TRV
Translation
King James Version
And to bring the firstfruits of our ground, and the firstfruits of all fruit of all trees, year by year, unto the house of the LORD:
Complete Jewish Bible
"Every year we will bring the firstfruits of our land and the firstfruits of all fruit from every kind of tree to the house of ADONAI.
Berean Standard Bible
We will also bring the firstfruits of our land and of every fruit tree to the house of the LORD year by year.
American Standard Version
and to bring the first-fruits of our ground, and the first-fruits of all fruit of all manner of trees, year by year, unto the house of Jehovah;
World English Bible Messianic
and to bring the first fruits of our ground, and the first fruits of all fruit of all kinds of trees, year by year, to the LORD’s house;
Geneva Bible (1599)
And to bring the first fruites of our land, and the first of all the fruites of all trees, yeere by yeere, into the house of the Lord,
Young's Literal Translation
and to bring in the first fruits of our ground, and the first fruits of all fruit of every tree, year by year, to the house of Jehovah,
See also
In the KJVVerse 12,585 of 31,102
Study This Verse
Commentary on Nehemiah 10 verses 32–39
32 ¶ Also we made ordinances for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God;
33 For the shewbread, and for the continual meat offering, and for the continual burnt offering, of the sabbaths, of the new moons, for the set feasts, and for the holy things, and for the sin offerings to make an atonement for Israel, and for all the work of the house of our God.
34 And we cast the lots among the priests, the Levites, and the people, for the wood offering, to bring it into the house of our God, after the houses of our fathers, at times appointed year by year, to burn upon the altar of the LORD our God, as it is written in the law:
35 And to bring the firstfruits of our ground, and the firstfruits of all fruit of all trees, year by year, unto the house of the LORD:
36 Also the firstborn of our sons, and of our cattle, as it is written in the law, and the firstlings of our herds and of our flocks, to bring to the house of our God, unto the priests that minister in the house of our God:
37 And that we should bring the firstfruits of our dough, and our offerings, and the fruit of all manner of trees, of wine and of oil, unto the priests, to the chambers of the house of our God; and the tithes of our ground unto the Levites, that the same Levites might have the tithes in all the cities of our tillage.
38 And the priest the son of Aaron shall be with the Levites, when the Levites take tithes: and the Levites shall bring up the tithe of the tithes unto the house of our God, to the chambers, into the treasure house.
39 For the children of Israel and the children of Levi shall bring the offering of the corn, of the new wine, and the oil, unto the chambers, where are the vessels of the sanctuary, and the priests that minister, and the porters, and the singers: and we will not forsake the house of our God.
Having covenanted against the sins they had been guilty of, they proceed in obliging themselves to revive and observe the duties they had neglected. We must not only cease to do evil, but learn to do well.
I. It was resolved, in general, that the temple service should be carefully kept up, that the work of the house of their God should be done in its season, according to the law, Neh 10:33. Let not any people expect the blessing of God unless they make conscience of observing his ordinances and keeping up the public worship of him. Then it is likely to go well with our houses when care is taken that the work of God's house go on well. It was likewise resolved that they would never forsake the house of their God (Neh 10:39), as they and their fathers had done, would not forsake it for the house of any other god, or for the high places, as idolaters did, nor forsake it for their farms and merchandises, as those did that were atheistical and profane. Those that forsake the worship of God forsake God.
II. It was resolved, in pursuance of this, that they would liberally maintain the temple service, and not starve it. The priests were ready to do their part in all the work of God's house, if the people would do theirs, which was to find them with materials to work upon. Now here it was agreed and concluded, 1. That a stock should be raised for the furnishing of God's table and altar plentifully. Formerly there were treasures in the house of the Lord for this purpose, but these were gone, and there was no settled fund to supply the want of them. It was a constant charge to provide show-bread for the table, two lambs for the daily offerings, four for the sabbaths, and more, and more costly, sacrifices for other festivals, occasional sin-offerings, and meat-offerings, and drink-offerings for them all. They had no rich king to provide these, as Hezekiah did; the priests could not afford to provide them, their maintenance was so small; the people therefore agreed to contribute yearly, every one of them, the third part of a shekel, about ten pence a-piece for the bearing of this expense. When every one will act, and every one will give, though but little, towards a good work, the whole amount will be considerable. The tirshatha did not impose this tax, but the people made it an ordinance for themselves, and charged themselves with it, Neh 10:32, Neh 10:33. 2. That particular care should be taken to provide wood for the altar, to keep the fire always burning upon it, and wherewith to boil the peace-offerings. All of them, priests and Levites as well as people, agreed to bring in their quota, and cast lots in what order they should bring it in, which family first and which next, that there might be a constant supply, and not a scarcity at one time and an overplus at another, Neh 10:34. Thus they provided the fire and the wood, as well as the lambs for the burnt-offerings. 3. That all those things which the divine law had appointed for the maintenance of the priests and Levites should be duly paid in, for their encouragement to mind their business, and that they might not be under any temptation to neglect it for the making of necessary provision for their families. Then the work of the house of God is likely to go on when those that serve at the altar live, and live comfortably, upon the altar. First-fruits and tenths were then the principal branches of the ministers' revenues; and they here resolved, (1.) To bring in the first-fruits justly, the first-fruits of their ground and trees (Exo 23:19; Lev 19:23), the first-born of their children (even the money wherewith they were to be redeemed) and of their cattle, Exo 13:2, Exo 13:11, Exo 13:12 (this was given to the priests, Num 18:15, Num 18:16), also the first-fruits of their dough (Num 15:21), concerning which there is a particular order given in the prophecy concerning the second temple, Eze 44:30. (2.) To bring in their tenths likewise, which were due to the Levites (Neh 10:37), and a tenth out of those tenths to the priest, Neh 10:38. This was the law (Num 18:21-28); but these dues had been withheld, in consequence of which God, by the prophet, charges them with robbing him (Mal 3:8, Mal 3:9), at the same time encouraging them to be more just to him and his receivers, with a promise that, if they brought the tithes into the store-house, he would pour out blessings upon them, Neh 10:10. This therefore they resolved to do, that there might be meat in God's house, and plenty in the store-chambers of the temple, where the vessels of the sanctuary were, Neh 10:39. "We will do it (say they) in all the cities of our tillage," Neh 10:37. In all the cities of our servitude, so the Septuagint, for they were servants in their own land, Neh 9:36. But (as Mr. Poole well observes), though they paid great taxes to the kings of Persia, and had much hardship put upon them, they would not make that an excuse for not paying their tithes, but would render to God the things that were his, as well as to Caesar the things that were his. We must do what we can in works of piety and charity notwithstanding the taxes we pay to the government, and cheerfully perform our duty to God in our servitude, which will be the surest way to ease and liberty in God's due time.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 32–39. 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
Nehemiah 10:35 records a pivotal commitment made by the returned exiles in Jerusalem to faithfully bring the first and choicest portions of their agricultural produce—from both cultivated land and fruit trees—to the Temple of the Lord on an annual basis. This solemn pledge was an integral part of a broader covenant sworn by the community to re-establish diligent obedience to God's Mosaic Law, thereby ensuring the sustenance of the Levitical priesthood and the proper functioning of the Temple as the spiritual epicenter of their renewed national life.
CONTEXT
Literary Context: Nehemiah 10 meticulously records the solemn covenant sworn by the people of Israel following the successful rebuilding of Jerusalem's walls and a period of profound spiritual revival spearheaded by Nehemiah and Ezra. This chapter immediately follows a powerful national confession of sin and a heartfelt renewed commitment to God's Law, detailed in Nehemiah 9. Chapter 10 then systematically lists the specific pledges made by the community's leaders and representatives, which were formally sealed with an oath and a curse. These comprehensive commitments span various facets of their communal and individual lives, including abstaining from intermarriage with foreign peoples, observing the Sabbath, remitting debts, and, most critically, providing consistent financial and material support for the Temple. Verse 35, situated within the broader economic provisions outlined in Nehemiah 10:32-39, delineates the practical, economic means for the Temple's ongoing operation and the vital support of the priests and Levites, thereby demonstrating their holistic dedication to restoring proper worship and their national identity centered on God.
Historical & Cultural Context: The post-exilic community in Jerusalem faced immense challenges in re-establishing their society and spiritual practices after decades of Babylonian captivity. The successive returns under figures like Zerubbabel, Ezra, and Nehemiah marked a crucial period of reconstruction—encompassing both physical infrastructure (the Temple, the city walls) and spiritual foundations (re-educating the people in the Law). The practice of offering firstfruits was deeply ingrained in ancient Israelite agrarian society and constituted a foundational commandment within the Mosaic Law, explicitly detailed in passages such as Exodus 23:19 and Deuteronomy 26:1-11. This practice served as a tangible acknowledgment of God as the ultimate provider of all sustenance and was understood to secure His blessing on the remainder of the harvest. By solemnly pledging to uphold this practice, the people were not merely performing a ritualistic act; they were actively rebuilding their national identity around the covenant and the Temple, ensuring the economic viability of the priestly system that facilitated their renewed worship and communion with God.
Key Themes: Nehemiah 10:35 powerfully contributes to several overarching themes within the book of Nehemiah and the broader post-exilic narrative. Firstly, it underscores the theme of Covenant Renewal and Obedience, as the people explicitly commit to fulfilling a long-standing divine commandment, demonstrating their earnest desire to live in accordance with God's will after a period of national unfaithfulness. Secondly, it highlights Trust and Dependence on God, as offering the first and best of their produce required profound faith that God would bless the remaining harvest and provide for their needs, rather than hoarding their initial gains. This echoes the timeless biblical principle found in Proverbs 3:9-10. Thirdly, the verse emphasizes Support for Sacred Institutions and Ministry, as the firstfruits were essential for the sustenance of the priests and Levites who served in the Temple, enabling them to focus on their spiritual duties without needing to engage in agricultural labor themselves, as mandated in Numbers 18:12-13. Finally, it speaks to Gratitude and Worship, as the act of bringing firstfruits was a tangible and heartfelt expression of thanksgiving to God for His bountiful provision and an acknowledgment of His absolute sovereignty over all creation.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Repetition ("firstfruits of our ground, and the firstfruits of all fruit of all trees") to emphasize the comprehensive nature of the offering, ensuring that no category of agricultural produce is overlooked. This repetition also serves to underscore the importance and breadth of their commitment to God's commands. There is also a strong element of Covenant Language, as this verse is an explicit component of a formal, sworn agreement, reflecting the legal and theological framework of their renewed relationship with God. The act of bringing firstfruits is a profound Symbolic Action, representing the people's renewed dedication, profound trust, and heartfelt gratitude to God as the ultimate provider. It is a tangible expression of their spiritual state and their unwavering commitment to live in obedience to the divine commands.
THEOLOGICAL AND THEMATIC CONNECTIONS
Nehemiah 10:35 provides a profound theological statement about God's absolute sovereignty, human responsibility, and the very nature of true worship. It affirms that all provision, whether from the land or from human endeavor, ultimately comes from God. Therefore, the first and best of what we receive should be returned to Him in an act of worship, trust, and acknowledgment of His ownership. This principle of giving the "firstfruits" extends far beyond agricultural produce to encompass the dedication of our prime time, our unique talents, and our material resources to God. It teaches that prioritizing God in our giving is not merely an obligation but an act of profound faith that unlocks His continued blessing and demonstrates our complete dependence on His unfailing provision. The commitment to support the "house of the LORD" also highlights the timeless biblical mandate for believers to financially and materially support the work of God's kingdom, ensuring that those dedicated to ministry are sustained and that the mission of the church can flourish.
REFLECTION AND APPLICATION
Nehemiah 10:35 calls us to a radical reorientation of our priorities, challenging us to honestly consider if we are truly giving God the "first and best" of our lives, or merely the leftovers. In a world that often encourages self-preservation, accumulation, and immediate gratification, the principle of firstfruits is profoundly counter-cultural, demanding a deep and abiding trust in God's unfailing provision. It invites us to examine our attitudes towards our resources, our precious time, and our unique abilities, asking whether our giving is a reluctant act of duty or a joyful, overflowing expression of gratitude and worship. This verse powerfully reminds us that true generosity stems from a heart that unequivocally acknowledges God as the ultimate source of all blessings and desires to honor Him above all else, thereby actively participating in His ongoing work and purposes in the world.
Questions for Reflection
FAQ
What is the difference between "firstfruits" and "tithes"?
Answer: While both firstfruits and tithes were distinct forms of offerings to God, they had specific meanings and purposes in ancient Israel. "Firstfruits" ( bikkurim ) referred specifically to the initial, earliest, and choicest portion of the harvest, whether from fields or trees. It was a profound acknowledgment of God's blessing on the very beginning of the agricultural cycle and a demonstration of faith and trust that He would provide the rest of the harvest. The offering of firstfruits typically occurred at specific festivals, such as Pentecost (Feast of Weeks), as described in Leviticus 23:17. "Tithes" ( ma'aser ), on the other hand, referred to a tenth (10%) of all produce, livestock, or income, and was a more general, ongoing obligation for the sustenance of the Levites, priests, and the poor (Numbers 18:21-24 and Deuteronomy 14:22-29). While firstfruits were primarily about quality and timing (the first and best), tithes were about quantity (a fixed percentage). Both were vital expressions of obedience, worship, and essential support for the Temple system and its ministers.
CHRIST-CENTERED FULFILLMENT
Nehemiah 10:35, with its profound emphasis on bringing the "firstfruits" to the Lord, finds its ultimate fulfillment and glorious transformation in the person and work of Jesus Christ. While the Old Testament practice was an agricultural offering, it powerfully prefigured the spiritual reality of Christ as the true and perfect "Firstfruits." The Apostle Paul unequivocally declares Jesus to be the "firstfruits of those who have fallen asleep" ( 1 Corinthians 15:20), signifying that His resurrection is the absolute guarantee and undeniable promise of the future resurrection of all believers. Just as the firstfruits of the harvest indicated a larger harvest to come, Christ's resurrection assures us of our own future bodily resurrection and eternal life. Furthermore, believers themselves are called "a kind of firstfruits of His creatures" ( James 1:18), indicating that those who believe in Christ are the initial redeemed portion of humanity, set apart by God's sovereign grace, with a greater harvest of souls yet to come into His kingdom. Thus, the Old Testament command to offer the first and best points directly to the supreme offering of God's own Son, Jesus, who is the "first and best" of all creation, and through whom we, in turn, become God's treasured firstfruits. Our giving of our "first and best" today is not merely an act of obedience to an ancient law, but a joyful, Spirit-empowered response to the ultimate firstfruit offering of Christ, who gave Himself completely and sacrificially for us (Ephesians 5:2).