God, the eye of his favour will be unto us. More is implied than is expressed in that promise, My soul shall not abhor you (Lev 26:11), as there is in that threatening, My soul shall have no pleasure in him, Heb 10:38. Though there was that among them which might justly have alienated him from them, yet, if they would closely adhere to his institutions, he would not abhor them. 6. Tokens of his presence in and by his ordinances: I will set my tabernacle among you, Lev 26:11. It was their honour and advantage that God's tabernacle was lately erected among them; but here he lets them know that the continuance and establishment of it depended upon their good behaviour. The tabernacle that was now set should be settled if they would be obedient, else not. Note, The way to have God's ordinances fixed among us, as a nail in a sure place, is to cleave closely to the institution of them. It is added (Lev 26:12), "I will walk among you, with delight and satisfaction, as a man in his garden; I will keep up communion with you as a man walking with his friend." This seems to be alluded to, Rev 2:1, where Christ is said to walk in the midst of the golden candlesticks. 7. The grace of the covenant, as the fountain and foundation, the sweetness and security, of all these blessings: I will establish my covenant with you, Lev 26:9. Let them perform their part of the covenant, and God would not fail to perform his. All covenant-blessings are summed up in the covenant-relation (Lev 26:12): I will be your God, and you shall be my people; and they are all grounded upon their redemption: I am your God, because I brought you forth out of the land of Egypt, Lev 26:13. Having purchased them, he would own them, and never cast them off till they cast him off. He broke their yoke, and made them go upright, that is, their deliverance out of Egypt put them in a state both of ease and honour, that, being delivered out of the hands of their enemies, they might serve God without fear, each walking in his uprightness. When Israel rejected Christ, and was therefore rejected by him, their back is said to be bowed down always under the burden of their guilt, which was heavier than that of their bondage in Egypt, Rom 11:10.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–13. Public domain.
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Caesarius of ArlesAD 542
SERMON 105.10
“Five of you will put a hundred to flight.” Who are those five who can pursue a hundred? The number five is applied to both the praiseworthy and the culpable, for there were five wise virgins and five foolish; so also the number one hundred can be accepted in either way. Therefore if we belong to the five laudable ones, that is, the five wise virgins, we pursue one hundred of the foolish. If we fight wisely in matters of God’s Word, if we discuss the law of the Lord prudently, we convince and put to flight a multitude of unbelievers. Similarly the number one hundred indicates both the faithful and the unfaithful. Under that number of years Abraham is recorded to have believed in God and been justified, while “the sinner of a hundred years shall be thought accursed.” Now here a hundred unfaithful souls are put to flight by five wise men. Again, a hundred just men, who are so designated because of their perfection rather than their number, pursue many thousands of unbelievers. Indeed, devout teachers drive away countless demons, so they will not deceive the souls of believers with their old deceits.
Caesarius of ArlesAD 542
SERMON 105.11
“Your foes will be cut down by your sword.” Who they are we mentioned above, but let us find out by what sword they are said to fall. The apostle Paul teaches us what this sword is when he says, “For the Word of God is living and efficient and keener than every two-edged sword and extending even to the joints of soul and spirit, of the members also and the marrow, and a discerner of the thoughts and intentions of the heart.” This is the sword at whose edge our enemies will fall. For it is the Word of God which casts down all enemies and puts them under its feet, so that the whole world becomes subject to God. Do you wish to learn from still another epistle of Paul that the sword with which spiritual enemies are overcome is the Word of God? Listen to him as he provides arms for the soldiers of Christ: “Take unto you the helmet of salvation and the sword of the spirit, that is, the Word of God. With all prayer and supplication pray.” By these words he declares very clearly that by the Word of God which is a two-edged sword our enemies will fall in our sight.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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