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THE MESSAGE
Leviticus 26:30
Bible Study Resources
Concordances:
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- InternationalParallel Translations
I will destroy your high places, and cut down your sun-images, and cast your dead bodies on the bodies of your idols; and my soul shall abhor you.
And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you.
And I will destroy your high places, and I will cut down your incense altars, and I will place your corpses on your idols' corpses; and my inner self shall abhor you.
I will destroy your places where gods are worshiped and cut down your incense altars. I will pile your dead bodies on the lifeless forms of your idols. I will hate you.
I will destroy your high places and cut down your incense altars, and I will stack your dead bodies on top of the lifeless bodies of your idols. I will abhor you.
'I will destroy your high places [devoted to idolatrous worship], and cut down your incense altars, and heap your dead bodies upon the [crushed] bodies of your idols, and My soul will detest you [with deep and unutterable loathing].
'I then will destroy your high places, and cut down your incense altars, and pile your remains on the remains of your idols, for My soul will loathe you.
I will also destroy your hye places, & cut away your images, and cast your carkeises vpon the bodies of your idoles, and my soule shall abhorre you.
I then will destroy your high places and cut down your incense altars and give your corpses to lie on the corpses of your idols, for My soul shall loathe you.
I'll destroy your shrines and tear down your incense altars, leaving your dead bodies piled on top of your idols. And you will be disgusting to me.
I will destroy your high places, cut down your pillars for sun-worship, and throw your carcasses on the carcasses of your idols; and I will detest you.
And I will lay waste your high places, and cut down your sun-pillars, and cast your carcases upon the carcases of your idols; and my soul shall abhor you.
I will destroy your high places. I will cut down your incense altars. I will put your dead bodies on the dead bodies of your idols. You will be disgusting to me.
And I will destroy your high places and cut down your incense altars and cast your dead bodies upon the dead bodies of your idols, and my soul will abhor you.
And I will destroy your high places and break your idols and cast your carcasses upon the carcasses of your idols, and my soul shall abhor you.
I will destroy your places of worship on the hills, tear down your incense altars, and throw your dead bodies on your fallen idols. In utter disgust
I will destroy your high places, cut down your shrines, and heap your lifeless bodies on the lifeless bodies of your idols; I will reject you.
And I shall destroy your high places and cut down your altars, and shall put your dead bodies on the carcasses of your idols. And My soul shall loathe you.
And I wyl destroye youre hye altares, and rote out youre ymages, and wyll cast youre bodies vpon the bodies of youre Idols, and my soule shall abhorre you.
And I will destroy your high places, and cut down your sun-images, and cast your dead bodies upon the bodies of your idols; and my soul shall abhor you.
And I will send destruction on your high places, overturning your perfume altars, and will put your dead bodies on your broken images, and my soul will be turned from you in disgust.
I wyll destroy your hye places, and cut away your images, and cast your carkasses vpon ye bodyes of your idols, and my soule shall abhorre you.
And I will destroy your high places, and cut down your sun-pillars, and cast your carcasses upon the carcasses of your idols; and My soul shall abhor you.
And I will destroy your high places, and cut downe your images, and cast your carkeises vpon the carkeises of your idoles, and my soule shall abhorre you.
And I will render your pillars desolate, and will utterly destroy your wooden images made with hands; and I will lay your carcases on the carcases of your idols, and my soul shall loathe you.
And I will destroy your high places, and cut down your sun-images, and cast your carcases upon the carcases of your idols; and my soul shall abhor you.
I will destroy your high places, cut down your incense altars, and heap your dead bodies on the remains of your idols; and My soul will despise you.
Y schal destrie youre hiye thingis, and Y schal breke youre symylacris; ye schulen falle bitwixe the fallyngis of your ydols, and my soule schal haue you abhomynable,
And I have destroyed your high places, and cut down your images, and have put your carcases on the carcases of your idols, and My soul hath loathed you;
And I will destroy your high places, and cut down your sun-images, and cast your dead bodies on the bodies of your idols; and my soul shall abhor you.
And I will destroy your high places, and cut down your images, and cast your carcasses upon the carcasses of your idols, and my soul shall abhor you.
I will destroy your high places, and cut down your sun-images, and cast your dead bodies on the bodies of your idols; and my soul shall abhor you.
I will destroy your high places, cut down your incense altars, and cast your carcasses on the lifeless forms of your idols; and My soul shall abhor you.
I will destroy your pagan shrines and knock down your places of worship. I will leave your lifeless corpses piled on top of your lifeless idols, and I will despise you.
I will destroy your high places and cut down your altars of special perfume. I will throw your dead bodies on what is left of your gods. My soul will hate you.
I will destroy your high places and cut down your incense altars; I will heap your carcasses on the carcasses of your idols. I will abhor you.
And I will destroy your high places And cut down your sun-pillars, And cast your caresses upon the calluses of your manufactured gods, - Thus shall my soul abhor you.
I will destroy your high places, and break your idols. You shall fall among the ruins of your idols, and my soul shall abhor you.
And I will destroy your high places, and cut down your incense altars, and cast your dead bodies upon the dead bodies of your idols; and my soul will abhor you.
'I then will destroy your high places, and cut down your incense altars, and heap your remains on the remains of your idols, for My soul shall abhor you.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
I will destroy: 1 Kings 13:2, 2 Kings 23:8, 2 Kings 23:16, 2 Kings 23:20, 2 Chronicles 14:3-5, 2 Chronicles 23:17, 2 Chronicles 31:1, 2 Chronicles 34:3-7, Isaiah 27:9, Jeremiah 8:1-3, Ezekiel 6:3-6, Ezekiel 6:13
my soul: Leviticus 26:11, Leviticus 26:15, Leviticus 20:23, Psalms 78:58, Psalms 78:59, Psalms 89:38, Jeremiah 14:19
Reciprocal: Leviticus 26:43 - their soul 1 Kings 3:2 - the people 1 Kings 11:7 - build an high 1 Kings 13:32 - the houses 1 Kings 15:13 - destroyed 2 Kings 10:27 - brake down the image 2 Kings 18:4 - removed 2 Chronicles 15:16 - cut down 2 Chronicles 28:4 - General 2 Chronicles 34:4 - brake down Psalms 10:3 - abhorreth Isaiah 24:3 - shall Jeremiah 7:32 - the days Jeremiah 16:18 - the carcases Jeremiah 17:3 - and thy Ezekiel 6:4 - and I Ezekiel 6:6 - and the Ezekiel 16:24 - and hast Ezekiel 43:7 - by the carcases Hosea 9:15 - I hated Amos 5:5 - and Bethel Amos 7:9 - the high Micah 1:7 - all the graven Nahum 1:14 - out Zechariah 11:8 - and my
Cross-References
But he insisted, wouldn't take no for an answer; and they relented and went home with him. Lot fixed a hot meal for them and they ate.
The baby grew and was weaned. Abraham threw a big party on the day Isaac was weaned.
Jacob learned that Laban's sons were talking behind his back: "Jacob has used our father's wealth to make himself rich at our father's expense." At the same time, Jacob noticed that Laban had changed toward him. He wasn't treating him the same. That's when God said to Jacob, "Go back home where you were born. I'll go with you." So Jacob sent word for Rachel and Leah to meet him out in the field where his flocks were. He said, "I notice that your father has changed toward me; he doesn't treat me the same as before. But the God of my father hasn't changed; he's still with me. You know how hard I've worked for your father. Still, your father has cheated me over and over, changing my wages time and again. But God never let him really hurt me. If he said, ‘Your wages will consist of speckled animals' the whole flock would start having speckled lambs and kids. And if he said, ‘From now on your wages will be streaked animals' the whole flock would have streaked ones. Over and over God used your father's livestock to reward me. "Once, while the flocks were mating, I had a dream and saw the billy goats, all of them streaked, speckled, and mottled, mounting their mates. In the dream an angel of God called out to me, ‘Jacob!' "I said, ‘Yes?' "He said, ‘Watch closely. Notice that all the goats in the flock that are mating are streaked, speckled, and mottled. I know what Laban's been doing to you. I'm the God of Bethel where you consecrated a pillar and made a vow to me. Now be on your way, get out of this place, go home to your birthplace.'" Rachel and Leah said, "Has he treated us any better? Aren't we treated worse than outsiders? All he wanted was the money he got from selling us, and he's spent all that. Any wealth that God has seen fit to return to us from our father is justly ours and our children's. Go ahead. Do what God told you." Jacob did it. He put his children and his wives on camels and gathered all his livestock and everything he had gotten, everything acquired in Paddan Aram, to go back home to his father Isaac in the land of Canaan. Laban was off shearing sheep. Rachel stole her father's household gods. And Jacob had concealed his plans so well that Laban the Aramean had no idea what was going on—he was totally in the dark. Jacob got away with everything he had and was soon across the Euphrates headed for the hill country of Gilead. Three days later, Laban got the news: "Jacob's run off." Laban rounded up his relatives and chased after him. Seven days later they caught up with him in the hill country of Gilead. That night God came to Laban the Aramean in a dream and said, "Be careful what you do to Jacob, whether good or bad." When Laban reached him, Jacob's tents were pitched in the Gilead mountains; Laban pitched his tents there, too. "What do you mean," said Laban, "by keeping me in the dark and sneaking off, hauling my daughters off like prisoners of war? Why did you run off like a thief in the night? Why didn't you tell me? Why, I would have sent you off with a great celebration—music, timbrels, flutes! But you wouldn't permit me so much as a kiss for my daughters and grandchildren. It was a stupid thing for you to do. If I had a mind to, I could destroy you right now, but the God of your father spoke to me last night, ‘Be careful what you do to Jacob, whether good or bad.' I understand. You left because you were homesick. But why did you steal my household gods?" Jacob answered Laban, "I was afraid. I thought you would take your daughters away from me by brute force. But as far as your gods are concerned, if you find that anybody here has them, that person dies. With all of us watching, look around. If you find anything here that belongs to you, take it." Jacob didn't know that Rachel had stolen the gods. Laban went through Jacob's tent, Leah's tent, and the tents of the two maids but didn't find them. He went from Leah's tent to Rachel's. But Rachel had taken the household gods, put them inside a camel cushion, and was sitting on them. When Laban had gone through the tent, searching high and low without finding a thing, Rachel said to her father, "Don't think I'm being disrespectful, my master, that I can't stand before you, but I'm having my period." So even though he turned the place upside down in his search, he didn't find the household gods. Now it was Jacob's turn to get angry. He lit into Laban: "So what's my crime, what wrong have I done you that you badger me like this? You've ransacked the place. Have you turned up a single thing that's yours? Let's see it—display the evidence. Our two families can be the jury and decide between us. "In the twenty years I've worked for you, ewes and she-goats never miscarried. I never feasted on the rams from your flock. I never brought you a torn carcass killed by wild animals but that I paid for it out of my own pocket—actually, you made me pay whether it was my fault or not. I was out in all kinds of weather, from torrid heat to freezing cold, putting in many a sleepless night. For twenty years I've done this: I slaved away fourteen years for your two daughters and another six years for your flock and you changed my wages ten times. If the God of my father, the God of Abraham and the Fear of Isaac, had not stuck with me, you would have sent me off penniless. But God saw the fix I was in and how hard I had worked and last night rendered his verdict." Laban defended himself: "The daughters are my daughters, the children are my children, the flock is my flock—everything you see is mine. But what can I do about my daughters or for the children they've had? So let's settle things between us, make a covenant—God will be the witness between us." Jacob took a stone and set it upright as a pillar. Jacob called his family around, "Get stones!" They gathered stones and heaped them up and then ate there beside the pile of stones. Laban named it in Aramaic, Yegar-sahadutha (Witness Monument); Jacob echoed the naming in Hebrew, Galeed (Witness Monument). Laban said, "This monument of stones will be a witness, beginning now, between you and me." (That's why it is called Galeed—Witness Monument.) It is also called Mizpah (Watchtower) because Laban said, " God keep watch between you and me when we are out of each other's sight. If you mistreat my daughters or take other wives when there's no one around to see you, God will see you and stand witness between us." Laban continued to Jacob, "This monument of stones and this stone pillar that I have set up is a witness, a witness that I won't cross this line to hurt you and you won't cross this line to hurt me. The God of Abraham and the God of Nahor (the God of their ancestor) will keep things straight between us." Jacob promised, swearing by the Fear, the God of his father Isaac. Then Jacob offered a sacrifice on the mountain and worshiped, calling in all his family members to the meal. They ate and slept that night on the mountain. Laban got up early the next morning, kissed his grandchildren and his daughters, blessed them, and then set off for home.
Work at getting along with each other and with God. Otherwise you'll never get so much as a glimpse of God. Make sure no one gets left out of God's generosity. Keep a sharp eye out for weeds of bitter discontent. A thistle or two gone to seed can ruin a whole garden in no time. Watch out for the Esau syndrome: trading away God's lifelong gift in order to satisfy a short-term appetite. You well know how Esau later regretted that impulsive act and wanted God's blessing—but by then it was too late, tears or no tears.
Gill's Notes on the Bible
And I will destroy your high places,.... Which Jarchi interprets of towers and palaces; but Aben Ezra of the place of sacrifices; for on high places, hills and mountains, they used to build altars, and there offer sacrifices, in imitation of the Heathens;
:-;
and cut down your images; called Chammanim, either from Ham, the son of Noah, the first introducer of idolatrous worship after the flood, as some have thought; or from Jupiter Ammon, worshipped in Egypt, from whence the Jews might have these images; or rather from Chammah, the sun, so called from its heat; so Jarchi says, there were a sort of idols placed on the roofs of houses, and because they were set in the sun, they were called by this name; and Kimchi s observes they were made of wood, and made by the worshippers of the sun, see 2 Kings 23:11; but Aben Ezra is of opinion that these were temples built for the worship of the sun, which is the most early sort of idolatry that appeared in the world, to which Job may be thought to refer,
Job 31:26. Some take these to be the πυραιθεια, or "fire hearths", which Strabo t described as large enclosures, in the midst of which was an altar, where the (Persian) Magi kept their fire that never went out, which was an emblem of the sun they worshipped; and these, he says, were in the temples of Anaitis and Omanus, and where the statue of the latter was in great pomp; which idol seems to have its name from the word in the text; and these are fitly added to the high places, because on such, as Herodotus u says, the Persians used to worship:
and cast your carcasses upon the carcasses of your idols; or "dunghill gods" w; such as the beetle, the Egyptians worshipped, signifying that they and their idols should be destroyed together:
and my soul shall abhor you; the reverse of Leviticus 26:6; and by comparing it with that, this may signify the removal of the divine Presence from them, as a token of his abhorrence of them; and so Jarchi and Aben Ezra interpret it.
s Sepher Shorash. rad. חמם & חמן. t Geograph. l. 15. p. 504. u Clio, sive, l. 1. c. 131. w גלוליכם "stercoreorum deorum vestrorum", Junius & Trernellius, Piscator, Drusius.
Barnes' Notes on the Bible
As “the book of the covenant” Exodus 20:22-33 concludes with promises and warnings Exodus 23:20-33, so does this collection of laws contained in the Book of Leviticus. But the former passage relates to the conquest of the land of promise, this one to the subsequent history of the nation. The longer similar passage in Deuteronomy Deut. 27–30 is marked by broader and deeper promises and denunciations having immediate reference not only to outward consequences, but to the spiritual death incurred by transgressing the divine will.
Leviticus 26:4
Rain in due season - The periodical rains, on which the fertility of the holy land so much depends, are here spoken of. There are two wet seasons, called in Scripture the former and the latter rain Deuteronomy 11:14; Jeremiah 5:24; Joel 2:23; Hosea 6:3; James 5:7. The former or Autumn rain falls in heavy showers in November and December. In March the latter or Spring rain comes on, which is precarious in quantity and duration, and rarely lasts more than two days.
Leviticus 26:5
Compare the margin reference; Joel 2:19; Job 11:18.
Leviticus 26:8
Five of you shall chase - A proverbial mode of expression for superiority in warlike prowess Deuteronomy 32:30; Isaiah 30:17.
Leviticus 26:9
Establish my covenant - All material blessings were to be regarded in the light of seals of the “everlasting covenant.” Compare Genesis 17:4-8; Nehemiah 9:23.
Leviticus 26:10
Bring forth the old because of the new - Rather, clear away the old before the new; that is, in order to make room for the latter. Compare the margin reference.
Leviticus 26:16
The first warning for disobedience is disease. “Terror” (literally trembling) is rendered trouble in Psalms 78:33; Isaiah 65:23. It seems here to denote that terrible affliction, an anxious temperament, the mental state ever at war with Faith and Hope. This might well be placed at the head of the visitations on a backslider who had broken the covenant with his God. Compare Deuteronomy 32:25; Jeremiah 15:8; Proverbs 28:1; Job 24:17; Psalms 23:4.
Consumption, and the burning ague - Compare the margin reference. The first of the words in the original comes from a root signifying to waste away; the latter (better, fever), from one signifying to kindle a fire. Consumption is common in Egypt and some parts of Asia Minor, but it is more rare in Syria. Fevers of different kinds are the commonest of all diseases in Syria and all the neighboring countries. The opposite promise to the threat is given in Exodus 15:26; Exodus 23:25.
Leviticus 26:18
For all this - i. e. for all the afflictions in Leviticus 26:16-17.
Seven times - The sabbatical number is here proverbially used to remind the people of the covenant. Compare Genesis 4:15, Genesis 4:24; Psalms 119:164; Proverbs 24:16; Luke 17:4.
Leviticus 26:19, Leviticus 26:20
The second warning is utter sterility of the soil. Compare Deuteronomy 11:17; Deuteronomy 28:18; Ezekiel 33:28; Ezekiel 36:34-35.
Leviticus 26:21, Leviticus 26:22
The third warning is the multiplication of destructive animals, etc. Compare Deuteronomy 32:24; Ezekiel 5:17; Ezekiel 14:15; Judges 5:6-7; Isaiah 33:8.
Leviticus 26:23-26
The fourth warning. Yahweh now places Himself as it were in a hostile position toward His people who “will not be reformed” (rather, brought unto God: Jeremiah 2:30). He will avenge the outraged cause of His covenant, by the sword, pestilence, famine, and captivity.
Leviticus 26:26
Omit “and.” “To break the staff of bread,” was a proverbial expression for cutting off the supply of bread, the staff of life (Psalms 105:16; Ezekiel 4:16; Ezekiel 5:16; Ezekiel 14:13; compare Isaiah 3:1). The supply was to be so reduced that one oven would suffice for baking the bread maple by ten women for ten families, and when made it was to be dealt out in sparing rations by weight. See 2 Kings 6:25; Jeremiah 14:18; Lamentations 4:9; Ezekiel 5:12; Hosea 4:10; Micah 6:14; Haggai 1:6.
Leviticus 26:27-33
The fifth warning. For Leviticus 26:29 see 2 Kings 6:28-29; Jeremiah 19:8-9; Lamentations 2:20; Lamentations 4:10; Ezekiel 5:10, for Leviticus 26:30 see 2 Chronicles 34:3; Ezekiel 6:4; Jeremiah 14:19, for Leviticus 26:31 see 2 Kings 25:9; Psalms 74:6-7 : for Leviticus 26:32-33 see Deuteronomy 28:37; Psalms 44:11; Jeremiah 9:16; Jeremiah 18:16; Ezekiel 5:1-17; Jeremiah 4:7; Ezekiel 9:6; Ezekiel 12:15; Zechariah 7:14.
Leviticus 26:30
High places - There is no doubt that the word here denotes elevated spots dedicated to false worship (see Deuteronomy 12:2), and especially, it would seem, to that of Baal Numbers 22:41; Joshua 13:17. Such spots were, however, employed and approved for the worship of Yahweh, not only before the building of the temple, but afterward (Judges 6:25-26; Judges 13:16-23; 1 Samuel 7:10; 1 Samuel 16:5; 1 Kings 3:2; 1 Kings 18:30; 2 Kings 12:3; 1 Chronicles 21:26, etc.). The three altars built by Abraham at Shechem, between Bethel and Ai, and at Mamre, appear to have been on heights, and so was the temple.
The high places in the holy land may thus have been divided into those dedicated to the worship of Yahweh, and those which had been dedicated to idols. And it would seem as if there was a constant struggle going on. The high places polluted by idol worship were of course to be wholly condemned. They were probably resorted to only to gratify a degraded superstition. See Leviticus 19:31; Leviticus 20:2-5. The others might have been innocently used for prayer and religious teaching. But the temptation appears to have been too great for the temper of the people. They offered sacrifice and burnt incense on them; and hence, thorough reformers of the national religion, such as Hezekiah and Josiah, removed the high places altogether 2 Kings 18:4; 2 Kings 23:5.
Your images - The original word is rendered in the margin of our Bible sun images (2 Chronicles 14:5; Isaiah 17:8; Ezekiel 6:4, etc.). Phoenician inscriptions prove that the word was commonly applied to images of Baal and Astarte, the god of the sun and the goddess of the moon. This exactly explains 2 Chronicles 34:4 following.
Idols - The Hebrew word here literally means things which could be rolled about, such as a block of wood or a lump of dirt. It was no doubt a name given in derision. Compare Isaiah 40:20; Isa 44:19; 2 Kings 1:2.
Leviticus 26:31
Sanctuaries - The holy places in the tabernacle and the temple (Psalms 68:35. Compare Psalms 74:7).
I will not smell the savor ... - See Leviticus 1:9.
Leviticus 26:35
More literally: All the days of its desolation shall it rest that time which it rested not in your Sabbaths while ye dwelt upon it. That is, the periods of rest of which the land had been deprived would be made up to it. Compare 2 Chronicles 36:20-21.
Leviticus 26:38
The land of your enemies shall eat you up - Compare Numbers 13:32; Ezekiel 36:13.
Leviticus 26:39
Iniquity - The meaning here is, in the punishment of their iniquity, and, in the next clause, in the punishment of the iniquity (as in Leviticus 26:41, Leviticus 26:43) of their fathers. In the next verse the same Hebrew word is properly represented by “iniquity.” Our translators have in several places put one of the English words in the text and the other in the margin (Genesis 4:13; Genesis 19:15; 2 Kings 7:9; Psalms 69:27, etc.). The language of Scripture does not make that trenchant division between sin and punishment which we are accustomed to do. Sin is its own punishment, having in itself, from its very commencement, the germ of death. “Sin, when it is finished, bringeth forth death” James 1:15; Romans 2:5; Romans 5:12.
Leviticus 26:40
trespass - The Hebrew word signifies an injury inflicted on the rights of a person, as distinguished from a sin or iniquity regarded as an outrage of the divine law. Every wrong act is of course both a sin and a trespass against God. In this place Yahweh takes the breach of the covenant as a personal trespass.
Leviticus 26:41
Uncircumcised hearts - The outward sign of the covenant might be preserved, but the answering grace in the heart would be wanting (Acts 7:51; Romans 2:28-29; Jeremiah 6:10; Jeremiah 9:26; compare Colossians 2:11).
Accept of the punishment of their iniquity - literally, enjoy their iniquity. The word here and in Leviticus 26:43 rendered “accept” in this phrase, is the same as is rendered “enjoy” in the expression “the land shall enjoy her sabbaths” Leviticus 26:34. The antithesis in Leviticus 26:43 is this: The land shall enjoy her sabbaths - and they shall enjoy the punishment of their iniquity. The meaning is, that the land being desolate shall have the blessing of rest, and they having repented shall have the blessing of chastisement. The feelings of a devout captive Israelite are beautifully expressed in Tobit 13:1-18.
