You shall not sacrifice to the LORD your God an ox or a sheep with any defect or serious flaw, for that is detestable to the LORD your God. You must not sacrificeThe command begins with a clear prohibition, emphasizing the importance of obedience to God's laws. The Hebrew root for "sacrifice" is "זָבַח" (zabach), which means to slaughter for a sacrifice. This word underscores the sacredness of the act, which is not merely a ritual but a profound expression of worship and devotion. In the ancient Near Eastern context, sacrifices were central to religious life, symbolizing the worshiper's relationship with the divine. This command sets the Israelites apart, highlighting the need for purity and reverence in their worship practices. to the LORD your God
This phrase identifies the recipient of the sacrifice, the covenantal God of Israel, Yahweh. The use of "LORD" in all caps in English translations signifies the Tetragrammaton, YHWH, the personal name of God revealed to Moses. It emphasizes the personal and covenantal relationship between God and His people. The phrase "your God" personalizes this relationship, reminding the Israelites of their unique identity as God's chosen people, bound by His laws and promises. an ox or a sheep
These animals were common sacrificial offerings in ancient Israel. The ox (Hebrew: "שׁוֹר" - shor) and sheep (Hebrew: "שֶׂה" - seh) were valuable assets in an agrarian society, representing significant economic and personal sacrifice. Their selection for sacrifice underscores the principle that worship involves giving to God what is valuable and meaningful, not what is leftover or unwanted. that has a defect or any flaw
The Hebrew words for "defect" (מוּם - mum) and "flaw" (רָע - ra) indicate physical imperfections. In the sacrificial system, offerings had to be without blemish, symbolizing moral and spiritual purity. This requirement reflects God's holiness and the need for His people to approach Him with integrity and sincerity. The insistence on unblemished offerings also foreshadows the ultimate sacrifice of Christ, the Lamb of God, who was without sin. for that would be detestable
The word "detestable" (Hebrew: "תּוֹעֵבָה" - to'evah) conveys a strong sense of abhorrence. In the biblical context, it often refers to practices that are morally or ritually offensive to God. This term underscores the seriousness of offering defective sacrifices, which would be an affront to God's holiness and a violation of the covenant relationship. to the LORD your God
Reiterating the divine recipient of the sacrifice, this phrase bookends the verse, emphasizing the centrality of God in the life and worship of Israel. It serves as a reminder that all acts of worship are directed towards God and must meet His standards of holiness and righteousness. This repetition reinforces the personal and communal responsibility of the Israelites to honor God with their best, reflecting their devotion and commitment to Him. Persons / Places / Events 1. MosesThe author of Deuteronomy, delivering God's laws to the Israelites. 2. The IsraelitesThe chosen people of God, receiving instructions on how to live in covenant with Him. 3. The LORD (Yahweh)The one true God, who demands pure and unblemished offerings. 4. Sacrificial SystemThe practice of offering animals to God as an act of worship and atonement. 5. Promised LandThe land of Canaan, where the Israelites are to live according to God's laws. Teaching Points The Importance of Purity in WorshipGod demands offerings that are pure and without defect, symbolizing the holiness He requires from His people. Giving God Our BestJust as the Israelites were to offer their best animals, we are called to give God our best in all aspects of life, including our time, talents, and resources. Symbolism of Christ's SacrificeThe requirement for unblemished sacrifices points to Jesus Christ, the perfect Lamb of God, who was without sin and offered Himself for our redemption. Heart Attitude in WorshipThe physical condition of the sacrifice reflects the heart attitude of the worshiper. We must approach God with sincerity and reverence. Living Sacrifices TodayAs New Testament believers, we are called to be living sacrifices, dedicating our lives to God's service in holiness and obedience. Bible Study Questions 1. Why do you think God required sacrifices to be without defect, and how does this reflect His character? 2. How can we apply the principle of giving God our best in our daily lives today? 3. In what ways does the requirement for unblemished sacrifices point to the sacrifice of Jesus Christ? 4. How does Romans 12:1 challenge us to live as living sacrifices, and what practical steps can we take to fulfill this calling? 5. Reflect on a time when you may have offered God less than your best. What changes can you make to ensure your offerings are pleasing to Him? Connections to Other Scriptures Leviticus 22:20-25This passage also emphasizes the requirement for offerings to be without defect, reinforcing the standard of purity in worship. Malachi 1:6-14The prophet Malachi rebukes the Israelites for offering blemished sacrifices, highlighting the importance of honoring God with our best. Romans 12:1Paul urges believers to offer their bodies as living sacrifices, holy and pleasing to God, drawing a parallel to the Old Testament sacrificial system. 1 Peter 1:18-19Peter speaks of Christ as the unblemished Lamb, the ultimate fulfillment of the sacrificial system. People Levites, MosesPlaces Beth-baal-peor, EgyptTopics Abomination, Anything, Bad, Blemish, Bullock, Damaged, Defect, Detestable, Disgusting, Evil, Evilfavouredness, Favoredness, Flaw, Mark, Offered, Ox, Sacrifice, Sheep, Whatever, WhereinDictionary of Bible Themes Deuteronomy 17:1 5278 cripples
6118 blemish
6201 imperfection, and God's purposes Library Bethphage
There is very frequent mention of this place in the Talmudists: and, certainly, a more careful comparison of the maps with those things which are said by them of the situation of this place is worthy to be made; when they place it in mount Olivet, these make it contiguous to the buildings of Jerusalem. I. In the place cited in the margin, the case "of a stubborn judge" (or elder) is handling. For when, by the prescript of the law, difficult matters, and such things as concerning which the lower councils …
John Lightfoot—From the Talmud and HebraicaThe Reign of Saul.
I Sam. 8-31; I Chron. 10 The Demand for a King. The last period saw one tribe after another come to the front and assert itself through some leading man as an emergency arose, but now the tribes are to be united into a monarchy and this, too, at their own request made in the form of a desire for a king. Several things no doubt influenced them to make this request. (1) From the days of Joshua there had been no strong national bond. They were only held together by the law of Moses and the annual assemblages …
Josiah Blake Tidwell—The Bible Period by Period 'Make us a King'
'Then all the elders of Israel gathered themselves together, and came to Samuel, onto Ramah, 5. And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. 6. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. 7. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected Me, …
Alexander Maclaren—Expositions of Holy Scripture Adonijah
BY REV. ALFRED ROWLAND, D.D., LL.B. It is notorious that the sons of devout men sometimes prove a curse to their parents, and bring dishonour on the cause of God. When Eve rejoiced over her first-born, she little suspected that passions were sleeping within him which would impel him to slay his own brother; and the experience of the first mother has been repeated, though in different forms, in all lands and in all ages. Isaac's heart was rent by the deceit of Jacob, and by the self-will of Esau. …
George Milligan—Men of the Bible; Some Lesser-Known Jehoiada and Joash
'And when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the seed royal. 2. But Jehosheba, the daughter of king Joram, sister of Ahaziah, took Joash the son of Ahaziah, and stole him from among the king's sons which were slain; and they hid him, even him and his nurse, in the bedchamber from Athaliah, so that he was not slain. 3. And he was with her hid in the house of the Lord six years. And Athaliah did reign over the land. 4. And the seventh year Jehoiada …
Alexander Maclaren—Expositions of Holy Scripture The Bible in the Days of Jesus Christ
[Illustration: (drop cap S) Reading from a Roll--old Roman Painting] Slowly but surely, as time went on, God was adding to His Book, until about four hundred years before the birth of Jesus Christ the Old Testament Scriptures, in their present shape, were completed. Many questions have been asked as to how the canon of the Old Testament was formed--that is, how and when did the Jews first begin to understand that the Books of the Old Testament were inspired by God. About the first five Books--the …
Mildred Duff—The Bible in its Making Josiah, a Pattern for the Ignorant.
"Because thine heart was tender, and thou hast humbled thyself before the Lord, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before Me; I also have heard thee, saith the Lord. Behold therefore, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace; and thine eyes shall not see all the evil which I will bring upon this place."--2 Kings …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII The Story of the Adulteress.
(Jerusalem.) ^D John VII. 53-VIII. 11. [This section is wanting in nearly all older manuscripts, but Jerome (a.d. 346-420) says that in his time it was contained in "many Greek and Latin manuscripts," and these must have been as good or better than the best manuscripts we now possess. But whether we regard it as part of John's narrative or not, scholars very generally accept it as a genuine piece of history.] ^d 53 And they went every man unto his own house [confused by the question of Nicodemus, …
J. W. McGarvey—The Four-Fold Gospel The Golden Eagle is Cut to Pieces. Herod's Barbarity when He was Ready to Die. He Attempts to Kill Himself. He Commands Antipater to be Slain.
1. Now Herod's distemper became more and more severe to him, and this because these his disorders fell upon him in his old age, and when he was in a melancholy condition; for he was already seventy years of age, and had been brought by the calamities that happened to him about his children, whereby he had no pleasure in life, even when he was in health; the grief also that Antipater was still alive aggravated his disease, whom he resolved to put to death now not at random, but as soon as he should …
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem A Sermon on Isaiah xxvi. By John Knox.
[In the Prospectus of our Publication it was stated, that one discourse, at least, would be given in each number. A strict adherence to this arrangement, however, it is found, would exclude from our pages some of the most talented discourses of our early Divines; and it is therefore deemed expedient to depart from it as occasion may require. The following Sermon will occupy two numbers, and we hope, that from its intrinsic value, its historical interest, and the illustrious name of its author, it …
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3. Subjects of Study. Home Education in Israel; Female Education. Elementary Schools, Schoolmasters, and School Arrangements.
If a faithful picture of society in ancient Greece or Rome were to be presented to view, it is not easy to believe that even they who now most oppose the Bible could wish their aims success. For this, at any rate, may be asserted, without fear of gainsaying, that no other religion than that of the Bible has proved competent to control an advanced, or even an advancing, state of civilisation. Every other bound has been successively passed and submerged by the rising tide; how deep only the student …
Alfred Edersheim—Sketches of Jewish Social Life Second Stage of Jewish Trial. Jesus Condemned by Caiaphas and the Sanhedrin.
(Palace of Caiaphas. Friday.) ^A Matt. XXVI. 57, 59-68; ^B Mark XIV. 53, 55-65; ^C Luke XXII. 54, 63-65; ^D John XVIII. 24. ^d 24 Annas therefore sent him bound unto Caiaphas the high priest. [Foiled in his attempted examination of Jesus, Annas sends him to trial.] ^b and there come together with him all the chief priests and the elders and the scribes. ^a 57 And they that had taken Jesus led him away to the house of Caiaphas the high priest, ^c and brought him into the high priest's house. ^a where …
J. W. McGarvey—The Four-Fold Gospel Easter Tuesday
Second Sermon. Same Text. Acts 13, 26-39. THE WORD AND THE RESURRECTION.[1] [Footnote 1: This sermon appeared first in the Church Postil, the Explanation of the Epistle and Gospel Texts from Easter to Advent. Printed by Hans Lufft, Wittenberg, 1559.] 1. This sermon was preached by Paul in the synagogue at Antioch of Pisidia, where were gathered with the Jews some Greek converts. Wherever in a city Jews were to be found, there also were their synagogues in which they taught and preached; and many …
Martin Luther—Epistle Sermons, Vol. II The Medes and the Second Chaldaean Empire
THE FALL OF NINEVEH AND THE RISE OF THE CHALDAEAN AND MEDIAN EMPIRES--THE XXVIth EGYPTIAN DYNASTY: CYAXARES, ALYATTES, AND NEBUCHADREZZAR. The legendary history of the kings of Media and the first contact of the Medes with the Assyrians: the alleged Iranian migrations of the Avesta--Media-proper, its fauna and flora; Phraortes and the beginning of the Median empire--Persia proper and the Persians; conquest of Persia by the Medes--The last monuments of Assur-bani-pal: the library of Kouyunjik--Phraortes …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8 Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf. …
John Edgar McFadyen—Introduction to the Old Testament Links Deuteronomy 17:1 NIVDeuteronomy 17:1 NLTDeuteronomy 17:1 ESVDeuteronomy 17:1 NASBDeuteronomy 17:1 KJV
Deuteronomy 17:1 Commentaries
Bible Hub |
