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Deuteronomy Chapter
Fifteen
New King James Version (NKJV)
INTRODUCTION TO DEUTERONOMY 15
This
chapter treats of a release of debts every seventh year
to which a blessing is
promised if attended to
Deuteronomy 15:1
which seventh year of release should not hinder lending to a poor man in
distress
even though it was nigh at hand
Deuteronomy 15:7
and of letting servants go free
whether manservant or maidservant
at the end
of six years' servitude
Deuteronomy 15:12
but if unwilling to go
and desirous of staying
must have his ear bored
through with an awl
and serve to the year of jubilee
Deuteronomy 15:16
and of sanctifying and eating the firstlings of the herd and flock where the
Lord directs
Deuteronomy 15:19.
Deuteronomy 15:1 “At the end of every seven years you shall grant a
release of debts.
YLT 1`At the end of seven years
thou dost make a release
At the end of every seven years thou shalt make a release. Not of
servants
for they were not to be dismissed from their service until they had
served six years
as is directed to in a following law; for if they were to be set
free whenever a sabbatical year came
they might be discharged when they had
not served more than a year
or than half a year
or than a month or two.
Indeed when the year of jubilee intervened
they were released be it at what
time it would; but not in a sabbatical year
which was a year of release of
debts
as the following verses show
as well as there was
then a rest of the
land from tillage
Leviticus 25:2. Now
this was done at the end or extremity of every seventh year; not at the latter
end or extremity of it
for if the debt of a poor man might be exacted of him
in the year
and until the end of it
it would not in this respect have been a
sabbatical year
or a year of rest and quiet; but this was done at the first
extremity of it
at the beginning of it
as Aben Ezra and Ben Melech observe;
though MaimonidesF2Hilchot Shemittah & Yobel
c. 9. sect. 4.
asserts it to be after the seven years were ended; for he says
"the
seventh year releaseth not monies but at the end of it
'according to Deuteronomy 15:1
that as in Deuteronomy 31:10
after seven years is meant
so the release of monies is after seven years.
Deuteronomy 15:2 2 And this is the form of the release: Every creditor who
has lent anything to his neighbor shall release it; he shall not
require it of his neighbor or his brother
because it is called the Lord’s release.
YLT
2and this [is] the matter of
the release: Every owner of a loan [is] to release his hand which he doth lift
up against his neighbour
he doth not exact of his neighbour and of his
brother
but hath proclaimed a release to Jehovah;
And this is the manner of the release
.... Or the
rules to be observed in making it:
every creditor that lendeth ought unto his neighbour shall release
it; that is
forgive the debt
or free the debtor from any
obligation to payment. Some think this was only a release of debts for this
year
in which there was no ploughing nor sowing
and so a poor man could not
be in any circumstances to pay his debts
but might be exacted afterwards; but
it rather seems to be a full release
so as the payment of them might not be
demanded
neither this year nor afterwards; indeed
if a person afterwards
should be in a capacity to pay his debts
he would be obliged
in conscience
duty
and honour
to pay them
though no reserve was made in this law
which
nowhere appears:
he shall not exact it of his neighbour
or of his brother: he might
receive it
if payment was offered
but he might not demand it
or sue for it;
or give his neighbour or brother
whether in a natural or religious sense
any
trouble about it: the Targum of Jonathan paraphrases it
"his brother
an
Israelite;'one of the same nation and religion with him
though he might not be
related in the bonds of consanguinity:
because it is called the Lord's release; appointed and
commanded by him
and was for his honour and glory
as a God gracious and
merciful to the poor
and beneficent to those creditors; and which was
proclaimed in his name
by the civil magistrate
according to his order; so the
Targum of Jonathan
"because the house of judgment
or the sanhedrim
proclaimed it a release before the Lord.'Now this was typical of a release of
debts
or of forgiveness of sins
which is an act of God's grace through
Christ
and for his sake. Sins are called debts
not what men owe to God
for
then it would be right to commit them
and they might be committed with
impunity
yea
with praise
since it would be doing what is fit and right
and
well pleasing to God; but men are debtors to fulfil the law
and in case of
failure
or a breach of it
are bound to the debt of punishment; and these
debts are very numerous
and men are incapable of paying them: and by a release
of these is meant not a liberty of sinning
nor a freedom from the being or
bondage of sin
but from the guilt of it
and from obligation to punishment for
it; and is properly the forgiveness of sin
which is expressed by various
phrases
as a non-imputation
a non-remembrance
a covering
blotting out
and
removing of sin
and here typically a release of debts; see Matthew 6:12
and
God only can make it; he is the creditor
sin is committed against him
and he
only can forgive it
which he does freely
fully
and at once
see Luke 7:41.
Deuteronomy 15:3 3 Of a foreigner you may require it; but you shall give
up your claim to what is owed by your brother
YLT
3of the stranger thou mayest
exact
and that which is thine with thy brother doth thy hand release;
Of a foreigner thou mayest exact it again
.... Either on
the seventh year
or after it:
but that which is thine with thy brother
thine hand shall release; a debt that
lies between them
where the one is the creditor
and the other debtor
the
creditor shall freely and fully forgive the debtor. So those only are released
or forgiven by the Lord who are his own
whom he has reserved for himself
or
chosen to everlasting life; who are interested in the covenant of his grace
one article in which is the forgiveness of sins; and who are redeemed by the
blood of Christ
a branch of which redemption is remission of sin; and who are
called by grace
and believe in Christ
to whom pardon of sins is promised; but
those who are foreigners and strangers
and are not the Lord's chosen
redeemed
and called people
have no share in this blessing of grace; nor such
who are rich in their own esteem
and need nothing; but those who are poor and
unable to pay their debts
and are sensible of their spiritual poverty
and
apply to the Lord for the forgiveness of their sins.
Deuteronomy 15:4 4 except when there may be no poor among you; for the Lord will greatly bless you in the land which the Lord your God is giving you to possess as an inheritance—
YLT
4only when there is no needy
one with thee
for Jehovah doth greatly bless thee in the land which Jehovah
thy God is giving to thee -- an inheritance to possess it.
Save when there shall be no poor among you
.... Then such
a law could not take place
there would be no debts to be released; for this
was never designed to screen rich persons from the payment of their just debts
or whoever were in a capacity of so doing
only such as were really poor
and
unable to pay; and it supposes that this might sometimes be the case
that
there were none poor in Israel
or needed the benefit of such a law; and
according to the Targum of Jonathan
it is suggested there would be none
if
they were observant of the commands of God: and some take it for a promise
rendering the words "nevertheless"F3אפס
כי "veruntamen"
Munster.
notwithstanding
such a law:
there shall be no poor among you; but then it must be
understood conditionally: others interpret this as the end to be answered by
this law
"to the endF4"To the end that there be
not"
Ainsworth; so the margin of the Bible. there may be no poor among
you"; by observing this law
all debts being released once in seven years
it would prevent persons falling into distress and poverty
to such a degree as
to be in want
and become beggars; and Julian the emperor observes
that none
of the Jews beggedF5Opera
par. 2. Ep. 49. p. 204.
which he
attributes to the care that was taken of their poor:
for the Lord shall greatly bless thee in the land which the Lord
thy God giveth thee for an inheritance to possess it; which is
either a reason why there would be no poor
should they observe the
commandments of the Lord; or a reason why they should release the debts of the
poor because they were so greatly blessed with a fruitful land
which brought
them such an increase
as enabled them to free their poor debtors
when in
circumstances unable to pay them.
Deuteronomy 15:5 5 only if you carefully obey the voice of the Lord your God
to observe with care all these commandments which I
command you today.
YLT
5`Only
if thou dost
diligently hearken to the voice of Jehovah thy God
to observe to do all this
command which I am commanding thee to-day
In
his word
and by his prophets; this being the case
there would be no more poor
among them
or however they would be so blessed of God
that they would be
capable of releasing the debts of the poor
without hurting themselves and their
families:
to observe to do all these commandments which I command thee this
day; a phrase often used to put them in mind of the commands of God
and the necessity of keeping them
their temporal happiness depending thereon.
Deuteronomy 15:6 6 For the Lord your God will bless you just as He promised you; you shall
lend to many nations
but you shall not borrow; you shall reign over many
nations
but they shall not reign over you.
YLT
6for Jehovah thy God hath
blessed thee as He hath spoken to thee; and thou hast lent [to] many nations
and thou hast not borrowed; and thou hast ruled over many nations
and over
thee they do not rule.
For the Lord thy God blesseth thee
as he promised thee
.... He is
faithful that has promised
and he always gives the blessing he promises
according to the nature of the promise; if absolute
and without conditions
he
gives it without respect to any; but if conditional
as the promises of
temporal good things to Israel were
he gives according as the condition is
performed:
and thou shalt lend unto many nations
but thou shall not borrow; signifying
they should be so rich and increased in goods
and worldly substance
that they
should be able to lend to their neighbouring nations round about
but should
stand in no need of borrowing of any of them. This is sometimes said of the
language of these people
the Hebrew language
that it lends to all
but
borrows of none
being an original primitive language; see Deuteronomy 28:12.
and thou shalt reign over many nations: which was
fulfilled in the times of David and Solomon:
but they shall not reign over thee; that is
as long as they
observed the commands of God; otherwise
when they did not
they were carried
captive into other countries
and other people reigned over them
as at this
day.
Deuteronomy 15:7 7 “If there is among you a poor man of your brethren
within any of the gates in your land which the Lord your God
is giving you
you shall not harden your heart nor shut your hand from your
poor brother
YLT
7`When there is with thee
any needy one of one of thy brethren
in one of thy cities
in thy land which
Jehovah thy God is giving to thee
thou dost not harden thy heart
nor shut thy
hand from thy needy brother;
If there be among you a poor man of one of thy brethren
.... As there
would be
according to the Targums of Jonathan and Jerusalem
if they did not
keep the commandments of the law
and continue therein:
within any of thy gates
in the land which the Lord thy God giveth
thee; a native of the land was to be preferred to a foreigner
and a
brother
whether in relation or religion
to a proselyte of the gate; and the
poor of a city to which a man belonged
to the poor of another city
as Jarchi
observes; which he gathers from this phrase:
within any of thy gates: thou shalt not harden thine heart
nor
shut thine hand from thy brother; so as not to pity his
distressed case
and have no bowels of compassion for him
and feel for his
want
and so as not to distribute to his necessities
and relieve him.
Deuteronomy 15:8 8 but
you shall open your hand wide to him and willingly lend him sufficient for his
need
whatever he needs.
YLT
8for thou dost certainly
open thy hand to him
and dost certainly lend him sufficient for his lack which
he lacketh.
But thou shalt open thine hand wide unto him
.... And give
him bountifully and liberally; in order to which the heart must be first
opened
the affections moved
and a willing mind disposed to give generously:
and shalt surely lend him sufficient for his need in that which he
wanteth: enough to answer his present exigencies
but not to cause him to
abound
or to supply him with things needless and superfluous.
Deuteronomy 15:9 9 Beware lest there be a wicked thought in your heart
saying
‘The seventh year
the year of release
is at hand
’ and your eye be
evil against your poor brother and you give him nothing
and he cry out to the Lord against you
and it become sin among you.
YLT
9`Take heed to thee lest
there be a word in thy heart -- worthless
saying
Near [is] the seventh year
the year of release; and thine eye is evil against thy needy brother
and thou
dost not give to him
and he hath called concerning thee unto Jehovah
and it
hath been in thee sin;
Beware that there be not a thought in thy wicked heart
.... "Or
thy heart of Belial"F6לבבך בליעל "corde tuo Belial"
Montanus. ; thy
worthless heart
and which is without a yoke not subjected to the law of God
as every carnal heart is; and in which Belial
Satan
the prince of this world
works effectually
and inclines to evil thoughts
afflictions
and desires
which are to be guarded against:
saying
the seventh year
the year of release
is at hand: perhaps next
year
or within a few months:
and thine eye be evil against thy brother
and thou give him
nought; being of an uncompassionate and covetous disposition
shall
refuse to give or lend him anything on this consideration
because the year of
release will quickly come
when
if poor and unable to pay him
he would be
obliged to release his debt:
and he cry unto the Lord against thee; go to the
throne of grace
and in prayer bring a charge
and lodge a complaint of
unkindness and uncharitableness: and it be a sin unto thee; the Lord shall
reckon it as a sin
a very heinous one
and call to an account for it.
Deuteronomy 15:10 10 You shall surely give to him
and your heart should
not be grieved when you give to him
because for this thing the Lord your God will bless you in all your works and in all to which you
put your hand.
YLT
10thou dost certainly give to
him
and thy heart is not sad in thy giving to him
for because of this thing
doth Jehovah thy God bless thee in all thy works
and in every putting forth of
thy hand;
Thou shall surely give him
.... Or lend to him;
though lending in such a case and circumstances
that person being extremely
poor
and the year of release at hand
is the same as giving. Jarchi remarks
that money must be given him
even a hundred times if he asks it; but the
limitation is to what he wants
and what is sufficient for his present wants
Deuteronomy 15:8.
and thine heart shall not be grieved when thou givest unto him; grieved at
parting with his money he has little or no hope of seeing again
grudging it to
him to whom it is given; when
on the other hand
it should he given freely and
cheerfully
for God loves a cheerful giver:
because that for this thing the Lord thy God shall bless thee in
all thy works
and in all thou puttest thine hand unto; that is
for
lending or giving largely
liberally
and cheerfully
to persons in distress;
see Proverbs 11:24.
Deuteronomy 15:11 11 For the poor will never cease from the land; therefore
I command you
saying
‘You shall open your hand wide to your brother
to your
poor and your needy
in your land.’
YLT
11because the needy one doth
not cease out of the land
therefore I am commanding thee
saying
Thou dost
certainly open thy hand to thy brother
to thy poor
and to thy needy one
in
thy land.
For the poor shall never cease out of the land
.... There
would be always such objects to exercise their charity and beneficence towards
John 12:8
which is
no contradiction to Deuteronomy 15:4
for had they been obedient to the laws of God
they would have been so blessed
that there would have been none; so the Targums; but he foresaw that they would
not keep his commands
and so this would be the case
and which he foretells
that they might expect it
and do their duty to them
as here directed:
therefore I command thee
saying
thou shalt open thine hand wide
unto thy brother; not give sparingly
but largely
in proportion to the
necessities of the poor
and according to the abilities of the lender or giver;
and this must be done to a brother
one that is near in the bonds of
consanguinity
and to him a man must give or lend first
as Aben Ezra observes
and then "to thy poor"; the poor of thy family
as the same writer:
and to thy needy in the land; that are in very distressed
circumstances
though not related
and particularly such as are in the same
place where a man dwells; for
as the same writer remarks
the poor of thy land
are to be preferred to the poor of another place
Deuteronomy 15:12 12 “If your brother
a Hebrew man
or a Hebrew woman
is
sold to you and serves you six years
then in the seventh year you shall let
him go free from you.
YLT
12`When thy brother is sold
to thee
a Hebrew or a Hebrewess
and he hath served thee six years -- then in
the seventh year thou dost send him away free from thee.
And if thy brother
an Hebrew man
or an Hebrew woman
be sold
unto thee
.... By others
as by the sanhedrim for theft
for which a man
might be sold
but not a woman
as Jarchi observes; but then a father might
sell his daughter for an handmaid
if little and under age; and to such cases
this law is supposed to refer; see Exodus 21:2 though
a man on account of poverty might sell himself:
and serve thee six years; as he was bound to do
if his master lived so long; if he died before the six years were out
he was
obliged to serve his son
but not his daughter
nor his brother
nor his heirs
as the Jewish writers affirmF7Maimon. & Bartenora in Misn.
Kiddushin. c. 1. sect. 2. : then in the seventh year thou shalt let him go free
from thee; that is
at the end of the sixth
and beginning of the seventh year;
see Exodus 21:2.
Deuteronomy 15:13 13 And when you send him away free from you
you shall
not let him go away empty-handed;
YLT
13And when thou dost send him
away free from thee
thou dost not send him away empty;
And when thou sendest him out free from thee
.... When he
discharged him from his servitude
and made him a free man:
thou shall not let him go away empty; without
anything to support himself
or to put himself in a way of business; he having
in the time of his servitude worked entirely for his master
and so could not
have got and saved anything for himself.
Deuteronomy 15:14 14 you shall supply him liberally from your flock
from
your threshing floor
and from your winepress. From what the Lord your God has blessed you with
you shall give to him.
YLT
14thou dost certainly
encircle him out of thy flock
and out of thy threshing-floor
and out of thy
wine-vat; [of] that which Jehovah thy God hath blessed thee thou dost give to
him
Thou shalt furnish him liberally
.... Not only to supply
his present wants
but for his future use
and to set him up in the world:
"loading thou shall load him"F8העניק
תעניק "onerando oneratis"
Munster
Pagninus
Vatablus.
so some render the words; give him as much as he can
carry
and well stand up under; the word used has the signification of chains
wore about the neck for honour or ornament
and so may signify he should be
very honourably dismissed
with plain marks of honour and respect; and the
order is
to supply him
out of thy flock
and out of thy floor
and out of thy winepress; with sheep or
lambs out of the flock
with corn out of the floor
wheat
or barley
or both
and wine out of the winepress; which take in all the necessaries and comforts
of life: of that
wherewith the Lord thy God hath blessed thee thou shall give unto
him; be it what it will
and in proportion to it
as of money as well
as goods; it is asked
how much shall be given to him? not less than the value
of thirty shekels
whether of one kind or whether of many kinds
according to
the thirty shekels for the price of a servant
Exodus 21:32 F9Maimon.
Hilchot Obedim
c. 3. sect. 14. . All this may be an emblem both of the
servitude the people of God are in to sin
Satan
and the law
while in a state
of nature; and of their freedom from it by Christ
and of the sufficiency and
fulness of food and raiment
and large measures of divine grace; even all
things richly to enjoy
all things pertaining to life and godliness
which are
given to them when brought out of that state; who otherwise come out of it
destitute of all good things
having neither food nor clothes
nor money to buy
either
but have all from Christ freely and fully.
Deuteronomy 15:15 15 You shall remember that you were a slave in the land
of Egypt
and the Lord your God redeemed you; therefore
I command you this thing today.
YLT
15and thou hast remembered
that a servant thou hast been in the land of Egypt
and Jehovah thy God doth
ransom thee; therefore I am commanding thee this thing to-day.
And thou shalt remember that thou wast a bondman in the land of
Egypt
.... Where they were used hardly
and their lives were made bitter
in hard bondage; and therefore should show the greater compassion to servants
whose case they could not but sympathize with
and have a fellow feeling of
and the Lord thy God redeemed thee; from the house of
bondage and state of slavery
after they had been in it many years:
therefore I command thee this thing today
to release
their servants at the end of six years
and not send them away empty
but
generously contribute to them at their release; since when he redeemed them he
gave them the spoil of Egypt
and of the sea
as Jarchi remarks; they came out
of their bondage state with jewels
and gold
and silver
and raiment
even
with great substance; and at the Red sea their spoil was increased which they
took from Pharaoh and his host when drowned there; now as they came out of
their servitude not empty but full
being sufficiently paid for their hard
service
so they should remember to give to their servants liberally
when they
made them free.
Deuteronomy 15:16 16 And if it happens that he says to you
‘I will not go
away from you
’ because he loves you and your house
since he prospers with
you
YLT
16`And it hath been
when he
saith unto thee
I go not out from thee -- because he hath loved thee
and thy
house
because [it is] good for him with thee --
And it shall be
if he say unto thee
I will not go away from thee
.... Out of
his house
nor quit his service:
because he loveth thee and thine house; his master
and his family
and so loath to leave them
but chooses rather to stay with
them than have his liberty; hence the Jews sayF11Maimon. in Misn.
Kiddushin
c. 1. sect. 2.
if his master has not a wife and children
his ear
is not to be bored:
because he is well with thee; lives well with him
is well used
by him
wants for nothing
and enjoys peace and quietness
and has everything
to make him happy as such a state will admit of
and with the which he is well
contented
and highly pleased. This is an emblem of the cheerful and constant
obedience of the people of Christ to him their master
flowing from love to
him; whom they love above all persons and things
with all their heart and
soul
and his house also
the place of his worship
his ordinances
truths
ministers and children; and therefore choose to be where they are
finding that
they are there well used
fare well
having bread enough and to spare
spiritual provisions in plenty; are well clothed with the righteousness of
Christ
have the good company of the saints and excellent in the earth
in whom
is all their delight; and
above all
the presence of their Lord and master
and the smiles of his countenance.
Deuteronomy 15:17 17 then you shall take an awl and thrust it
through his ear to the door
and he shall be your servant forever. Also to your
female servant you shall do likewise.
YLT
17then thou hast taken the
awl
and hast put [it] through his ear
and through the door
and he hath been
to thee a servant age-during; and also to thy handmaid thou dost do so.
Then thou shall take an awl
and thrust it through his ear unto
the door
.... Not of his master's house
but of the sanhedrim
or court of
judicature
according to the Targum of Jonathan
before whom he was to be
brought
and declare his desire to continue with his master; See Gill on Exodus 21:6
and he shall be thy servant for ever; that is
unto
the jubilee
as the same Targum; for then all servants were released
and so
Jarchi calls it the ever of jubilee:
and also unto thy maidservant thou shall do likewise; not bore her
ear
for
as both Jarchi and Aben Ezra
and others say
she was not to be
bored; though some are of opinion that a maidservant who was willing to
continue with her master was to be bored as a manservant; but this respects the
manner of dismissing her
or letting her go free
when she was not to go empty
but to be liberally furnished and supplied
as a manservant was.
Deuteronomy 15:18 18 It shall not seem hard to you when you send him away
free from you; for he has been worth a double hired servant in serving you six
years. Then the Lord your God will bless you in all that you do.
YLT
18`It is not hard in thine
eyes
in thy sending him away free from thee; for the double of the hire of an
hireling he hath served thee six years
and Jehovah thy God hath blessed thee
in all that thou dost.
It shall not seem hard to thee when thou sendest him away free
from thee
.... He should not grudge him his liberty
nor what he gives to
him when he dismisses him:
for he hath been worth a double hired servant to thee in serving
thee six years; since a hired servant a man is obliged to pay him wages for his
work
besides his food
whereas a bondservant received no wages. Aben Ezra
remarks
that this proves that a man might not hire himself for more than three
years; or however
whereas a hired servant was sometimes hired for so many
years
and this is the longest time of any we read of
a servant serving his
master six years
his service must be worth double the service of an hired
servant
which at most was but three years:
and the Lord thy God shall bless thee in all thou doest; thus well
using thy servants
whether menservants or maidservants.
Deuteronomy 15:19 19 “All the firstborn males that come from your herd and
your flock you shall sanctify to the Lord your God;
you shall do no work with the firstborn of your herd
nor shear the firstborn
of your flock.
YLT
19`Every firstling that is
born in thy herd and in thy flock -- the male thou dost sanctify to Jehovah thy
God; thou dost not work with the firstling of thine ox
nor shear the firstling
of thy flock;
All the firstling males that come of thy herd
or of thy flock
thou shalt sanctify unto the Lord thy God
.... According to the law
in Exodus 13:2. See
Gill on Exodus 13:2; See
Gill on Exodus 13:12; See
Gill on Exodus 13:13
thou shalt do no work with the firstling of thy bullock: as to plough
or tread out the corn with it
which were done with other heifers:
nor shear the firstling of thy sheep; nor was the
wool shorn of it to be made use of; one of the Jewish canons runs thus
"if
any man weave an hand's breadth of the wool of a firstling into cloth
the
cloth is to be burntF12Misn. Orlah
c. 3. sect. 3. .'
Deuteronomy 15:20 20 You and your household shall eat it before the Lord your God year by year in the place which the Lord chooses.
YLT
20before Jehovah thy God thou
dost eat it year by year
in the place which Jehovah doth choose
thou and thy
house.
Thou shalt eat it before the Lord thy God
year by year
.... Which
if
understood of male firstlings
as in connection with the preceding verse
only
priests might eat of them
being devoted to the Lord; so Jarchi says
to the
priest he speaks; but if this respects the Israelites in common
then they must
be understood either of female firstlings or second firstlings
which the
people voluntarily separated
and which they were not to eat in their own
houses:
but in the place which the Lord shall choose
which was the
city of Jerusalem; see Deuteronomy 12:5
thou and thy household; the household of the
priest
as Aben Ezra interprets it; but if it designs the same as in Deuteronomy 12:17
then the Israelites and their families are meant.
Deuteronomy 15:21 21 But if there is a defect in it
if it is lame
or blind or has any serious defect
you shall not sacrifice it to the Lord your God.
YLT
21`And when there is in it a
blemish
lame
or blind
any evil blemish
thou dost not sacrifice it to
Jehovah thy God;
And if there be any blemish therein
.... In the firstling
as
if it be "lame or blind"
or have
any ill blemish: thou shall not sacrifice it unto the Lord thy God; blemishes in
any beast made it unfit for sacrifices which were required; and so all peace
offerings
vows
and freewill offerings
were to be free from any
Leviticus 22:19
such were not fit for an holy sacrifice or an holy feast.
Deuteronomy 15:22 22 You may eat it within your gates; the unclean and the
clean person alike may eat it
as if it were a gazelle or
a deer.
YLT
22within thy gates thou dost
eat it
the unclean and the clean alike
as the roe
and as the hart.
Thou shalt eat it within thy gates
.... Though it might not
be sacrificed
nor eaten as an eucharistic feast at Jerusalem
it might be
eaten as common food in their own houses:
the unclean and the clean person shall eat it alike; such as were
ceremonially unclean
by the touch of a dead body or the like
might partake of
it with those that were clean
no difference was to be made:
as the roebuck and as the hart; which were clean
creatures
and used for food
though not for sacrifice; see Deuteronomy 12:15.
Deuteronomy 15:23 23 Only you shall not eat its blood; you shall pour it on
the ground like water.
YLT
23Only
its blood thou dost
not eat; on the earth thou dost pour it as water.
Only thou shalt not eat the blood thereof
.... Of the
firstling:
thou shalt pour it upon the ground as water; See Gill on Deuteronomy 12:16;
see Gill on Deuteronomy 12:23;
see Gill on Deuteronomy 12:24.
──《John Gill’s
Exposition of the Bible》