3 This shall be the priests’ due from the people, from those who offer a sacrifice, whether it be ox or sheep, that they shall give to the priest: the shoulder, the two cheeks, and the inner parts.
4 You shall give him the first fruits of your grain, of your new wine, and of your oil, and the first of the fleece of your sheep.
5 For Yahweh your God has chosen him out of all your tribes to stand to minister in Yahweh’s name, him and his sons forever.
6 If a Levite comes from any of your gates out of all Israel where he lives, and comes with all the desire of his soul to the place which Yahweh shall choose,
7 then he shall minister in the name of Yahweh his God, as all his brothers the Levites do, who stand there before Yahweh.
8 They shall have like portions to eat, in addition to that which comes from the sale of his family possessions.
9 When you have come into the land which Yahweh your God gives you, you shall not learn to imitate the abominations of those nations.
10 There shall not be found with you anyone who makes his son or his daughter to pass through the fire, one who uses divination, one who tells fortunes, or an enchanter, or a sorcerer,
11 or a charmer, or someone who consults with a familiar spirit, or a wizard, or a necromancer.
12 For whoever does these things is an abomination to Yahweh. Because of these abominations, Yahweh your God drives them out from before you.
13 You shall be blameless with Yahweh your God.
14 For these nations that you shall dispossess listen to those who practice sorcery and to diviners; but as for you, Yahweh your God has not allowed you so to do.
15 Yahweh your God will raise up to you a prophet from among you, of your brothers, like me. You shall listen to him.
16 This is according to all that you desired of Yahweh your God in Horeb in the day of the assembly, saying, “Let me not hear again Yahweh my God’s voice, neither let me see this great fire any more, that I not die.”
17 Yahweh said to me, “They have well said that which they have spoken.
18 I will raise them up a prophet from among their brothers, like you. I will put my words in his mouth, and he shall speak to them all that I shall command him.
19 It shall happen, that whoever will not listen to my words which he shall speak in my name, I will require it of him.
20 But the prophet who speaks a word presumptuously in my name, which I have not commanded him to speak, or who speaks in the name of other gods, that same prophet shall die.”
21 You may say in your heart, “How shall we know the word which Yahweh has not spoken?”
22 When a prophet speaks in Yahweh’s name, if the thing doesn’t follow, nor happen, that is the thing which Yahweh has not spoken. The prophet has spoken it presumptuously. You shall not be afraid of him.
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
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On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Deuteronomy 18:3–4that they should also have the first-fruits out of the shearing of the sheep; … And if any slay beasts at home for a private festival, but not for a religious one, they are obliged to bring the maw and the cheek, … and the right shoulder of the sacrifice, to the priests. With these Moses contrived that the priests should be plentifully maintained
that they should also have the first-fruits out of the shearing of the sheep; … And if any slay beasts at home for a private festival, but not for a religious one, they are obliged to bring the maw and the cheek, … and the right shoulder of the sacrifice, to the priests. With these Moses contrived that the priests should be plentifully maintained
Josephus, Antiquities of the Jews, Antiquities 4.4.4; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Deuteronomy 18:9–14Since men have a natural desire after knowledge, even in the superstitious this has always proceeded from a good principle, inasmuch as God has implanted it in the minds of all, when He would distinguish our race from the lower animals. Neither in this was there anything to be reprehended, that men, being conscious of their own ignorance, conceived that they were to obtain knowledge in no other way than by consulting God. Now this was the sole object of the Gentiles when they inquired of their magicians and sorcerers, to seek from heaven that knowledge of which they perceived themselves to be destitute. … these principles implanted in us, as I have said, by nature, have been corrupted by two errors, for both an immoderate desire of knowing more than is lawful has crept into our minds, and then we have had recourse to illicit means of knowledge. … For the best rule of knowledge is sobriety, that it may suffice us to know as much as is expedient for us.
Since men have a natural desire after knowledge, even in the superstitious this has always proceeded from a good principle, inasmuch as God has implanted it in the minds of all, when He would distinguish our race from the lower animals. Neither in this was there anything to be reprehended, that men, being conscious of their own ignorance, conceived that they were to obtain knowledge in no other way than by consulting God. Now this was the sole object of the Gentiles when they inquired of their magicians and sorcerers, to seek from heaven that knowledge of which they perceived themselves to be destitute. … these principles implanted in us, as I have said, by nature, have been corrupted by two errors, for both an immoderate desire of knowing more than is lawful has crept into our minds, and then we have had recourse to illicit means of knowledge. … For the best rule of knowledge is sobriety, that it may suffice us to know as much as is expedient for us.
John Calvin, Commentaries, on 18:9; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Deuteronomy 18:15–18Hence we conclude that the expression, "a Prophet," is used by enallage for a number of Prophets. … Moses is here treating of the continual manner of the Church's government, and is not speaking of what God would do within a short time. Not at all more correct is their opinion, who apply it strictly to Christ alone; … God would never leave them without Prophets and teachers. But if He had referred them to Christ alone, the objection would naturally arise that it was hard for them to have neither Prophets nor revelations for two thousand years. … Therefore it is true that there was no Prophet like Moses, that is to say, similar to him in every respect, or in whom so many gifts were displayed; yet it is no less true, that they were all like Moses; because God set over His Church a continual succession of teachers, to execute the same office as he did. … Yet Peter aptly and elegantly accommodates this testimony to Christ, (Acts 3:22,) not to the exclusion of others of God's servants
Hence we conclude that the expression, "a Prophet," is used by enallage for a number of Prophets. … Moses is here treating of the continual manner of the Church's government, and is not speaking of what God would do within a short time. Not at all more correct is their opinion, who apply it strictly to Christ alone; … God would never leave them without Prophets and teachers. But if He had referred them to Christ alone, the objection would naturally arise that it was hard for them to have neither Prophets nor revelations for two thousand years. … Therefore it is true that there was no Prophet like Moses, that is to say, similar to him in every respect, or in whom so many gifts were displayed; yet it is no less true, that they were all like Moses; because God set over His Church a continual succession of teachers, to execute the same office as he did. … Yet Peter aptly and elegantly accommodates this testimony to Christ, (Acts 3:22,) not to the exclusion of others of God's servants
John Calvin, Commentaries, on 18:15; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Deuteronomy 18:6–8If a priest that by the law was obliged to serve at the altar only in his turn, and was paid for that, should, out of his great affection to the sanctuary, devote himself to a constant attendance there, and quit the ease and pleasure of the city in which he had his lot for the satisfaction of serving the altar, the priests whose turn it was to attend must admit him both to join in the work and to share in the wages, and not grudge him either the honour of the one or the profit of the other, though it might seem to break in upon them, Deu 18:6-8. Note, A hearty pious zeal to serve God and his church, though it may a little encroach upon a settled order, and there may be somewhat in it that looks irregular, yet ought to be gratified and not discouraged. … The settling of the courses was intended rather to secure those to the work that were not willing to do so much than to exclude any that were willing to do more.
If a priest that by the law was obliged to serve at the altar only in his turn, and was paid for that, should, out of his great affection to the sanctuary, devote himself to a constant attendance there, and quit the ease and pleasure of the city in which he had his lot for the satisfaction of serving the altar, the priests whose turn it was to attend must admit him both to join in the work and to share in the wages, and not grudge him either the honour of the one or the profit of the other, though it might seem to break in upon them, Deu 18:6-8. Note, A hearty pious zeal to serve God and his church, though it may a little encroach upon a settled order, and there may be somewhat in it that looks irregular, yet ought to be gratified and not discouraged. … The settling of the courses was intended rather to secure those to the work that were not willing to do so much than to exclude any that were willing to do more.
Matthew Henry, Commentary on the Whole Bible, on 18:6–8; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Deuteronomy 18:15–19Some think it is the promise of a succession of prophets, that should for many ages be kept up in Israel. Besides the priests and Levites, their ordinary ministers, whose office it was to teach Jacob God's law, they should have prophets, extraordinary ministers, to reprove them for their faults, remind them of their duty, and foretel things to come, judgments for warning and deliverances for their comfort. … These prophets were like unto Moses in some respects, though far inferior to him, Deu 34:10. … Whether a succession of prophets be included in this promise or not, we are sure that it is primarily intended as a promise of Christ, and it is the clearest promise of him that is in all the law of Moses. It is expressly applied to our Lord Jesus as the Messiah promised (Act 3:22; Act 7:37), and the people had an eye to this promise when they said concerning him, This is of a truth that prophet that should come into the world (Joh 6:14); and it was his Spirit that spoke in all the other prophets, Pe1 1:11.
Some think it is the promise of a succession of prophets, that should for many ages be kept up in Israel. Besides the priests and Levites, their ordinary ministers, whose office it was to teach Jacob God's law, they should have prophets, extraordinary ministers, to reprove them for their faults, remind them of their duty, and foretel things to come, judgments for warning and deliverances for their comfort. … These prophets were like unto Moses in some respects, though far inferior to him, Deu 34:10. … Whether a succession of prophets be included in this promise or not, we are sure that it is primarily intended as a promise of Christ, and it is the clearest promise of him that is in all the law of Moses. It is expressly applied to our Lord Jesus as the Messiah promised (Act 3:22; Act 7:37), and the people had an eye to this promise when they said concerning him, This is of a truth that prophet that should come into the world (Joh 6:14); and it was his Spirit that spoke in all the other prophets, Pe1 1:11.
Matthew Henry, Commentary on the Whole Bible, on 18:15–19; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Deuteronomy 18:22if the thing follow not, nor come to pass; as the prophecy of Hananiah, Jeremiah 28:3 that is the thing which the Lord hath not spoken; or otherwise it would have come to pass, unless when a condition is either expressed or implied, as the repentance or disobedience of a people; see Jeremiah 18:7. … thou shall not be afraid of him; not only to reprove him for his wickedness, but also to punish him for it; showing no regard to the high character he assumes, nor to the great pretensions he makes to sanctity, knowledge, and familiarity with God.
if the thing follow not, nor come to pass; as the prophecy of Hananiah, Jeremiah 28:3 that is the thing which the Lord hath not spoken; or otherwise it would have come to pass, unless when a condition is either expressed or implied, as the repentance or disobedience of a people; see Jeremiah 18:7. … thou shall not be afraid of him; not only to reprove him for his wickedness, but also to punish him for it; showing no regard to the high character he assumes, nor to the great pretensions he makes to sanctity, knowledge, and familiarity with God.
John Gill, An Exposition of the Old and New Testament, on 18:22; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Deuteronomy 18:3All who offered sacrifices of thanksgiving or peace offerings (Lev 7:31-33) were ordered to give the breast and shoulder as perquisites to the priests. Here "the two cheeks" or head and "the maw" or stomach, deemed anciently a great dainty, are specified. But whether this is a new injunction, or a repetition of the old with the supplement of more details, it is not easy to determine.
All who offered sacrifices of thanksgiving or peace offerings (Lev 7:31-33) were ordered to give the breast and shoulder as perquisites to the priests. Here "the two cheeks" or head and "the maw" or stomach, deemed anciently a great dainty, are specified. But whether this is a new injunction, or a repetition of the old with the supplement of more details, it is not easy to determine.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 18:3–5; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Deuteronomy 18
Deuteronomy 18:3–22, World English Bible
Deuteronomy 18 in the Bible · Told in the Story: Chapter 16, The Place He Chooses
What others have written
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Deuteronomy 18:3–4that they should also have the first-fruits out of the shearing of the sheep; … And if any slay beasts at home for a private festival, but not for a religious one, they are obliged to bring the maw and the cheek, … and the right shoulder of the sacrifice, to the priests. With these Moses contrived that the priests should be plentifully maintained
Josephus, Antiquities of the Jews, Antiquities 4.4.4; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Deuteronomy 18:9–14Since men have a natural desire after knowledge, even in the superstitious this has always proceeded from a good principle, inasmuch as God has implanted it in the minds of all, when He would distinguish our race from the lower animals. Neither in this was there anything to be reprehended, that men, being conscious of their own ignorance, conceived that they were to obtain knowledge in no other way than by consulting God. Now this was the sole object of the Gentiles when they inquired of their magicians and sorcerers, to seek from heaven that knowledge of which they perceived themselves to be destitute. … these principles implanted in us, as I have said, by nature, have been corrupted by two errors, for both an immoderate desire of knowing more than is lawful has crept into our minds, and then we have had recourse to illicit means of knowledge. … For the best rule of knowledge is sobriety, that it may suffice us to know as much as is expedient for us.
John Calvin, Commentaries, on 18:9; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Deuteronomy 18:15–18Hence we conclude that the expression, "a Prophet," is used by enallage for a number of Prophets. … Moses is here treating of the continual manner of the Church's government, and is not speaking of what God would do within a short time. Not at all more correct is their opinion, who apply it strictly to Christ alone; … God would never leave them without Prophets and teachers. But if He had referred them to Christ alone, the objection would naturally arise that it was hard for them to have neither Prophets nor revelations for two thousand years. … Therefore it is true that there was no Prophet like Moses, that is to say, similar to him in every respect, or in whom so many gifts were displayed; yet it is no less true, that they were all like Moses; because God set over His Church a continual succession of teachers, to execute the same office as he did. … Yet Peter aptly and elegantly accommodates this testimony to Christ, (Acts 3:22,) not to the exclusion of others of God's servants
John Calvin, Commentaries, on 18:15; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Deuteronomy 18:6–8If a priest that by the law was obliged to serve at the altar only in his turn, and was paid for that, should, out of his great affection to the sanctuary, devote himself to a constant attendance there, and quit the ease and pleasure of the city in which he had his lot for the satisfaction of serving the altar, the priests whose turn it was to attend must admit him both to join in the work and to share in the wages, and not grudge him either the honour of the one or the profit of the other, though it might seem to break in upon them, Deu 18:6-8. Note, A hearty pious zeal to serve God and his church, though it may a little encroach upon a settled order, and there may be somewhat in it that looks irregular, yet ought to be gratified and not discouraged. … The settling of the courses was intended rather to secure those to the work that were not willing to do so much than to exclude any that were willing to do more.
Matthew Henry, Commentary on the Whole Bible, on 18:6–8; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Deuteronomy 18:15–19Some think it is the promise of a succession of prophets, that should for many ages be kept up in Israel. Besides the priests and Levites, their ordinary ministers, whose office it was to teach Jacob God's law, they should have prophets, extraordinary ministers, to reprove them for their faults, remind them of their duty, and foretel things to come, judgments for warning and deliverances for their comfort. … These prophets were like unto Moses in some respects, though far inferior to him, Deu 34:10. … Whether a succession of prophets be included in this promise or not, we are sure that it is primarily intended as a promise of Christ, and it is the clearest promise of him that is in all the law of Moses. It is expressly applied to our Lord Jesus as the Messiah promised (Act 3:22; Act 7:37), and the people had an eye to this promise when they said concerning him, This is of a truth that prophet that should come into the world (Joh 6:14); and it was his Spirit that spoke in all the other prophets, Pe1 1:11.
Matthew Henry, Commentary on the Whole Bible, on 18:15–19; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Deuteronomy 18:22if the thing follow not, nor come to pass; as the prophecy of Hananiah, Jeremiah 28:3 that is the thing which the Lord hath not spoken; or otherwise it would have come to pass, unless when a condition is either expressed or implied, as the repentance or disobedience of a people; see Jeremiah 18:7. … thou shall not be afraid of him; not only to reprove him for his wickedness, but also to punish him for it; showing no regard to the high character he assumes, nor to the great pretensions he makes to sanctity, knowledge, and familiarity with God.
John Gill, An Exposition of the Old and New Testament, on 18:22; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Deuteronomy 18:3All who offered sacrifices of thanksgiving or peace offerings (Lev 7:31-33) were ordered to give the breast and shoulder as perquisites to the priests. Here "the two cheeks" or head and "the maw" or stomach, deemed anciently a great dainty, are specified. But whether this is a new injunction, or a repetition of the old with the supplement of more details, it is not easy to determine.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 18:3–5; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.