Deuteronômio 26
David Guzik · Citado em PreceptAustin
Deuteronômio 26
Guzik - : Numbers 18:12 speaks of the firstfruits that must be regularly brought to the priests, but the firstfruits described here in Deuteronomy 26 seem to be a special offering of firstfruits, from the first of the harvest they gain in the Promised Land. (Commentary)
Deuteronômio 26
Guzik on sojourned - Israel spent some 400 years in Egypt. Yet in the course of God’s eternal plan, it was nothing more than a sojourn. We can often focus so much on our own time of trial or misery that we think that it defines our whole life; God saw Israel’s experience in Egypt as a sojourn. This was the major reason God had for sending Jacob and his family on their sojourn in Egypt. When they lived in Canaan, there was great risk of the family just assimilating with the wicked, pagan peoples around them. To prevent this, and to allow the nation to grow, God sent them down to Egypt, which was a very racist society, and who would not intermarry with Israel. Therefore, they could go down there few in number; and there he became a nation, great, mighty, and populous (Commentary) The Hebrew word for wandering is abad which is derived from two root meanings, the more common perish (THUS NKJV = "ABOUT TO PERISH", REB = "FUGITIVE") and the less frequently used become lost. The NIDOTT comments that "In the case of Deut 26:5, it is difficult to decide between perishing or wandering." Sometimes this term is used of a lost or wandering animal (1 Sa 9:3 = lost donkey; Jer. 50:6 = lost sheep; Ezek. 34:4, 16). NET NOTE - Though the Hebrew term אָבַד (’abad) generally means “to perish” or the like (HALOT 2–3 s.v.; BDB 1–2 s.v.; cf. KJV “a Syrian ready to perish”), a meaning “to go astray” or “to be lost” is also attested. The ambivalence in the Hebrew text is reflected in the versions where LXX Vaticanus reads ἀπέβαλεν (apebalen, “lose”) for a possibly metathesized reading found in Alexandrinus, Ambrosianus, ἀπέλαβεν (apelaben, “receive”); others attest κατέλειπεν (kateleipen, “leave, abandon”). “Wandering” seems to suit best the contrast with the sedentary life Israel would enjoy in Canaan (v. 9) and is the meaning followed by many English versions. (Deuteronomy 26) Utley on “Aramean” This refers to Padan-Aram or Syria (BDB 74, cf. Gen. 25:20; 28:5; 31:20, 24). Laban was from this area which included the city of Haran (cf. Gen. 31:40–42). Jacob lived there for several years and then fled from Laban. (Deuteronomy 26 Commentary) NET NOTE on A wandering Aramean. This is a reference to Jacob whose mother Rebekah was an Aramean (Gen 24:10; 25:20, 26) and who himself lived in Aram for at least twenty years (Gen 31:41–42). (Deuteronomy 26) Holman Bible Dictionary on Aramean - Aramean "consisted of the loose confederation of towns and settlements spread over what is now called Syria as well as in some parts of Babylon from which Jacob and Abraham came (Deuteronomy 26:5 ). The Arameans were rarely gathered into a cohesive political group; rather they lived as independent towns and tribes settled by nomads prior to 1000 B.C. Although the Arameans were quick to form alliances with each other or with other countries if threatened, once the crisis was ended they disbanded and often fought among themselves and against their former allies....Deuteronomy 26:5 contains what has become an important confession for Jews—”A wandering Aramean was my father” (RSV)—which claims Aramean lineage for Jacob and by extension for Abraham. See the ISBE Article on Jacob subsection entitled - III. Biography The life of a wanderer (Deuteronomy 26:5) such as Jacob was, may often be best divided on the geographical principle. Jacob's career falls into the four distinct periods: that of his residence with Isaac in Canaan, that of his residence with Laban in Aram, that of his independent life in Canaan and that of his migration to Egypt. A WANDERING ARAMEAN - Millard, Alan R. “A WANDERING ARAMEAN.” Journal of Near Eastern Studies 1980, Vol. 39 (2), pp: 153–155. ISSN: 0022–2968 The Hebrew expression arammi `obed in Deut 26:5, may carry more meaning than simply “a wandering Aramean,” particularly in light of cuneiform parallels. The word `obed here may have the nuance of “refugee.” Jacob had surreptitiously left Laban’s household in Harran and thus escaped his father-in-law’s authority; he became a fugitive, “seeking political asylum.” Subject to no authority, and owning no land himself, Jacob was a political refugee. The Wandering Aramean Reconsidered Janzen, J. Gerald. “The Wandering Aramean Reconsidered.” Vetus Testamentum 1994, Vol. 44 (3), pp: 359–375. ISSN: 0042–4935 The worshipper at the cultic celebration of the first fruits recited concerning his ancestor Jacob, ' ramm ' b d ' b. It is usually translated My father was a wandering Aramean, but a study of the various meanings of the verb ' bad show that sociologically and economically Jacob was a nomad who had abandoned his own land for the abundance in Egypt. Therefore the saying in Deut 26:5 should read: A starving Aramean was my father The confession continues from v3 and goes through v10. Here is the confession in its entirety to make it easier to read. 'I declare this day to the LORD my God that I have entered the land which the LORD swore to our fathers to give us.' (v3)...'My father was a wandering Aramean, and he went down to Egypt and sojourned there, few in number; but there he became a great, mighty and populous nation. 6 'And the Egyptians treated us harshly and afflicted us, and imposed hard labor on us. 7 'Then we cried to the LORD, the God of our fathers, and the LORD heard our voice and saw our affliction and our toil and our oppression; 8 and the LORD brought us out of Egypt with a mighty hand and an outstretched arm and with great terror and with signs and wonders; 9 and He has brought us to this place, and has given us this land, a land flowing with milk and honey. 10 'And now behold, I have brought the first of the produce of the ground which Thou, O LORD hast given me.'
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Guzik - When we receive from the Lord, and give back to Him, it makes us rejoice. It is the proper response of a creature to his Creator, who has supplied him with all good things. (Commentary) IVP Bible Background Commentary - sharing with Levites and aliens. Once again the “protected classes” are listed, and the command is made to share a portion of the sacrificial offering with them. In the case of Levites and aliens, neither group is allowed to own land, and thus both are economically impaired (see 1:16; 12:18; 14:29; 16:11). Their receipt of aid is balanced in the case of the Levites by their service as priests and in the case of aliens by their itinerant labor service. Alien - stranger, foreigner, i.e., one who is of a different geographical or cultural group, often with less rights than the reference group (Ge 15:13) Vine adds that they word means "client, stranger. A "client” was not simply a foreigner (nakri) or a stranger (zar). He was a permanent resident, once a citizen of another land, who had moved into his new residence. Frequently he left his homeland under some distress, as when Moses fled to Midian (Exod. 2:22). Whether the reason for his journey was to escape some difficulty or merely to seek a new place to dwell, he was one who sought acceptance and refuge. Consequently he might also call himself a toshab, a settler. Neither the settler nor the “client” could possess land. In the land of Canaan the possession of land was limited to members or descendants of the original tribal members. Only they were full citizens who enjoyed all the rights of citizenry, which meant sharing fully in the inheritance of the gods and forefathers—the feudal privileges and responsibilities (cf. Ezek. 47:22). In Israel a ger, like a priest, could possess no land and enjoyed the special privileges of the third tithe. Every third year the tithe of the harvest was to be deposited at the city gate with the elders and distributed among “the Levite, (because he hath no part nor inheritance with thee,) and the stranger, and the fatherless, and the widow, which are within thy gates …” (Deut. 14:29). In the eschaton such “clients” were to be treated as full citizens: “And it shall come to pass, that ye shall divide it [the land] by lot for an inheritance unto you, and to the strangers that sojourn among you, which shall beget children among you: and they shall be unto you as born in the country among the children of Israel; they shall have inheritance with you among the tribes of Israel” (Ezek. 47:22). Under the Mosaic law aliens were not slaves but were usually in the service of some Israelite whose protection they enjoyed (Deut. 24:14). This, however, was not always the case. Sometimes a “client” was rich and an Israelite would be in his service (Lev. 25:47). The ger was to be treated (except for feudal privileges and responsibilities) as an Israelite, being responsible to and protected by the law: “Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him” (Deut. 1:16); “ye shall therefore keep my statutes and my judgments, and shall not commit any of these abominations; neither any of your own nation, nor any stranger that sojourneth among you” (Lev. 18:26); “ye shall have one manner of law, as well for the stranger, as for one of your own country: for I am the Lord your God” (Lev. 24:22). The ger also enjoyed the Sabbath rest (Lev. 25:6) and divine protection (Deut. 10:18). God commanded Israel to love the “client” as himself (Lev. 19:34). The ger could also be circumcised (Exod. 12:48) and enjoy all the privileges of the true religion: the Passover (Exod. 12:48–49), the Atonement feast (Lev. 16:29), presenting offerings (Lev. 17:8), and all the feasts (Deut. 16:11). He was also obligated to keep the purity laws (Lev. 17:15). Israel is told that God is the true owner of all the land and its people are but “clients” owing Him feudal obedience (Lev. 19:34; Deut. 10:19). They are admonished to treat the client with justice, righteousness, and love because like Abraham (Gen. 23:4) they were “clients” in Egypt (Exod. 22:21). In legal cases the “client” could appeal directly to God the great feudal Lord (Lev. 24:22). Rejoice (08055) samah A verb meaning to rejoice; to be joyful, to be glad; to gloat. It describes a state and agitation of rejoicing, of being happy: of people (1 Sam. 11:9); of tribes of Israel (Deut. 33:18); of God rejoicing in His works (Ps. 104:31); of people rejoicing in the Lord Himself (Deut. 12:12; Ps. 32:11). It takes on the sense of making others rejoice, to be glad in its intensive stem (Jer. 20:15); making people rejoice the heart of others (Ps. 19:8). Wine can gladden the hearts of persons (Eccl. 10:19). God gladdens His people with His presence (Isa. 56:7); but also their enemies when He judges Israel (Ps. 89:42). Although the word is used of all rejoicing, it is found most often in Psalms and describes religious and spiritual rejoicing (Ps. 5:11; 9:2; 14:7; 16:9; 19:8, etc.; but also 1 Sam. 2:1; Deut. 12:7; Joel 2:23, etc.). (Complete Word Study Dictionary – Old Testament) See also: Joy (gladness, pleasure, delight) (08057) simchah; Joyful (glad, rejoice, rejoicing) (08056) sameach Deuteronomy 26:12 "When you have finished paying all the tithe of your increase in the third year, the year of tithing, then you shall give it to the Levite, to the stranger, to the orphan and to the widow, that they may eat in your towns and be satisfied. tithe: Lev 27:30 Nu 18:24 the third: De 14:22-29 give it: De 12:17-19 16:14 Pr 14:21 Php 4:18,19 Related Passages: Dt 12:19+ “Be careful that you do not forsake the Levite as long as you live in your land. Numbers 18:21-24+ “To the sons of Levi, behold, I have given all the tithe in Israel for an inheritance, in return for their service which they perform, the service of the tent of meeting. 22 “The sons of Israel shall not come near the tent of meeting again, or they will bear sin and die. 23 “Only the Levites shall perform the service of the tent of meeting, and they shall bear their iniquity; it shall be a perpetual statute throughout your generations, and among the sons of Israel they shall have no inheritance. 24 “For the tithe of the sons of Israel, which they offer as an offering to the LORD, I have given to the Levites for an inheritance; therefore I have said concerning them, ‘They shall have no inheritance among the sons of Israel.’” TITHE IN THE THIRD YEAR When you have finished paying all the tithe of your increase in the third year, the year of tithing then you shall give it to the Levite, to the stranger, to the orphan and to the widow, that they may eat in your towns and be satisfied - The tithe was required of Israel every year, but on every third year, the tithe was not brought to the sanctuary but kept at home and used to feed the Levites and the poor. Note the verb be satisfied which means the Israelites were not to scrimp and give less, so they could keep more (this is always then fleshly temptation for all of us!) The poor and needy were to be filled to the brim so to speak. Obedience to this command brought blessing from the LORD (Dt 14:29). Deuteronomy 14:28-29+ “At the end of every third year you shall bring out all the tithe of your produce in that year, and shall deposit it in your town. 29 “The Levite, because he has no portion or inheritance among you, and the alien, the orphan and the widow who are in your town, shall come and eat and be satisfied, in order that the LORD your God may bless you in all the work of your hand which you do.
Deuteronômio 26
Guzik - The prayer described here shows that the giving was done with the right kind of heart. God not only wants us to give, but to give with the right heart. (Commentary) Deuteronomy 26:15 'Look down from Your holy habitation, from heaven, and bless Your people Israel, and the ground which You have given us, a land flowing with milk and honey, as You swore to our fathers.' Look down: De 26:7 1Ki 8:27,43 Ps 102:19,20 Isa 57:15 61:1 63:15 66:1,2 Zec 2:13 Mt 6:9 Ac 7:49 bless : Ps 28:9 51:18 90:17 115:12-15 137:5,6 Jer 31:23 as you swore: Heb 6:13-18 ANOTHER CONFESSION PART 3 - LOOK & BLESS Related Passages: Hebrews 6:13-18+ For when God made the promise to Abraham, since He could swear by no one greater, He swore by Himself, 14 saying, “I WILL SURELY BLESS YOU AND I WILL SURELY MULTIPLY YOU.” 15 And so, having patiently waited, he obtained the promise. 16 For men swear by one greater than themselves, and with them an oath given as confirmation is an end of every dispute. 17 In the same way God, desiring even more to show to the heirs of the promise the unchangeableness of His purpose, interposed with an oath, 18 so that by two unchangeable things in which it is impossible for God to lie, we who have taken refuge would have strong encouragement to take hold of the hope set before us. Look down from Your holy habitation, from heaven, and bless Your people Israel, and the ground which You have given us, a land flowing with milk and honey - Look down and bless are both bold commands, not suggesting they could force Yahweh to "obey" but simply reflecting their confidence that this was Yahweh's heart and predisposition to His children when they obey Him. That premise is still true today beloved intercessor.