Leviticus 26:12

Lev 26:12 And I will walk among you, and will be your God, and ye shall be my people.

Ver. 12. And I will walk.] {See Trapp on "2Co 6:16"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

26:12 your God . . . my people: The covenant bound the parties to one another, making each belong to the other.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

(12) And I will walk among you.—This promise is quoted by St. Paul (2Co_6:16).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

12. I will walk among you] Cp. Gen_3:8.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

I am the Lord your Lord, which brought you forth out of the land of Egypt,.... Who, having done that, was able to fulfil the above promises; and which may be considered as an earnest and pledge of them, as well as be a motive to the Israelites, and an obligation upon them to obey the commandments of God, and walk in his statutes:

that ye should not be their bondmen; this was the end of their being brought out of Egypt, that they might be no longer in a state of bondage to the Egyptians, nor to any other, but to serve the Lord their God, by whom they were delivered; as those who are redeemed by Christ from worse than Egyptian bondage, from sin, Satan, and the law, are redeemed, that they might not be the servants of any, but be a peculiar people, zealous of good works to serve the Lord Christ:

and I have broken the bands of your yoke; which fastened it on their shoulders, that is, set them at full liberty, from the yoke of all their enemies, particularly the Egyptians, who made their lives bitter in hard bondage, making the yoke of it heavy upon them; as Christ has broken the yoke of spiritual enemies from off the shoulders and necks of his people, Isa 10:27,

and made you go upright; who before stooped under the yoke, as well as were of dejected countenances, but now were made to walk in an erect stature, as the Targum of Jonathan, and so Jarchi and Aben Ezra, or in liberty, as Onkelos; see Gal 5:1; and with heads lift up and countenances cheerful.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

I will walk among you, as I have hitherto done, both by my pillar of cloud and fire, and by my tabernacle, which have walked or gone along with you in all your journeys, and stayed among you in all your stations, to protect, conduct, instruct, and comfort you.

Ye shall be my people; I will own you for that peculiar people which I have singled out of the mass of mankind, to bless you here, and to save you hereafter.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

12. I will walk among you — Here is implied the intimacy of delighted companionship, as Enoch walked with God. Thus Jehovah desired to walk with Israel, and thus he would have walked if the nation had cleaved unto the Lord. “Can two walk together, except they be agreed?”

And be your God — Guidance, protection, sustenance, illumination, sanctification, present and eternal gladness and glory lie in these four short words.

Ye shall be my people — Dignity, honour, sonship, and heirship are wrapped up in this promise. “All things are yours, and ye are Christ’s, and Christ is God’s.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And I will walk among you, and will be your God, and ye shall be my people. These words are quoted by St. Paul as a ground of the holiness required of God"s people. (2Co_6:16)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I will walk among you - As I have hitherto done, both by my pillar of cloud and fire, and by my tabernacle, which have walked or gone along with you in all your journeys, and staid among you in all your stations, to protect, conduct, instruct, and comfort you. And I will own you for that peculiar people which I have singled out of mankind, to bless you here and to save you hereafter.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

God's walking in the midst of Israel does not refer to His accompanying and leading the people on their journeyings, but denotes the walking of God in the midst of His people in Canaan itself, whereby He would continually manifest Himself to the nation as its God and make them a people of possession, bringing them into closer and closer fellowship with Himself, and giving them all the saving blessings of His covenant of grace.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

והתהלכתי בתוככם AND I WILL WALK AMONG YOU — I will, as it were, walk with you in the Garden of Eden as though I were one of yourselves and you will not be frightened of Me. One might think that this implies: you will not fear (reverence) Me! Scripture however states, “but I will be your God” (Sifra, Bechukotai, Chapter 3 3-4).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

AND I WILL WALK AMONG YOU. This means that My conduct with you will be well-known, as when a monarch walks in the midst of his army, supplying them with all their needs.This then is the way of the simple sense of the words of the covenant, and it is true, for so indeed will He do with them. Now Scripture did not mention here the reward of the existence of the souls in the World of Souls,. and in the World to Come after the resurrection, for their existence [following the death of the body] is a matter of necessity in the way of creation, as I have explained in [the section on] excisions, this form of punishment being the “cutting off” of the guilty ones [from life eternal], and all the other [souls] will continue to exist on account of their fundamental nature inherent in their creation. But by way of the Truth, [the mystic teachings of the Cabala], these blessings [in this section] are also heavenly blessings in matters above, as I have explained. Thus, And I will give peace in the Land; and My soul shall not abhor you, and similarly, and I will walk among you, allude to the [Divine] attribute which our Rabbis have called Shechinah (the Divine Presence), of [the root found in the expression], And I will set ‘mishkani’ (My dwelling) among you, and as the Rabbis say: “The Shechinah (Divine Presence) dwells with Israel.” And in Bereshith Rabbah they have said: “The Divine Presence was mainly in the lower world.” Thus the Garden of Eden [i.e., the World of Souls] and the World to Come [after the resurrection] are mentioned here (Verse 11); and I will give peace in the Land (Verse 6), as hinted to above (Ma’or V’shamesh). to those who know [the way of Truth].Now these blessings in their perfection will only occur when all Israel do the will of their Father [in heaven], and when [as a result of this] the structure of heaven and earth will be perfect, in accordance with its [original] plan. There are no other blessings in the Torah as perfect as these, which constitute the words of the covenant and the conditions between the Holy One, blessed be He, and us.Know, [however], that Israel never attained these blessings in their perfection, neither many of them [i.e., as a people] nor as individuals, since their merits were never sufficient for them, just as the Rabbis have said with reference to David’s [captains]: “And he [Adino the Eznite] lifted up his spear against eight hundred, whom he slew at one time. But he [David] was troubled about the [remaining] two hundred. (Deuteronomy 32:30) (Moed Katan 16b). Thereupon a Divine Voice came forth and said to him, Save only in the matter of Uriah the Hittite.” Therefore you will find our Rabbis of blessed memory speaking of [the fulfillment of] these verses [containing the blessings] in the future [which is yet] to come. [Thus they have said]. 2:2. “This teaches that a child of Israel will in the future stretch forth [his hand into the pupil of an adder’s eye, and remove his gall through his mouth.” Similarly they have said]:, 3:3. “The Holy One, blessed be He, will in the future walk about with the righteous in the World to Come.” This is because [these blessings] have not yet been fulfilled, but they will be fulfilled for us at the time of [our] perfection.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

I will walk among you. Walking connotes someone who walks to and fro and not to any place in particular. If so, when it says here “I will walk among you” it means the influence of Hashem’s Honor will not descend to one place alone. This is the way it was concerning the Mishkan and the Beit HaMikdash, as it says (Shemos 25:8), “They shall make a Sanctuary for Me, and I will dwell in their midst.” This means I will dwell with you in this manner and in this place alone, as clearly expressed in the verses (ibid. 30:6), “Where I will meet with you there,” and (ibid. 25:22), “I will set My meetings with you there.” However, here the Torah emphasizes: I will walk among you and My Honor shall be seen in every place you will be, for in fact in every place the generation’s righteous men will be is holy, My lofty Sanctuary.

Sforno on the Tanakh — English translation: “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0). Text via Sefaria.