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Deuteronomy Chapter
Fourteen
New King James Version (NKJV)
INTRODUCTION TO DEUTERONOMY 14
In
this chapter some cautions are given against the use of some rites and
ceremonies in mourning for the dead
with the reason thereof
Deuteronomy 14:1
and instructions about what are lawful to be eaten
and what not
whether of
beasts
fishes
or fowl
Deuteronomy 14:3
and concerning eating one sort of tithes both at the place God should choose
and within their own gates
Deuteronomy 14:22.
Deuteronomy 14:1 “You are the children of the Lord your God; you shall not cut yourselves nor shave the front of
your head for the dead.
YLT
1`Sons ye [are] to Jehovah
your God; ye do not cut yourselves
nor make baldness between your eyes for the
dead;
Ye are the children of the Lord your God
.... Some of
them were so by the special grace of adoption
and all of them by national
adoption; which was the peculiar privilege of the people of Israel
and laid
them under great obligation to honour and obey the Lord their God
who stood in
the relation of a father to them
and they of children to him
Malachi 1:6. The
Targum of Jonathan paraphrases it "beloved children"; so the apostle
calls the saints; the "dear children of God"
who therefore ought to
be followers of him
Ephesians 5:1 and
for a like reason this relation is observed here
namely
to quicken a regard
to the exhortations of the Lord
his cautions
commands
laws
and ordinances
particularly to what follows:
ye shall not cut yourselves; for the dead
as appears
from the next clause
as the Heathens did
who not only tore their garments
but their flesh in several parts of their bodies
in their mouths
cheeks
breasts
&c.F18Vid. Virgil. Aeneid. 12. ver. 870
871. and Servium in
Aeneid. 1. ver. 78. and in l. 12. ; and used other extravagant signs of
mourning
which the apostle cautions against
1 Thessalonians 4:13
and were condemned by the Heathens themselvesF19Vid. Cicero de Leg.
l. 2. c. 23. and Tusculan. Quaest. l. 3. c. 27. . Though some think this refers
to incisions the Heathens made in their flesh to the honour of their gods
cutting the names of them therein to whom they devoted themselves; or lashing
their bodies at the worship of them
as the worshippers of Baal did when they
called upon him
1 Kings 18:28 and
so the Jerusalem Targum
"make not marks
marks
'that is
here and there
in many places
or bruises black and blue by striping and beating themselves
for strange worship
or at it
in honour of their gods; but the former sense
seems best to agree with what follows; see Leviticus 19:28
nor make any baldness between your eyes for the dead; by shaving
the forepart of their head or their eyebrows
or both
which used to be done in
lamentations for the dead; see Jeremiah 16:6 if
this could be thought to have any respect to rites and ceremonies used in the
worship of dead and lifeless idols
the customs of the Egyptians might be
referred to
who are said to shave their heads and their eyebrows in their
sacred rites to IsisF20Ambros. Epist. l. 4. c. 30. p. 259. .
Deuteronomy 14:2 2 For
you are a holy people to the Lord
your God
and the Lord has chosen you to be a people for Himself
a special treasure
above all the peoples who are on the face of the earth.
YLT
2for a holy people [art]
thou to Jehovah thy God
and on thee hath Jehovah fixed to be to Him for a
people
a peculiar treasure
out of all the peoples who [are] on the face of
the ground.
For thou art an holy people unto the Lord thy God
.... Set apart
by him from all other people
and devoted to his worship and service
and many
of them were sanctified and made holy in a special and spiritual sense; and
therefore should not conform to the customs of Gentiles
whether in their
extravagant mourning for the dead
or in their religious services; see Deuteronomy 7:6
and the Lord hath chosen thee to be a peculiar people
above all
the nations that are upon the earth; to be his peculiar
treasure
to be his peculiar servants and worshippers
to enjoy peculiar
blessings and privileges
and behave in a peculiar manner different from all
other people; and have no connection with them
especially in things sacred;
and
in order to keep them a distinct peculiar people from all others
a
peculiar diet was appointed them
that so being prohibited to eat such things
as others did
they might be kept out of their company and conversation
and so
from being drawn into their idolatrous practices; the rules concerning which
follow; see Deuteronomy 7:6.
Deuteronomy 14:3 3 “You shall not eat any detestable thing.
YLT
3`Thou dost not eat any
abominable thing;
Thou shall not eat any abominable thing. That is so
either in its own nature
or because forbidden by the Lord; what are such are
declared in the following verses.
Deuteronomy 14:4 4 These are the animals which you may eat: the ox
the sheep
the goat
YLT
4`this [is] the beast which
ye do eat: ox
lamb of the sheep
or kid of the goats
These are the beasts which they shall eat
.... That is
which they might lawfully eat of
which were allowed for their food; for they
were not obliged to eat of them if they did not choose it:
the ox
the sheep
and the goat; which were creatures
used in sacrifice
and the only ones
yet nevertheless they might be used for
food if chosen.
Deuteronomy 14:5 5 the deer
the gazelle
the roe deer
the wild goat
the
mountain goat
[a] the
antelope
and the mountain sheep.
YLT
5hart
and roe
and fallow
deer
and wild goat
and pygarg
and wild ox
and chamois;
The hart
the roebuck
and the fallow deer
.... All of
the deer kind
and very agreeable food; harts were very common in the land of
Canaan and parts adjacent; Aelianus saysF21Hist. Animal. l. 5. c.
56. harts are bred in the great mountains in Syria
Amanus
Lebanon
and
Carmel: the roebuck
or "dorcas"
from whence a good woman had her
name
Acts 9:36 is spoken
of by MartialF23"Delicium parvo"
&c. Epigram. l. 13.
93. as very delicious food
and so are fallow deer; the word
"jachmur"
here used
having the signification of redness in it
may
be used for that sort which are called red deer: it is observed that in the
Arabic language it is used for an animal with two horns
living in the woods
not unlike an hart
but swifter than that; and it is asked
is it not the
"aloe" or "elch"F24Castel. Lex. Polyglott. Col. 1. 294. ?
and the wild goat
and the pygarg
and the wild ox
and the
chamois; the wild goat is reckoned by PlinyF25Nat. Hist. l. 8.
c. 53. among the half wild creatures in Africa; according to the philosopherF26Aristot.
Hist. Animal. l. 8. c. 28. there are none but in Syria
on which Canaan
bordered
and were very remarkable ones
having ears a span and nine inches
long
and some reached to the ground. The Hebrew name for this creature is
"akko"; and there is a fourfooted wild beast
by the Tartarians called
"akkyk"
and by the Turks "akoim"
and which with the
Scythians and Sarmatians are to be met with in flocks; it is between a hart and
a ram
its body whitish
and the flesh exceeding sweetF1Scheuchzer.
Physic. Sacr. vol. 3. p. 415. ; it seems to be the same with the
"tragelaphus"
of which there were in Arabia
as Diodorus SiculusF2Bibliothec.
l. 2. p. 134. Vid. Plin. l. 8. c. 33. says; the next is the "pygarg"
which we so render from the Septuagint and Vulgate Latin versions
or white
buttocks
so called from the hinder part of it being white; a species of the
eagle with a white tail is called a "pygarg"
but here a four footed
animal is meant; and which is mentioned as such
along with hinds
does
and
goats
by HerodotusF3Melpomene
sive
l. 4. c. 192.
AelianF4Hist.
Animal l. 7. c. 19.
and PlinyF5Nat. Hist. l. 8. c. 53. : it has
its name "dishon"
in Hebrew
from its ash colour
and the
"tragelaphus"
or goat deer
has part of its back ash coloured
and
has ash coloured spots or streaks on its sidesF6Calmet's Dictionary
on the word "Pygarg". : some take it to be the
"strepsiceros"
a kind of buck or goat with writhed horns
which the
Africans
as Pliny saysF7Nat. Hist. l. 11. c. 39.
call
"addaca"
which is thought by some to be a corruption of "al-dashen"
so Junius; the Targum of Jonathan takes it for the "unicorn" or
"rhinoceros"; and the Talmudists sayF8T. Bab. Cholin
fol.
59. 2. that the unicorn
though it has but one horn
is free
i.e. lawful to be
eaten: the "wild ox" was common in Arabia; StraboF9Geograph.
l. 16. p. 530. speaks of multitudes of wild oxen in some parts of Arabia
on
the flesh of which and other animals the Arabians live; in the Septuagint
version it is called the "oryx"
which is a creature that has but one
horn
and divides the hoofF11Aristot. Hist. Animal
l. 2. c. 1.
and so might be eaten; See Gill on Isaiah 51:20
the
last
the "chamois"
has a French name
and is a creature of the goat
kind
from whose skin the chamois leather is made; in the figure of its body it
seems to approach very much to the stag kindF12Supplement to
Chambers's Dictionary on the word "Rupricapra". ; perhaps it is the
same with the "cemas" of AelianF13Hist. Animal. l. 14. c.
14.
mentioned by him along with roebucks. Some take it to be the
"tarandus"
of which Pliny saysF14Nat. Hist. l. 8. c. 34.
34. it is of the size of an ox
has a head bigger than a hart
and not unlike
it; its horns are branched
hoofs cloven
and is hairy like a bear. In the
Targums of Onkelos and Jonathan this is the "pygarg"; these several
sorts of beasts were allowed to be eaten; the three first there is no
difficulty about them
but the other seven it is hard to determine what they
are
at least some of them. Dr. ShawF15Travels
p. 418. thinks that
the deer
the antelope
the wild bear
the goat deer
the white buttocks
the
buffalo
and jeraffa
may lay in the best claim to the "ailee"
"tzebi"
"yachmur"
"akkub"
"dishon"
"thau"
and "zomer"
here.
Deuteronomy 14:6 6 And you may eat every animal with cloven hooves
having
the hoof split into two parts
and that chews the cud
among the
animals.
YLT
6and every beast dividing
the hoof
and cleaving the cleft into two hoofs
bringing up the cud
among the
beasts -- it ye do eat.
Verses 6-8
And every beast that parted the hoof
.... In this
and the two following verses two general rules are given
by which it might be
known what beasts were fit for food and what not; one is if they parted the
hoof
and the other if they chewed the cud
such might be eaten; but such that
only chewed the cud
but did not divide the hoof
as the camel
hare
and
coney
might not be eaten; and so if they divided the hoof
and did not chew
the cud
as the swine
they were alike unlawful; See Gill on Leviticus 11:3; see
Gill on Leviticus 11:4; see
Gill on Leviticus 11:5; see
Gill on Leviticus 11:6; see
Gill on Leviticus 11:7; see
Gill on Leviticus 11:8.
Deuteronomy 14:7 7 Nevertheless
of those that chew the cud or have cloven
hooves
you shall not eat
such as these: the camel
the hare
and the
rock hyrax; for they chew the cud but do not have cloven hooves; they are
unclean for you.
YLT
7`Only
this ye do not eat
of those bringing up the cud
and of those dividing the cloven hoof: the camel
and the hare
and the rabbit
for they are bringing up the cud but the hoof
have not divided; unclean they [are] to you;
Deuteronomy 14:8 8 Also the swine is unclean for you
because it has
cloven hooves
yet does not chew the cud; you shall not eat their
flesh or touch their dead carcasses.
YLT
8and the sow
for it is
dividing the hoof
and not [bringing] up the cud
unclean it [is] to you; of
their flesh ye do not eat
and against their carcase ye do not come.
Deuteronomy 14:9 9 “These you may eat of all that are in the
waters: you may eat all that have fins and scales.
YLT
9`This ye do eat of all that
[are] in the waters; all that hath fins and scales ye do eat;
Verse 9-10
These ye shall eat of
all that are in the waters
.... The
fishes there
even such as have fins and scales
but they that have not were
not to be eaten: See Gill on Leviticus 11:9
Leviticus 11:10
Leviticus 11:11
Leviticus 11:12.
Deuteronomy 14:10 10 And whatever does not have fins and scales you shall
not eat; it is unclean for you.
YLT
10and anything which hath not
fins and scales ye do not eat; unclean it [is] to you.
Deuteronomy 14:11 11 “All clean birds you may eat.
YLT
11`Any clean bird ye do eat;
Of all clean birds ye shall eat. Which the Targum of
Jonathan describes
everyone that has a craw
and whose crop is naked
and has
a superfluous talon
and is not rapacious; but such as are unclean are
expressed by name in the following verses
so that all except them might be
reckoned clean and fit for food. MaimonidesF16Hilchot. Maacolot
Asurot
c. 1. sect. 14. observes
that only the number of the unclean are
reckoned
so that all the rest are free.
Deuteronomy 14:12 12 But these you shall not eat: the eagle
the vulture
the buzzard
YLT
12and these [are] they of
which ye do not eat: the eagle
and the ossifrage
and the ospray
Verses 12-18
But these are they of which they shall not eat
.... Jarchi
observes
that the unclean birds are particularly mentioned
to teach that the
clean sort are more than the unclean
and therefore the particulars of the
fewest are given: these are all the same names as in Leviticus 11:13
excepting one
"the glede"
Deuteronomy 14:13
which is a kind of kite or puttock; the Jerusalem Targum renders it the
vulture
and the Targum of Jonathan the white "dayetha" or vulture;
and Aristotle saysF17Hist. Animal. l. 8. c. 3. there are two sorts
of vultures
the one small and whiter
the other larger and of many forms or
colours; in Hebrew its name here is "raah"
and is thought to be the
same with "daah" in Leviticus 11:14
there translated the "vulture"
which has its name there from flying
and here from seeing
for which it is remarkable; see Job 28:7 and the
letters ד and ר are pretty
much alike
and are sometimes changed
but there is another here
in Deuteronomy 14:13
mentioned
the "dayah"
which is not mentioned in Leviticus 11:1
though some think it the same with the "ayah"
rendered both here and
there the "kite"; perhaps it means another sort of vulture
the black
vulture
as the Targum of Jonathan.
Deuteronomy 14:13 13 the red kite
the falcon
and the kite after their
kinds;
YLT
13and the glede
and the
kite
and the vulture after its kind
Deuteronomy 14:14 14 every raven after its kind;
YLT
14and every raven after its
kind;
Deuteronomy 14:15 15 the ostrich
the short-eared owl
the sea gull
and
the hawk after their kinds;
YLT
15and the owl
and the
night-hawk
and the cuckoo
and the hawk after its kind;
Deuteronomy 14:16 16 the little owl
the screech owl
the white owl
YLT
16the [little] owl
and the
[great] owl
and the swan
Deuteronomy 14:17 17 the jackdaw
the carrion vulture
the fisher owl
YLT
17and the pelican
and the
gier-eagle
and the cormorant
Deuteronomy 14:18 18 the stork
the heron after its kind
and the hoopoe
and the bat.
YLT
18and the stork
and the
heron after its kind
and the lapwing
and the bat;
Deuteronomy 14:19 19 “Also every creeping thing that flies is unclean for
you; they shall not be eaten.
YLT
19and every teeming thing
which is flying
unclean it [is] to you; they are not eaten;
And every creeping thing that flieth is unclean
.... Which the
Targum of Jonathan thus paraphrases;"all flies and wasps (or hornets)
and
worms of lentiles and of beans
which are separated from food
and fly as
birds
they are unclean;'See Gill on Leviticus 11:20;
see Gill on Leviticus 11:21.
Deuteronomy 14:20 20 “You may eat all clean birds.
YLT
20any clean fowl ye do eat.
But of all clean fowls ye may eat. Even of all fowls
but
those before excepted; Aben Ezra instances in the locust
as being a clean
fowl
that might be eaten; and so the Targum of Jonathan is"every clean
locust ye may eat;'see Leviticus 11:22.
Deuteronomy 14:21 21 “You shall not eat anything that dies of itself;
you may give it to the alien who is within your gates
that he may eat
it
or you may sell it to a foreigner; for you are a holy people to the Lord your God. “You shall not boil a young goat in its mother’s milk.
YLT
21`Ye do not eat of any
carcase; to the sojourner who [is] within thy gates thou dost give it
and he
hath eaten it; or sell [it] to a stranger; for a holy people thou [art] to
Jehovah thy God; thou dost not boil a kid in its mother's milk.
Ye shall not eat of anything that dieth of itself
.... This law
is repeated from Leviticus 17:15;
see Gill on Leviticus 17:15
thou shalt give it unto the stranger that is in thy gates
that he
may eat it; not to the proselyte of righteousness
for he might not eat of
it any more than an Israelite
and if he did
he was obliged to wash his
clothes
and bathe himself in water
and was unclean until the evening
as in Leviticus 17:15 but
to a proselyte of the gate
who took upon him
as Jarchi observes
not to serve
idols
one that has renounced idolatry
but has not embraced the Jewish
religion; such an one might eat of things that died of themselves
or were not
killed in a proper manner. The Targums of Onkelos and Jonathan call him an
uncircumcised stranger or proselyte
who had not submitted to circumcision
as
the proselyte of righteousness did:
or thou mayest sell it unto an alien; an idolater
one that was neither a proselyte of righteousness nor of the gate
an entire
alien from the commonwealth of Israel; one that was occasionally in the land of
Canaan
or was travelling in it or through it
to such an one it might be sold:
for thou art an holy people unto the Lord thy God; separated
from all others
and devoted to his service
and therefore must live on clean
food and good meat
and not eat what others might:
thou shalt not seethe a kid in its mother's milk; this is the
third time this law is mentioned; refer to the notes; see Gill on Exodus 23:19; see
Gill on Exodus 34:26; the
reason of which repetition
the Jewish writers sayF19Maimon. &
Bartenora in Misn. Kiddushin
c. 2. sect. 9.
is
that it is once said to
forbid the eating it
a second time to forbid any use of it or profit by it
and a third time to forbid the boiling of it.
Deuteronomy 14:22 22 “You shall truly tithe all the increase of your grain
that the field produces year by year.
YLT
22`Thou dost certainly tithe
all the increase of thy seed which the field is bringing forth year by year;
Thou shalt truly tithe all the increase of thy seed
.... This was
a different tithe from that which was made and given to the Levites
and out of
which a tithe was taken and given to the priests
and which they only ate of;
but this
as appears by the following verse
was what the owners themselves ate
of
and so the tithing was left to be made by them themselves
and which they
were to be sure to make
and to make it truly and faithfully:
that the field bringeth forth year by year; being
ploughed and sowed yearly
the produce of it was to be tithed yearly; the
Jewish writersF20Ib. in Misn. Maaserot
c. 1. sect. 1. observe on
this
that it must be what the earth produces
and is fit for food: and it must
be thy seed
which is especially thine
and is not common
but has an owner
and this excludes mushrooms
&c. which thou sowest not
and therefore
cannot be called thy seed.
Deuteronomy 14:23 23 And you shall eat before the Lord your God
in the place where He chooses to make His name abide
the
tithe of your grain and your new wine and your oil
of the firstborn of your
herds and your flocks
that you may learn to fear the Lord your God always.
YLT
23and thou hast eaten before
Jehovah thy God
in the place where He doth choose to cause His name to
tabernacle
the tithe of thy corn
of thy new wine
and of thine oil
and the
firstlings of thy herd
and of thy flock
so that thou dost learn to fear
Jehovah thy God all the days.
And thou shalt eat before the Lord thy God
in the place which he
shall choose to place his name there
.... See Deuteronomy 12:5
there the tithe of all the fruits of the earth was to be eaten; this is the
second tithe
as the Targum of Jonathan
and so Jarchi
and which is more
particularly described as follows:
the tithe of thy corn
of thy wine
and of thine oil: see Deuteronomy 12:7
and the firstlings of thine herds
and of thy flocks; of which see
the note on the above place:
that thou mayest learn to fear the Lord thy God always; which such a
constant practice would inure unto; see Deuteronomy 10:12.
Deuteronomy 14:24 24 But if the journey is too long for you
so that you
are not able to carry the tithe
or if the place where the Lord your God chooses to put His name is too far from you
when the Lord your God has blessed you
YLT
24`And when the way is too
much for thee
that thou art not able to carry it -- when the place is too far
off from thee which Jehovah thy God doth choose to put His name there
when
Jehovah thy God doth bless thee; --
And if the way be too long for thee
.... The way from the
place where any Israelite might live:
to carry it; the tithe and the firstlings
it would be too expensive or too
troublesome in any way that could be devised:
or if the place shall be too far from thee
which the Lord thy God
shall choose to set his name there; which by the event
appeared to be the city of Jerusalem
and this from some parts of the land of
Canaan was very distant:
when the Lord thy God hath blessed thee; with a large
increase of the fruits of the earth
and of flocks and herds.
Deuteronomy 14:25 25 then you shall exchange it for money
take the
money in your hand
and go to the place which the Lord your God chooses.
YLT
25then thou hast given [it]
in money
and hast bound up the money in thy hand
and gone unto the place on
which Jehovah thy God doth fix;
Thou shalt then turn it into money
.... The tithe
which
would be lighter and easier carriage:
and bind up the money in thine hand; put it into a bag or
purse
and tie it up and carry it in the hand; which some think was ordered
that it might not be mixed with other money; but it seems only to have respect
to journeying
and making it fit for that. The Jewish writersF21Bartenora
in Misn. Beracot
c. 7. sect. 1. Maimon. & Bartenora in Misn. Maaser Sheni
c. 11. sect. 2. & in Misn. Sabbat
c. 18. sect. 1.
some of them
give a
different sense of the word we render "bind up"
and interpret it of
marking the silver
or impressing a form
figure
or image on it with the hand;
they mean that it must be coined money; so MaimonidesF23In Misn.
Maaser Sheni
c. 11. sect. 2.
they may not profane the sacred tithe with
money not coined
nor with money not current
nor with money which is not in a
man's power; for it is said:
in thine hand; which the man is possessed of and is his
own property:
and shalt go unto the place which the Lord that God shall choose; carrying the
money along with him
for which he sold the tithe.
Deuteronomy 14:26 26 And you shall spend that money for whatever your heart
desires: for oxen or sheep
for wine or similar drink
for whatever your heart
desires; you shall eat there before the Lord your God
and you shall rejoice
you and your household.
YLT
26and thou hast given the
money for any thing which thy soul desireth
for oxen
and for sheep
and for
wine
and for strong drink
and for any thing which thy soul asketh
and thou
hast eaten there before Jehovah thy God
and thou hast rejoiced
thou and thy
house.
And thou shall bestow that money for whatsoever thy soul lusteth
after
.... He might buy what provision he would with it
what he best
liked
and was most agreeable to his appetite:
for oxen
or for sheep; he might purchase beef
or mutton
or any other sort of meat that could be got
and was lawful to be
eaten
as before directed:
or for wine
or for strong drink; to drink with his food
whether wine or any other liquor; the Targum of Jonathan is
wine new or old
which he chose; but the latter
strong drink
Aben Ezra says
was a liquor made
of honey and of dates
of wheat and of barley:
or for whatsoever thy soul desireth; whether eatable or
drinkable:
and thou shalt eat there before the Lord thy God; he having put
his name in that place; and dwelling there
as the Lord did in the temple of
Jerusalem:
and thou shalt rejoice
thou and thy household; eat their
food with cheerfulness and gladness
making a feast of it and keeping it as
such
he and his whole family
his wife and children
or as many as were with
him; and all males were obliged to appear at the three grand yearly festivals
and it was at one of these this was to be done.
Deuteronomy 14:27 27 You shall not forsake the Levite who is within
your gates
for he has no part nor inheritance with you.
YLT
27As to the Levite who [is]
within thy gates
thou dost not forsake him
for he hath no portion and
inheritance with thee.
And the Levite that is within thy gates
thou shalt not forsake
him
.... As not from giving him the first tithe
as Jarchi remarks
so he was not to forget him in this; he was not to leave him behind
but take
him with him to partake of this entertainment:
for he hath no part nor inheritance with thee in the land: see Deuteronomy 12:12.
Deuteronomy 14:28 28 “At the end of every third year you shall bring
out the tithe of your produce of that year and store it up within your
gates.
YLT
28`At the end of three years
thou dost bring out all the tithe of thine increase in that year
and hast
placed [it] within thy gates;
At the end of three years thou shalt bring forth all the tithe of
thine increase the same year
.... This
according to Aben Ezra
was a
third tithe
and did not excuse the second tithe; so says:"I gave the
third tithe to the repair of the temple
' (Tobit 1:7)as in one copy
but
according to another
to the stranger
fatherless
and widow
which better
agrees with what follows; but the Jewish writers generally understand this as
the same with the second tithe
which on the two first years from the
sabbatical year was carried to Jerusalem
or money in lieu of it
with which
provisions were bought and eaten there
but on the third year were eaten in
their own cities with the poor
and in the stead of the other; so says
MaimonidesF24Hilchot Mattanot. Anayim
c. 6. sect. 4.
on the third
and sixth years from the sabbatical year
after they have separated the first
tithe they separate from what remains another tithe
and give it to the poor
and it is called the poor's tithe
and not on those two years is the second
tithe
but the poor's tithe
as it is said
"at the end of three
years"
&c. and still more expressly elsewhereF25In Maaser
Sheni
c. 1. sect. 1. ; after they have separated the first tithe every year
they separate the second tithe
Deuteronomy 14:22
and on the third and sixth years they separate the poor's tithe instead of the
second; and this was done
not at the latter end of the third year
but
as
Aben Ezra interprets it
at the beginning; for the word used signifies an
extremity
and the beginning of the year is one extremity of it as well as the
latter end of it:
and lay it up within thy gates; not to be hoarded up
or
to be sold at a proper time
but to be disposed and made use of as follows.
Deuteronomy 14:29 29 And the Levite
because he has no portion nor
inheritance with you
and the stranger and the fatherless and the widow who are
within your gates
may come and eat and be satisfied
that the Lord your God may bless you in all the work of your hand which you do.
YLT
29and come in hath the Levite
(for he hath no part and inheritance with thee)
and the sojourner
and the
fatherless
and the widow
who [are] within thy gates
and they have eaten
and
been satisfied
so that Jehovah thy God doth bless thee in all the work of thy
hand which thou dost.
And the Levite
because he hath no part nor inheritance with thee
.... Shall
come and take the first tithe
according to Jarchi; but though this he was to
do
yet is not what is intended here
but he was to partake of the second
tithe
or what was in the room of it
the poor's tithe
with whom he is here
joined:
and the stranger
and the fatherless
and the widow
which are within
thy gates
shall come; and take the second tithe
as the above writer rightly
interprets it
and which he says is the poor's of this year; see Deuteronomy 12:12
and shall eat and be satisfied; make a plentiful meal
eat freely as at a feast; and
as the same writer observes
they were not
obliged to eat it at Jerusalem
according to the way they were bound to eat the
second tithe of the two years
that is
the two preceding this:
that the Lord thy God may bless thee in all the work of thine hand
which thou doest; as might be expected
when his commands
and particularly those
respecting the tithes and firstlings
were obeyed.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)