19<\/strong>. firstling<\/em> ] Heb. b<\/em> e<\/em> kr<\/em>, firstborn both of men (e.g. Deu 21:15<\/span> f., Exo 11:5<\/span>) and of animals; either collectively or of the individual firstling. The root meaning is to break<\/em>; and b<\/em> e<\/em> kr<\/em> is defined (Exo 13:2<\/span>; Exo 34:19<\/span>) as that which openeth<\/em>, or cleaveth, the womb<\/em>. It covers, therefore, not the earliest births of every year in the herd or flock, but the firstborn of every dam. W. R. Smith, Rel. Sem<\/em>. 443, compares the ambiguous Ar. fara<\/em> ‘. Another form, bikkurim<\/em>, is applied to firstfruits<\/em> in general; bikkurah<\/em> is the early fig (Mic 7:1<\/span>, etc.).<\/p>\n males<\/em> ] ‘At least a preference for male victims is found among the Semites generally, even where the deity is a goddess,’ W. R. Smith, Rel. Sem<\/em>. 280 n.; with instances from the Semitic and African races. He connects the distinction on the one hand with the prevalence of kinship through women and on the other with the fact that the cow fosters man with its milk.<\/p>\n thou shalt sanctify unto the Lord<\/em> ] So P, Exo 13:2<\/span> (but with a different form of the same vb.); J. Exo 13:12<\/span>, thou shalt cause to pass over to Jehovah<\/em>; Exo 34:19<\/span>, all that openeth the womb is mine<\/em>.<\/p>\n 19 23. Of Firstlings<\/p>\n All male firstlings of herd and flock are to be sanctified to Jehovah; those of the ox shall not work nor those of the sheep be shorn; their flesh shall be eaten before the Lord by the offerer and his household at the One Altar year by year (Deu 15:9<\/span> f.). A blemished firstling shall not be sacrificed, but eaten at home under the conditions laid down (Deu 12:20<\/span> ff.) for the profane slaughter and eating of animals (Deu 15:21-23<\/span>). Sg. throughout. Steuern. takes Deu 15:21<\/span> and Deu 15:22<\/span> f. as probably later additions on the ground that the former is covered by Deu 17:1<\/span>, the latter by Deu 12:22<\/span> ff. But their repetition in this law is pertinent to its central purpose. For reasons why the law is placed just here see below on Deu 15:20<\/em><\/span>.<\/p>\n The earliest law on firstlings is found in variant forms in J, Exo 13:11-16<\/span>; Exo 34:19<\/span> f. and E, Exo 22:2<\/span> f. (see the notes in Driver’s Exod.<\/em> 108, 235, 370 ff. with comparative table). These enjoin the passing over<\/em> or giving<\/em> to the Lord of all firstborn males, both human and animal; those of men and ‘unclean’ animals (i.e. unfit for sacrifice) may be redeemed. D does not give so full a law on the subject, for his only intention is to adapt the practice enjoined in these earlier laws to the new conditions in which sacrifice is lawful only at the one shrine. Hence he says nothing of the firstborn of men or of unclean beasts. And hence he omits the provision in Exo 22:29<\/span> f, that the firstlings of ox and sheep were to be taken from the dam after seven days and on the eighth given to the Lord; because, while this was practicable when there were many local shrines, it is no longer so when there is to be one altar. Hence also he substitutes the general direction that the offerings are to be made year by year<\/em>. No more clear illustration could be afforded of the fact that D’s code was not intended as a complete legislation, but that its motive was simply to modify earlier codes or the consuetudinary laws of Israel to the new situation brought about by its central law of one sanctuary. P’s law on the subject, Num 18:15-18<\/span>, is similar to the others; but adds that the flesh of the firstlings of oxen, sheep and goats shall be the perquisite of the priests: an injunction irreconcileable with D’s, that it is to be enjoyed by the offerer and his family, and indicative, like so much else in P, of the growing power of the priesthood to absorb what had previously been the rights of the laity.<\/p>\n Compare Exo 13:11<\/span> ff. The directions of the preceding legislation (see Num 18:15<\/span> ff) are here assumed, with the injunction added, that the animals thus set apart to God Deu 15:19<\/span> were not to be used by their owners for their earthly purposes. It is further allowed that firstborn animals which had a blemish should be regarded as exceptions, and instead of being given to God might be used as food Deu 15:21-22<\/span>. The application of the firstborn of cattle is here directed as in Deu 12:6<\/span>, Deu 12:17<\/span>; Deu 14:23<\/span> : they are to be consumed in the sacred Feasts at the sanctuary.<\/P> <\/p>\n With the firstling of thy bullock:<\/B> this is meant, either, <\/P> 1. Of the male firstlings; which, they say, is forbidden here, because some did plough with the firstlings of their oxen, and shear the firstlings of their sheep, before they were offered. But this seems absurd and incredible, because they were to be offered on the eighth day, Exo 22:30<\/span>, when they were very unfit for such uses. Or rather, <\/P> 2. The second firstlings, of which see on Deu 12:17<\/span>. <\/P> <\/p>\n 19. All the firstling males of thyherd and of thy flock thou shalt sanctify unto the Lord thy God<\/B>[Seeon Ex 13:2<\/span>]; see Ex22:30<\/span>). <\/P> thou shalt do not work withthe firstling of thy bullock<\/B>that is, the second firstlings(see Deu 12:17<\/span>; Deu 12:18<\/span>;Deu 14:23<\/span>).<\/P><\/p>\n All the firstling males that come of thy herd, or of thy flock, thou shalt sanctify unto the Lord thy God<\/strong>,…. According to the law in Ex 13:2<\/span>.<\/p>\n [See comments on Ex 13:2]<\/span>;<\/p>\n [See comments on Ex 13:12]<\/span>;<\/p>\n [See comments on Ex 13:13]<\/span>;<\/p>\n thou shalt do no work with the firstling of thy bullock<\/strong>: as to plough or tread out the corn with it, which were done with other heifers:<\/p>\n nor shear the firstling of thy sheep<\/strong>; nor was the wool shorn of it to be made use of; one of the Jewish canons runs thus,<\/p>\n “if any man weave an hand’s breadth of the wool of a firstling into cloth, the cloth is to be burnt l.”<\/p>\n l Misn. Orlah, c. 3. sect. 3.<\/p>\n Application of the first-born of Cattle. – From the laws respecting the poor and slaves, to which the instructions concerning the tithes (Deu 14:22-29<\/span>) had given occasion, Moses returns to appropriation of the first-born of the herd and flock to sacrificial meals, which he had already touched upon in Deu 12:6<\/span>, Deu 12:17<\/span>, and Deu 14:23<\/span>, and concludes by an explanation upon this point. The command, which the Lord had given when first they came out of Egypt (Exo 13:2<\/span>, Exo 13:12<\/span>), that all the first-born of the herd and flock should be sanctified to Him, is repeated here by Moses, with the express injunction that they were not to work with the first-born of cattle (by yoking them to the plough or waggon), and not to shear the first-born of sheep; that is to say, they were not to use the first-born animals which were sanctified to the Lord for their own earthly purposes, but to offer them year by year as sacrifices to the Lord, and consume them in sacrificial meals. To this he adds (Deu 15:21<\/span>, Deu 15:22<\/span>) that further provision, that first-born animals, which were blind or lame, or had any other bad fault, were not to be offered in sacrifice to the Lord, but, like ordinary animals used for food, could be eaten in all the towns of the land. Although the first part of this law was involved in the general laws as to the kind of animal that could be offered in sacrifice (Lev 22:19<\/span>.), it was by no means unimportant to point out distinctly their applicability to the first-born, and add some instructions with regard to the way in which they were to be applied. (On Deu 15:22<\/span> and Deu 15:23<\/span>, see Deu 12:15<\/span> and Deu 12:16<\/span>.)<\/p>\n 19 All the firstling males that come of thy herd and of thy flock thou shalt sanctify unto the LORD<\/B> thy God: thou shalt do no work with the firstling of thy bullock, nor shear the firstling of thy sheep. 20 Thou shalt eat it<\/I> before the LORD<\/B> thy God year by year in the place which the LORD<\/B> shall choose, thou and thy household. 21 And if there be any<\/I> blemish therein, as if it be<\/I> lame, or blind, or have<\/I> any ill blemish, thou shalt not sacrifice it unto the LORD<\/B> thy God. 22 Thou shalt eat it within thy gates: the unclean and the clean person shall eat it<\/I> alike, as the roebuck, and as the hart. 23 Only thou shalt not eat the blood thereof; thou shalt pour it upon the ground as water.<\/P> Here is, 1. A repetition of the law concerning the firstlings of their cattle, that, if they were males, they were to be sanctified to the Lord<\/I> (v.<\/I><\/span> 19<\/span>), in remembrance of, and in thankfulness for, the sparing of the first-born of Israel, when the first-born of the Egyptians, both of man and beast, were slain by the destroying angel (Exo 13:2<\/span>; Exo 13:15<\/span>); on the eighth day it was to be given to God ( Exod. xxii. 30<\/span>), and to be divided between the priest and the altar, Num 18:17<\/span>; Num 18:18<\/span>. 2. An addition to that law, for the further explication of it, directing them what to do with the firstlings, (1.) That were females: “Thou shalt do no work with the<\/I> female firstlings of the cow,<\/I> nor shear those of the sheep” (v.<\/I><\/span> 19<\/span>); of them the learned bishop Patrick understands it. Though the female firstlings were not so entirely sanctified to God as the males, nor so early as at eight days old, yet they were not to be converted by the owners to their own use as the other cattle, but must be offered to God as peace-offerings, or used in a religious feast, at the year’s end, v.<\/I><\/span> 20<\/span>. Thou shalt eat it before the Lord thy God,<\/I> as directed ch.<\/I><\/span> xii. 18<\/span>. (2.) But what must they do with that which was blemished, ill-blemished? v.<\/I><\/span> 21<\/span>. Were it male or female, it must not be brought near the sanctuary, nor used either for sacrifice or for holy feasting, for it would not be fit to honour God with, nor to typify Christ, who is a Lamb without blemish;<\/I> yet it must not be reared, but killed and eaten at their own houses as common food (v.<\/I><\/span> 22<\/span>), only they must be sure not to eat it with the blood,<\/I> v.<\/span> 23<\/span><\/U><\/I><\/span>. The frequent repetition of this caution intimates what need the people had of it, and what stress God laid upon it. What a mercy it is that we are not under this yoke! We are not dieted as they were; we make no difference between a first calf, or lamb, and the rest that follow. Let us therefore realize the gospel meaning of this law, devoting ourselves and the first of our time and strength to God, as a kind of first-fruits of his creatures, and using all our comforts and enjoyments to his praise and under the direction of his law, as we have them all by his gift.<\/P> <\/p>\n Verses 19-23:<\/strong><\/p>\n This text is an explanation of the law of the firstborn, see Exo 13:1-13<\/span>; Lev 27:16<\/span>; Num 8:16-17<\/span>.<\/p>\n The firstborn belonged to Jehovah, and must be given to Him at the Temple (Tabernacle). The owner and his family might partake of the sacrificial meal at the Temple.<\/p>\n In the event there was a blemish of any kind in the firstling of the herds or flocks. It must not be sacrificed to God. It could be eaten at home, just as any other clean animal.<\/p>\n Verse <\/strong>22: To eat the sacrificial meal at the Temple required that all partakers must be ceremonially clean. But if the meal were eaten at home, there was no such requirement.<\/p>\n 19. All the firstling males. Another caution is added, that they should make no profit of the first-born; for they might have used the labor of the ox in plowing, or as a beast of burden; they might also have sheared the lambs, and have afterwards brought a deteriorated animal into the tabernacle. God commands, therefore, that what was due to Him should be honestly and absolutely paid. But, if good laws sprang from evil habits, it hence appears with what audacious greediness men have ever been led away to wicked gains, since it was necessary that they should be prohibited by an express edict from seeking to enrich themselves at God’s expense. Wherefore, it is not to be wondered at that men are acute and sagacious in cheating each other, since they by no means hesitate to deceive God by wicked artifices. <\/p>\n (5) THE OFFERING OF THE FIRSTLINGS (Deu. 15:19-23<\/span>)<\/p>\n 19 All the firstling males that are born of thy herd and of thy flock thou shalt sanctify unto Jehovah thy God: thou shalt do not work with the firstling of thy herd, nor shear the firstling of thy flock. 20 Thou shalt eat it before Jehovah thy God year by year in the place which Jehovah shall choose, thou and thy household. 21 And if it have any blemish, as if it be lame or blind, any ill blemish whatsoever, thou shalt not sacrifice it unto Jehovah thy God. 22 Thou shalt eat it within thy gates: the unclean and the clean shall eat it alike, as the gazelle, and as the hart. 23 Only thou shalt not eat the blood thereof; thou shalt pour it out upon the ground as water.<\/p>\n THOUGHT QUESTIONS 15:1923<\/p>\n 274.<\/p>\n What significance was there in setting aside the first-born as belonging to Jehovah?<\/p>\n 275.<\/p>\n Some first-born were not to be sacrificed unto the Lordwhy? What was to be done with them?<\/p>\n AMPLIFIED TRANSLATION 15:1923<\/p>\n 19 All the firstling males that are born of your herd and flock you shall set apart for the Lord your God; you shall do no work with the firstling of your herd, nor shear the firstling of your flock. COMMENT 15:1923<\/p>\n Note also Deu. 12:6<\/span>, Deu. 14:23<\/span>. The firstlings were Gods (Exo. 13:2<\/span>) and were to be brought to the central sanctuary just as the tithes and offerings. These were to be without blemish, Deu. 15:21<\/span> (Compare Lev. 22:17-25<\/span>). The giver could share in partaking of the sacrificial feast (Deu. 15:20<\/span>), just as we learned in chapters 12 and 14.<\/p>\n It is enjoined that, as all the firstborn were to be sanctified to the Lord (Exo. 13:2-13<\/span>), they were not to work with the firstborn of their cattle, either by yoking the bullock to the plough or wagon or by shearing the sheep; these belonged to God, and were not to be put to any vulgar uses of men; year by year they were to be brought to the sanctuary, offered as sacrifices and eaten before the Lord (Pulpit).<\/p>\n These animals were sanctified (Deu. 15:19<\/span>). The word qadesh means to be pure, clean, holy, sacred, from a more literal meaning of to separate, set apart. The firstling males were to be so separated for God (Exo. 13:12<\/span>), though an ass could be redeemed with a lamb (Exo. 13:13<\/span>; Exo. 34:19-20<\/span>). An unclean beast could also be redeemed, Lev. 27:26-27<\/span>.<\/p>\n (19) <\/em>All the firstling males. . . . thou shalt sanctify<\/strong>i.e., <\/em>recognise them as the property of Jehovah by not using them for ordinary purposes. In Lev. 27:26<\/span> we read, No man shall sanctify iti.e., <\/em>shall make it the subject of a special vow or dedication, because it already belongs to Jehovah. This is the only interpretation consistent with the context in Leviticus; for Deuteronomy 27<\/span> deals entirely with voluntary offerings, which are in a sense outside the Law. (See Notes at the commencement of Deuteronomy 28, 29<\/span>).<\/p>\n 19-23<\/strong>. <\/strong> The firstling males <\/strong> The firstborn of the herd and flock, if males, were to be set apart not used for ordinary purposes to be devoted to the service of Jehovah. <\/p>\n Sanctify unto the Lord thy God <\/strong> That is, these were to be used in the sacred feasts which were to be celebrated at the sanctuary, the place which the Lord shall choose<\/strong>.<\/p>\n The Consumption of the Firstborn Males in Worship Before Yahweh ( Deu 15:19-23<\/strong><\/span><\/strong> ).<\/strong> <\/p>\n Moses now reintroduces the firstborn males. These are Yahweh’s because He spared them on the night of the Passover and they must therefore be sacrificed to Him, with the meat originally going to the priests. They can therefore actually represent poor people and bondsmen before Yahweh, for they represented the firstborn who were spared in Egypt who were in such a situation (Exo 13:2<\/span>; Exo 13:11-16<\/span>), thus they fit very suitably here in a context of ‘the poor’. And in eating them before Yahweh, along with their servants and bondservants, the people will be assuring Him that they are being generous to the poor and to those of their brothers who experience bondage, as well as rejoicing in their own deliverance. <\/p>\n For fuller details with respect to firstborn males see also Exo 34:19-20<\/span>; Num 18:15-18<\/span>; Lev 27:26-27<\/span>. A ‘firstborn’ (bechor) from this point of view is the first male young ‘that opened the womb’ born to cattle, sheep or goats. Other ‘firstling’ males, born first in a new season but not firstborn, together with firstling females born first in a new season, or being actually firstborn but females, could be firstfruits (Exo 22:30<\/span>). Still others would be included within the tithing system whereby one out of ten who went under the rod were Yahweh’s (Lev 27:32-33<\/span>). How these three interrelated is not made clear, but would have been well known to the priests and Levites. (Deu 12:6<\/span>; Deu 12:17<\/span> are feminine and presumably refer to firstlings and not male firstborn). <\/p>\n Analysis in the words of Moses: <\/p>\n a <\/strong> All the firstborn males that are born of your herd and of your flock you shall sanctify to Yahweh your God (Deu 15:19<\/span> a). <\/p>\n b <\/strong> You shall do no work with the firstborn of your herd, nor shear the firstling of your flock, you shall eat it before Yahweh your God year by year in the place which Yahweh shall choose, you and your household (Deu 15:19-20<\/span>). <\/p>\n b <\/strong> And if it have any blemish, as if it be lame or blind, any ill blemish whatsoever, you shall not sacrifice it to Yahweh your God, you shall eat it within your gates, the unclean and the clean shall eat it alike, as the gazelle, and as the hart (Deu 15:21-22<\/span>). <\/p>\n a <\/strong> Only you shall not eat its blood, you shall pour it out on the ground as water (Deu 15:23<\/span>). <\/p>\n Note that in ‘a’ the firstborn males are set apart in holiness to Yahweh, and in the parallel the blood is especially set apart to Yahweh. In ‘b’ its ‘unblemished state’ must be preserved by not working with it or shearing it and it must be eaten before Yahweh their God in the place which He chooses, and in the parallel if it is blemished they may eat it in their cities and not sacrifice it to Yahweh their God. <\/p>\n Deu 15:19<\/strong><\/span><\/p>\n ‘<\/strong> All the firstborn males that are born of your herd and of your flock you shall sanctify to Yahweh your God. You shall do no work with the firstborn of your herd, nor shear the firstling of your flock.’ <\/p>\n The recognised responsibility is reasserted here. All the firstborn males born to herd or flock, that is the first male young that opened their womb, were to be seen as holy to Yahweh, being separated off for Him so that they could be taken to the place where Yahweh had chosen to dwell, to be presented to Him. And they were so seriously ‘holy’ (separated off to Yahweh as His) that no personal advantage was to be taken of them. No work must be done with them and they were not to be sheared. They must be kept pure from earthly activity. They were Yahweh’s right from the start and were to be treated as such. They were in total contrast with the poor and the bondspeople who both had to work, and metaphorically could be ‘fleeced’. But those who ate the firstborn would remember what they themselves had been and how Yahweh had spared their firstborns and would behave rightly to the poor. <\/p>\n Exo 22:30<\/span> says that the firstborn must be given to Yahweh on the eighth day as soon as they were weaned. They were then ‘made holy’. From that point on they were separated off as Yahweh’s. That is why they were not to be worked or sheared. Lev 27:26-27<\/span> stresses that they could not be sanctified by man. This was because as they already belonged to Yahweh and were therefore already sanctified they could not be further sanctified so as to make them a freewill gift or in respect of an oath. They were already Yahweh’s. Num 18:15-18<\/span> declares that when offered on the altar the flesh was to be the priests. They were at their disposal. It was thus probably due to expanding herds and flocks and their subsequent fruitfulness that the level of meat available became so large that the priests made much of it available to those households which brought them to the Central Sanctuary, for none who were clean and were there to worship ‘before Yahweh’ were anywhere forbidden to eat of the firstborns. As Yahweh’s people they were holy and could thus partake of holy things of this level of holiness. <\/p>\n Deu 15:20<\/strong><\/span><\/p>\n ‘<\/strong> You shall eat it before Yahweh your God year by year in the place which Yahweh shall choose, you and your household.’ <\/p>\n So the firstborns were to be taken to the Sanctuary year by year, in the year that they were born, by a household representative, and presented to Yahweh in the place which Yahweh would choose, there to be offered as a sacrifice (although that is not mentioned in Deuteronomy. It is the eating that is the emphasis in Deuteronomy), after which they and their household could receive a share of them from the priests and consume them before Yahweh in a joyous religious feast in the place to which Yahweh had chosen to welcome them. And they could do it with a clear conscience because they had treated the poor well. <\/p>\n Deu 15:21-22<\/strong><\/span><\/p>\n ‘<\/strong> And if it have any blemish, as if it be lame or blind, any ill blemish whatsoever, you shall not sacrifice it to Yahweh your God, you shall eat it within your gates, the unclean and the clean shall eat it alike, as the gazelle, and as the hart.’ <\/p>\n However, if the firstborn turned out to be blemished prior to this, whether through lameness, or blindness, or any other blemish whatsoever, it must not be taken to the sanctuary and presented before Yahweh, or be sacrificed to Him, it must be eaten at home (within their gates), and in this case both clean and unclean could partake of it for it is like the gazelle and the hart, clean, eatable but no longer sacred. The impression given, however, is that there was not the alternative of it being retained. It must be eaten. For it had at one stage been set apart to Yahweh. <\/p>\n The reason why something blemished could not be offered to Yahweh is the same as that which excludes the ‘unclean’. It was because they came short of perfection. To offer them to Yahweh or bring them to Yahweh would thus be an insult, for He is deserving of the very best. It is not that God looks with disfavour on the blemished, it is that man should not even consider offering such. The principle stresses to all men the perfection of God, and that only the best should be offered to Him. <\/p>\n Deu 15:23<\/strong><\/span><\/p>\n ‘<\/strong> Only you shall not eat its blood, you shall pour it out on the ground as water.’ <\/p>\n But as always the blood must not be eaten or drunk. It must be poured out on the ground to Yahweh like an offering of water. <\/p>\n The lesson for us from the firstlings is that just as Israel gave of the first of all they received to God because He had delivered them from Egypt, only to receive some back again, so must we give the first of all we receive in gratitude to God, looking to Him to discover what we should do with it. The practise may need to be worked out, but the principle is clear, gratitude for what He gives us, and gratitude especially for His great Deliverance in Jesus Christ for which we should be willing to give Him all things. <\/p>\n We should note now that there has been a constant theme which has been running through the last four chapters. In Deuteronomy 12<\/span> the thought was of coming to the place which Yahweh would choose where they would joyfully worship Him. Deuteronomy 13<\/span> gave the warning against turning from this joyous situation by listening to deviant voices. Deuteronomy 14<\/span> warned against those who enjoyed such joyful worship spoiling themselves by contact with what was unwholesome, and then stressed the need for provision to all the needy. Deuteronomy 15<\/span> has warned against allowing the land to be defiled by wrong attitudes to the poor, and by allowing the poor to suffer. All this has then been summed up by their partaking of the firstlings in joyous worship, the firstlings which in themselves represented those who had themselves been in bondage. They can partake of such with joy because in their lives they are revealing the true spirit of Yahweh. <\/p>\n <\/p>\n <\/strong> Of the Firstlings<\/p>\n v. 19. All the firstling males that come of thy herd and of thy flock thou shalt sanctify unto the Lord, thy God,<\/strong> as a sacrifice or its equivalent; thou shalt do no work with the firstling of thy bullock, nor shear the firstling of thy sheep,<\/strong> use the animals consecrated to Jehovah for earthly purposes. <\/p>\n v. 20. Thou shalt eat it before the Lord, thy God, year by year, in the place which the Lord shall choose, thou and thy household,<\/strong> as a sacrificial meal. Cf Deu 12:5-7<\/span>; Exo 13:2<\/span>; Exo 34:19<\/span>. <\/p>\n v. 21. And if there be any blemish therein, as, if it be lame, or blind, or have any ill blemish,<\/strong> if it is not physically perfect, thou shalt not sacrifice it unto the Lord, thy God,<\/strong> in order not to profane the sacred meals. <\/p>\n v. 22. Thou shalt eat it within thy gates,<\/strong> every Israelite in his own city; the<\/strong> (Levitically) unclean and the clean person shall eat it alike, as the roebuck and as the hart,<\/strong> which were not sacrificial animals, but could be used for food, Deu 12:15<\/span> to Deu 21:22<\/span>. <\/p>\n v. 23. Only thou shalt not eat the blood thereof; thou shalt pour it upon the ground as water,<\/strong> Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
20 You shall eat it before the Lord your God annually in the place [for worship] which the Lord shall choose, you and your household.
21 But if it has any blemish, if it is lame, blind, or has any bad blemish whatever, you shall not sacrifice it to the Lord your God.
22 You shall eat it within your towns; the [ceremonially] unclean and the clean alike may eat it, as if it were a gazelle or a hart.
23 Only you shall not eat its blood; you shall pour it on the ground like water.<\/p>\nFuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n