Leviticus 26:27-33 · Bible study
Leviticus 26:27-33 Commentary: Walking Contrary
Hebrew · 10 what the commentators say
Meaning in one sentence
An exploration of the Hebrew phrase 'walk contrary to me' and the escalating curses in Leviticus 26:27-33, with scholarly commentary.
Research Summary
- Meaning: Escalating covenant curses for persistent disobedience, culminating in exile and desolation.
- Key words: “walk contrary” (halakh beqeri), hostile opposition; “seven times”, complete measure of punishment.
- Main debate: Low, the passage is read as literal historical judgment by most traditions.
- Theological theme: God’s justice in covenant relationship; the danger of rejecting His word.
- Best use: A sobering warning about sin’s consequences, balanced by the hope of confession in the following verses.
Translation Comparison
BSB Berean Standard Bible 2020
27But if in spite of all this you do not obey Me, but continue to walk in hostility toward Me,
28then I will walk in fury against you, and I, even I, will punish you sevenfold for your sins.
29You will eat the flesh of your own sons and daughters.
30I will destroy your high places, cut down your incense altars, and heap your lifeless bodies on the lifeless remains of your idols; and My soul will despise you.
31I will reduce your cities to rubble and lay waste your sanctuaries, and I will refuse to smell the pleasing aroma of your sacrifices.
32And I will lay waste the land, so that your enemies who dwell in it will be appalled.
33But I will scatter you among the nations and will draw out a sword after you as your land becomes desolate and your cities are laid waste.
WEB World English Bible 2000
27“‘If you in spite of this won’t listen to me, but walk contrary to me,
28then I will walk contrary to you in wrath. I will also chastise you seven times for your sins.
29You will eat the flesh of your sons, and you will eat the flesh of your daughters.
30I will destroy your high places, and cut down your incense altars, and cast your dead bodies upon the bodies of your idols; and my soul will abhor you.
31I will lay your cities waste, and will bring your sanctuaries to desolation. I will not take delight in the sweet fragrance of your offerings.
32I will bring the land into desolation, and your enemies who dwell in it will be astonished at it.
33I will scatter you among the nations, and I will draw out the sword after you. Your land will be a desolation, and your cities shall be a waste.
KJV King James Version 1769
27And if ye will not for all this hearken unto me, but walk contrary unto me;
28Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins.
29And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat.
30And 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.
31And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours.
32And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it.
33And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste.
ASV American Standard Version 1901
27And if ye will not for all this hearken unto me, but walk contrary unto me;
28then I will walk contrary unto you in wrath; and I also will chastise you seven times for your sins.
29And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat.
30And 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.
31And 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.
32And I will bring the land into desolation; and your enemies that dwell therein shall be astonished at it.
33And you will I scatter among the nations, and I will draw out the sword after you: and your land shall be a desolation, and your cities shall be a waste.
YLT Young's Literal Translation 1898
27`And if for this ye hearken not to Me, and have walked with Me in opposition,
28then I have walked with you in the fury of opposition, and have chastised you, even I, seven times for your sins.
29`And ye have eaten the flesh of your sons; even flesh of your daughters ye do eat.
30And 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;
31and I have made your cities a waste, and have made desolate your sanctuaries, and I smell not at your sweet fragrances;
32and I have made desolate the land, and your enemies, who are dwelling in it, have been astonished at it.
33And you I scatter among nations, and have drawn out after you a sword, and your land hath been a desolation, and your cities are a waste.
Darby Darby Bible 1890
27And if for this ye hearken not to me, but walk contrary unto me,
28then I will walk contrary unto you also in fury; and I, even I, will chastise you seven-fold for your sins.
29And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat.
30And 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.
31And I will lay waste your cities and desolate your sanctuaries; and I will not smell your sweet odours.
32And I will bring the land into desolation; that your enemies who dwell there in may be astonished at it.
33And I will scatter you among the nations, and will draw out the sword after you; and your land shall be desolation, and your cities waste.
Douay-Rheims Douay-Rheims Bible 1899
27But if you will not for all this hearken to me, but will walk against me
28I will also go against you with opposite fury: and I will chastise you with seven plagues for your sins,
29So that you shall eat the flesh of your sons and of your daughters.
30I will destroy your high places, and break your idols. You shall fall among the ruins of your idols, and my soul shall abhor you.
31Insomuch 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.
32And I will destroy your land: and your enemies shall be astonished at it, when they shall be the inhabitants thereof.
33And I will scatter you among the Gentiles: and I will draw out the sword after you. And your land shall be desert, and your cities destroyed.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Leviticus 26:27
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Leviticus 26:27-33 forms the fourth and most severe stage of the covenant curses, marking the point where persistent disobedience brings the full weight of divine judgment. The Hebrew phrase halakh beqeri (“walk contrary to me”) lies at the heart of this passage. It describes a deliberate, hostile posture toward God, stubborn opposition rather than humble submission. When Israel adopts this attitude, God responds in kind: “I will walk contrary to you in wrath” (v.28). The punishment is measured “seven times” (v.28, 24), a number indicating completeness and intensity. Commentators note that the curse of cannibalism (v.29) was literally fulfilled during the sieges of Samaria (2 Kgs 6:29) and Jerusalem (Lam 4:10; Josephus Wars 7.2). God’s destruction of the high places and incense altars (v.30) exposes the emptiness of idolatry, He will “cast your dead bodies upon the bodies of your idols” (v.30). The “sweet fragrance” of sacrifices (v.31) is rejected, the sanctuaries laid waste, the land made desolate, and the people scattered among the nations (vv.31-33). The covenant relationship is broken by Israel’s refusal to listen, yet the text underscores that it is the Lord Himself who brings these judgments. As Calvin writes, “it is terrible to fall into the hands of God, when men, by adding crime to crime, cease not to provoke His wrath.”
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: God punishes covenant disobedience with escalating judgment, culminating in exile and desolation.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Intensification of curses | All commentators see a five-fold escalation (Cambridge Bible) reaching its climax in these verses. | Some read the ‘seven times’ as strictly literal; others see it as symbolic of fullness. |
| Literal cannibalism as historical fact | Nearly all accept that this occurred historically at Samaria and Jerusalem. | The extent and manner of fulfillment are debated between those who see it as specific to sieges and those who see typological patterns. |
| Divine anger and wrath | God’s anger is real and just; it is a direct response to covenant-breaking. | Some traditions emphasize the anthropomorphic language as accommodation; others stress God’s unchanging opposition to sin. |
| Land’s desolation and Sabbath rest | The land’s desolation is tied to the neglected Sabbath years (Lev 25:2-4). | Christians differ on whether this applies to land stewardship today or is specific to Israel’s covenant. |
Historical & Cultural Context
Leviticus 26:27-33 stands within the covenant treaty structure that mirrors ancient Near Eastern suzerain-vassal documents. The “blessings and curses” pattern (chs. 26) is typical: blessings for obedience, escalating curses for persistent rebellion. The phrase halakh beqeri (“walk contrary”) carries the sense of acting with hostility or ‘chance encounter’ in opposition. In covenant language, it describes a people who break the relationship and provoke their Sovereign.
The specific curses listed are not hypothetical; they reflect the actual horrors of siege warfare in the ancient world. Cannibalism during famine is attested in biblical accounts, the siege of Samaria (2 Kgs 6:24-30) and the fall of Jerusalem to Babylon (Lam 4:10), as well as in Josephus’s report of Mary, daughter of Eleazar, during the Roman siege (AD 70). The “high places” (bamot) were open-air cultic sites, often on hills, where Israelites practiced worship that blended with Canaanite rites. The “incense altars” (chammanim) were pillars or sun-images associated with solar deities. Destroying these symbols of idolatry demonstrated God’s contempt for false worship.
The reference to “sweet fragrance” (re’ach nichoach) was a standard term for the soothing aroma of sacrifices (e.g., Lev 1:9). God’s refusal “to smell” it signified complete rejection of their worship, regardless of form. The land’s desolation (v.32) is closely tied to the Sabbatical year commands (Lev 25); when the people were scattered, the land would finally “enjoy its sabbaths” (v.34). This historical context shows that the curses were not abstract threats but concrete outworkings of covenant justice, deeply embedded in Israel’s land and worship.
Textual Notes
The consulted sources note no significant textual variants for Leviticus 26:27-33. The Hebrew text is stable across manuscripts, with no major differences affecting interpretation.
Reception History
Leviticus 26:27-33 has been read throughout church history as a serious warning against apostasy and covenant unfaithfulness. Early Christian writers, such as Cyprian and Augustine, saw it as foreshadowing the judgment that falls on those who reject Christ. During the Reformation, Calvin and other Protestant commentators emphasized the literal fulfillment of the curses in Israel’s history, while also applying the principle of divine wrath against persistent sin to the church. Jewish interpreters (e.g., Rashi, Aben Ezra) treated the passage as the just consequence of violating Torah. In more recent centuries, the passage has been used to illustrate the covenantal framework of the Old Testament and to caution against treating God’s grace as cheap. Despite the severity, the surrounding context (vv.40-42) provides hope through confession, which has shaped both liturgical and pastoral use of the text.
Preaching This Verse
Three-Point Outline
- The Root of Rebellion: “Walking contrary to me” (halakh beqeri) is not a passive drift but a posture of active opposition. It means refusing to listen (v.27) and choosing to live in hostility toward God. This challenges listeners to examine whether their daily walk reflects humble submission or hidden resistance.
- The Severity of Judgment: God meets human opposition with intensified divine opposition. The “seven times” punishment (v.28) shows that God takes covenant-breaking seriously. The horrors of cannibalism, destroyed sanctuaries, and exile are the logical endpoint of a nation that refuses to repent.
- The Silence of the Smoke: When God declares He will “not smell the sweet fragrance of your offerings” (v.31), He strips away every false security. Religious rituals, no matter how elaborate, cannot cover a rebellious heart. Judgment clears the stage for either destruction or genuine return.
Five-Point Outline
- Refusal to Listen (v.27): The sequence begins with Israel’s persistent ignoring of God’s word.
- Divine Reciprocity (v.28): “I also will walk contrary to you”, God’s judgment mirrors the sinner’s posture.
- Extreme Suffering (v.29): The curse of cannibalism highlights the depth of societal collapse.
- Religious Deconstruction (vv.30-31): God demolishes the institutions and rituals their rebellion had corrupted.
- Exile and Desolation (vv.32-33): The land, cities, and people are all stripped away; dispersion among the nations follows.
Illustration Hooks
- Unheeded Warnings: A parent who repeatedly warns a child about a dangerous behavior, only to see the child persist, until finally natural consequences are allowed to fall. The phrase “walk contrary” captures that willful defiance.
- The Broken Lease: A tenant violates every clause of a rental agreement, noisy parties, unpaid rent, property damage. The landlord finally enforces the contract: eviction. The curses of Leviticus 26 are the covenant landlord’s response to breach.
- Empty Rituals: A couple goes through the motions of a marriage, dinners out, anniversaries, but their hearts are cold and unfaithful. Eventually, even the most pleasant rituals bring no delight. God’s rejection of the “sweet fragrance” mirrors that relational emptiness.
Questions Your Congregation Is Asking
- Does God get angry? How can His anger be compatible with love?
- Why does the Bible portray God judging entire nations? What about individuals?
- Is there hope after such severe judgment? (Point to vv.40-42 that follow the passage)
Leading a Discussion
This passage confronts us with the severe side of God’s covenant. It is not comfortable, but it is honest about the consequences of persistent rebellion. As you guide your group, keep the focus on the nature of the covenant relationship and what “walking contrary” means in daily life. Note that the chapter ends not with destruction but with an open door for confession (vv.40-42).
Discussion Questions
- Read Leviticus 26:27-33 aloud. What stands out to you about the sequence of judgments? Which detail is most shocking?
- The phrase “walk contrary” appears repeatedly in this chapter. Based on the context and the Hebrew meaning (hostility, opposition), what does this look like in practice?
- Why do you think God describes His own response as “walking contrary in wrath” (v.28)? What does this tell us about the seriousness of covenant-breaking?
- The curse of cannibalism (v.29) was fulfilled historically. How does knowing this affect your view of biblical prophecy and judgment?
- God says He will “not smell the sweet fragrance of your offerings” (v.31). What does this imply about worship when the heart is disconnected from obedience?
- How does the land’s desolation (vv.32-34) connect to the Sabbath laws in Leviticus 25? What might that teach about what we take for granted?
- If this passage is meant as a warning, how can Christians today apply it without falling into fear or condemnation?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Leviticus 26:21 | “‘If you walk contrary to me, and won’t listen to me, then I will bring seven times more plagues on you according to your sins. |
| Leviticus 26:24 | then I will also walk contrary to you; and I will strike you, even I, seven times for your sins. |
| Isaiah 27:4 | Wrath is not in me, but if I should find briers and thorns, I would do battle! I would march on them and I would burn them together. |
| Isaiah 59:18 | According to their deeds, he will repay as appropriate: wrath to his adversaries, recompense to his enemies. He will repay the islands their due. |
| Isaiah 63:3 | “I have trodden the wine press alone. Of the peoples, no one was with me. Yes, I trod them in my anger and trampled them in my wrath. Their lifeblood is sprinkled on my garments, and I have stained all my clothing. |
| Isaiah 66:15 | For, behold, Yahweh will come with fire, and his chariots will be like the whirlwind; to give his anger with fierceness, and his rebuke with flames of fire. |
| Jeremiah 21:5 | I myself will fight against you with an outstretched hand and with a strong arm, even in anger, in wrath, and in great indignation. |
| Ezekiel 5:13 | “‘Thus my anger will be accomplished, and I will cause my wrath toward them to rest, and I will be comforted. They will know that I, Yahweh, have spoken in my zeal, when I have accomplished my wrath on them. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke emphasizes that this curse was fulfilled literally at the siege of Jerusalem. He cites Josephus's account of a woman named Mary who, in extreme famine, killed and roasted her nursing child, eating part of it before being discovered. He also connects this to Jeremiah
Calvin's Commentaries Reformed 1564
Calvin stresses that the hideous curse of parents eating their children was not an empty threat; it actually happened during Jerusalem's final siege, showing how terrible it is to provoke God. He adds that God would throw their corpses onto their idols, exposing their apostasy, and that their sacrifices would become utterly worthless for atonement.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary highlights that the penalties for Israel's disobedience are arranged in five escalating groups, each more severe than the last, culminating in national overthrow and exile. It also clarifies specific terms: "high places" refers to worship sites often used for idolatry, and "sun-images" are actually sun-pillars, symbols of the Phoenician deity Baal-Hamman.
Geneva Bible Notes Reformed 1599
The note emphasizes that God’s judgment precisely mirrors Israel’s rebellion: stubborn disobedience is met with stubborn divine anger, and their idolatry leads to their own corpses being cast upon their idols. The escalating punishments of famine, desolation and exile are presented as just and direct responses to their choices.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that God's judgment escalates into direct fury when repeated warnings and lighter chastisements fail. He cites specific historical fulfillments of the predicted horrors, including parents eating their children during sieges, and notes that each disaster shows God's own hand visibly striking.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB emphasizes that the curses pronounced here were literally fulfilled in Israel's history, citing the sieges of Samaria and Jerusalem where parents ate their own children. The commentary also explains that the destruction of cities and sanctuaries, while initiated during the captivities, is realized to an even greater extent in Judea's present desolate condition.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch see this as the climax of the covenant curses: cannibalism from extreme hunger, then four specific judgments. They highlight the Hebrew word for idols, gallulim, meaning clods, a contemptuous term showing God's view of false worship. The land's desolation and the people's scattering complete the disaster.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry sees the escalating punishments as a deliberate progression aimed at reformation, not mere revenge. Each new wave of judgment is designed to break stubborn resistance and drive the people back to obedience, with the severity rising until they finally heed God's call.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley stresses that God calls the idols "carcasses" to expose them as lifeless and contemptible, not the glorious things they seemed. He also notes that the sanctuaries are called "yours, not mine" because God disowns worship polluted by the people. Even their sweetest offerings will be rejected, and the sword will hunt them into exile.