Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Isaiah 1:13 - King James

Verse	Translation	Text
Isa 1:13	King James	Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting.

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
oblations--unbloody; "meat (old English sense, not flesh) offerings," that is, of flour, fruits, oil, &c. (Lev 2:1-13). Hebrew, mincha. incense--put upon the sacrifices, and burnt on the altar of incense. Type of prayer (Psa 141:2; Rev 8:3). new moons--observed as festivals (Num 10:10; Num 28:11, Num 28:14) with sacrifices and blowing of silver trumpets. sabbaths--both the seventh day and the beginning and closing days of the great feasts (Lev. 23:24-39). away with--bear, MAURER translates, "I cannot bear iniquity and the solemn meeting," that is, the meeting associated with iniquity--literally, the closing days of the feasts; so the great days (Lev 23:36; Joh 7:37).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

oblations--unbloody; "meat (old English sense, not flesh) offerings," that is, of flour, fruits, oil, &c. (Lev 2:1-13). Hebrew, mincha.

incense--put upon the sacrifices, and burnt on the altar of incense. Type of prayer (Psa 141:2; Rev 8:3).

new moons--observed as festivals (Num 10:10; Num 28:11, Num 28:14) with sacrifices and blowing of silver trumpets.

sabbaths--both the seventh day and the beginning and closing days of the great feasts (Lev. 23:24-39).

away with--bear, MAURER translates, "I cannot bear iniquity and the solemn meeting," that is, the meeting associated with iniquity--literally, the closing days of the feasts; so the great days (Lev 23:36; Joh 7:37).

Notes on the Bible, by Albert Barnes, [1834]
Bring no more - God does not intend absolutely to forbid this kind of worship, but he expresses his strong abhorrence of the manner in which it was done. He desired a better state of mind; he preferred purity of heart to all this external homage. Vain - Hebrew "offering of vanity" - שׁוא shâv' - offerings which were hollow, false, deceitful, and hypocritical. Oblations - מנחת minchath. This word properly denotes a gift, or present, of any kind Gen 32:13, and then especially a present or offering to the Deity, Gen 4:3-5. It does not denote a bloody offering, but what is improperly rendered in the Old Testament, a meat-offering Lev 2:1; Lev 6:14; Lev 9:17 - an offering made of flour or fruits, with oil and frankincense. A small part of it was burned upon the altar, and the remainder was eaten by Aaron and his sons with salt, Lev 2:1, Lev 2:9, Lev 2:13. The proper translation would have been meat or flour-offering rather than meat-offering, since the word meat with us now denotes animal food only. Incense - More properly frankincense. This is an aromatic or odoriferous gum, which is obtained from a tree called Thurifera. Its leaves were like those of a pear-tree. It grew around Mount Lebanon, and in Arabia. The gum was obtained by making incisions in the bark in dogdays. It was much used in worship, not only by the Jews, but by the pagan. When burned, it produced an agreeable odor; and hence, it is called a sacrifice of sweet smell, an odor acceptable to God; compare Phi 4:18. That which was burned among the Jews was prepared in a special manner, with a mixture of sweet spices. It was offered by the priest alone, and it was not lawful to prepare it in any other way than that prescribed by the law: see Exo 30:34, ... Is an abomination - Is hateful, or an object of abhorrence; that is, as it was offered by them, with hollow service, and with hypocritical hearts. The new moons - On the appearance of the new moon. in addition to the daily sacrifices, two bullocks, a ram, and seven sheep, with a meal-offering, were required to be offered to God, Num 10:10; Num 28:11-14. The new moon in the beginning of the month Tisri (October), was the beginning of their civil year, and was commanded to be observed as a festival, Lev 23:24-25. The appearance of the new moon was announced by the blowing of silver trumpets, Num 10:10. Hence, the annual festival was called sometimes, 'the memorial of the blowing of trumpets.' The time of the appearance of the new moon was not ascertained, as with us, by astronomical calculation; but persons were stationed, about the time it was to appear, on elevated places in the vicinity of Jerusalem, and when it was discovered, the trumpet was sounded. Moses did not command that this should be observed as a festival except at the beginning of the year, but it is not improbable that the Jews observed each return of the new moon as such. And sabbaths - שׁבת shabbâth, from שׁבת shâbath, "to cease to do anything"; "to rest from labor." The words used here are all in the singular number, and should have been rendered 'the new moon, and the sabbath, and the calling of the assembly;' though used in a collective sense. The sabbaths here refer not only to the weekly sabbaths, but to all their days of rest. The word sabbath means properly a day of rest Gen 2:2-3; and it was applied not only to the seventh day, but particularly to the beginning and the close of their great festivals, which were days of unusual solemnity and sacredness, Lev 16:31; 23:24-39. The calling of assemblies - The solemn convocations or meetings at their festivals and fasts. I cannot away with - Hebrew אוּכל לא lo' 'ûkal - I cannot bear, or endure. It is iniquity - That is, in the way in which it is conducted. This is a strong emphatic expression. It is not merely evil, and tending to evil; but it is iniquity itself. There was no mixture of good. Even the solemn meeting - The word which is used here - עצרה ‛ătsârâh - comes from the verb עצר ‛âtsar, which signifies to shut up, or to close; and is applied to the solemnities which concluded their great feasts, as being periods of unusual interest and sacredness. It was applied to such solemnities, because they shut up, or closed the sacred festivals. Hence, that day was called the great day of the feast, as being a day of special solemnity and impressiveness; see the note at Joh 7:37; compare Lev. 23:3-36. In the translation of this word, however, there is a great variety in the ancient versions. Vulgate, 'Your assemblies are iniquitous.' Septuagint, 'Your new moons, and sabbaths, and great day, I cannot endure; fasting and idleness.' Chald. Paraph., 'Sacrifice is abominable before me; and your new moons, and sabbaths, "since you will not forsake your sins, so that your prayer may be heard in the time of your assembling." Syriac, 'In the beginning of your months, and on the sabbath, you convene an assembly, but I do not eat that (that is, sacrifices) which has been Obtained by fraud and violence.' The English translation has, however, probably expressed the correct sense of the Hebrew.

Notes on the Bible, by Albert Barnes, [1834]

Bring no more - God does not intend absolutely to forbid this kind of worship, but he expresses his strong abhorrence of the manner in which it was done. He desired a better state of mind; he preferred purity of heart to all this external homage.

Vain - Hebrew "offering of vanity" - שׁוא shâv' - offerings which were hollow, false, deceitful, and hypocritical.

Oblations - מנחת minchath. This word properly denotes a gift, or present, of any kind Gen 32:13, and then especially a present or offering to the Deity, Gen 4:3-5. It does not denote a bloody offering, but what is improperly rendered in the Old Testament, a meat-offering Lev 2:1; Lev 6:14; Lev 9:17 - an offering made of flour or fruits, with oil and frankincense. A small part of it was burned upon the altar, and the remainder was eaten by Aaron and his sons with salt, Lev 2:1, Lev 2:9, Lev 2:13. The proper translation would have been meat or flour-offering rather than meat-offering, since the word meat with us now denotes animal food only.

Incense - More properly frankincense. This is an aromatic or odoriferous gum, which is obtained from a tree called Thurifera. Its leaves were like those of a pear-tree. It grew around Mount Lebanon, and in Arabia. The gum was obtained by making incisions in the bark in dogdays. It was much used in worship, not only by the Jews, but by the pagan. When burned, it produced an agreeable odor; and hence, it is called a sacrifice of sweet smell, an odor acceptable to God; compare Phi 4:18. That which was burned among the Jews was prepared in a special manner, with a mixture of sweet spices. It was offered by the priest alone, and it was not lawful to prepare it in any other way than that prescribed by the law: see Exo 30:34, ...

Is an abomination - Is hateful, or an object of abhorrence; that is, as it was offered by them, with hollow service, and with hypocritical hearts.

The new moons - On the appearance of the new moon. in addition to the daily sacrifices, two bullocks, a ram, and seven sheep, with a meal-offering, were required to be offered to God, Num 10:10; Num 28:11-14. The new moon in the beginning of the month Tisri (October), was the beginning of their civil year, and was commanded to be observed as a festival, Lev 23:24-25. The appearance of the new moon was announced by the blowing of silver trumpets, Num 10:10. Hence, the annual festival was called sometimes, 'the memorial of the blowing of trumpets.' The time of the appearance of the new moon was not ascertained, as with us, by astronomical calculation; but persons were stationed, about the time it was to appear, on elevated places in the vicinity of Jerusalem, and when it was discovered, the trumpet was sounded. Moses did not command that this should be observed as a festival except at the beginning of the year, but it is not improbable that the Jews observed each return of the new moon as such.

And sabbaths - שׁבת shabbâth, from שׁבת shâbath, "to cease to do anything"; "to rest from labor." The words used here are all in the singular number, and should have been rendered 'the new moon, and the sabbath, and the calling of the assembly;' though used in a collective sense. The sabbaths here refer not only to the weekly sabbaths, but to all their days of rest. The word sabbath means properly a day of rest Gen 2:2-3; and it was applied not only to the seventh day, but particularly to the beginning and the close of their great festivals, which were days of unusual solemnity and sacredness, Lev 16:31; 23:24-39.

The calling of assemblies - The solemn convocations or meetings at their festivals and fasts.

I cannot away with - Hebrew אוּכל לא lo' 'ûkal - I cannot bear, or endure.

It is iniquity - That is, in the way in which it is conducted. This is a strong emphatic expression. It is not merely evil, and tending to evil; but it is iniquity itself. There was no mixture of good.

Even the solemn meeting - The word which is used here - עצרה ‛ătsârâh - comes from the verb עצר ‛âtsar, which signifies to shut up, or to close; and is applied to the solemnities which concluded their great feasts, as being periods of unusual interest and sacredness. It was applied to such solemnities, because they shut up, or closed the sacred festivals. Hence, that day was called the great day of the feast, as being a day of special solemnity and impressiveness; see the note at Joh 7:37; compare Lev. 23:3-36. In the translation of this word, however, there is a great variety in the ancient versions. Vulgate, 'Your assemblies are iniquitous.' Septuagint, 'Your new moons, and sabbaths, and great day, I cannot endure; fasting and idleness.' Chald. Paraph., 'Sacrifice is abominable before me; and your new moons, and sabbaths, "since you will not forsake your sins, so that your prayer may be heard in the time of your assembling." Syriac, 'In the beginning of your months, and on the sabbath, you convene an assembly, but I do not eat that (that is, sacrifices) which has been Obtained by fraud and violence.' The English translation has, however, probably expressed the correct sense of the Hebrew.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
Bring no more (See Scofield) - (Co2 8:1).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Because they had not performed what Jehovah commanded as He commanded it, He expressly forbids them to continue it. "Continue not to bring lying meat-offering; abomination incense is it to me." Minchah (the meat-offering) was the vegetable offering, as distinguished from zebach, the animal sacrifice. It is called a "lying meat-offering," as being a hypocritical dead work, behind which there was none of the feeling which it appeared to express. In the second clause the Sept., Vulg., Gesenius, and others adopt the rendering "incense - an abomination is it to me," ketoreth being taken as the name of the daily burning of incense upon the golden altar in the holy place (Exo 30:8). But neither in Psa 141:2, where prayer is offered by one who is not a priest, nor in the passage before us, where the reference is not to the priesthood, but to the people and to their deeds, is this continual incense to be thought of. Moreover, it is much more natural to regard the word ketoreth not as a bold absolute case, but, according to the conjunctive darga with which it is marked, as constructive rather; and this is perfectly allowable. The meat-offering is called "incense" (ketoreth) with reference to the so-called azcarah, i.e., that portion which the priest burned upon the altar, to bring the grateful offerer into remembrance before God (called "burning the memorial," hiktir azcârâh, in Lev 2:2). As a general rule, this was accompanied with incense (Isa 66:3), the whole of which was placed upon the altar, and not merely a small portion of it. The meat-offering, with its sweet-smelling savour, was merely the form, which served as an outward expression of the thanksgiving for God's blessing, or the longing for His blessing, which really ascended in prayer. But in their case the form had no such meaning. It was nothing but the form, with which they thought they had satisfied God; and therefore it was an abomination to Him. Isa 1:13. God was just as little pleased with their punctilious observance of the feasts: "New-moon and Sabbath, calling of festal meetings ... I cannot bear ungodliness and a festal crowd." The first objective notions, which are logically governed by "I cannot bear" (לא־אוּכל: literally, a future hophal - I am unable, incapable, viz., to bear, which may be supplied, according to Psa 101:5; Jer 44:22; Pro 30:21), become absolute cases here, on account of another grammatical object presenting itself in the last two nouns: "ungodliness and a festal crowd." As for new-moon and Sabbath (the latter always signifies the weekly Sabbath when construed with Chodesh) - and, in fact, the calling of meetings of the whole congregation on the weekly Sabbath and high festivals, which was a simple duty according to Lev 23 - Jehovah could not endure festivals associated with wickedness. עצרה (from עצר, to press, or crowd thickly together) is synonymous with מקרא), so far as its immediate signification is concerned, as Jer 9:1 clearly shows, just as πανήγυρις is synonymous with εκκλησία . און (from אוּן, to breathe) is moral worthlessness, regarded as an utter absence of all that has true essence and worth in the sight of God. The prophet intentionally joins these two nouns together. A densely crowded festal meeting, combined with inward emptiness and barrenness on the part of those who were assembled together, was a contradiction which God could not endure.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Because they had not performed what Jehovah commanded as He commanded it, He expressly forbids them to continue it. "Continue not to bring lying meat-offering; abomination incense is it to me." Minchah (the meat-offering) was the vegetable offering, as distinguished from zebach, the animal sacrifice. It is called a "lying meat-offering," as being a hypocritical dead work, behind which there was none of the feeling which it appeared to express. In the second clause the Sept., Vulg., Gesenius, and others adopt the rendering "incense - an abomination is it to me," ketoreth being taken as the name of the daily burning of incense upon the golden altar in the holy place (Exo 30:8). But neither in Psa 141:2, where prayer is offered by one who is not a priest, nor in the passage before us, where the reference is not to the priesthood, but to the people and to their deeds, is this continual incense to be thought of. Moreover, it is much more natural to regard the word ketoreth not as a bold absolute case, but, according to the conjunctive darga with which it is marked, as constructive rather; and this is perfectly allowable. The meat-offering is called "incense" (ketoreth) with reference to the so-called azcarah, i.e., that portion which the priest burned upon the altar, to bring the grateful offerer into remembrance before God (called "burning the memorial," hiktir azcârâh, in Lev 2:2). As a general rule, this was accompanied with incense (Isa 66:3), the whole of which was placed upon the altar, and not merely a small portion of it. The meat-offering, with its sweet-smelling savour, was merely the form, which served as an outward expression of the thanksgiving for God's blessing, or the longing for His blessing, which really ascended in prayer. But in their case the form had no such meaning. It was nothing but the form, with which they thought they had satisfied God; and therefore it was an abomination to Him. Isa 1:13. God was just as little pleased with their punctilious observance of the feasts: "New-moon and Sabbath, calling of festal meetings ... I cannot bear ungodliness and a festal crowd." The first objective notions, which are logically governed by "I cannot bear" (לא־אוּכל: literally, a future hophal - I am unable, incapable, viz., to bear, which may be supplied, according to Psa 101:5; Jer 44:22; Pro 30:21), become absolute cases here, on account of another grammatical object presenting itself in the last two nouns: "ungodliness and a festal crowd." As for new-moon and Sabbath (the latter always signifies the weekly Sabbath when construed with Chodesh) - and, in fact, the calling of meetings of the whole congregation on the weekly Sabbath and high festivals, which was a simple duty according to Lev 23 - Jehovah could not endure festivals associated with wickedness. עצרה (from עצר, to press, or crowd thickly together) is synonymous with מקרא), so far as its immediate signification is concerned, as Jer 9:1 clearly shows, just as πανήγυρις is synonymous with εκκλησία . און (from אוּן, to breathe) is moral worthlessness, regarded as an utter absence of all that has true essence and worth in the sight of God. The prophet intentionally joins these two nouns together. A densely crowded festal meeting, combined with inward emptiness and barrenness on the part of those who were assembled together, was a contradiction which God could not endure.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
The solemn meeting - The most solemn day of each of the three feasts, which was the last day.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The new moons and Sabbaths "The fast and the day of restraint" - און ועצרה aven vaatsarah. These words are rendered in many different manners by different interpreters, to a good and probable sense by all; but I think by none in such a sense as can arise from the phrase itself, agreeably to the idiom of the Hebrew language. Instead of און aven, the Septuagint manifestly read צום tsom, νηστειαν, "the fast." This Houbigant has adopted. The prophet could not well have omitted the fast in the enumeration of their solemnities, nor the abuse of it among the instances of their hypocrisy, which he has treated at large with such force and elegance in his fifty-eighth chapter. Observe, also, that the prophet Joel, (Joe 1:14, and Joe 2:15), twice joins together the fast and the day of restraint: - עצרה קראו צום קדשו atsarah kiru tsom kaddeshu "Sanctify a fast; proclaim a day of restraint:" which shows how properly they are here joined together. עצרה atsarah, "the restraint," is rendered, both here and in other places of our English translation, "the solemn assembly." Certain holy days ordained by the law were distinguished by a particular charge that "no servile work should be done therein;" Lev 23:36; Num 29:35; Deu 16:8. This circumstance clearly explains the reason of the name, the restraint, or the day of restraint, given to those days. If I could approve of any translation of these two words which I have met with, it should be that of the Spanish version of the Old Testament, made for the use of the Spanish Jews: Tortura y detenimento, "it is a pain and a constraint unto me." But I still think that the reading of the Septuagint is more probably the truth.

Top

³⁷ In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.

³⁶ Seven days ye shall offer an offering made by fire unto the LORD: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the LORD: it is a solemn assembly; and ye shall do no servile work therein.

¹⁴ And their drink offerings shall be half an hin of wine unto a bullock, and the third part of an hin unto a ram, and a fourth part of an hin unto a lamb: this is the burnt offering of every month throughout the months of the year.

¹¹ And in the beginnings of your months ye shall offer a burnt offering unto the LORD; two young bullocks, and one ram, seven lambs of the first year without spot;

¹⁰ Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a memorial before your God: I am the LORD your God.

³ And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.

² Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice.

¹ And when any will offer a meat offering unto the LORD, his offering shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon:
² And he shall bring it to Aaron's sons the priests: and he shall take thereout his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the memorial of it upon the altar, to be an offering made by fire, of a sweet savour unto the LORD:
³ And the remnant of the meat offering shall be Aaron's and his sons': it is a thing most holy of the offerings of the LORD made by fire.
⁴ And if thou bring an oblation of a meat offering baken in the oven, it shall be unleavened cakes of fine flour mingled with oil, or unleavened wafers anointed with oil.
⁵ And if thy oblation be a meat offering baken in a pan, it shall be of fine flour unleavened, mingled with oil.
⁶ Thou shalt part it in pieces, and pour oil thereon: it is a meat offering.
⁷ And if thy oblation be a meat offering baken in the fryingpan, it shall be made of fine flour with oil.
⁸ And thou shalt bring the meat offering that is made of these things unto the LORD: and when it is presented unto the priest, he shall bring it unto the altar.
⁹ And the priest shall take from the meat offering a memorial thereof, and shall burn it upon the altar: it is an offering made by fire, of a sweet savour unto the LORD.
¹⁰ And that which is left of the meat offering shall be Aaron's and his sons': it is a thing most holy of the offerings of the LORD made by fire.
¹¹ No meat offering, which ye shall bring unto the LORD, shall be made with leaven: for ye shall burn no leaven, nor any honey, in any offering of the LORD made by fire.
¹² As for the oblation of the firstfruits, ye shall offer them unto the LORD: but they shall not be burnt on the altar for a sweet savour.
¹³ And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt.

³⁷ In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.

³¹ It shall be a sabbath of rest unto you, and ye shall afflict your souls, by a statute for ever.

² And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.
³ And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.

²⁴ Speak unto the children of Israel, saying, In the seventh month, in the first day of the month, shall ye have a sabbath, a memorial of blowing of trumpets, an holy convocation.
²⁵ Ye shall do no servile work therein: but ye shall offer an offering made by fire unto the LORD.

¹¹ And in the beginnings of your months ye shall offer a burnt offering unto the LORD; two young bullocks, and one ram, seven lambs of the first year without spot;
¹² And three tenth deals of flour for a meat offering, mingled with oil, for one bullock; and two tenth deals of flour for a meat offering, mingled with oil, for one ram;
¹³ And a several tenth deal of flour mingled with oil for a meat offering unto one lamb; for a burnt offering of a sweet savour, a sacrifice made by fire unto the LORD.
¹⁴ And their drink offerings shall be half an hin of wine unto a bullock, and the third part of an hin unto a ram, and a fourth part of an hin unto a lamb: this is the burnt offering of every month throughout the months of the year.

³⁴ And the LORD said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight:

¹⁸ But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.

¹³ And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt.

⁹ And the priest shall take from the meat offering a memorial thereof, and shall burn it upon the altar: it is an offering made by fire, of a sweet savour unto the LORD.

¹ And when any will offer a meat offering unto the LORD, his offering shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon:

¹⁷ And he brought the meat offering, and took an handful thereof, and burnt it upon the altar, beside the burnt sacrifice of the morning.

¹⁴ And this is the law of the meat offering: the sons of Aaron shall offer it before the LORD, before the altar.

¹ And when any will offer a meat offering unto the LORD, his offering shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon:

³ And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.
⁴ And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering:
⁵ But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.

¹³ And he lodged there that same night; and took of that which came to his hand a present for Esau his brother;

¹ Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia;

¹ Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!

²¹ For three things the earth is disquieted, and for four which it cannot bear:

²² So that the LORD could no longer bear, because of the evil of your doings, and because of the abominations which ye have committed; therefore is your land a desolation, and an astonishment, and a curse, without an inhabitant, as at this day.

⁵ Whoso privily slandereth his neighbour, him will I cut off: him that hath an high look and a proud heart will not I suffer.

¹³ Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting.

³ He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog's neck; he that offereth an oblation, as if he offered swine's blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations.

² And he shall bring it to Aaron's sons the priests: and he shall take thereout his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the memorial of it upon the altar, to be an offering made by fire, of a sweet savour unto the LORD:

² Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice.

⁸ And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the LORD throughout your generations.

⁸ Six days thou shalt eat unleavened bread: and on the seventh day shall be a solemn assembly to the LORD thy God: thou shalt do no work therein.

³⁵ On the eighth day ye shall have a solemn assembly: ye shall do no servile work therein:

¹⁵ Blow the trumpet in Zion, sanctify a fast, call a solemn assembly:

¹⁴ Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the LORD your God, and cry unto the LORD,