Deuteronomy 12:4-14, 17, 18, 26, 27
4. Ye shall not do so unto theLord your God.
4. Non facietis sic Jehovae Deo vestro.
5. But unto the place which the Lord your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither thou shalt come:
5. Sed locum quem elegerit Jehova Deus vester e cunctis tribubus vestris, ut ponat illic nomen suum ad habitandum, quaretis, veniesque illuc.
6. And thither ye shall bring your burnt-offerings, and your sacrifices, and your tithes, and heave-offerings of your hand, and your vows, and your free-will-offerings, and the firstlings of your herds and of your flocks:
6. Et afferetis illuc holocausta vestra, sacrificia vestra, decimas vestras, levationem manus vestrae, vota vestra, spontaneas oblationes vestras, primogenita armentorum vestrorum, et pecudum vestrarum.
7. And there ye shall eat before the Lord your God; and ye shall rejoice in all that ye put your hand unto, ye and your households, wherein the Lord thy God hath blessed thee.
7. Comedetisque in conspectu Jehovae Dei vestri, et laetabimini in omni applicatione manus vestrae, vos et domus vestrae quibus benedixerit Jehova Deus tuus.
8. Ye shall not do after all the things that we do here this day, every man whatsoever is right in his own eyes.
8. Non facietis secundum omnia quae nos hodie hic facimus, unusquisque quod rectum est in oculis suis.
9. For ye are not as yet come to the rest and to the inheritance which the Lord your God giveth you.
9. Quia non venistis adhuc ad requiem et haereditatem quam Jehova Deus tuus dat tibi.
10. But when ye go over Jordan, and dwell in the land which the Lord your God giveth you to inherit, and when he giveth you rest from all your enemies round about, so that ye dwell in safety;
10. Quum vero transieritis Jordanem, et habitabitis in terra quam Jehova Deus tuus dat tibi possiden-dam, et requiem dederit vobis ab omnibus inimicis vestris in cireuitu, et habitabitis secure.
11. Then there shall be a place which the Lord your God shall choose to cause his name to dwell there: thither shall ye bring all that I command you; your burnt-offerings, and your sacrifices, your tithes, and the heave-offering of your hand, and all your choice vows which ye vow unto the Lord.
11. Tune ad locum quem elegerit Jehova Deus vester, ut in eo habitare faciat nomen suum, adducetis omnia quae ego praecipio vobis, holo-causta vestra, sacrificia vestra, decimas vestras, elevationem manus vestrae, et omnem delectum votorum vestrorum quae vovebitis.
12. And ye shall rejoice before the Lord your God, ye, and your sons, and your daughters, and your men-servants, and your maid-servants, and the Levite that is within your gates; forasmuch as he hath no part nor inheritance with you.
12. Et laetabimini coram Jehova Deo vestro, vos et filii vestri, et filiae vestrae, servi vestri et ancillae vestrae: Levita quoque qui erit intra portas vestras: quia non habebit partem et haereditatem vobis-cum.
13. Take heed to thyself that thou offer not thy burnt-offerings in every place that thou seest:
13. Cave tibi ne forte offeras holocausta tua in quovis loco quem conspexeris:
14. But in the place which the Lord shall choose in one of thy tribes, there thou shalt offer thy burnt-offerings, and there thou shalt do all that I command thee.
14. Sed in loco quem elegerit Jehova in una tribuum tuarum, illic offeres holocausta tua, et illic facies quae ego praecipio tibi.
17. Thou mayest not eat within thy gates the tithe of thy corn, or of thy wine, or of thy oil, or the firstlings of thy herds, or of thy flock, nor any of thy vows which thou vowest, nor thy free-will-offerings, or heave-offering of thine hand:
17. Non poteris comedere in portis tuis decimam frumenti tui, vini tui, et olei tui, neque primogenita armentorum tuorum et pecudum tuarum, et onmia vota tua quae voveris, et spontanea tua, et elevationem manus tuae.
18. But thou must eat them before the Lord thy God in the place which the Lord thy God shall choose, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite that is within thy gates: and thou shalt rejoice before the Lord thy God in all that thou puttest thine hands unto.
18. Sed coram Jehova Deo tuo comedes illa in 1.oco quem elegerit Jehova Deus tuus, tu et filius tuus, et filia tua, servus tuus, et ancilla tua, et Levita qui erit intra portas tuas: laetaberisque coram Jehova Deo tuo in omni applicatione manuum tuarum.
26. Only thy holy things which thou hast, and thy vows, thou shalt take, and go unto the place which the Lord shall choose.
26. Sanctificata tua quae fuerint tibi et vota tua tolles, ut venias ad locum quem elegerit Jehova:
27. And thou shalt offer thy burnt-offerings, the flesh and the blood, upon the altar of the Lord thy God: and the blood of thy sacrifices shall be poured out upon the altar of the Lord thy God, and thou shalt eat the flesh.
27. Et facies holocausta tua ex carne et sanguine super altare Jehovae Dei tui, sanguis autem sacrificiorum tuorum fundetur super altare Dei tui, carnes vero comedes.
"I was glad when they said unto me, Let us go into the house of the Lord; our feet shall stand within thy gates, O Jerusalem,"
in which words the Prophet intimates that there was before no resting-place, because God had not yet pointed out the place in which He would be worshipped. Therefore it is expressly said, "out of all your tribes," or "in one of your tribes," whereby a special privilege is referred to, which was to be conferred on one of their tribes, to the exclusion of the others. And to this relates what is said in another Psalm,
"Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim, but chose the tribe of Judah, the Mount Zion which he loved: and he built his sanctuary like high palaces, like the earth, which he hath established for ever."
To the same effect the faithful elsewhere congratulate themselves, after the Ark was deposited with David, "We will go into his tabernacles, we will worship at his footstool;" and, on the other hand, the Spirit declares,
"The Lord hath chosen Zion; he hath desired it for his habitation. This is my rest for ever: here will I dwell; for I have desired it." (Psalm 132:13-14.)
Similar statements everywhere occur, confirming the opinion that the Ark never rested in its true home until it was deposited on Zion; and God, in my judgment, in order that He might keep the hope of His people in suspense, promised, although the Ark changed its place from time to time, that He had still determined on a perpetual abode in which it should rest. Yet it does not therefore follow that, up to that period, a free permission was given to the people to sacrifice wherever they would. For, wherever the sanctuary was, there was also a temporary choice of the place, until the legitimate resting-place was shewn them. Therefore God, chastising by Jeremiah the foolish confidence by which the Jews were puffed up, said,
"Go ye now unto my place, which was in Shiloh,
and see what I did to it," etc., (Jeremiah 7:12;)
in which words he implies that Shiloh had been highly honored for a season, but had now been deprived of its honor, because the sacrifices had there been unworthily polluted.
Although, then, there is a special promise here concerning Zion, still there is no doubt but that God in the meantime confines the Jews to His sanctuary, lest any one should erect a private altar for himself, or build for himself other cities and other temples. The phrase is worthy of observation, "to put his name there; " and again, "his habitation." The gross imaginations of men are thus obviated, lest the people should enclose God within walls, as they are wont to circumscribe His infinite essence, or to draw Him down from heaven, and to place Him beneath the elements of the world. But God's name is said to inhabit a place, not in His own nature, but with reference to man; whilst, in deference to their ignorance, He sets before their eyes a visible symbol of His presence. Thus He is often said to "come down," not as if He, who fills heaven and earth, actually moved, but because the familiar knowledge of Him brings Him near to men. But although He allows Himself to be invoked on earth, yet He would not have the minds of men rest there, but rather lifts them up on high as if by steps. Therefore, by Isaiah, He harshly chides them, because, although enwrapped in their sins, they still thought that He was under obligation to them because His temple was in their sight, (Isaiah 66:1,) whereas it is our business to approach Him by faith and with serious feelings when He extends His hand to us. The Ark of the Covenant indeed is often called "His face;" but, lest men should form any gross or earthly conceptions of Him, the sanctuary is also called "His footstool."
The various kinds of oblations which are here enumerated will be hereafter more clearly explained. I will only briefly remind you that the burnt-offerings are included in the sacrifices, as a part is taken for the whole. The Hebrew word, which we have translated "the elevating of the hand," is,
1 Fr. "l'Eglise."
4 "Ne s'estend pas en general a la nourriture des Levites;" does not extend generally to the maintenance of the Levites. -- Fr.
5 Added from Fr.
6 "Ou seroit le sanctuaire; " where the sanctuary should be. -- Fr.
7 A.V., Your choice vows; margin, the choice of your vows. Ainsworth in loco, "i.e., the best, or fairest, as the Chaldee translateth."
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