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Key: khaki:verbs.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
BshpsThree feastes thou shalt holde vnto me in a yere. (Three feastes thou/you shalt hold unto me in a year.)
GnvaThree times thou shalt keepe a feast vnto me in the yeere. (Three times thou/you shalt keep a feast unto me in the year. )
CvdlThre tymes in the yeare (Thre times in the year)
WyclIn thre tymes bi alle yeeris ye schulen halewe feestis to me. (In three times by all years ye/you_all should halewe feestis to me.)
LuthDreimal sollt ihr mir Fest halten im Jahr. (Dreimal sollt you/their/her to_me Fest hold in_the Yahr.)
ClVgTribus vicibus per singulos annos mihi festa celebrabitis.[fn] (Tribus vicibus through singulos years to_me festa celebrabitis. )
23.14Tribus vicibus per singulos a mos, etc. Fidem scilicet sanctæ Trinitatis hic exigit Deus: in Pascha enim immolatur Filius, in Pentecoste datur Spiritus sanctus, in Scenopegia paternæ majestatis potentia declaratur. Tribus vicibus per singulos annos, etc. RAB. Hoc est omni tempore præsentis vitæ et in sanctæ Trinitatis confessione, per fidem et spem et charitatem bonorum operum obsequia Deo creatori vestro exhibebitis. Pascha enim celebramus mense novorum, cum per sanguinem Agni immaculati ab Ægyptia servitute liberati, per spirituales aquas de veteri homine in novum transimus, non in vetustate litteræ, sed in novitate spiritus, quo in terram promissionis per gratiam Christi pervenimus. Solemnitatem vero mensis primitivorum celebramus, cum operum nostrorum, voluntatum, et sermonum primitias Domino consecramus; solemnitatem quoque in exitu anni, quando congregatis frugibus, id est virtutum fructibus, ad finem vitæ et introitum regni cœlestis pervenire contendimus; in tabernaculis septem diebus commemorantes, quia per omne tempus vitæ præsentis peregrinos nos esse agnoscimus, nec requiem hic, sed in futuro requirimus, sedulo curantes ne in conspectu Dei vacui appareamus. Solemnitatem quoque, etc. RAB. Maturis scilicet, frugibus, quando fructus totius anni collecti sunt, in septembri scilicet quem Hebræi Chaldaico vocabulo thisri, Macedones vocant. In cujus principio Judæi feriantes amplius tuba canunt quam in cæteris mensibus, et plura offerunt, in quo dies expiationum, et dies scenopegiæ quinto decimo die, qui est solemnitas Tabernaculorum.
23.14Tribus vicibus through singulos from mos, etc. Fidem scilicet sanctæ Trinitatis this exigit God: in Pascha because immolatur Son, in Pentecoste datur Spiritus sanctus, in Scenopegia paternæ mayestatis potentia declaratur. Tribus vicibus through singulos annos, etc. RAB. This it_is all tempore præsentis of_life and in sanctæ Trinitatis confessione, through faith and spem and charitatem bonorum operum obsebecause Deo creatori vestro exhibebitis. Pascha because celebramus a_month novorum, when/with through sanguinem Agni immaculati away Ægyptia servitute liberati, through spirituales waters about veteri homine in new transimus, not/no in vetustate litteræ, but in novitate spiritus, quo in the_earth/land promissionis through gratiam of_Christ pervenimus. Solemnitatem vero mensis primitivorum celebramus, when/with operum of_ours, voluntatum, and sermonum primitias Master consecramus; solemnitatem too in exitu anni, when congregatis frugibus, id it_is virtutum fructibus, to finem of_life and introitum regni cœlestis pervenire contendimus; in tabernaculis seven days commemorantes, because through omne tempus of_life præsentis peregrinos we esse agnoscimus, but_not requiem hic, but in futuro requirimus, sedulo curantes not in in_sight of_God vacui appareamus. Solemnitatem quoque, etc. RAB. Maturis scilicet, frugibus, when fructus totius anni collecti are, in septembri scilicet which Hebræi Chaldaico vocabulo thisri, Macedones vocant. In cuyus at_the_beginning Yudæi feriantes amplius tuba canunt how in cæteris mensibus, and plura offerunt, in quo days expiationum, and days scenopegiæ quinto decimo die, who it_is solemnitas Tabernaculorum.
23:14-17 God’s command was that every man in Israel must appear before . . . theLord (23:17), that is, at the Tabernacle, three times each year. While all the people were camped around the Tabernacle in the wilderness, this requirement did not create any problems. Later, when the people were dispersed throughout the land at a distance from the Tabernacle (later the Temple), it was more difficult. The stipulation seems to have been intended to keep the people from building local worship centers, which would splinter them as a people and allow for pagan influences on the worship of Yahweh. Sadly, these stipulations were not carefully carried out (see, e.g., 2 Kgs 23:21-23).
The Temple of the Lord in Jerusalem, where all Israelite males were commanded to offer sacrifices to the Lord (Exodus 23:14-19; Deuteronomy 16:16-17), underwent several stages of reconstruction and development over hundreds of years. The first Temple was built by King Solomon to replace the aging Tabernacle, and it was constructed on a threshing floor on high ground on the north side of the city (2 Samuel 24; 1 Chronicles 21). Hundreds of years later King Hezekiah expanded the platform surrounding the Temple. When Jerusalem fell to the Babylonians in 586 B.C., the Temple was completely destroyed (2 Kings 25:1-21; 2 Chronicles 36:17-21; Jeremiah 39:1-10; 52:1-30). It was rebuilt in 515 B.C. after a group of Jews returned to Judea from exile in Babylon (Ezra 1:5-6:15; Nehemiah 7:5-65). Herod the Great completely rebuilt and expanded the Temple once again around 20 B.C., making it one of the largest temples in the Roman world. Jesus’ first believers often met together in Solomon’s Colonnade, a columned porch that encircled the Temple Mount, perhaps carrying on a tradition started by Jesus himself (John 10:23; Acts 3:11; 5:12). But Herod’s Temple did not last long: After many Jews revolted against Rome, the Romans eventually recaptured Jerusalem and destroyed the Temple in A.D. 70.
