You shall bring your burnt offerings, your sacrifices, your tithes, the wave offering of your hand, your vows, your free will offerings, and the firstborn of your herd and of your flock there.
Parallel Translations
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You shall bring your burnt offerings, your sacrifices, your tithes, the wave offering of your hand, your vows, your free will offerings, and the firstborn of your herd and of your flock there.
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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 freewill offerings, and the firstlings of your herds and of your flocks:
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and thither ye shall bring your burnt-offerings, and your sacrifices, and your tithes, and the offering of your hand, and your vows, and your freewill-offerings, and the firstlings of your herd and of your flock;
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Commandments (1)
The laws of the Torah, each cited and shown as a primary source.
Cross-references (12)
Passages linked to Deuteronomy 12:6 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Deuteronomy 15:19-20 You shall dedicate all the firstborn males that are born of your herd and of your flock to Yahweh your God. You shall do no work with the firstborn of your herd, nor shear the firstborn 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.
- Leviticus 17:3-9 Whatever man there is of the house of Israel who kills a bull, or lamb, or goat in the camp, or who kills it outside the camp, and hasn’t brought it to the door of the Tent of Meeting to offer it as an offering to Yahweh before Yahweh’s tabernacle: blood shall be imputed to that man. He has shed blood. That man shall be cut off from among his people. This is to the end that the children of Israel may bring their sacrifices, which they sacrifice in the open field, that they may bring them to Yahweh, to the door of the Tent of Meeting, to the priest, and sacrifice them for sacrifices of peace offerings to Yahweh. The priest shall sprinkle the blood on Yahweh’s altar at the door of the Tent of Meeting, and burn the fat for a pleasant aroma to Yahweh. They shall no more sacrifice their sacrifices to the goat idols, after which they play the prostitute. This shall be a statute forever to them throughout their generations.’ “You shall say to them, ‘Any man there is of the house of Israel, or of the strangers who live as foreigners among them, who offers a burnt offering or sacrifice, and doesn’t bring it to the door of the Tent of Meeting to sacrifice it to Yahweh, that man shall be cut off from his people.
- Leviticus 27:32-33 All the tithe of the herds or the flocks, whatever passes under the rod, the tenth shall be holy to Yahweh. He shall not examine whether it is good or bad, neither shall he exchange it. If he exchanges it at all, then both it and that for which it is exchanged shall be holy. It shall not be redeemed.’ ”
- Numbers 18:15-17 Everything that opens the womb, of all flesh which they offer to Yahweh, both of man and animal, shall be yours. Nevertheless, you shall surely redeem the firstborn of man, and you shall redeem the firstborn of unclean animals. You shall redeem those who are to be redeemed of them from a month old, according to your estimation, for five shekels of money, according to the shekel of the sanctuary, which weighs twenty gerahs. “But you shall not redeem the firstborn of a cow, or the firstborn of a sheep, or the firstborn of a goat. They are holy. You shall sprinkle their blood on the altar, and shall burn their fat for an offering made by fire, for a pleasant aroma to Yahweh.
- Deuteronomy 12:17 You may not eat within your gates the tithe of your grain, or of your new wine, or of your oil, or the firstborn of your herd or of your flock, nor any of your vows which you vow, nor your free will offerings, nor the wave offering of your hand;
- Deuteronomy 14:22-26 You shall surely tithe all the increase of your seed, that which comes out of the field year by year. You shall eat before Yahweh your God, in the place which he chooses to cause his name to dwell, the tithe of your grain, of your new wine, and of your oil, and the firstborn of your herd and of your flock; that you may learn to fear Yahweh your God always. If the way is too long for you, so that you are not able to carry it because the place which Yahweh your God shall choose to set his name there is too far from you, when Yahweh your God blesses you, then you shall turn it into money, bind up the money in your hand, and shall go to the place which Yahweh your God shall choose. You shall trade the money for whatever your soul desires: for cattle, or for sheep, or for wine, or for strong drink, or for whatever your soul asks of you. You shall eat there before Yahweh your God, and you shall rejoice, you and your household.
- Deuteronomy 26:2 that you shall take some of the first of all the fruit of the ground, which you shall bring in from your land that Yahweh your God gives you. You shall put it in a basket, and shall go to the place which Yahweh your God shall choose to cause his name to dwell there.
- Ezekiel 20:40 For in my holy mountain, in the mountain of the height of Israel,” says the Lord Yahweh, “there all the house of Israel, all of them, shall serve me in the land. There I will accept them, and there I will require your offerings and the first fruits of your offerings, with all your holy things.
- Malachi 3:8 Will a man rob God? Yet you rob me! But you say, ‘How have we robbed you?’ In tithes and offerings.
- Malachi 3:10 Bring the whole tithe into the storehouse, that there may be food in my house, and test me now in this,” says Yahweh of Armies, “if I will not open you the windows of heaven, and pour you out a blessing, that there will not be room enough for.
- Luke 11:42 But woe to you Pharisees! For you tithe mint and rue and every herb, but you bypass justice and God’s love. You ought to have done these, and not to have left the other undone.
- Luke 18:12 I fast twice a week. I give tithes of all that I get.’
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Explain this verse (12 sources)
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Geneva Bible translators 1599 · Public Domain Meaning, the firstfruits.
Meaning, the firstfruits.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Deu 12:6 And thither ye shall bring your burnt…
Deu 12:6 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 freewill offerings, and the firstlings of your herds and of your flocks:
Ver. 6. Heave offerings of your hands.] For none might appear empty handed before the Lord.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain sacrifices were wisely appropriated to that one and public…
The
sacrifices were wisely appropriated to that one and public place, partly for the security of the true religion, and for the prevention of idolatry and superstition, which otherwise might more easily have crept in; and partly to signify that their sacrifices were not accepted for their own worth, but by God’s gracious appointment, and for the sake of God’s altar, by which they were sanctified, and for the sake of Christ, whom the altar did manifestly represent. Of
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tithes, See Poole "Deu 12:17".
Heave-offerings, i.e. your first-fruits, to wit, of the earth, as of corn and wine and oil and other fruits, as plainly appears by comparing this place with Deu 18:4; 26:2, where these are commanded to be brought thither; and seeing here is an exact and particular enumeration of all such things, and these cannot be put under any of the other branches, these must needs be intended here, the rather because the other kind of first-fruits, to wit, of the
herds and
flocks, are here expressly mentioned. And these are called here the heave-offerings of their hand, because the offerer was first to take these into his hands, and to heave them before the Lord, (as other places tell us,) and then to give them to the priest, as appears from Deu 18:3,4; 26:4.
Your free-will offerings; even for your voluntary oblations, which were not due by my prescription, but only by your own choice and voluntary engagement: you may choose what kind of offering you please to vow and offer, but not the place where you shall offer them.
The firstlings of your herds and of your flocks; either,
1. The holy firstlings or first-born, as appears by Num 18, where they are commanded to be brought to this one place here designed, and to be offered upon God’s altar, Deu 12:17. It is objected by some, that those were given to the priests, Num 18:18, but these were to be eaten by the people here, Deu 12:7. But that the next verse doth not say, but only in general, there shall ye eat, to wit, such of the offerings mentioned Deu 12:6 as they were allowed to eat, but not such as were the priest’s peculiar, for these they might not eat, nor all there expressed; for it is evident they might not eat any of the burnt-offerings, nor some parts of the other sacrifices, which are here mentioned. Or,
2. The second births, which were the people’s first-born, or the first which they could eat of, which they were to eat before the Lord by way of acknowledgment of his favour in giving them to them and all their succeeding births. See more on Deu 12:17.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And thither ye shall bring your burnt offerings,.... For…
And thither ye shall bring your burnt offerings,.... For the daily sacrifice, and upon any other account whatsoever; this was before ordered to be brought to the door of the tabernacle of the congregation, and now to the place where that should be fixed, Lev 17:8.
and your sacrifices: all other distinct from burnt offerings, as sin offerings, trespass offerings, and peace offerings, especially the latter. Jarchi interprets them of peace offerings of debt, such as a man was obliged to bring; but as the distance of some persons from Jerusalem was very great, and it was troublesome and expensive, they might, according to the Jewish writers, bring them the next grand festival, when all the males were obliged to appear there; so says Maimonides (c), all offerings of a man, whether by obligation (such as he was bound to bring) or freewill offerings, he must bring at the first feast that comes; and another of their writers observes (d), that if only one feast has passed, and he has not brought his vow, he transgresses an affirmative precept, Deu 12:6 the first feast on which thou comest thither, thou must needs bring it; and if three have passed, he transgresses a negative precept, Deu 23:21.
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and your tithes; tithes of beasts, and the second tithes, according to Jarchi:
and heave offerings of your hand; these according to the same writer were the firstfruits, and so it is rendered in the Septuagint version; and thus Maimonides (e) says, the firstfruits are called Trumot, or heave offerings; see Exo 22:29.
and your vows and your freewill offerings; which were a type of peace offerings, Lev 7:16.
and the firstlings of your herds and of your flocks; which were sanctified and devoted to the Lord, Exo 13:2.
(c) Praefat. ad Yad Chazakah. (d) Bartenora in Misn. Roshhashanah, c. 1. sect. 1. & in Misn. Ediot, c. 7. sect. 6. (e) In Misn. Meilah, c. 4. sect. 2.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Thither bring your burnt-offerings - Which were wisely appropriated…
Thither bring your burnt-offerings - Which were wisely appropriated to that one place, for the security of the true religion, and for the prevention of idolatry and superstition, which might otherwise more easily have crept in: and to signify that their sacrifices were not accepted for their own worth, but by God's gracious, appointment, and for the sake of God's altar, by which they were sanctified, and for the sake of Christ, whom the altar manifestly represented. Your heave-offerings - That is, your first-fruits, of corn, and wine, and oil, and other fruits. And these are called the heave-offerings of their hand, because the offerer was first to take these into his hands, and to heave them before the Lord, and then to give them to the priest. Your free-will-offerings - Even your voluntary oblations, which were not due by my prescription, but only by your own choice: you may chuse what kind of offering you please to offer, but not the place where you shall offer them.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain Deu 12:6. Thither bring your burnt-offerings — Which were…
Deu 12:6. Thither bring your burnt-offerings — Which were wisely appropriated to that one place, for the security of the true religion, and for the prevention of idolatry and superstition, which might otherwise more easily have crept in; and to signify that their sacrifices were not accepted for their own worth, but by God’s gracious appointment, and for the sake of God’s altar, by which they were sanctified, and for the sake of Christ, whom the altar manifestly represented. Your heave-offerings — That is, your first-fruits of corn, and wine, and oil, and other fruits. And these are called the heave-offerings of their hand, because the offerer was first to take these into his hands, and to heave them before the Lord, and then to give them to the priest. Your free-will-offerings — Even your voluntary oblations, which were not due by my prescription, but only by your own choice: you may choose what kind of offerings you please to offer, but not the place where you shall offer them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Some have objected that this command cannot possibly have…
Some have objected that this command cannot possibly have been ever carried out, at all events until in later (lays the territory which owned obedience to it was narrowed to the little kingdom of Judah. But in these and in other precepts Moses doubtless takes much for granted. He is here, as elsewhere, regulating and defining more precisely institutions which had long been in existence, as to many details of which custom superseded the necessity of specific enactment. No doubt the people well understood what Maimonides expressly tells us in reference to the matter, namely, that where immediate payment could not be made, the debt to God was to be reserved until the next great Feast, and then duly discharged. The thing especially to be observed was that no kind of sacrifice was to be offered except at the sacred spot fixed by God for its acceptance.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Hands, which you have procured by your industry, (Menochius)…
Hands, which you have procured by your industry, (Menochius) or what you are able to present to the Lord, Leviticus v. 11.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 6. Thither ye shall bring — To the place…
6. Thither ye shall bring — To the place appointed by Jehovah and consecrated by his presence they were to bring their gifts, and celebrate sacrificial festivals. To the objection that it would not be possible for the people from every part of the land to bring these offerings, it may be said that what is provided for in Deu_14:24-25, was doubtless applicable in such cases. Then it must be borne in mind that no part of the land was at a very great distance from the central sanctuary. Dan, the northern limit, was not a hundred miles from Jerusalem.
Burnt offerings — These were to be wholly consumed on the altar, except that the skin was the perquisite of the officiating priest. See Lev_7:8.
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Sacrifices — Animals that were slaughtered. With these two classes were also associated meat offerings and drink offerings.
And your tithes — See notes on the seventeenth verse.
Heave offerings — The word here and elsewhere rendered heave is obscurely translated. It refers evidently to some act by which the offering is dedicated to Jehovah.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (6) And thither ye shall bring . . .…
(6) And thither ye shall bring . . . your tithes—i.e., what the Jews understand as the “second tithe;” on which see Deu_12:17.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain To the appointed place all their sacrificial gifts and…
To the appointed place all their sacrificial gifts and offerings were to be brought, and there they were to keep their holy feasts. The gifts are classified in groups.
1. Burnt offerings and sacrifices, the two principal kinds of altar offerings, with which meal offerings and drink offerings were united. (Num_15:4, etc.)
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2. Tithes and heave offerings (cf. Lev_27:30-33; Num_18:21-24) The heave offerings are described as of your hand, either because offered by the offerer"s own hand, or to indicate such gifts as were made off-hand (so to speak), voluntary offerings made in addition to the legal offerings from an immediate impulse of grateful emotion.
3. Vows and freewill offerings, sacrifices which were offered in consequence of vows or of spontaneous impulse (cf. Lev_7:16 Lev_22:21 Lev_23:38; Num_15:3 Num_29:39)
4. Firstlings of their herds and of their flocks (cf. Exo_13:2, Exo_13:12; Num_18:15, etc.)
Vers. 6-29. The central sanctuary.
There are difficulties connected with this law from which conclusions have been drawn adverse to the Mosaic authorship of Deuteronomy. These arise:
1. From the lack of evidence that the law was in force in the days of the judges and earlier kings.
2. From the practice of judges, kings, prophets, and other good men in offering sacrifices elsewhere than at the prescribed center.
3. From the mention of other sanctuaries in the history. (e.g. 1Sa 7:26, 1Sa 7:30) But:
1. Ver. 10 shows that it was not contemplated that the law should come into perfect operation till the land was settled, and till a place for a fixed center had been definitely chosen. In point of fact, the unsettled state of matters lasted till the reign of David. (2Sa_7:1) Accordingly, in 1Ki_3:2, it is not urged that, the law did not exist, or that it was not known, but the excuse is advanced for irregularities that "there was no house built unto the Name of the Lord until those days" (cf. 1Ki_8:29 1Ki_9:9; 2Ch_6:5, 2Ch_6:6)
2. While the law lays down the general rule, it is not denied that circumstances might arise, in which under proper Divine authority, exceptional sacrifices might be offered. This fully explains the cases of Gideon, (Jud_1:6:18, 26) of Manoah, (Jud_1:13:16) of David, (2Sa_24:18) of Solomon, (1Ki_3:4, 1Ki_3:5) of Elijah. (1Ki_18:31)
3. Even while the tabernacle was at Shiloh, the ark, for reasons unknown to us, was moved from place to place a circumstance which accounts for sacrifices being offered at the spots where, for the time being, it was located. (Jud_1:21:2) We may infer the presence of the ark in Jud_1:20:26 and on various other occasions.
4. It is not fair to plead, as contradictory of the law, the falling back on local sanctuaries in periods of great national and religious disorganization, as when the land was possessed by enemies, (Jud 6:1-7) or when the ark was in captivity (1Sa_6:1) or separated from the tabernacle; (2Sa_6:11) much less the prevailing neglect of this law in times of acknowledged backsliding and declension. In particular, the period following the rejection of Eli and his sons (1Sa_2:30-35) was one of unusual complications, during which, indeed, Samuel"s own person would seem to have been the chief religious center of the nation.
5. It may further be remarked that the worship at local sanctuaries, having once taken root, justified perhaps by the exigencies of the time, it would be no easy matter to uproot it again, and a modified toleration would have to be accorded. Whatever difficulties inhere in the view of the early existence of this law, it will be found, we believe, that equal or greater difficulties emerge on any other reading of the history. This law was
I AN ASSERTION OF THE PRINCIPLE THAT GOD"S WORSHIP MUST BE ASSOCIATED WITH HIS PRESENCE. (Vers. 5-11.) The sanctuary was constituted by God having "put his Name" there. Under the New Testament the worship of the Father "in spirit and in truth" is liberated from special sacred places, (Joh_4:24) but the principle holds good that his being "in the midst" of his people is essential to worship being acceptable. (Mat_18:20)
II AN IMPORTANT MEANS OF KEEPING ALIVE THE SENSE OF NATIONAL UNITY. The union of the tribes was far from being close. Tribe feeling was often stronger than national feeling. A powerful counteractive to the local interests, and to the jealousies, rivalries, and feuds which tended to divide the nation, was found in the central sanctuary, and in the festivals therewith connected. Like the Olympic games in Greece, the sanctuary festivals formed a bond of unity for the entire people, helped them to realize their national distinctness, and awakened in them lofty and patriotic aspirations. In the Christian Church, everything is valuable which helps to develop the sense of catholicity.
III A MEANS, FURTHER, OF INFUSING WARMTH AND VITALITY INTO RELIGIOUS SERVICES. In religion, as in other matters, we need to avail ourselves of social influences. We need public as well as private worship. The self-wrapt man grows cold. There is a time for outward demonstration, not less than for internal meditation. Sharing our gladness with others, it is multiplied to ourselves a hundred-fold. The importance, in this view of them, of the sanctuary festivals, was very great. They were, from the nature of the case, "events," matters to be looked forward to with interest, and long to be remembered after they had taken place. They involved preparations, and often long journeys. Everything about them the journey in company with neighbors, the season of the year, the friendly greetings, the exhilaration of the scene as they neared the sanctuary, the varied and solemn services at the sanctuary itself was fitted in a singular degree to exalt, awe, quicken, and impress their minds. Such influences, even in gospel times, are not to be despised.
IV A COUNTERACTIVE TO IDOLATRY. It; put something in place of that which was taken away. It provided counter-attractions. Negation is not an effective instrument of reform. If we remove with one hand, we must give with the other. Our methods must be positive. J.O.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 12:6 All of the offerings listed here are expressions…
12:6 All of the offerings listed here are expressions of thanksgiving, fellowship, and loyalty to the Lord. In covenant relationships, the vassal offered tribute to the great king as a sign of submission and a promise of dependability (see study note on 1:31).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.