Deuteronomy 18:9
Parallel Verses
English Standard Version
“When you come into the land that the LORD your God is giving you, you shall not learn to follow the abominable practices of those nations.

King James Bible
When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations.

American Standard Version
When thou art come into the land which Jehovah thy God giveth thee, thou shalt not learn to do after the abominations of those nations.

Douay-Rheims Bible
When thou art come into the land which the Lord thy God shall give thee, beware lest thou have a mind to imitate the abominations of those nations.

English Revised Version
When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations.

Webster's Bible Translation
When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations.

Deuteronomy 18:9 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

"This shall be the right of the priests on the part of the people, on the part of those who slaughter slain-offerings, whether ox or sheep; he (the offerer) shall give the priest the shoulder, the cheek, and the stomach." הזּרע, the shoulder, i.e., the front leg; see Numbers 6:19. הקּבה, the rough stomach, τὸ ἤνιστρον (lxx), i.e., the fourth stomach of ruminant animals, in which the digestion of the food is completed; Lat. omasus or abomasus, though the Vulgate has ventriculus here. On the choice of these three pieces in particular, Mnster and Fagius observe that "the sheep possesses three principal parts, the head, the feet, and the trunk; and of each of these some portion was to be given to the priest who officiated" "Of each of these three principal parts of the animal," says Schultz, "some valuable piece was to be presented: the shoulder at least, and the stomach, which was regarded as particularly fat, are seen at once to have been especially good." That this arrangement is not at variance with the command in Leviticus 7:32., to give the wave-breast and heave-leg of the peace-offerings to the Lord for the priests, but simply enjoins a further gift to the priests on the part of the people, in addition to those portions which were to be given to the Lord for His servants, is sufficiently evident from the context, since the heave-leg and wave-breast belonged to the firings of Jehovah mentioned in Deuteronomy 18:1, which the priests had received as an inheritance from the Lord, that is to say, to the tenuphoth of the children of Israel, which the priests might eat with their sons and daughters, though only with such members of their house as were levitically clean (Numbers 18:11); and also from the words of the present command, viz., that the portions mentioned were to be a right of the priests on the part of the people, on the part of those who slaughtered slain-offerings, i.e., to be paid to the priest as a right that was due to him on the part of the people. משׁפּט was what the priest could justly claim. This right was probably accorded to the priests as a compensation for the falling off which would take place in their incomes in consequence of the repeal of the law that every animal was to be slaughtered at the sanctuary as a sacrifice (Leviticus 17; vid., Deuteronomy 12:15.).

The only thing that admits of dispute is, whether this gift was to be presented from every animal that was slaughtered at home for private use, or only from those which were slaughtered for sacrificial meals, and therefore at the place of the sanctuary. Against the former view, for which appeal is made to Philo, Josephus (Ant. iv. 4, 4), and the Talmud, we may adduce not only "the difficulty of carrying out such a plan" (was every Israelite who slaughtered an ox, a sheep, or a goat to carry the pieces mentioned to the priests' town, which might be many miles away, or were the priests to appoint persons to collect them?), but the general use of the words זבח זבח. The noun זבח always signifies either slaughtering for a sacrificial meal or a slain sacrifice, and the verb זבח is never applied to ordinary slaughtering (for which שׁחט is the verb used), except in Deuteronomy 12:15 and Deuteronomy 12:21 in connection with the repeal of the law that every slaughtering was to be a שׁלמים זבח (Leviticus 17:5); and there the use of the word זבח, instead of שׁחט, may be accounted for from the allusion to this particular law. At the same time, the Jewish tradition is probably right, when it understands by the הזּבח זבחי in this verse, κατ' ̓͂ ́ ̓́ ̔́ (Josephus), or ἔξω τοῦ βωμοῦ θυομένοις ἕνεκα κρεωφαγίας (Philo), or, as in the Mishnah Chol. (x. 1), refers the gift prescribed in this passage to the חולין, profana, and not to the מוקדשׁרן, consecrata, that is to say, places it in the same category with the first-fruits, the tithe of tithes, and other less holy gifts, which might be consumed outside the court of the temple and the holy city (compare Reland, Antiqq. ss. P. ii. c. 4, 11, with P. ii. c. 8, 10). In all probability, the reference is to the slaughtering of oxen, sheep, or goats which were not intended for shelamim in the more limited sense, i.e., for one of the three species of peace-offerings (Leviticus 7:15-16), but for festal meals in the broader sense, which were held in connection with the sacrificial meals prepared from the shelamim. For it is evident that the meals held by the people at the annual feasts when they had to appear before the Lord were not all shelamim meals, but that other festal meals were held in connection with these, in which the priests and Levites were to share, from the laws laid down with reference to the so-called second tithe, which could not only be turned into money by those who lived at a great distance from the sanctuary, such money to be applied to the purchase of the things required for the sacrificial meals at the place of the sanctuary, but which might also be appropriated every third year to the preparation of love-feasts for the poor in the different towns of the land (Deuteronomy 14:22-29). For in this case the animals were not slaughtered or sacrificed as shelamim, at all events not in the latter instance, because the slaughtering did not take place at the sanctuary. If therefore we restrict the gift prescribed here to the slaughtering of oxen and sheep or goats for such sacrificial meals in the wider sense, not only are the difficulties connected with the execution of this command removed, but also the objection, which arises out of the general use of the expression זבח זבח, to the application of this expression to every slaughtering that took place for domestic use. And beside this, the passage in 1 Samuel 2:13-16, to which Calvin calls attention, furnishes a historical proof that the priests could claim a portion of the flesh of the slain-offerings in addition to the heave-leg and wave-breast, since it is there charged as a sin on the part of the sons of Eli, not only that they took out of the cauldrons as much of the flesh which was boiling as they could take up with three-pronged forks, but that before the fat was burned upon the altar they asked for the pieces which belonged to the priest, to be given to them not cooked, but raw. From this Michaelis has drawn the correct conclusion, that even at that time the priests had a right to claim that, in addition to the portions of the sacrifices appointed by Moses in Leviticus 7:34, a further portion of the thank-offerings should be given to them; though he does not regard the passage as referring to the law before us, since he supposes this to relate to every slaughtered animal which was not placed upon the altar.

Deuteronomy 18:9 Parallel Commentaries

Treasury of Scripture Knowledge

Deuteronomy 12:29-31 When the LORD your God shall cut off the nations from before you, where you go to possess them, and you succeed them...

Leviticus 18:26,27,30 You shall therefore keep my statutes and my judgments, and shall not commit any of these abominations; neither any of your own nation...

Cross References
Deuteronomy 9:4
"Do not say in your heart, after the LORD your God has thrust them out before you, 'It is because of my righteousness that the LORD has brought me in to possess this land,' whereas it is because of the wickedness of these nations that the LORD is driving them out before you.

Deuteronomy 9:5
Not because of your righteousness or the uprightness of your heart are you going in to possess their land, but because of the wickedness of these nations the LORD your God is driving them out from before you, and that he may confirm the word that the LORD swore to your fathers, to Abraham, to Isaac, and to Jacob.

2 Kings 17:8
and walked in the customs of the nations whom the LORD drove out before the people of Israel, and in the customs that the kings of Israel had practiced.

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Deuteronomy 18:8
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