Deuteronomy 12:15

"Notwithstanding, thou mayest kill and eat flesh within all thy gates, after all the desire of thy soul, according to the blessing of Jehovah thy God which he hath given thee: the unclean and the clean may eat thereof, as of the gazelle, and as of the heart. Only ye shall not eat the blood; thou shalt pour it out upon the earth as water. Thou mayest not eat within thy gates the tithe of thy grain, or thy new wine, or of thine oil, or the firstlings of thy herd or of thy flock, nor any of the vows which thou vowest, nor thy freewill-offerings, nor the heave-offering of thy hand; but thou shalt eat them before Jehovah thy God in the place which Jehovah thy God shall choose, thou, and thy son, and thy daughters, and thy man-servant, and thy maid-servant, and the Levite that is within thy gates; and thou shalt rejoice before Jehovah thy God in all that thou puttest thy hand unto. Take heed to thyself that thou not forsake the Levite as long as thou livest in the land."

As Israel was about to enter Canaan with the resulting scattering of the people, and when the difficulty of killing all their meat at the central sanctuary was considered, Moses, here, upon Divine authority altered the regulations given at Sinai so that they could kill whatever animals were required for food at any convenient location, only with the proviso that the blood not be eaten, but poured out like water upon the ground. It is a gross mistake to suppose that we have here a new set of laws. The Sinaitic covenant still stands, as always, and only in certain specific instances would there be any changes, and those for very good reasons. "Deuteronomy was never intended to be a repetition of the whole law."[16] "All of the supposed discrepancies between Deuteronomy and Exodus-Leviticus (concerning the tithes and firstlings) vanish into mere appearance when Deuteronomy is thus properly understood."[17]

"After all the desire of thy soul ..." (Deuteronomy 12:15). In the KJV, this reads, "Whatsoever thy soul lusteth after"; however, "In Old English, `to lust' meant simply to will, to choose, to desire, and did not at that time, as now, imply anything evil."[18]

"The place which Jehovah thy God shall choose ..." (Deuteronomy 12:18). The critics must have a "Jerusalem" in this chapter, so how do they get it? Here is the way Davies got it: "Although Jerusalem is not mentioned here (nor anywhere else in the whole Book of Deuteronomy - parenthesis mine J.B.C.), it is fairly evident that no other place can be intended by, `the place which Jehovah shall choose.'"[19] Once more we have the fantastic affirmation of the critics that they know what the holy writer "intended to say," which is radically different from what he said!