Leviticus 26:6

Lev 26:6 And I will give peace in the land, and ye shall lie down, and none shall make [you] afraid: and I will rid evil beasts out of the land, neither shall the sword go through your land.

Ver. 6. Neither shall the sword.] To devour and desolate it, to eat flesh and drink blood, without measure or safety. A fire it is that feeds upon the people, {Isa 9:19} a hungry wolf that snatcheth on both hands. {Isa 9:20}

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.

Lev 26:6. I will give peace in the land, &c. — As God promises to bless them with plenty, so also to protect them in the secure enjoyment of it. None shall make you afraid — You shall be kept from the invasions of enemies from abroad, and from the annoyance of man and beast at home. A very beautiful and striking picture this of national tranquillity.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Ye shall have no war.

Hebrew, will cause the evil beast to cease.

Job 11:19

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(6) And I will give peace.—Not only are they to have rich harvests, but the Lord will grant them peace among themselves, so that they shall be able to retire at night without any anxiety, or fear of robbers (Psa_3:5; Psa_4:8).

I will rid evil beasts out of the land.—The promise to destroy the beasts of prey, which endanger life, and which abounded in Palestine, is also to be found in Ezekiel, where exactly the same words are rendered in the Authorised Version, “And will cause the evil beasts to cease out of the land” (Eze_34:25). The two passages should be uniform in the translation.

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

6. none shall make you afraid] a familiar expression in the prophetical books (Isa_17:2; Mic_4:4; Nah_2:11), found also in Job (Lev_11:19, etc.).

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.

And ye shall chase your enemies,.... Who being overcome in battle, and put to the flight, should be pursued:

and they shall fall before you by the sword; not by the sword of one another, as the Midianites did, Jdg 7:21, so Jarchi; but rather by the sword of the Israelites, for oftentimes multitudes of the enemy are killed in a pursuit.

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

Neither shall the sword go through your land, i.e. war, as the sword is oft taken, as Num 14:3; 2Sa 12:10. Otherwise there is the sword of justice. It shall not enter into it, nor have passage through it, much less shall your land be made the seat of war.

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

6. I will give peace in the land — If obedient to Jehovah, the Hebrews were never to suffer the horrors of a hostile invasion or of a civil war. Exemption from the latter would be a natural consequence of submission to Jehovah, the theocratic head of Israel. By his overruling providence he would dispose all surrounding nations to maintain peaceful relations with his people. Indeed, their very unity would make them too formidable to be attacked. Only nations weakened by internal strifes invite invasion.

Perpetual peace and security of life and property are inestimable blessings, which no tribe of men has yet enjoyed. Evil beasts were to be exterminated, not by miracle, but by the agency of the people, as the Canaanites were driven out “little by little” by God, lest the balance of natural forces should be disturbed. See Exodus xxiii, 30.

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

The sword - That is, war, as the sword is oft taken. It shall not enter into it, nor have passage through it, much less shall your land be made the seat of war.

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

The Lord would give peace in the land, and cause the beasts of prey which endanger life to vanish out of the land, and suffer no war to come over it, but would put to flight before the Israelites the enemies who attacked them, and cause them to fall into their sword. שׁכב, to lie without being frightened up by any one, is a figure used to denote the quiet and peaceable enjoyment of life, and taken from the resting of a flock in good pasture-ground (Isa 14:30) exposed to no attacks from either wild beasts or men. מחריד is generally applied to the frightening of men by a hostile attack (Mic 4:4; Jer 30:10; Eze 39:26; Job 11:19); but it is also applied to the frightening of flocks and animals (Isa 17:2; Deu 28:26; Jer 7:33, etc.). רעה חיּה: an evil animal, for a beast of prey, as in Gen 37:20. "Sword," as the principal weapon applied, is used for war. The pursuing of the enemy relates to neighbouring tribes, who would make war upon the Israelites. לחרב נפל does not mean to be felled by the sword (Knobel), but to fall into the sword. The words, "five of you shall put a hundred to flight, and a hundred ten thousand," are a proverbial expression for the most victorious superiority of Israel over their enemies. It is repeated in the opposite sense and in an intensified form in Deu 32:30 and Isa 30:17.

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.)

ונתתי שלום AND I WILL GIVE PEACE [IN THE [LAND— Perhaps you will say, “Well, there is food and there is drink; but if there is no peace, then all this is nothing!” Scripture therefore states after all these promises “I will give peace in the land”. Hence we may learn that peace counterbalances everything. In a similar sense it states: “Who makest peace and createst all things" (Sifra, Bechukotai, Chapter 1 8).

וחרב לא תעבור בארצכם NEITHER SHALL THE SWORD PASS THROUGH YOUR LAND — Surely it is unnecessary to say that they (enemies) will not enter your land to wage war (since this is implied in ‎‎בארץ ‎‎‎‎‎ונתתי שלום). But this means that they will not enter even to pass by way of your land [on their march from one country to another to wage war] (Sifra, Bechukotai, Chapter 2 3).

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 GIVE PEACE IN THE LAND — So that there will be peace among you, and no man shall fight against his brother, or “peace” may mean that He will cause evil beasts to cease out of the Land. is a completely independent thought, and what follows in the verse is another series of blessings, or it is possible that the second half of the verse explains the first half. Neither shall the sword go through your Land at all, but you will pursue your enemies, going forth against them in battle, and they will flee. And [the meaning of the verse] by way of the Truth, [the mystic teachings of the Cabala], is that He will give peace which will cleave to the [higher] “earth,” which is the all-inclusive peace which is equal to everything.

AND I WILL CAUSE EVIL BEASTS TO CEASE OUT OF THE LAND. According to Rabbi Yehudah who said 2:1. that He will remove them from the world [entirely, the verse] is [to be understood] in its plain sense — that evil beasts will not come into their Land. For since there will be plentitude and an abundance of blessings, and the cities will be full of people, [wild] beasts will not come into inhabited places. And according to Rabbi Shimon who says that He will cause them to cease from causing harm, the verse is stating: “and I will cause the evil of the beasts to cease out of the Land.” This is the correct interpretation for when [Israel] observes the commandments, the Land of Israel will be like the world was at its beginning, before the sin of the first man, when no wild beast or creeping thing would kill a man, just as the Rabbis have said: “It is not the wild ass that kills, but it is sin that kills.” It is [because of] this that Scripture says, and the suckling child shall play on the hole of the asp, and similarly, and the cow and the bear shall feed … and the lion shall eat straw like the ox., Verse 7. For dangerous beasts only prey [on human beings] on account of the sin of man, because of which it was decreed upon him that he be a prey to their teeth, and preying was made a part of their nature so that they also prey on each other, as is well-known for having once preyed on man, they add [to this tendency that of preying on animals] so that they become more harmful. And so Scripture states, And he learned to catch the prey, he devoured men. Now at the time of the creation of the world, it is said of the beasts that He gave them the herb for food, as it is written, And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth wherein there is a living soul, I have given every green herb for food, and Scripture states, and it was so, meaning that such was the nature with which they were endowed forever. It was [only] afterwards that they learned how to prey, on account of [human] sin which causes death, as I have explained. Now when slaughtering animals [for food] became permitted for the sons of Noah after the flood, Vol. I, p. 57 for the reason for this permission. He warned with reference to humans [that shedding their blood was forbidden saying], And surely your blood of your lives will I require … the life of man, 9:5. but not the blood of one beast from the hand of another, for they were left to prey [on each other and on man] as was their wont. But the beasts of the Land of Israel, when [man will be] in a state of perfection, will cease from their harmful way, and revert to their original nature with which they were endowed at the time of their creation. I have already referred to a part of this in Seder Eileh Toldoth Noach., 9:5. Therefore Scripture stated concerning the time of the redeemer who is descended of the stock of Jesse, that peace will return to the world and preying and all dangerous beasts will cease, as was their nature at first. The [original] intention [when referring to the redeemer was in connection with] Hezekiah [king of Judah], whom the Holy One, blessed be He, had wished to make the Messiah, but their merits [i.e., those of the people of his generation] were not sufficient for such [achievement], so that the fulfillment [of that prophecy] will be with reference to the Messiah who is destined to come.

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.