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Deuteronomy 12:22

in Deuteronomy 12

Indeed, you may eat it as you would eat a gazelle or deer; both the ceremonially unclean and the clean may eat it.

BSB

The same verse in ASV and KJV

ASV

Even as the gazelle and as the hart is eaten, so thou shalt eat thereof: the unclean and the clean may eat thereof alike.

KJV

Even as the roebuck and the hart is eaten, so thou shalt eat them: the unclean and the clean shall eat of them alike.

This verse in Deuteronomy 12

Commentary

5 notes on this verse

A commentator

Jamieson, Fausset & Brown

1802–1910

Commentary Critical and Explanatory on the Whole Bible (1871)

Even as the roebuck and the hart is eaten, so shalt thou eat them, &c.--Game when procured in the wilderness had not been required to be brought to the door of the tabernacle.

This site's exposition

When the Lord thy God shall enlarge thy border

on Deuteronomy 12:20-22

Enlarging the border is promised at Exodus 34:24 and again at Deuteronomy 19:8, and here it is the setting for a wider permission. The text lets a man say I will eat flesh, because thy soul longeth to eat flesh, and grants it, where Numbers 11:4-33 meets the same craving with quails and a plague. The earlier passage turns on a complaint against the manna and against God, and this one attaches no fault to the appetite at all.

The record, by era

The Puritans and the Awakening3 voices

Even as the roebuck and the hart is eaten,.... Which were not only clean creatures, as before observed, but were commonly and frequently eaten, there being plenty of them in those parts: so thou shalt eat them; their oxen and calves, their sheep and lambs, their goats and their kids: the unclean and the clean shall eat of them alike; no difference being to be made on that account, with respect to common food; See Gill on Deu 12:15 which all alike might partake of, notwithstanding any ceremonial uncleanness that any might be attended with.

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

proposed

There is a natural regular appetite, which it is lawful to gratify with temperance and sobriety, not taking too great a pleasure in the gratification, nor being uneasy if it be crossed. The unclean, who might not eat of the holy things, yet might eat of the same sort of flesh when it was only used as common food.

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

proposed

To prevent a revolt to false gods, we are forbidden to worship the true God in such a way and manner as the false gods were worshipped in, and are commanded to observe the instituted ordinances of worship that we may adhere to the proper object of worship. For this reason Moses is very large in his exposition of the second commandment.

The words behind it

13 Hebrew words

Every Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

  • אַ֗ךְsurely

    ʾakhH389161 times

  • כַּאֲשֶׁ֨רjust as

    kaasherH8345497 times

  • יֵאָכֵ֤לit is eaten

    yeakhelH398810 times

  • אֶֽת־<obj.>

    ʾet-H85310935 times

  • הַצְּבִי֙the gazelle

    hatzeviH664333 times

  • וְאֶת־and <obj.>

    veetH85310935 times

  • הָ֣אַיָּ֔לthe deer

    haaiyalH35411 times

  • כֵּ֖ןso

    kenH3651771 times

  • תֹּאכְלֶ֑נּוּyou will eat it

    tokhelenuH398810 times

  • הַטָּמֵא֙the unclean

    hatame'H293188 times

  • וְהַטָּה֔וֹרand the clean

    vehatahorH288994 times

  • יַחְדָּ֖וalike

    yachdavH3162141 times

  • יֹאכְלֶֽנּוּ׃he will eat it

    yokhelenuH398810 times

A shaded row is a word that stands 400 times or fewer in the Bible.

Where this verse is studied

On this page

Studies1

About Deuteronomy

Moses Comes Down from Mount Sinai, Gustave Doré, 1866. Public domain.
Moses Comes Down from Mount Sinai, Gustave Doré, 1866. Public domain.

This page draws on Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the Old Testament (1748-1763); Keil and Delitzsch, Biblical Commentary on the Old Testament: The Pentateuch and Matthew Henry, Commentary on the Whole Bible.