Deuteronomy 12 Study Notes

12:15-16 When the community as a whole was not in pilgrimage at the three annual festivals, slaughter at a local level for profane purposes was acceptable. Certain other restrictions were lifted when slaughtering for food, including the need for ritual purification and the avoidance of clean game animals (Lv 1:2).

Tsiwwah has no clearly related words in other languages. It is related to mitswah (commandment, command) and occurs forty-three times with it, usually as give (Neh 9:14). Tsiwwah occurs mostly in narrative texts and means command (Gn 2:16), order (Lv 13:54), direct (Ex 18:23), decree (Ps 68:28), or tell (1Sm 20:29). It signifies issue an order (Nah 1:14) or give a command (Gn 50:16). Individuals commission (Nm 27:19) or appoint (Neh 5:14) others and put them in charge (Neh 7:2). God ordains/makes covenants (Ps 111:9), grants/appoints blessings (Dt 28:8), sends love (Ps 42:8), and requires sacrifices (1Sm 2:29). Fathers give charges to children (Gn 49:33). Kings give missions (1Sm 21:2) and warn people (Gn 26:11). People put/set their affairs in order (Is 38:1). Once tsiwwah implies forbid (Dt 4:23), control (Is 48:5), and dispatch (Est 4:5). Tsaw (9x) refers to law (Is 28:10) and what is worthless (Hs 5:11).

12:17-19 These verses essentially repeat vv. 11-12. Animals and produce intended for sacrifice must be offered only in a place set apart by the Lord for worship (Ex 20:24). This is clear because the place mentioned here is not described as the place where his name dwells (Dt 12:5). The OT has many examples of local shrines that coexisted with either the tabernacle or the temple and were yet considered legitimate places of worship of the true God (Jdg 6:26; 1Sm 7:17; 1Kg 18:30).

12:20-22 Religious rites could be carried out apart from the central sanctuary, provided certain requirements, such as the proper disposal of the blood, were carried out (vv. 22-25).

12:23-24 Blood must not be eaten because blood is the life. Since life is regarded as sacred in the Bible (Gn 9:4; Lv 17:11), blood—the most eloquent metaphor for life itself—was also sacred and therefore could not be consumed. See also v. 16. In the NT this requirement was placed on Gentile converts by the Jerusalem Council (Ac 15:20).

12:24-25 The rationale for pouring blood on the ground seems to be that just as man was created from the ground and returns to the ground at death, so blood, the ultimate symbol of life, should also be returned to the earth.

12:26-28 Burnt offerings is a generic term for sin and trespass offerings and others required to restore fellowship with God. Other sacrifices indicate nonexpiatory or propitiatory sacrifices such as fellowship or peace offerings.

12:29-30 The residual effects of the wicked nations of Canaan would be so powerful that even after their expulsion from the land, the Israelites would be tempted to inquire about their gods. The human heart is fickle, always in danger of yielding to a downward pull (Jr 17:9). For an analogous situation see 2Kg 17:24-28.

12:31 Human sacrifice was part of the ritual of many ancient religions, including those of Canaan and surrounding nations. They believed it had the persuasive power to coerce the gods to a course of action on one’s behalf or to avert calamity; therefore the more precious the victim, the more likely the desired response. The unthinkable act of burning sons and daughters was associated especially with the Moabite god, Chemosh, and the Ammonite god, Molech (Lv 18:21; 2Kg 3:27). Worse still, Israel at various times permitted or even authorized human sacrifice (Jr 32:35).

12:32 See Dt 4:2.