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THE MESSAGE
Leviticus 26:31
Bible Study Resources
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I will make your cities a waste, and will bring your sanctuaries to desolation, and I won't smell the savor of your sweet odors.
And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours.
And I will lay your cities in ruins, and I will lay waste your sanctuaries; and I shall not smell your sacrifices' appeasing fragrance.
I will destroy your cities and make your holy places empty, and I will not smell the pleasing smell of your offerings.
I will lay your cities waste and make your sanctuaries desolate, and I will refuse to smell your soothing aromas.
'I will lay waste your cities as well and will make your sanctuaries desolate, and I will not smell your sweet and soothing aromas [of offerings by fire].
'I will turn your cities into ruins as well and make your sanctuaries desolate, and I will not smell your soothing aromas.
And I will make your cities desolate, and bring your Sanctuarie vnto nought, and will not smell the sauour of your sweete odours.
And I will give your cities over as a waste and will make your sanctuaries desolate, and I will not smell your soothing aromas.
I'll wipe out your towns and your places of worship and will no longer be pleased with the smell of your sacrifices.
I will lay waste to your cities and make your sanctuaries desolate, so as not to smell your fragrant aromas.
And I will lay waste your cities and desolate your sanctuaries; and I will not smell your sweet odours.
I will destroy your cities. I will make your holy places empty. I will stop smelling your offerings.
And I will lay your cities waste and will make your sanctuaries desolate, and I will not smell your pleasing aromas.
And I will make your cities waste and reduce your sanctuaries to desolation, and I will not smell the savour of your sweet odors.
I will turn your cities into ruins, destroy your places of worship, and refuse to accept your sacrifices.
I will reduce your cities to ruins and devastate your sanctuaries. I will not smell the pleasing aroma of your sacrifices.
And I shall make your cities a waste, and shall make your sanctuaries desolate; and I shall not smell your sweet fragrances.
And youre cities wyll I make waist, and brynge youre churches to naught, and wyll not smell youre swete odoures.
And I will make your cities a waste, and will bring your sanctuaries unto desolation, and I will not smell the savor of your sweet odors.
And I will make your towns waste and send destruction on your holy places; I will take no pleasure in the smell of your sweet perfumes;
And I wyll make your cities desolate, and bring your sanctuarie vnto naught, and wyll not smell the sauour of your sweete odours.
And I will make your cities a waste, and will bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours.
And I wil make your cities waste, and bring your sanctuaries vnto desolation, and I will not smell the sauour of your sweet odours.
And I will lay your cities waste, and I will make your sanctuaries desolate, and I will not smell the savour of your sacrifices.
And I will make your cities a waste, and will bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours.
I will reduce your cities to rubble and lay waste to your sanctuaries, and I will refuse to smell the pleasing aroma of your sacrifices.
in so myche that Y turne youre citees in to wildirnesse, and make youre seyntuaries forsakun, nether Y schal resseyue more the swettest odour;
and I have made your cities a waste, and have made desolate your sanctuaries, and I smell not at your sweet fragrances;
And I will make your cities a waste, and will bring your sanctuaries to desolation, and I will not smell the savor of your sweet odors.
And I will make your cities waste, and bring your sanctuaries to desolation, and I will not smell the savor of your sweet odors.
I will make your cities a waste, and will bring your sanctuaries to desolation, and I won't smell the savor of your sweet odors.
I will lay your cities waste and bring your sanctuaries to desolation, and I will not smell the fragrance of your sweet aromas.
I will make your cities desolate and destroy your places of pagan worship. I will take no pleasure in your offerings that should be a pleasing aroma to me.
I will destroy your cities also, and your holy places. I will not smell your pleasing smells.
I will lay your cities waste, will make your sanctuaries desolate, and I will not smell your pleasing odors.
And I will give your cities unto desolation, And make your holy places dumb, - And will find no fragrance in your satisfying odour;
Insomuch that I will bring your cities to be a wilderness: and I will make your sanctuaries desolate: and will receive no more your sweet odours.
And I will lay your cities waste, and will make your sanctuaries desolate, and I will not smell your pleasing odors.
'I will lay waste your cities as well and will make your sanctuaries desolate, and I will not smell your soothing aromas.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
And I will make: 2 Kings 25:4-10, 2 Chronicles 36:19, Nehemiah 2:3, Nehemiah 2:17, Isaiah 1:7, Isaiah 24:10-12, Jeremiah 4:7, Jeremiah 9:11, Lamentations 1:1, Lamentations 2:7, Ezekiel 6:6, Ezekiel 21:15, Micah 3:12
and bring: Psalms 74:3-8, Jeremiah 22:5, Jeremiah 26:6, Jeremiah 26:9, Jeremiah 52:13, Lamentations 1:10, Ezekiel 9:6, Ezekiel 21:7, Ezekiel 24:21, Matthew 24:1, Matthew 24:2, Luke 21:5, Luke 21:6, Luke 21:24, Acts 6:14
I will not smell: Genesis 8:21, Isaiah 1:11-14, Isaiah 66:3, Amos 5:21-23, Hebrews 10:26
Reciprocal: Deuteronomy 4:26 - ye shall Deuteronomy 28:20 - until thou be Joshua 23:13 - until ye perish 1 Samuel 26:19 - accept 2 Kings 22:19 - a desolation 1 Chronicles 10:7 - then they Isaiah 5:5 - I will take Jeremiah 13:19 - Judah Jeremiah 17:4 - shalt Ezekiel 5:14 - I will Daniel 2:46 - and sweet Hosea 11:6 - the sword Amos 7:9 - the high Luke 13:35 - your
Cross-References
But Abram told the king of Sodom, "I swear to God , The High God, Creator of Heaven and Earth, this solemn oath, that I'll take nothing from you, not so much as a thread or a shoestring. I'm not going to have you go around saying, ‘I made Abram rich.' Nothing for me other than what the young men ate and the share of the men who went with me, Aner, Eshcol, and Mamre; they're to get their share of the plunder."
Abraham got up early the next morning, got some food together and a canteen of water for Hagar, put them on her back and sent her away with the child. She wandered off into the desert of Beersheba. When the water was gone, she left the child under a shrub and went off, fifty yards or so. She said, "I can't watch my son die." As she sat, she broke into sobs.
Abraham got up early in the morning and saddled his donkey. He took two of his young servants and his son Isaac. He had split wood for the burnt offering. He set out for the place God had directed him. On the third day he looked up and saw the place in the distance. Abraham told his two young servants, "Stay here with the donkey. The boy and I are going over there to worship; then we'll come back to you."
Jacob said, "First, swear to me." And he did it. On oath Esau traded away his rights as the firstborn. Jacob gave him bread and the stew of lentils. He ate and drank, got up and left. That's how Esau shrugged off his rights as the firstborn.
Finally, Abimelech told Isaac: "Leave. You've become far too big for us."
So Isaac left. He camped in the valley of Gerar and settled down there. Isaac dug again the wells which were dug in the days of his father Abraham but had been clogged up by the Philistines after Abraham's death. And he renamed them, using the original names his father had given them.
Later that same day, Isaac's servants came to him with news about the well they had been digging, "We've struck water!" Isaac named the well Sheba (Oath), and that's the name of the city, Beersheba (Oath-Well), to this day.
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.
Saul did something really foolish that day. He addressed the army: "A curse on the man who eats anything before evening, before I've wreaked vengeance on my enemies!" None of them ate a thing all day.
But David said, "Your father knows that we are the best of friends. So he says to himself, ‘Jonathan must know nothing of this. If he does, he'll side with David.' But it's true—as sure as God lives, and as sure as you're alive before me right now—he's determined to kill me."
Gill's Notes on the Bible
I will make your cities waste,.... By suffering the enemy to besiege them, enter into them, and plunder them, and destroy the houses in them, and reduce them to the most desolate condition, as Jerusalem, their metropolis, was more than once:
and bring your sanctuaries unto desolation; the temple, so called from the several apartments in it, the court, the holy place, and the most holy; or rather both sanctuaries or temples are intended, the first built by Solomon, and destroyed by Nebuchadnezzar; the second rebuilt by Zerubbabel, and adorned by Herod, and reduced to ashes by Titus Vespasian: the Jews understand this of their synagogues, which were many both in Jerusalem, and in other parts of their country, but cannot be intended, since it follows:
and I will not smell the savour of your sweet odours: of their incense offered on the altar of incense; or the savour of their offerings, as the Targum of Jonathan, of their burnt offerings, and the fat of their other offerings burnt on the altar of burnt offering; signifying, that these would not be acceptable to him, or he smell a savour of rest in them; see Genesis 8:21; now these were only offered in the temple, not in synagogues.
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.
