TRV
Translation
King James Version
Then thou shalt say before the LORD thy God, I have brought away the hallowed things out of mine house, and also have given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, according to all thy commandments which thou hast commanded me: I have not transgressed thy commandments, neither have I forgotten them:
KJV (with Strong's)
Then thou shalt say H559 before H6440 the LORD H3068 thy God H430, I have brought away H1197 the hallowed things H6944 out of mine house H1004, and also have given H5414 them unto the Levite H3881, and unto the stranger H1616, to the fatherless H3490, and to the widow H490, according to all thy commandments H4687 which thou hast commanded H6680 me: I have not transgressed H5674 thy commandments H4687, neither have I forgotten H7911 them:
Complete Jewish Bible
you are to say, in the presence of ADONAI your God, 'I have rid my house of the things set aside for God and given them to the Levi, the foreigner, the orphan and the widow, in keeping with every one of the mitzvot you gave me. I haven't disobeyed any of your mitzvot or forgotten them.
Berean Standard Bible
Then you shall declare in the presence of the LORD your God, “I have removed from my house the sacred portion and have given it to the Levite, the foreigner, the fatherless, and the widow, according to all the commandments You have given me. I have not transgressed or forgotten Your commandments.
American Standard Version
And thou shalt say before Jehovah thy God, I have put away the hallowed things out of my house, and also have given them unto the Levite, and unto the sojourner, to the fatherless, and to the widow, according to all thy commandment which thou hast commanded me: I have not transgressed any of thy commandments, neither have I forgotten them:
World English Bible Messianic
You shall say before the LORD your God, “I have put away the holy things out of my house, and also have given them to the Levite, to the foreigner, to the fatherless, and to the widow, according to all your commandment which you have commanded me. I have not transgressed any of your commandments, neither have I forgotten them.
Geneva Bible (1599)
Then thou shalt say before the Lord thy God, I haue brought the halowed thing out of mine house, and also haue giuen it vnto the Leuites and to the strangers, to the fatherlesse, and to the widow, according to all thy comandements which thou hast commanded me: I haue transgressed none of thy comandements, nor forgotten them.
Young's Literal Translation
and thou hast said before Jehovah thy God, I have put away the separated thing out of the house, and also have given it to the Levite, and to the sojourner, and to the orphan, and to the widow, according to all Thy command which Thou hast commanded me; I have not passed over from Thy commands, nor have I forgotten.
See also
In the KJVVerse 5,580 of 31,102
Study This Verse
Commentary on Deuteronomy 26 verses 12–15
12 ¶ When thou hast made an end of tithing all the tithes of thine increase the third year, which is the year of tithing, and hast given it unto the Levite, the stranger, the fatherless, and the widow, that they may eat within thy gates, and be filled;
13 Then thou shalt say before the LORD thy God, I have brought away the hallowed things out of mine house, and also have given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, according to all thy commandments which thou hast commanded me: I have not transgressed thy commandments, neither have I forgotten them:
14 I have not eaten thereof in my mourning, neither have I taken away ought thereof for any unclean use, nor given ought thereof for the dead: but I have hearkened to the voice of the LORD my God, and have done according to all that thou hast commanded me.
15 Look down from thy holy habitation, from heaven, and bless thy people Israel, and the land which thou hast given us, as thou swarest unto our fathers, a land that floweth with milk and honey.
Concerning the disposal of their tithe the third year we had the law before, Deu 14:28, Deu 14:29. The second tithe, which in the other two years was to be spent in extraordinaries at the feasts, was to be spent the third year at home, in entertaining the poor. Now because this was done from under the eye of the priests, and a great confidence was put in the people's honesty, that they would dispose of it according to the law, to the Levite, the stranger, and the fatherless (Deu 26:12), it is therefore required that when at the next feast after they appeared before the Lord they should there testify (as it were) upon oath, in a religious manner, that they had fully administered, and been true to their trust.
I. They must make a solemn protestation to this purport, Deu 26:13, Deu 26:14. 1. That no hallowed things were hoarded up: "I have brought them away out of my house, nothing now remains there but my own part." 2. That the poor, and particularly poor ministers, poor strangers, and poor widows, had had their part according to the commandment. It is fit that God, who by his providence gives us all we have, should by his law direct the using of it, and, though we are not now under such particular appropriations of our revenue as they then were, yet, in general, we are commanded to give alms of such things as we have; and then, and not otherwise, all things are clean to us. Then we may take the comfort of our enjoyments, when God has thus had his dues out of them. This is a commandment which must not be transgressed, no, not with an excuse of its being forgotten, Deu 26:13. 3. That none of this tithe had been misapplied to any common use, much less to any ill use. This seems to refer to the tithe of the other two years, which was to be eaten by the owners themselves; they must profess, (1.) That they had not eaten of it in their mourning, when, by their mourning for the dead, they were commonly unclean; or they had not eaten of it grudgingly, as those that all their days eat in darkness. (2.) That they had not sacrilegiously alienated it to any common use, for it was not their own. And, (3.) That they had not given it for the dead, for the honour of their dead gods, or in hope of making it beneficial to their dead friends. Now the obliging of them to make this solemn protestation at the three years' end would be an obligation upon them to deal faithfully, knowing that they must be called upon thus to purge themselves. It is our wisdom to keep conscience clear at all times, that when we come to give up our account we may lift up our face without spot. The Jews say that this protestation of their integrity was to be made with a low voice, because it looked like a self-commendation, but that the foregoing confession of God's goodness was to be made with a loud voice to his glory. He that durst not make this protestation must bring his trespass-offering, Lev 5:15.
II. To this solemn protestation they must add a solemn prayer (Deu 26:15), not particularly for themselves, but for God's people Israel; for in the common peace and prosperity every particular person prospers and has peace. We must learn hence to be public-spirited in prayer, and to wrestle with God for blessings for the land and nation, our English Israel, and for the universal church, which we are directed to have an eye to in our prayers, as the Israel of God, Gal 6:16. In this prayer we are taught, 1. To look up to God as in a holy habitation, and thence to infer that holiness becomes his house, and that he will be sanctified in those that are about him. 2. To depend upon the favour of God, and his gracious cognizance, as sufficient to make us and our people happy. 3. To reckon it wonderful condescension in God to case an eye even upon so great and honourable a body as Israel was. It is looking down. 4. To be earnest with God for a blessing upon his people Israel, and upon the land which he has given us. For how should the earth yield its increase, or, if it does, what comfort can we take in it, unless therewith God, even our own God, gives us his blessing? Psa 67:6.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–15. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Deuteronomy 26:13 presents the solemn declaration of an Israelite before the Lord, affirming their faithful completion of the triennial tithe distribution. This pivotal statement, made within the covenant renewal ceremony, signifies meticulous obedience to God's specific commandments regarding the compassionate care for the Levite, the stranger, the fatherless, and the widow. It embodies a profound commitment to integrity, responsible stewardship, and the deeply ingrained principles of social justice within the Mosaic Law, serving as a public affirmation of having neither transgressed nor forgotten divine instructions and demonstrating a holistic devotion to God's ways and His people.
CONTEXT
Literary Context: Deuteronomy 26:13 is situated within a significant liturgical and covenantal section of Deuteronomy, serving as a capstone to the legal stipulations that precede it and a transition to the blessings and curses that follow. The chapter opens with the detailed instructions for offering firstfruits (Deuteronomy 26:1-11), which includes a historical creed recounting Israel's deliverance from Egypt and God's provision of the Promised Land. Immediately following this, Deuteronomy 26:12-15 outlines the "third-year tithe," also known as the "poor tithe" or "triennial tithe." This specific tithe, unlike the annual tithe for the Levites, was to be stored locally and distributed to the vulnerable. Our verse, Deuteronomy 26:13, is the solemn declaration made by the Israelite after distributing this tithe, affirming their compliance. The entire chapter functions to reinforce the covenant relationship between God and Israel through acts of worship, obedience, and social justice, underscoring the individual's personal accountability within the covenant framework.
Historical & Cultural Context: The triennial tithe system was a unique and essential component of ancient Israel's social welfare structure, distinct from the annual tithe for the Levites and the festival tithe. Every third year, the tithe was not brought to the central sanctuary but was to be stored within the local towns for immediate distribution. The recipients—the Levite, the stranger (resident alien), the fatherless (orphans), and the widow—represented the most vulnerable and marginalized segments of Israelite society. These groups often lacked familial support, land inheritance, or traditional means of economic stability. This divinely mandated practice was a tangible manifestation of God's compassionate character and His expectation that His covenant people would reflect this compassion in their communal life. The public declaration, "before the LORD thy God," was more than a mere administrative check; it was a sacred oath, a moment of personal and communal covenant renewal, acknowledging God as the ultimate provider and affirming the individual's integrity in stewarding His entrusted resources. This system ensured active participation in caring for the community's weakest members, preventing destitution and fostering communal solidarity.
Key Themes: This verse profoundly contributes to several overarching themes prevalent throughout Deuteronomy and the broader Pentateuch. Firstly, Obedience and Covenant Fidelity are paramount; the Israelite's declaration, "I have not transgressed thy commandments, neither have I forgotten them," encapsulates the very essence of covenant keeping, emphasizing both external compliance and an internal commitment to remembering and upholding God's laws (Deuteronomy 6:6-9). Secondly, Social Justice and Compassion for the Vulnerable are central. God's repeated concern for the Levite, stranger, fatherless, and widow throughout Deuteronomy (e.g., Deuteronomy 14:28-29) highlights that true worship extends to practical care for the marginalized. Thirdly, Stewardship and Accountability are underscored, as the Israelite acknowledges that the "hallowed things" are not their own but are set apart for God's purposes, requiring faithful management and distribution. This public declaration before God signifies personal integrity and responsibility in handling divine provisions. Finally, the verse reinforces the theme of God's Sovereignty and Provision, reminding Israel that all their prosperity comes from Him, and their generosity is a grateful response to His prior generosity.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 26:13 masterfully employs several literary devices to enhance its impact and convey its profound meaning. The most evident is Declaration or Affirmation, as the verse presents a direct, solemn statement made by the Israelite to God. This public utterance functions as a ritualistic act of covenant renewal and personal accountability, emphasizing the speaker's integrity. The use of Repetition and Parallelism is prominent in the concluding phrase: "I have not transgressed thy commandments, neither have I forgotten [them]." This negative parallelism powerfully emphasizes the comprehensive nature of the Israelite's obedience, covering both active violation and passive neglect, leaving no room for excuses. The detailed listing of the recipients ("the Levite, and unto the stranger, to the fatherless, and to the widow") functions as a form of Enumeration, highlighting the specific and inclusive scope of God's compassionate command. This enumeration also serves as a Synecdoche, where these four vulnerable groups collectively represent all the marginalized and needy within the community, underscoring the breadth of Israel's social responsibility. Finally, the entire passage, particularly the prescribed words, can be seen as an example of a Liturgical Formula, a set of words to be spoken during a religious ceremony, designed to instill reverence, reinforce covenant obligations, and facilitate communal participation in worship and covenant fidelity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 26:13 stands as a powerful testament to the holistic nature of biblical faith, demonstrating that true worship extends beyond ritual to encompass practical righteousness and social responsibility. The declaration of having faithfully distributed the triennial tithe underscores God's profound concern for justice and compassion, integrating economic practices directly into the covenant relationship. It reveals that obedience to God is not merely about avoiding sin but actively participating in His redemptive purposes by caring for the vulnerable. This act of giving and declaration transforms a material transaction into a spiritual act of devotion, affirming that all possessions are ultimately from God and are to be stewarded according to His will for the welfare of His people. The Israelite's public affirmation of integrity before God serves as a model for all believers, emphasizing that our stewardship of resources is a direct reflection of our love for God and neighbor.
REFLECTION AND APPLICATION
Deuteronomy 26:13 calls us to a profound reflection on our own stewardship, compassion, and integrity before God. While the specific triennial tithe is an Old Covenant practice, the underlying principles resonate deeply with the Christian call to discipleship. We are reminded that all we possess—our resources, time, talents, and even our very lives—are gifts from God, to be managed not for selfish gain but for His glory and the good of others. The meticulous care for the Levite, stranger, fatherless, and widow challenges us to identify and actively serve the marginalized in our contemporary society, whether they are the economically disadvantaged, refugees, orphans, the socially isolated, or those facing systemic injustice. Our obedience to God is not merely intellectual assent but a tangible outworking of love for Him and for our neighbor, demonstrating that our faith is living and active. This verse encourages us to cultivate a heart that not only remembers God's commands but actively seeks to fulfill them with integrity, knowing that our actions and intentions are declared "before the LORD our God" and are part of our worship.
Questions for Reflection
FAQ
What was the significance of declaring this "before the LORD thy God"?
Answer: This declaration was a solemn, public oath, likely made at the central sanctuary (as implied by the context of firstfruits offerings in Deuteronomy 26:1-11). It signified the Israelite's personal accountability and integrity directly to God. It was not merely a legalistic fulfillment but a spiritual act of worship and covenant affirmation, acknowledging God as the ultimate owner of all resources and the one to whom all are responsible. This public declaration served to reinforce the individual's commitment to the covenant and to demonstrate their faithfulness to the community, fostering trust and communal solidarity under God's watchful eye. It was a profound act of personal piety and communal responsibility.
Why were the Levite, stranger, fatherless, and widow specifically mentioned?
Answer: These four groups consistently represent the most vulnerable and dependent members of ancient Israelite society, often lacking land inheritance, familial support, or stable means of provision. The Levites had no tribal land and were dependent on tithes for their livelihood, serving as ministers of God. Strangers (resident aliens) were often without land or tribal ties, making them susceptible to exploitation and lacking the safety net of kinship. The fatherless (orphans) and widows were particularly vulnerable without a male head of household for protection and provision in a patriarchal society. God's repeated command to care for these groups throughout the Law (e.g., Exodus 22:21-22; Deuteronomy 10:18-19) underscores His own character as a protector of the marginalized and His expectation that His people would reflect His compassion and justice, demonstrating their covenant faithfulness through practical love.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 26:13, with its emphasis on perfect obedience, generous giving, and compassionate care for the vulnerable, finds its ultimate fulfillment and transformation in Jesus Christ. While no human could perfectly declare "I have not transgressed thy commandments, neither have I forgotten them," Jesus alone lived a life of flawless obedience, fulfilling every jot and tittle of the Law (Matthew 5:17). He is the ultimate "hallowed thing" set apart by God, not merely a portion of a harvest, but the very Lamb of God who takes away the sin of the world, given for the ultimate provision of humanity. Furthermore, Christ's teachings profoundly deepen the call to care for the vulnerable, identifying with the "least of these" (Matthew 25:40) and modeling radical self-giving love. His life was a perfect embodiment of self-sacrifice, culminating in His death on the cross—the ultimate act of bringing away His "hallowed life" from His "house" (earthly existence) to give it for the sake of humanity, particularly those spiritually poor, orphaned, and alienated from God. Under the New Covenant, our ability to genuinely give and obey is no longer dependent on our own strength or declarations, but on the indwelling Holy Spirit, empowering us to live lives of generosity and justice that truly reflect the heart of God (2 Corinthians 9:7-8; Philippians 2:3-8). We are now called to share not just a portion of our material blessings, but the very good news of Christ, which brings ultimate provision, belonging, and spiritual adoption to all who are spiritually poor, orphaned, and alienated from God.