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Imamat 26:30
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Dan bukit-bukit pengorbananmu akan Kupunahkan, dan segala pedupaanmu akan Kulenyapkan. Aku akan melemparkan bangkai-bangkaimu ke atas bangkai-bangkai berhalamu dan hati-Ku akan muak melihat kamu.
Maka Aku akan merobohkan segala panggungmu dan membinasakan segala gambar syamsiat kamu, maka mayat-mayat kamu akan Kucampak di atas pecah-pecahan berhalamu yang tahi adanya, dan hati-Kupun jemu akan kamu!
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
And he preassed vpon them exceedinglye: and they returnyng in vnto hym, entred into his house, & he made them a feast, and did bake vnleuened bread, and they did eate.
The chylde grewe, and was weaned, and Abraham made a great feast the same day that Isahac was weaned.
Then Iacob dyd sacrifice vpon the mounte, and called his brethren to eate bread: and they did eate bread, and taryed all nyght in the hyll.
If it be possible, as much as lyeth in you, lyue peaceably with all men.
Folowe peace with all men, and holynesse, without the which, no man shall see the Lorde:
Be ye harberous one to another, without grudgyng.
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.
