Leviticus 26:11

26:11 “‘I will put my tabernacle ¹  in your midst and I will not abhor you. ² 

Leviticus 26:15

26:15 if you reject my statutes and abhor my regulations so that you do not keep ³  all my commandments and you break my covenant –

Leviticus 20:23

20:23 You must not walk in the statutes of the nation ⁴  which I am about to drive out before you, because they have done all these things and I am filled with disgust against them.

Psalms 78:58-59

78:58 They made him angry with their pagan shrines, ⁵ 

and made him jealous with their idols.

78:59 God heard and was angry;

he completely rejected Israel.

Psalms 89:38

89:38 But you have spurned ⁶  and rejected him;

you are angry with your chosen king. ⁷ 

Jeremiah 14:19

14:19 Then I said,

“Lord, ⁸  have you completely rejected the nation of Judah?

Do you despise ⁹  the city of Zion?

Why have you struck us with such force

that we are beyond recovery? ¹⁰ 

We hope for peace, but nothing good has come of it.

We hope for a time of relief from our troubles, but experience terror. ¹¹ 

¹ tn LXX codexes Vaticanus and Alexandrinus have “my covenant” rather than “my tabernacle.” Cf. NAB, NASB, NRSV “my dwelling.”

² tn Heb “and my soul [נֶפֶשׁ, nefesh] will not abhor you.”

³ tn Heb “to not do.”

⁴ tc One medieval Hebrew ms, Smr, and all the major ancient versions have the plural “nations.” Some English versions retain the singular (e.g., KJV, ASV, NASB, NRSV); others have the plural “nations” (e.g., NAB, NIV) and still others translate as “people” (e.g., TEV, NLT).

⁵ tn Traditionally, “high places.”

⁶ tn The Hebrew construction (conjunction + pronoun, followed by the verb) draws attention to the contrast between what follows and what precedes.

⁷ tn Heb “your anointed one.” The Hebrew phrase מְשִׁיחֶךָ (mÿshikhekha, “your anointed one”) refers here to the Davidic king (see Pss 2:2; 18:50; 20:6; 28:8; 84:9; 132:10, 17).

⁸ tn The words, “Then I said, ‘Lord” are not in the Hebrew text. It is obvious from the context that the Lord is addressee. The question of the identity of the speaker is the same as that raised in vv. 7-9 and the arguments set forth there are applicable here as well. Jeremiah is here identifying with the people and doing what they refuse to do, i.e., confess their sins and express their trust in him.

⁹ tn Heb “does your soul despise.” Here as in many places the word “soul” stands as part for whole for the person himself emphasizing emotional and volitional aspects of the person. However, in contemporary English one does not regularly speak of the “soul” in contexts such as this but of the person.

¹⁰ tn Heb “Why have you struck us and there is no healing for us.” The statement involves poetic exaggeration (hyperbole) for rhetorical effect.

¹¹ tn Heb “[We hope] for a time of healing but behold terror.”