Deuteronômio 12
Bob Utley · Citado em PreceptAustin
Deuteronômio 12
Utley - you shall carefully observe” This is a combination of a VERB, “keep watch” (BDB 1036, KB 1581, Qal IMPERFECT) and a Qal INFINITIVE CONSTRUCT, (BDB 793, KB 889). This is a recurrent theme (e.g., Exod. 23:13, 21; 34:11–12; Lev. 18:4–5, 26, 30; Deut. 4:6, 9, 15, 23, 40; and many more especially in Deuteronomy and Wisdom Literature). Utley - “which the LORD, the God of your fathers, has given you” The VERB shows completed action (BDB 678, KB 733, Qal PERFECT), yet the events are future. It is a Hebrew way of showing certainty (i.e., Prophetic Perfect). This is a recurrent theme in Deuteronomy (cf. Dt 1:8, 20, 21, 25, 35, 36, 39; 2:29; 3:18, 20; 4:1, 21, 38, 40; 5:16, 31; 6:10, 23; 7:13, 16; 8:10; 9:6, 23; 10:11; 11:9, 17, 21, 31; 12:1, 9; 15:4; 17:14; 18:9; 19:1, 2, 8, 14; 21:23; 24:4; 25:15, 19; 26:1, 2, 3, 6, 9, 10, 15; 27:3; 28:8, 11, 52; 31:7; 32:49; 34:4). It shows YHWH’s gracious choice and provision for Israel. SPECIAL TOPIC: POSSESS THE LAND This VERB (Qal PERFECT) is used repeatedly in connection with: 1. YHWH’s promise/oath to the Patriarchs (cf. Dt 1:8; 10:11) 2. Israel acting on these promises and invading the land (cf. Dt 2:24; 3:18–20) 3. It parallels “inheritance” (Dt 3:28) 4. Israel must obey the covenant so as to maintain possession of the land (cf. Dt 4:1, 5, 14; 6:1; 8:1; 11:8–9, 26–32) Deuteronomy 12:2 "You shall utterly destroy all the places where the nations whom you shall dispossess serve their gods, on the high mountains and on the hills and under every green tree. shall utterly destroy: De 7:5,25,26 Ex 23:24 Ex 34:12-17 Nu 33:51,52 Jdg 2:2 you shall dispossess, Nu 22:41 2Ki 16:4 17:10,11 23:13 Jer 3:6 Eze 20:28,29 Ho 4:13 Deuteronomy 12 Resources Related Passages: Deuteronomy 7:25 “The graven images of their gods you are to burn with fire; you shall not covet the silver or the gold that is on them, nor take it for yourselves, or you will be snared by it, for it is an abomination to the LORD your God. Deuteronomy 7:26 “You shall not bring an abomination into your house, and like it come under the ban; you shall utterly detest it and you shall utterly abhor it, for it is something banned. OBLITERATE THE PLACES OF IDOL WORSHIP You shall utterly destroy all the places where the nations whom you shall dispossess serve their gods, on the high mountains and on the hills and under every green tree - Note that one major theme of this chapter is a warning against unauthorized places of worship (Dt 12:2-4, 13, 14, 29-31). Here Moses repeats what he had stated earlier as it is such a critical teaching... Deuteronomy 7:5 But thus you shall do to them: you shall tear down their altars, and smash their sacred pillars, and hew down their Asherim, and burn their graven images with fire. NET Note n You shall utterly destroy - Heb “destroying you must destroy”; KJV “Ye shall utterly (surely ASV) destroy”; NRSV “must demolish completely.” The Hebrew infinitive absolute precedes the verb for emphasis, which is reflected in the translation by the words “by all means.” NET Note on every green tree - Every leafy tree. This expression refers to evergreens which, because they keep their foliage throughout the year, provided apt symbolism for nature cults such as those practiced in Canaan. The deity particularly in view is Asherah, wife of the great god El, who was considered the goddess of fertility and whose worship (ED: "WORSHIP" IS BETTER STATED PRACTICE OF LEWD, ABOMINABLE ACTS) frequently took place at shrines near or among clusters (groves) of such trees (see also Deut 7:5). See J. Hadley, NIDOTTE 1:569–70; J. DeMoor, TDOT 1:438–44.
Deuteronômio 12
Utley reminds us that "All priests were Levites, but not all Levites were priests. Here “Levite” refers to the non-priests of the family of Levi who symbolized the poor and needy (cf.Dt 12:18, 19; 14:27, 29; 16:11, 14; 26:12–13), because the Levites had been given no land. They were respected local teachers of the Law. Deuteronomy 12:13 "Be careful that you do not offer your burnt offerings in every [cultic] place you see, De 12:6 Lev 17:2-5 1Ki 12:28-32 1Ki 15:34 2Ch 15:17 Deuteronomy 12 Resources Related Passage: 1 Kings 12:28-32 (THE PRIME EXAMPLE OF ISRAEL BREAKING THIS COMMAND) So the king consulted, and made two golden calves, and he said to them, “It is too much for you to go up to Jerusalem; behold your gods, O Israel, that brought you up from the land of Egypt.” 29 He set one in Bethel, and the other he put in Dan. 30 Now this thing became a sin, for the people went to worship before the one as far as Dan. 31 And he made houses on high places, and made priests from among all the people who were not of the sons of Levi. 32 Jeroboam instituted a feast in the eighth month on the fifteenth day of the month, like the feast which is in Judah, and he went up to the altar; thus he did in Bethel, sacrificing to the calves which he had made. And he stationed in Bethel the priests of the high places which he had made. Be careful (take heed) that you do not offer your burnt offerings in every cultic place you see - The pagan idolaters offered their sacrifices on the tops of hills and mountains. One wonders why they would even see them, for to see them was to destroy them. In Dt 7:5 Moses instructed them "thus you shall do to them: you shall tear down (pull down) their altars, and smash their sacred pillars, and hew down their Asherim, and burn their graven images with fire." This obliteration of pagan artifacts would remove any temptation for the Israelites to follow the religious practices of the godless nations they were to dispossess from the Land. Utley - God will show you the special places for offering (cf. Dt 12:5, 11, 14). Do not use the many local Canaanite altars just because they are there. Don’t offer a sacrifice to YHWH on altars erected for Ba’al. However, there were some local altars made for YHWH (cf. Deut. 16:21; 1 Kgs. 3:4). Be careful (shamar - watch, guard; Lxx - prosecho - present imperative) (08104) shamar means to keep, watch, preserve, to guard, to be careful, to watch over, to watch carefully over, to be on one’s guard. The first use of shamar in Ge 2:15 is instructive as Adam was placed in the garden (a perfect environment) and was commanded to "keep" it which in the Septuagint is translated with phulasso (which is used to translate many of the OT uses of shamar) which means to guard like a military sentinel would at his post. Clearly Adam did not do a good job at "keeping" the garden safe from intruders! And because of this failure he was cast out of the garden and angels stationed to "guard (Lxx = phulasso) the way to the tree of life" so that he would not eat of it (Ge 3:24). After Cain murdered Abel he answered God "Am I my brother’s keeper?” (Ge 3:24) Shamar is a key word in Deuteronomy -Deut. 2:4; Deut. 4:2; Deut. 4:6; Deut. 4:9; Deut. 4:15; Deut. 4:23; Deut. 4:40; Deut. 5:1; Deut. 5:10; Deut. 5:12; Deut. 5:29; Deut. 6:2; Deut. 6:3; Deut. 6:12; Deut. 6:17; Deut. 6:25; Deut. 7:8; Deut. 7:9; Deut. 7:11; Deut. 7:12; Deut. 8:1; Deut. 8:2; Deut. 8:6; Deut. 8:11; Deut. 10:13; Deut. 11:1; Deut. 11:8; Deut. 11:16; Deut. 11:22; Deut. 11:32; Deut. 12:1; Deut. 12:13; Deut. 12:19; Deut. 12:28; Deut. 12:30; Deut. 12:32; Deut. 13:4; Deut. 13:18; Deut. 15:9; Deut. 16:1; Deut. 16:12; Deut. 17:10; Deut. 19:9; Deut. 23:9; Deut. 23:23; Deut. 24:8; Deut. 26:16; Deut. 26:17; Deut. 26:18; Deut. 27:1; Deut. 28:1; Deut. 28:9; Deut. 28:45; Deut. 28:58; Deut. 29:9; Deut. 30:10; Deut. 30:16; Deut. 31:12; Deut. 33:9; Deuteronomy 12:14 but in the place which the LORD chooses in one of your tribes, there you shall offer your burnt offerings, and there you shall do all that I command you. De 12:5,11 Ps 5:7 9:11 2Co 5:19 Heb 10:19-22 13:15 Deuteronomy 12 Resources but in the place which the LORD chooses (see bahar/bachar) in one of your tribes, there you shall offer your burnt offerings, and there you shall do all that I command you - Note the repeat emphasis on he place God chooses. The repetition again would point out how alluring these other places would be for Israel to conduct worship. God said no, not there, but only where He appointed. NET Note This injunction to worship in a single and central sanctuary—one limited and appropriate to the thrice-annual festival celebrations (see Ex 23:14–17; 34:22–24; Lev 23:4–36; Dt 16:16–17)—marks a departure from previous times when worship was carried out at local shrines (cf. Ge 8:20; 12:7; 13:18; 22:9; 26:25; 35:1, 3, 7; Ex 17:15). Apart from the corporate worship of the whole theocratic community, however, worship at local altars would still be permitted as in the past (Dt 16:21; Jdg 6:24–27; 13:19–20; 1 Sa 7:17; 10:5, 13; 2 Sa 24:18–25; 1 Kgs 18:30). Deuteronomy 12:15 "However, you may slaughter and eat meat within any of your gates, whatever you desire, according to the blessing of the LORD your God which He has given you; the unclean and the clean may eat of it, as of the gazelle and the deer. whatever: De 14:26 the unclean: De 12:21,22 14:5 15:22,23 Lev 17:3-5 Deuteronomy 12 Resources MEAT COULD BE EATEN WITHIN THEIR HOMES However, you may slaughter and eat meat within any of your gates (villages, towns), whatever you desire, according to the blessing of the LORD your God which He has given you; the unclean and the clean may eat of it, as of the gazelle and the deer - "Both the ritually pure and impure may eat it" (Dt 12:15NET) Moses is speaking of the people themselves being ceremonially clean or unclean for both could eat meat. This does not refer to the actual animal, for some were unclean under the dietary laws described in more detail in Deuteronomy 14. Note also that anything sacrificed as an offering to the Lord had to be eaten before the Lord in the place He designated.
Deuteronômio 12
Utley - “utterly destroy all the places” “Utterly destroy” comes from a Hebrew word that means “cause to perish” (BDB 1, KB 2, Piel INFINITIVE ABSOLUTE and Piel IMPERFECT, which show intensity, cf. v. 3; Num. 33:52 [twice]; 2 Kgs. 21:3). God was admonishing the Israelites to destroy the pagan altars so as not to become a part of their fertility worship (cf. Exod. 23:24; 34:13). “on the high mountains and on the hills and under every green tree” These are the locations of local Ba’al and Asherah altars where fertility rites were practiced (cf. Jer. 2:20; 3:2, 6; 17:2; Isa. 57:5, 7; Hosea 4:13). Possess (03423) yarash to take possession of, inherit, dispossess, to drive out. Yarash is an especially important word in contexts dealing with Israel's conquest of and possession of the land of Canaan. Yahweh first promised possession of the land in the context of the Abrahamic covenant (Ge 15:7-21+). Note also that "possessing" implies "dispossessing" another nation. In a legal sense, the right of possession passed from one generation to the next and so constituted "inheritance." Note that possession of the promised land and/or the "inheritance" was directly connected to Israel's trust relationship with the Lord, so that breaking trust, and thus breaking the covenantal relationship with Yahweh led to dispossession. But even in exile, Israelites awaited the day when they would repossess the land (Jer. 30:3+ - May 14, 1948 is when Israel was given statehood but this is not the final fulfillment - that awaits the Millennial Reign of their Messiah). Yarash is a key word in Deuteronomy - Deut. 1:8; Deut. 1:21; Deut. 1:39; Deut. 2:12; Deut. 2:21; Deut. 2:22; Deut. 2:24; Deut. 2:31; Deut. 3:12; Deut. 3:18; Deut. 3:20; Deut. 4:1; Deut. 4:5; Deut. 4:14; Deut. 4:22; Deut. 4:26; Deut. 4:38; Deut. 4:47; Deut. 5:31; Deut. 5:33; Deut. 6:1; Deut. 6:18; Deut. 7:1; Deut. 7:17; Deut. 8:1; Deut. 9:1; Deut. 9:3; Deut. 9:4; Deut. 9:5; Deut. 9:6; Deut. 9:23; Deut. 10:11; Deut. 11:8; Deut. 11:10; Deut. 11:11; Deut. 11:23; Deut. 11:29; Deut. 11:31; Deut. 12:1; Deut. 12:2; Deut. 12:29; Deut. 15:4; Deut. 16:20; Deut. 17:14; Deut. 18:12; Deut. 18:14; Deut. 19:1; Deut. 19:2; Deut. 19:14; Deut. 21:1; Deut. 23:20; Deut. 25:19; Deut. 26:1; Deut. 28:21; Deut. 28:42; Deut. 28:63; Deut. 30:5; Deut. 30:16; Deut. 30:18; Deut. 31:3; Deut. 31:13; Deut. 32:47; Deut. 33:23; Related Resource: What is the significance of high places in the Bible? | GotQuestions.org Deuteronomy 12:3 "You shall tear down their altars and smash their sacred pillars and burn their Asherim with fire, and you shall cut down the engraved images of their gods and obliterate their name from that place. You shall tear down: Nu 33:52 Jdg 2:2 2Ch 31:1 burn their Asherim: 1Ki 15:13 2Ki 18:4 23:14 2Ch 14:3 19:3 34:3 Jer 17:2 Mic 5:14 obliterate: Ex 23:13 Ps 16:4 Ho 2:17 Zec 13:2 Rev 13:1 Deuteronomy 12 Resources Related Passages: Exodus 23:13+ (REGARDING OBLITERATING THEIR NAME!) “Now concerning everything which I have said to you, be on your guard; and do not mention the name of other gods, nor let them be heard from your mouth. Exodus 34:13+ “But rather, you are to tear down their altars and smash their sacred pillars and cut down their Asherim Deuteronomy 7:5+ “But thus you shall do to them: you shall tear down their altars, and smash their sacred pillars, and hew down their Asherim, and burn their graven images with fire. Deuteronomy 7:25+ “The graven images of their gods you are to burn with fire; you shall not covet the silver or the gold that is on them, nor take it for yourselves, or you will be snared by it, for it is an abomination to the LORD your God. Psalm 78:58 For they provoked Him with their high places and aroused His jealousy (SEE ISRAEL THE WIFE OF JEHOVAH) with their graven images. OBLITERATE THEIR NAME! Note the five verbs which give a crystal clear picture of God's hatred of idolatry and His will for Israel - tear down...smash...burn...cut down...obliterate- these "fab five" signify that every vestige of idolatry was to be destroyed without pity and without exception. You shall tear down (nathats) their altars and smash (shatter) their sacred pillars and burn their Asherim (poles) with fire - Both Hebrew verbs tear down and smash are perfect tense depicting continuing or permanent effect. Smash is same verb used to describe what Moses did to the two tablets of the covenant (Dt 9:17, 10:2) Later Moses adds "You shall not plant for yourself an Asherah of any kind of tree beside the altar of the LORD your God, which you shall make for yourself." (Dt 16:21) Asherim is the plural of the term asherah, which can refer to the Canaanite fertility goddess, or to the wooden pole used as her symbol (cf. Ex 34:13; Dt 16:21; 1Ki 15:13; 18:19; 2Ki 23:4).
Deuteronômio 12
Utley - SPECIAL TOPIC: ISRAEL’S MANDATED RESPONSE TO CANAANITE FERTILITY WORSHIP This verse lists several cultic items of Ba’al worship and how Israel is to destroy them. 1. “You shall tear down their altars” a. the VERB, BDB 683, KB 736, Piel PERFECT, cf. Deut. 7:5; 2 Chr. 31:3; 34:4 b. the item, “altars,” BDB 258, Ba’al’s altars were raised platforms of cut stone with an uplifted stone (pillar) and a hole to plant a tree or secure a wooden, carved stake (Asherah) 2. “smash their sacred pillars” a. the VERB, BDB 990, KB 1402, Piel PERFECT, cf. Deut. 7:5; 2 Kgs. 3:2; 10:27 b. the item, “pillars,” BDB 663. These were uplifted stones used as a phallic symbol for the male fertility god (cf. 16:22). 3. “burn their Asherim with fire” a. the VERB, BDB 976, KB 1358, Qal IMPERFECT, cf. Deut. 7:5, in 2 Chr. 31:1 and 34:4; they were to be “chopped down.” b. the item, Asherim, BDB 81. It symbolized the tree of life. Asherah (cf. ABD, vol. 1, pp. 483–87, although in the poetic literature from Ugarit, Anath is Ba’al’s consort, cf. ABD, vol. 1, pp. 225–27), was the female consort of Ba’al. It may have been a live tree or a curved stake. 4. “you shall cut down the engraved images of their gods” a. the VERB, BDB 154, KB 180, Piel IMPERFECT, cf. Deut. 7:5; 2 Chr. 14:2; 31:1; 34:4, 7 b. the item, “engraved images of their gods,” BDB 820 CONSTRUCT 43. Deut. 7:5; and 2 Chr. 34:7 make a distinction between the Asherim and the images. 5. “obliterate their name from that place” a. the VERB, BDB 1, KB 2, Piel PERFECT, cf. Deut. 12:2 (twice) b. the item, “name,” BDB 1027. This seems to represent the god’s name as owner of the place, which is now destroyed and, therefore, their names have perished. It is YHWH’s name that has a name/worship site now (cf. Deut. 12:5, 11). Deuteronomy 12:4 "You shall not act like this toward the LORD your God. Dt 12:30,31 16:21,22 20:18 Lev 20:23 Deuteronomy 12 Resources You shall not act like this toward the LORD your God - Deuteronomy 12:5 "But you shall seek the LORD at the place which the LORD your God will choose from all your tribes, to establish His name there for His dwelling, and there you shall come. But you shall seek De 12:11 Dt 16:2 Dt 26:2 Jos 9:27 18:1 1Ki 8:16,20,29 14:21 1Ch 22:1 2Ch 7:12 Ps 78:68 87:2,3 Joh 4:20-22 Heb 12:22 Rev 14:1 for His dwelling: Ex 15:2 Ex 25:22 Nu 7:89 1Ki 8:27 Ps 132:13,14 Isa 66:1,2 Ac 7:48-50 Eph 2:20-22 Col 2:9 Related Passages: Exodus 20:24 ‘You shall make an altar of earth for Me, and you shall sacrifice on it your burnt offerings and your peace offerings, your sheep and your oxen; in every place where I cause My name to be remembered, I will come to you and bless you. Exodus 25:22 “There I will meet with you; and from above the mercy seat, from between the two cherubim which are upon the ark of the testimony, I will speak to you about all that I will give you in commandment for the sons of Israel. Numbers 7:89 Now when Moses went into the tent of meeting to speak with Him, he heard the voice speaking to him from above the mercy seat that was on the ark of the testimony, from between the two cherubim, so He spoke to him. 1 Kings 8:27 “But will God indeed dwell on the earth? Behold, heaven and the highest heaven cannot contain You, how much less this house which I have built! Psalm 132:13; 14 For the LORD has chosen Zion; He has desired it for His habitation. 14 “This is My resting place forever; Here I will dwell, for I have desired it. Isaiah 66:1; 2 Thus says the LORD, “Heaven is My throne and the earth is My footstool. Where then is a house you could build for Me? And where is a place that I may rest? 2 “For My hand made all these things, Thus all these things came into being,” declares the LORD. “But to this one I will look, To him who is humble and contrite of spirit, and who trembles at My word. But you shall seek the LORD at the place which the LORD your God will choose from all your tribes - God's instructions for worship must be followed. Coakley - Establishing the Lord’s name at this place is a repeated theme throughout the book (Dt 12:11, 21; 14:23–24; 16:2, 6, 11; 26:2). This could be wherever God instructed the tabernacle to be set up until it ultimately was centered at Jerusalem, but the focus was on only one designated national worship center, not multiple sites. (Moody Bible Commentary)
Deuteronômio 12
Utley on firstborn - This is a reference to the Death Angel going through Egypt killing the first born of cattle and mankind. In light of this event all the first born of cattle and humans belonged uniquely to God (cf. Exod. 13; Lev. 27:26–27)! Firstborn (01060) bekor means an offspring who came first in the order of birth (animals Ge 4:4) or persons (Ge 25:13). Swanson adds that bekor means "firstborn, usually, the first male offspring, the oldest son, with the associative meaning of prominence in the clan and privileges pertaining to clan and inheritance (Ge 43:33; Ne 10:37)." The firstborn of clean animals were sacrificed to the Lord (Dt. 12:6, 17), but the firstborn males of unclean animals could be redeemed (Nu 18:15) Yahweh calls Israel his ‘first-born son’. He uses the language of a family relationship. The status of the first-born in antiquity was one of great privilege. In the laws of Israel, the first-born had the right of headship of the family after the father died, and the right of receiving a double portion of inheritance (Deut. 21:17). It was a position of prominence and pre-eminence. The Septuagint (Lxx) translates bekor with Greek word prototokos (from protos = first, foremost, in place order or time; rank dignity + titko = beget, to bear, bring forth) can mean first-born chronologically (Lk 2:7), QUESTION - What is a burnt offering? ANSWER - The burnt offering is one of the oldest and most common offerings in history. It’s entirely possible that Abel’s offering in Genesis 4:4 was a burnt offering, although the first recorded instance is in Genesis 8:20 when Noah offers burnt offerings after the flood. God ordered Abraham to offer his son, Isaac, in a burnt offering in Genesis 22:1-24, and then provided a ram as a replacement. After suffering through nine of the ten plagues, Pharaoh decided to let the people go from bondage in Egypt, but his refusal to allow the Israelites to take their livestock with them in order to offer burnt offerings brought about the final plague that led to the Israelites’ delivery (Exodus 10:24-29). The Hebrew word for “burnt offering” actually means to “ascend,“ literally to “go up in smoke.” The smoke from the sacrifice ascended to God, “a soothing aroma to the LORD” (Leviticus 1:9+). Technically, any offering burned over an altar was a burnt offering, but in more specific terms, a burnt offering was the complete destruction of the animal (except for the hide) in an effort to renew the relationship between Holy God and sinful man. With the development of the law, God gave the Israelites specific instructions as to the types of burnt offerings and what they symbolized. Leviticus 1:1-17+ and Lev 6:8-13+ describe the traditional burnt offering. The Israelites brought a bull, sheep, or goat, a male with no defect, and killed it at the entrance to the tabernacle. The animal’s blood was drained, and the priest sprinkled blood around the altar. The animal was skinned and cut it into pieces, the intestines and legs washed, and the priest burned the pieces over the altar all night. The priest received the skin as a fee for his help. A turtledove or pigeon could also be sacrificed, although they weren’t skinned. A person could give a burnt offering at any time. It was a sacrifice of general atonement—an acknowledgement of the sin nature and a request for renewed relationship with God. God also set times for the priests to give a burnt offering for the benefit of the Israelites as a whole, although the animals required for each sacrifice varied: Every morning and evening (Exodus 29:38-42; Numbers 28:2) Each Sabbath (Numbers 28:9-10) The beginning of each month (Numbers 28:11) At Passover (Numbers 28:19) With the new grain/firstfruits offering at the Feast of Weeks (Numbers 28:27) At the Feast of Trumpets/Rosh Hashanah (Numbers 29:1) At the new moon (Numbers 29:6) The ultimate fulfillment of the burnt offering is in Jesus’ sacrifice on the cross. His physical life was completely consumed, He ascended to God, and His covering (that is, His garment) was distributed to those who officiated over His sacrifice (Matthew 27:35). But most importantly, His sacrifice, once for all time, atoned for our sins and restored our relationship with God. GotQuestions.org QUESTION - What is a heave offering? ANSWER - A heave offering was a way of presenting one’s offering to God, and it appears in the Old Testament along with burnt offerings, grain offerings, freewill offerings, and the offering of the firstborn of the flocks. The heave offering is part of the Mosaic Law and was one of the common sacrifices or offerings given to God by the Israelites. Only a few translations, such as the KJV and the NAS, call it the “heave offering”; most translations consider it simply an offering presented before the Lord. The “heave” of the “heave offering” is a simple upward movement. It could refer to the generic movement of lifting or “heaving” the sacrifice toward the altar, or it could refer to lifting up or separating a portion of the sacrifice from the rest. This “heaved” portion was set apart for use by the priests (Leviticus 7:34). The heave offering was not really a separate offering but the portion of another offering that was reserved for the use of the priests. “You shall consecrate the breast of the wave offering and the thigh of the heave offering which was waved and which was offered from the ram of ordination, from the one which was for Aaron and from the one which was for his sons. It shall be for Aaron and his sons as their portion forever from the sons of Israel, for it is a heave offering; and it shall be a heave offering from the sons of Israel from the sacrifices of their peace offerings, even their heave offering to the LORD” (Exodus 29:27–28, NAS). The heave offering was often used in conjunction with a wave offering, and both were then given to the priests. The heave and the wave refer to the movement of the sacrificed item over the altar. With a wave offering, the priest moved the offering from side to side over the altar, and, with a heave offering, the sacrificed item is presented with an up-and-down motion. The Hebrew word terumah, which is the word for “heave offering,” comes from the verb stem rum, which means “exalted” or “lifted up.” In most biblical instances, the heave offering was the part of a sacrifice set aside or “lifted up” for a higher purpose. The heave offering was often given in conjunction with tithes (Leviticus 7:14, 34) as a provision for the Levites, the priestly tribe who did not have land of their own and therefore could not grow their own food. They depended on the Lord’s provision through tithes and heave offerings (Numbers 18:24, 29). The heave offering is also similar to the tithe in that it was to be given of a person’s firstfruits, that is, out of the first portion of the produce harvested each year (Numbers 15:21) The Levites themselves also offered a heave offering to the Lord out of the tithes of the Israelites. A tenth of all they were given by the other tribes was offered up to God (Numbers 18:26). | GotQuestions.org QUESTION - What is a votive offering? ANSWER - A votive offering was one type of offering in the Jewish sacrificial system. It’s mentioned, in some translations, in Leviticus 7. A votive offering was given to repay a vow or in consecration or fulfillment of a vow. Unlike other sacrifices that had to be consumed in one day, the votive offering could be left for one night and finished on the next day. Under no condition in the Israelite system of sacrifices could an offering be eaten after the second day (Leviticus 7:15–18+). While the NASB, NRSV, and LEB use the term votive offering in Leviticus 7:16, most Bible translations use the term vow instead, to distinguish the biblical offering from an unbiblical practice, also termed “votive offering.” These heathen votive offerings were permanent memorials offered to a deity in fulfillment of a vow. Common among pagan worshipers, votive (or ex-voto) offerings were either fashioned by an individual or amassed by a community and then preserved as a grand-scale memorial to a deity. Votive offerings were made of materials that were not to be consumed, spent, or used for any other purpose than as gifts to a god. Votive offerings could be etched depictions in stone or carved statues of the deity, public inscriptions, pottery, or jewelry or food for the idols. During times of famine, plague, or war, idol worshipers often made vows to their gods, promising to give something in return for favors shown. When the trouble passed, the worshiper would bring a votive offering to the temple or shrine and leave it there. The story of Jephthah in the Old Testament contains a type of votive offering. Before attacking the Ammonites, Jephthah made a vow to God: if he won the battle, he would offer God a burnt offering upon returning home. Jephthah foolishly specified that the offering would be “whatever comes out of the door of my house to meet me” (Judges 11:31). God granted Jephthah the victory, but it was Jephthah’s only daughter who greeted him when he returned (verse 34). Since the sacrifice was made at the fulfillment of a vow, it could be considered a votive offering. To this day, many cultures and religions practice the giving of votive offerings. Stupas, temples, pagodas, and shrines are usually filled with food, candles, flowers, trinkets, paintings, etc., to honor various deities—and to secure prosperity, good health, and other blessings for the giver. The Western practice of throwing coins into a fountain for “good luck” could be seen as a secularized type of votive offering. Votive offerings are part of both Roman Catholic and Eastern Orthodox religions. In Latin, the term ex-voto meant “according to a vow” and originally referred to a gift given to fulfill a private vow to honor God. In both churches, votive offerings are made not just to honor God but to honor Mary or the various saints. For example, one might light a small white votive candle before a statue or sacred image in a cathedral or shrine. The candle, also called a prayer candle, can be lit in devotion to God, in honor of a deceased loved one, or in gratitude to a saint for deliverance from danger or sickness. Catholics also observe votive masses to celebrate special occasions, such as weddings, funerals, or the election of a Pope. The Roman Missal of 1970 contains fifteen votive masses, including celebrations of the Trinity, the Holy Spirit, the Blessed Sacrament, the Apostles, Saint Peter, and Saint Paul. The purpose of these votive masses is said to be to inspire devotion among the people. Lighting candles while one prays (or does anything else, for that matter) is not prohibited in Scripture. Candles may add beauty to the environment, but they have no power and no mystical or supernatural qualities. They cannot accompany our prayers to heaven, make our prayers more powerful or effective, or prolong our prayers in any way. Any votive offering made to a saint is idolatry; any votive offering that attempts to curry favor with God or procure His blessing slips into the realm of superstition. GotQuestions.org QUESTION - What is a free will offering / freewill offering? ANSWER - The free will (or freewill) offering was a sacrifice regulated by God’s standards in the Mosaic Law, but it was completely voluntary (Leviticus 23:38). In the Law, the free will offering was to be of a male bull, sheep, or goat with no physical deformities or blemishes, and it was not to have been purchased from a foreigner (Leviticus 22:17–25). The offering was to include flour mixed with oil and wine; the amounts varied on whether the sacrifice was a lamb, bull, or ram (Numbers 15:1–10). As with all sacrifices, the free will offering was to be made in a place of God’s choosing, not in an area formerly used by other religions or at home (Deuteronomy 12). Although it was appropriate to give the sacrifice during formal feast-days, it could be given any time (Deuteronomy 16:10). Unlike other offerings governed by stricter rules, the priests could eat the free will offering on the day it was sacrificed or the day after (Leviticus 7:16–18). Free will offerings did not always have to be animals or grain or drink offerings. The first time a free will offering is mentioned in the Bible is in Exodus 35:10–29. God had given instructions on how to build the tabernacle, and Moses relayed what supplies were needed for its construction. The people responded as their hearts stirred them, bringing jewelry, fine yarn, tanned skins, silver, bronze, acacia wood, onyx stones, spices, and oil. These items were all donated “as a freewill offering to the Lord” (Exodus 35:29). Centuries later, the people made similar offerings for David to pass on to Solomon to build the temple (1 Chronicles 9:1–9). In the book of Ezra, the people gave traditional animal offerings (Ezra 3:5) as well as supplies to rebuild the temple after the Babylonian captivity (Ezra 2:68; 7:16; 8:28). The people also made animal offerings in 2 Chronicles 31 when King Hezekiah, one of Judah’s best kings, led the nation in returning to God and reinstituting His ceremonies. In Ezekiel 46:12, free will offerings are mentioned as being offered in the millennial kingdom. Whether it was the sacrifice of an animal or donated supplies for a place of worship, the free will offering was to be given freely, as the Lord moved the Israelites’ hearts. It was not to be used to gain prestige (Amos 4:5) or because of guilt, inducement, or force. Today, the free will offering is the only offering we have. There is no tithe demanded on the church. We rely on the sacrifice of Jesus and not the sacrifice of animals for our atonement. All the money, time, and resources we give are to be freely given, as the Spirit leads. The trick for many is noticing and obeying “when the Spirit leads.” God has given us everything we have; if He moves our hearts (Exodus 35:29), then we should cheerfully give (2 Corinthians 9:7). GotQuestions.org Deuteronomy 12:7 "There also you and your households shall eat before the LORD your God, and rejoice in all your undertakings in which the LORD your God has blessed you. there: De 12:18 14:23,26 15:20 Isa 23:18 shall: De 12:12,18 16:11-15 26:11 27:7 Lev 23:40 Ps 128:1,2 Mal 2:13 Ac 2:46 Php 4:4 Deuteronomy 12 Resources There also you and your households shall eat before the LORD your God, and rejoice in all your undertakings in which the LORD your God has blessed you - This speaks of the communion or fellowship which Jehovah desired His people to experience. Meals in the oriental culture (and even today) are considered times of special fellowship (cf Jesus' plea for fellowship with the Laodicean church in Rev 3:20+). THOUGHT - These were times of joy, a vague foretaste of the joy believers will experience at the the marriage supper of the Lamb! Are you invited? Have you made your wedding clothes ready for this glorious event? “Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready.” 8 It was given to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts (ACTS INITIATED BY AND EMPOWERED BY THE SPIRIT OF JESUS, cf Jn 15:5) of the saints. 9 Then he *said to me, “Write, ‘Blessed are those who are invited to the marriage supper of the Lamb.’” And he said to me, “These are true words of God.” (Rev 19:7-9+) Utley on you and your households shall eat before the LORD your God - This refers to a fellowship meal, which is a theological precursor of both Passover and Eucharist (cf. Dt 12:12, 18; 14:26; Rev. 3:20). God’s people were created to rejoice with Him in the physicalness of creation and the intimacy of worship (cf. Lev. 23:40; Num. 10:10; Deut. 12:7, 12, 18; 14:26; 16:11; 26:11; 27:7; 28:47). Deuteronomy 12:7 G Campbell
Deuteronômio 12
Utley - Things will be more uniform in the Promised Land. The religious practices during the wilderness wanderings period were simpler than the more organized practices in the Promised Land and, especially at the temple, later located in Jerusalem. every man doing whatever is right in his own eyes” This phrase has a neutral connotation here, but in Judges it takes on a sinister connotation of an individual asserting freedom from covenant obligations either through sinful choice or covenant ignorance (cf. Judges 17:6; Jdg 21:25). Spurgeon -“Singing should be congregational, but it should never be performed for the credit of the congregation. ‘Such remarkable singing! The place is quite renowned for its musical performances!’ This is a poor achievement. Our singing should be such that God hears it with pleasure—singing in which there is not so much art as heart, not so much of musical sound as of spiritual emotion.” Deuteronomy 12:9 for you have not as yet come to the resting place and the inheritance which the LORD your God is giving you. De 25:19 1Ki 8:56 1Ch 23:25 Mic 2:10 Heb 4:8,9 1Pe 1:3,4 Deuteronomy 12 Resources For - This explains why they were offering in ways that seemed right in their own eyes in the wilderness. You have not as yet come to the resting place and the inheritance which the LORD your God is giving you - So what is the resting place? Clearly in context this is a descriptive synonym for the Promised Land. Moses will elaborate on why it is called a resting place in the next verse. Deuteronomy 12:10 "When you cross the Jordan and live in the land which the LORD your God is giving you to inherit, and He gives you rest from all your enemies around you so that you live in security, When: De 3:27 4:22 9:1 11:31 Jos 3:17 4:1,12 live in the land De 33:12,28 Lev 25:18,19 1Sa 7:12 1Ki 4:25 Ps 4:8 Pr 1:33 Jer 23:6 32:37 33:11 Eze 28:26 34:25,28 38:8 Deuteronomy 12 Resources When - Not "IF" but "WHEN" so sure is Moses that they will in fact cross over the Jordan River. That is how certain we should all be regarding the "precious and magnificent promises" of God (2 Pe 1:4+). You cross the Jordan and live in the land which the LORD your God is giving you to inherit - Emphasis again is on the land as a gift to Israel from Yahweh.
Deuteronômio 12
Utley - This shows a widening of the Law (cf. Lev. 17:1ff). If an animal was killed (BDB 256, KB 261, Qal IMPERFECT) for food and not sacrifice, it could be killed anywhere. “unclean and the clean” does not refer to unclean animals as far as food (cf. Dt 112:20–22; Lev. 11:1-47), but unclean as far as sacrifice. A blemished sheep could be eaten by humans as could wild animals like deer, but not pigs, etc. Deuteronomy 12:16 "Only you shall not eat the blood; you are to pour it out on the ground like water. De 12:23-24 Dt 15:23 Ge 9:4 Lev 7:26,27 Lev 17:10-13 Ac 15:29 1Ti 4:4 Deuteronomy 12 Resources Related Passages: Genesis 9:4 “Only you shall not eat flesh with its life, that is, its blood. Leviticus 17:11+ ‘For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls; for it is the blood by reason of the life that makes atonement.’ 12 “Therefore I said to the sons of Israel, ‘No person among you may eat blood, nor may any alien who sojourns among you eat blood.’ Acts 15:29+ that you abstain from things sacrificed to idols and from blood and from things strangled and from fornication; if you keep yourselves free from such things, you will do well. Farewell.” Only you shall not eat the blood; you are to pour it out on the ground like water - So important is this statute that it is repeated in Dt 12:23-24+ ("for the blood is the life") and Dt 15:23+. In Lev 17:11+ (recorded above) two reasons are given for the command not to eat blood - (1) the life of the body is derived from it, and (2) it is the means by which atonement for sins is made. In a sense both of these restriction have something to do with life for even the atonement was a practice that ultimately pointed to Jesus as our substitutionary atonement which enables sinners to have new life in Him. Utley on shall not eat the blood - This relates to the Hebrew reverence for blood as the symbol for life. Even when they killed animals, whether for eating or sacrifice, they poured the blood out (cf. 15:23; Lev. 17:13) and did not eat it, because life belonged to God. The blood represented life, life belongs to God (cf. vv. 23–25; Gen. 9:4; Lev. 7:11–12; 17:10–11)!
Deuteronômio 12
Utley - “do not inquire after their gods” The VERB means “to seek after”: 1. YHWH in 12:5; 4:29; Jer. 10:21; 29:13 2. Canaanite gods in 12:30; 2 Chr. 25:15, 20; Jer. 8:2 Ensnared (05367)(naqash) meaning to strike, to strike down, to knock, to bring down. This word is associated with hunting birds, and therefore it is often translated to ensnare. It is always used with the connotation of a subject attempting to destroy the object. A by-form of yāqōsh and qûsh, nāqash means "to become ensnared." The verb occurs only once in the Qal stem, in a Psalm that proclaims that the wicked will be ensnared by the work of their own hands (Ps. 9:16). In the only occurrence of nāqash in the Niphal (passive) stem, Moses warns Israel not to become ensnared by the gods of the pagan nations they would dispossess (Deut. 12:30). The two occurrences in the Piel (intensive) and the sole occurrence in the Hithpael (causative) stem speak of laying snares for someone's life (1 Sa. 28:9; Ps. 38:12; 109:11). Naqash - 5v - ensnared(1), lay snares(1), laying a snare(1), seize(1), snared(1). Deut. 12:30; 1 Sam. 28:9; Ps. 9:16; Ps. 38:12; Ps. 109:11 Paul gives a NT parallel in 2 Cor 6:14-7:1 Do not be bound (present imperative with a negative see our need to depend on the Holy Spirit to obey) together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness? 15 Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever? 16 Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, “I WILL DWELL IN THEM AND WALK AMONG THEM; AND I WILL BE THEIR GOD, AND THEY SHALL BE MY PEOPLE. 17 “Therefore, COME OUT (aorist imperative see our need to depend on the Holy Spirit to obey) FROM THEIR MIDST AND BE SEPARATE (aorist imperative),” says the Lord. “AND DO NOT TOUCH (present imperative with a negative see our need to depend on the Holy Spirit to obey)WHAT IS UNCLEAN; And I will welcome you. 18 “And I will be a father to you, And you shall be sons and daughters to Me,” Says the Lord Almighty. 1+ Therefore, having these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God. Deuteronomy 12:31 "You shall not behave thus toward the LORD your God, for every abominable act which the LORD hates they have done for their gods; for they even burn their sons and daughters in the fire to their gods. You: De 12:4 18:9 Ex 23:2 Lev 18:3,26-30 2Ki 17:15-17 21:2 2Ch 33:2 2Ch 36:14 their sons: De 18:10 Lev 18:21 20:2 Jer 7:31 32:35 Eze 20:31 23:27 Mic 6:7 Deuteronomy 12 Resources ABOMINABLE CHILD SACRIFICE You shall not behave thus toward the LORD your God, for (explains why not behave that way) every abominable act which the LORD hates they have done for their gods; for they even burn their sons and daughters in the fire to their gods - One cannot read this and fail to see the modern analogy of the "sacrifice of living souls" in the evil practice of abortion (See current worldwide rate -- it is shocking!) If you find the widespread practice of child sacrifice amazing, then you need to ponder into how great a depth of depravity the sinful human heart can plunge when it turns away from the true and living God Who made babies and children in His image! Add to that the fact that their hearts have become so deceived to think that offering a life to a dead idol has any benefit. Thank God for the Cross, the Gospel, salvation and a new mind that can think and see the way God sees things - right-side up, not up-side down!
Deuteronômio 12
Utley - YHWH is clearly saying to Israel that if they practice the same abominable fertility rites, He will remove them from the land (cf. 7:4; Lev. 18:24–30) as He did the Canaanites (cf. Gen. 15:16–21). YHWH “hates”idolatry (cf. 12:31; 16:22 - YHWH prohibits the worship of Molech (BDB 574), the Canaanite (Ammon) fire god, who was worshiped by sacrificing the first born child of every family in the community in order to insure fertility. His name (as used by Israelites) is a Hebrew pun on the consonants for “king” and the vowels for “shame.” Israel is warned about this god early and often (cf. Lev. 18:21; 20:2, 3, 4, 5; 1 Kgs. 11:7; 2 Kgs. 23:10; Jer. 32:35; Micah 6:7). This worship was often characterized by the phrase, “passing through the fire” (cf. 12:31; 18:10; 2 Kgs. 16:3; 17:17, 31; 21:6; Ps. 106:37; Jer. 7:31; 19:5). QUESTION - What does the Bible say about child sacrifice? ANSWER - The horrific practice of child sacrifice has been committed throughout the world for thousands of years. Generally, the sacrifice of a child was intertwined with the worship of a pagan deity, often a fertility god. Worshipers sought to obtain a blessing from their god(s) or to confirm or complete a vow taken in the name of the god. Ancient Aztecs, Incas, and a few other peoples in South and Central America practiced child sacrifice. The same for the Druids of Europe. The city of Carthage in North Africa contains evidence of child sacrifice related to the worship of Ba’al Hammon, a god imported from Phoenicia. Many Roman writers refer to this barbaric act in Carthage. The Bible contains the heart-breaking tale of child sacrifice practiced in the name of Molech (also spelled Moloch or Molek), a god of the Ammonites. Molech worship was practiced by the Ammonites and Canaanites, who revered Molech as a protecting father figure. Images of Molech were made of bronze, and their outstretched arms were heated red-hot. Living children were then placed into the idol’s hands and died there or were rolled into a fire pit below. Some sources indicate a child might also be “passed through the fire” prior to the actual sacrifice in order to purify or baptize the child. Molech worship occurred in the Hinnom Valley near Jerusalem. Because of this, the valley became associated with the idea of Tophet, or hell (Isaiah 30:33; Jeremiah 19:12; Mark 9:45). God prohibited Israel from child sacrifice in general and Molech worship in particular. Leviticus 20:2-5 states, “Say to the Israelites: ‘Any Israelite or any foreigner residing in Israel who sacrifices any of his children to Molek is to be put to death. The members of the community are to stone him. I myself will set my face against him and will cut him off from his people; for by sacrificing his children to Molek, he has defiled my sanctuary and profaned my holy name. If the members of the community close their eyes when that man sacrifices one of his children to Molek and if they fail to put him to death, I myself will set my face against him and his family and will cut them off from their people together with all who follow him in prostituting themselves to Molek.’” Many other Old Testament passages affirm God’s zero-tolerance for child sacrifice. Sadly, King Solomon became involved in this horrendous practice, as recorded in 1 Kings 11:4-11, “As Solomon grew old, his wives turned his heart after other gods, and his heart was not fully devoted to the LORD his God, as the heart of David his father had been. He followed Ashtoreth the goddess of the Sidonians, and Molek the detestable god of the Ammonites. So Solomon did evil in the eyes of the LORD. . . . On a hill east of Jerusalem, Solomon built a high place for Chemosh the detestable god of Moab, and for Molek the detestable god of the Ammonites. . . . The LORD became angry with Solomon because his heart had turned away from the LORD, the God of Israel, who had appeared to him twice. Although he had forbidden Solomon to follow other gods, Solomon did not keep the LORD’s command.” Later, the evil king Manassah offered his own son as a sacrifice (2 Kings 21:6), as did King Ahaz (2 Chronicles 28:1-4). The people of Judah participated in this crime against their own sons—a sin so “detestable” that God said it had never even crossed His mind (Jeremiah 32:35). Child sacrifice was one reason for the Babylonian captivity (verse 36). Some critics of the Bible point to the story of Abraham, who laid his son Isaac on an altar and prepared to sacrifice him as directed by God (Genesis 22:1-14). However, in this case, God was testing the obedience and faith of Abraham. God stopped him from actually following through and provided a ram as a substitute sacrifice. Today, child sacrifice is practiced throughout the world. There has been a resurgence of child sacrifice in Uganda. Witch doctors have been implicated in the mutilation and death of children who were killed in an effort to bring good fortune and wealth to those willing to pay for it. There is also a correlation between child sacrifice and modern-day abortion. Unprecedented numbers of children have been “sacrificed” at the hands of abortionists for the sake of convenience, immorality, or pride. Hundreds of thousands of babies have been killed so that their parents can maintain a certain lifestyle. God hates “hands that shed innocent blood” (Proverbs 6:17), and we can be sure that God will judge this horrendous sin. GotQuestions.org Related Resources: Who was Moloch/Molech/Molek? | GotQuestions.org Who was Chemosh? | GotQuestions.org Deuteronomy 12:32 "Whatever I command you, you shall be careful to do; you shall not add to nor take away from it. shalt not: De 4:2 13:18 Jos 1:7 Pr 30:6 Mt 28:20 Rev 22:18,19 Deuteronomy 12 Resources FOLLOW YAHWEH'S COMMANDS METICULOUSLY Whatever I command you, you shall be careful to do; you shall not add to nor take away from it - Note that this verse is designated as 13:1 in the Hebrew text and there acts as an introduction to the discussion of false prophets. Coakley - Israel was to follow meticulously the Lord’s commands without adding or taking away from them. This last verse in chap. 12 (v. 32) best fits as the introduction to the next section as it does in the Hebrew Masoretic text. Utley - “you shall not add nor take away from it” God is serious about obedience to His word (see note at 4:2). However, Deuteronomy shows some adaptation of the laws of the desert period. We must apply the truths of the Bible for every new age and culture. God revealed Himself to a particular culture at a particular time. Some of it is related only to that time and people (e.g., holy war, polygamy, slavery, subjugation of women), but much of it is timeless truth to be applied to every age (for a discussion of how to distinguish between the eternal and the cultural, see Fee and Stuart, How To Read the Bible For All Its Worth, pp. 149–164 and Gordon Fee, Gospel and Spirit, pp. 1–36). NET Note - Do not add to it or subtract from it. This prohibition makes at least two profound theological points: (1) This work by Moses is of divine origination (i.e., it is inspired) and therefore can tolerate no human alteration; and (2) the work is complete as it stands (i.e., it is canonical). NET Note - Beginning with Deut 12:32, the verse numbers through Dt 13:18 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 12:32 ET = 13:1 HT, 13:1 ET = 13:2 HT, 13:2 ET = 13:3 HT, etc., through 13:18 ET = 13:19 HT. With Dt 14:1 the verse numbers in the ET and HT are again the same. Test The Teachers READ: Proverbs 30:1-6 Revelation. To some people, it's more than just the name of the last book of the Bible. To some self-promoting preachers, revelation is something God personally gives to them. In most cases, however, what they say God has given them contradicts His teachings in the Bible. Have you ever been exposed to those who claim to have had a special "revelation" or "word" from God? If so, be careful. Unless what a person proclaims as truth can be verified by the clear teaching of the Bible, it is personal opinion at best and heresy at worst—not divine revelation. The Scriptures warn us not to add to nor take away from what God has revealed to us in His written Word. Deuteronomy 4:2 tells us, "You shall not add to the word which I command you, nor take from it." Similar warnings are found in Deuteronomy 12:32, Proverbs 30:5-6, and Revelation 22:18. It is indeed a precarious position for a person to put himself in—claiming to add to God's inspired Book. God's Word must verify the truth Of what is wrong and what is right, And test what seems so real to me Of feelings, sense, and sight. —D. De Haan Test all teaching by the truth of God's Word.