Nehemiah 10:36

KJV

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:

KJV (with Strong's)

Also the firstborn {H1060} of our sons {H1121}, and of our cattle {H929}, as it is written {H3789} in the law {H8451}, and the firstlings {H1062} of our herds {H1241} and of our flocks {H6629}, to bring {H935} to the house {H1004} of our God {H430}, unto the priests {H3548} that minister {H8334} in the house {H1004} of our God {H430}:

Complete Jewish Bible

"We will also bring the firstborn of our sons and of our livestock, as prescribed in the Torah, and the firstborn of our herds and flocks, to the house of our God, to the cohanim ministering in the house of our God.

Berean Standard Bible

And we will bring the firstborn of our sons and our livestock, as it is written in the Law, and will bring the firstborn of our herds and flocks to the house of our God, to the priests who minister in the house of our God.

American Standard Version

also the first-born 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;

Commentary

### SUMMARY
Nehemiah 10:36 delineates a solemn commitment made by the returned Jewish exiles in Jerusalem, as part of their renewed covenant with God. This verse specifically outlines their pledge to consecrate the firstborn of their sons and general livestock, alongside the firstlings of their herds and flocks, bringing these offerings to the Temple for the sustenance of the priests. This act was a crucial re-affirmation of ancient Mosaic law, underscoring their profound commitment to proper worship, obedience to divine commands, and dedicated support for the sacred service after the rebuilding of the city walls.

### CONTEXT
* **Literary Context:** Nehemiah 10 unfolds after a period of profound spiritual revival and national repentance. Following the successful completion of the wall of Jerusalem, detailed in [Nehemiah 6](/nehemiah/6 "Nehemiah 6 - Completion of the Wall"), Ezra the scribe initiated a public reading of the Law in [Nehemiah 8](/nehemiah/8 "Nehemiah 8 - Reading of the Law"). This powerful exposition of Scripture ignited deep conviction and led to a communal confession of sin. The spiritual momentum culminated in a solemn covenant renewal ceremony, meticulously recorded in [Nehemiah 9](/nehemiah/9 "Nehemiah 9 - Confession and Covenant"), where the people recounted God's unwavering faithfulness and their own historical failures, ultimately sealing a new commitment to obey God's commands, as explicitly stated in [Nehemiah 9:38](/nehemiah/9-38 "Nehemiah 9:38 - The Covenant Sealed"). Chapter 10 then itemizes the specific, practical pledges made by the community's leaders and the people, outlining tangible ways they would embody their renewed covenant. Verse 36 stands as one such specific commitment, addressing the ancient and foundational laws concerning the firstborn, a vital aspect of their covenant relationship with God and the Temple system.
* **Historical & Cultural Context:** The events chronicled in the book of Nehemiah are situated in the mid-5th century BC, during the critical post-exilic period, approximately a century after the initial wave of Jewish exiles returned from Babylon. The Jewish community in Jerusalem at this time was relatively small, economically vulnerable, and actively engaged in the arduous task of re-establishing its distinct identity and religious practices under the overarching authority of the Persian Empire. While the Second Temple had been rebuilt and dedicated around 516 BC, its services and, crucially, the financial and material support for its ministers had frequently been neglected. The covenant articulated in [Nehemiah 10](/nehemiah/10 "Nehemiah 10 - The Covenant Obligations") represents a determined and collective effort by the community, under the dedicated leadership of Nehemiah and Ezra, to rectify these systemic failures and restore proper order. The laws concerning the firstborn were deeply ingrained in Israel's historical and theological consciousness, particularly stemming from the pivotal Exodus event (e.g., [Exodus 13:2](/exodus/13-2 "Exodus 13:2 - Consecration of the Firstborn")), symbolizing God's ultimate ownership and their miraculous deliverance from bondage. Re-affirming these ancient laws was therefore a powerful and public statement of their commitment to their foundational covenant identity and the comprehensive restoration of proper worship.
* **Key Themes:** Nehemiah 10:36 powerfully illustrates several pivotal themes central to the book of Nehemiah and the broader post-exilic narrative. First, the theme of **Obedience to God's Law** is paramount, explicitly underscored by the phrase "as it is written in the law," signaling a deliberate return to biblical ordinances after generations of neglect and compromise. This commitment reflects a profound desire to rectify past failures and live in full accord with divine commands, particularly those found in foundational texts like [Exodus 13:2](/exodus/13-2 "Exodus 13:2 - Consecration of the Firstborn") and [Numbers 18:15](/numbers/18-15 "Numbers 18:15 - Law of the Firstborn"). Second, the pervasive theme of **Restoration and Renewal** is vividly evident, as the people actively work to re-establish the proper functioning of the Temple and its sacrificial system, which was undeniably central to their covenant relationship with God. Third, **Support for the Priesthood and Temple** emerges as a crucial practical commitment, recognizing that the spiritual health and vitality of the nation were inextricably linked to sustaining those who ministered in God's house. This specific commitment, alongside other detailed pledges found throughout [Nehemiah 10](/nehemiah/10 "Nehemiah 10 - The Covenant Obligations"), demonstrates a holistic and comprehensive dedication to rebuilding not merely physical walls but also the spiritual and communal fabric of the post-exilic community.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Firstborn (Hebrew, _bᵉkôwr'_):** From H1060, this term carries immense theological weight, signifying not merely chronological priority but preeminence, special status, and dedication to God. In the Old Testament, the firstborn of humans and clean animals were considered God's property, consecrated to Him as a perpetual memorial of the Passover deliverance, where God "struck down all the firstborn in Egypt" ([Exodus 12:29](/exodus/12-29 "Exodus 12:29 - The Tenth Plague")). While human firstborn were typically redeemed (e.g., [Numbers 3:13](/numbers/3-13 "Numbers 3:13 - Redemption of the Firstborn")), the firstborn of clean animals were sacrificed and their meat given to the priests. This concept underscores God's ultimate ownership and the people's grateful acknowledgment of His sovereignty over all life.
* **Law (Hebrew, _tôwrâh'_):** From H8451, _Torah_ refers to divine instruction, teaching, or revelation, encompassing more than just a set of legalistic rules. The phrase "as it is written in the law" profoundly emphasizes that the covenant commitments being made were not arbitrary human inventions but a return to the established, divinely revealed will of God, primarily found in the Pentateuch. This highlights the people's earnest desire for fidelity to their foundational covenant and the authoritative word of God.
* **House (Hebrew, _bayith'_):** From H1004, this term, while broadly meaning "house," in this context specifically refers to the Temple in Jerusalem, "the house of our God." It signifies the central place of worship, sacrifice, and divine presence for the Israelite community. The act of bringing offerings "to the house of our God" emphasizes the centrality of corporate worship and the physical locus where God's covenant presence was manifested among His people, serving as the hub for all religious duties and priestly service.

#### Verse Breakdown
* **"Also the firstborn of our sons, and of our cattle, as [it is] written in the law":** This foundational clause explicitly states the categories of firstborn to be dedicated: human sons and general livestock. The crucial phrase "as it is written in the law" firmly grounds this commitment in Mosaic legislation, particularly [Exodus 13:2](/exodus/13-2 "Exodus 13:2 - Consecration of the Firstborn") and [Numbers 18:15](/numbers/18-15 "Numbers 18:15 - Law of the Firstborn"). It acknowledges God's inherent claim over the first of all life, a claim established at the Exodus as a perpetual sign of Israel's deliverance and God's ultimate ownership. While sons were redeemed through a payment or the service of the Levites, the firstborn of clean animals were to be brought as offerings.
* **"and the firstlings of our herds and of our flocks":** This clause further specifies the animal categories, distinguishing between large animals (cattle/herds) and small animals (sheep/goats/flocks). This reiterates the comprehensiveness of the firstborn offering, encompassing the entirety of their agricultural and pastoral economy. These "firstlings" were to be brought as offerings, signifying the best and initial produce of their labor, demonstrating deep trust in God's continued provision and acknowledging Him as the ultimate source of all blessing and abundance.
* **"to bring to the house of our God, unto the priests that minister in the house of our God":** This final clause clarifies both the destination and the ultimate purpose of these sacred offerings. "The house of our God" unequivocally refers to the rebuilt Temple in Jerusalem. The offerings were specifically designated for "the priests that minister," indicating that these provisions were absolutely essential for the sustenance and livelihood of the Levitical priesthood. The priests and Levites, having no tribal land inheritance, relied entirely on these offerings and tithes for their sustenance, enabling them to dedicate themselves fully and without distraction to their sacred duties and the proper functioning of Temple worship.

#### Literary Devices
Nehemiah 10:36 effectively employs several literary techniques to enhance its impact and convey its profound significance. **Repetition** is evident in the recurring mention of "firstborn" and "firstlings," as well as "the house of our God," which serves to emphasize the specific nature of the pledge and the centrality of the Temple. This repetition creates a sense of solemnity and reinforces the importance of these commitments. The phrase "as it is written in the law" functions as a powerful **Allusion** to the foundational Mosaic covenant documents, lending undeniable authority and divine weight to their oath. The structure of the verse, moving from the general "firstborn of our sons, and of our cattle" to the more specific "firstlings of our herds and of our flocks," demonstrates a comprehensive and thorough commitment, covering all aspects of their life and livelihood. Furthermore, the final phrase, "to the house of our God, unto the priests that minister in the house of our God," utilizes **Parallelism** to reinforce both the destination and the vital purpose of the offerings, underscoring the indispensable role of the Temple and its ministers in their renewed spiritual life.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Nehemiah 10:36 encapsulates the profound theological principle of God's ultimate ownership and humanity's sacred stewardship. By dedicating the firstborn, the Israelites acknowledged that all life, all prosperity, and all abundance ultimately belong to God, and that their material blessings were a gracious gift from His hand. This act was far more than a mere ritual; it was a tangible and heartfelt expression of faith, deep gratitude, and unwavering covenant fidelity. It underscored the sanctity of life and the divine claim over the initial fruits of creation, serving as a constant, tangible reminder of God's miraculous deliverance and His ongoing, faithful provision. The commitment also highlights the crucial importance of sacrificially supporting those dedicated to sacred service, recognizing that the spiritual health and vitality of the nation depended on ensuring that the spiritual infrastructure of the community could thrive and function effectively.

* [Exodus 13:2](/exodus/13-2 "Exodus 13:2 - Consecration of the Firstborn")
* [Numbers 18:15-16](/numbers/18-15-16 "Numbers 18:15-16 - Redemption of the Firstborn")
* [Proverbs 3:9-10](/proverbs/3-9-10 "Proverbs 3:9-10 - Honoring God with Firstfruits")

### REFLECTION AND APPLICATION
Nehemiah 10:36 serves as a powerful and enduring reminder for contemporary believers about the true nature of devotion and the practical outworking of obedience. The Israelites' commitment to bringing their "firstborn" and "firstlings" to God teaches us the timeless principle of prioritizing God in every sphere of our lives. This isn't merely about financial giving, but about dedicating our "first and best"—our initial thoughts and intentions, our prime time and energy, our freshest talents and abilities, and our initial resources—to Him. It challenges us to move beyond offering God our leftovers, after we've satisfied our own desires, and instead to offer Him the firstfruits of our lives, recognizing His supreme sovereignty and trusting implicitly in His unfailing provision. Furthermore, the emphasis on supporting those who "minister in the house of our God" calls us to actively and sacrificially support the church and its diverse ministries today, enabling the faithful proclamation of the Gospel, the spiritual nourishment of the community, and the advancement of God's kingdom. Our obedience to God's Word, mirroring theirs, should be a holistic and comprehensive commitment that profoundly impacts our worship, our resources, and our daily walk with Him.

#### Questions for Reflection
* **In what specific areas of my life am I truly giving God my "firstfruits" rather than merely my leftovers?**
* **How does my commitment to biblical principles, such as God's ownership and stewardship, manifest in my practical actions and financial stewardship today?**
* **What tangible steps can I take to better support those who minister in God's house and advance His kingdom in my community?**
* **How does the concept of God's ultimate ownership of all things influence my perspective on my possessions, time, and talents?**

### FAQ
**Why was the "firstborn" so important in ancient Israelite law?**

Answer: The concept of the "firstborn" (both human and animal) held profound theological and historical significance in Israelite law due to its direct connection to the pivotal Passover event and God's ultimate ownership of all life. In [Exodus 12](/exodus/12 "Exodus 12 - The Passover"), God miraculously spared the firstborn of Israel while justly striking down the firstborn of Egypt, thereby establishing His unique claim over Israel's firstborn as a perpetual memorial of their miraculous deliverance from bondage. This meant that the firstborn belonged inherently to God, symbolizing His supreme sovereignty over life and His redemptive power. While human firstborn sons were typically redeemed (often through the service of the Levites or a monetary payment, as detailed in [Numbers 3:13](/numbers/3-13 "Numbers 3:13 - Redemption of the Firstborn") and [Numbers 18:15-16](/numbers/18-15-16 "Numbers 18:15-16 - Redemption of the Firstborn")), the firstborn of clean animals were to be sacrificed to the Lord, and their meat given to the priests. This sacred practice served as a constant, tangible reminder of God's sovereign grace, His inherent right to the first and best of all creation, and the unique covenant relationship He had graciously established with His people.

### CHRIST-CENTERED FULFILLMENT
Nehemiah 10:36, with its profound emphasis on the dedication of the "firstborn" and the essential support of the Temple priesthood, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The Old Testament laws concerning the firstborn powerfully foreshadowed the preeminence, unique status, and sacrificial nature of God's own "firstborn" Son. Jesus is divinely described as "the firstborn over all creation" in [Colossians 1:15](/colossians/1-15 "Colossians 1:15 - Christ, the Firstborn of All Creation"), signifying His supreme authority, eternal pre-existence, and unique relationship with the Father as the agent of creation. He is also declared the "firstborn from among the dead" in [Colossians 1:18](/colossians/1-18 "Colossians 1:18 - Christ, the Head of the Church"), signifying His triumphant victory over death and His role as the pioneer and guarantee of resurrection life for all who place their faith in Him. Unlike the Old Testament firstborn offerings, which required repeated redemption or sacrifice, Jesus offered Himself as the once-for-all, perfect, and sufficient sacrifice, the very [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). Furthermore, the commitment to support the Levitical priesthood in Nehemiah points prophetically to Christ as our [great High Priest](/hebrews/4-14 "Hebrews 4:14 - Jesus Our High Priest"), who ministers not in an earthly temple made with human hands, but in the glorious heavenly sanctuary, making continuous and perfect intercession for us ([Hebrews 7:25](/hebrews/7-25 "Hebrews 7:25 - Christ's Eternal Priesthood")). Through His perfect life, atoning death, and glorious resurrection, Jesus fulfills all the types, shadows, and requirements of the Old Covenant, establishing a new and better covenant where believers themselves are transformed into "a chosen race, a royal priesthood" ([1-peter/2-9](/1-peter/2-9 "1 Peter 2:9 - A Royal Priesthood")), called to offer spiritual sacrifices of praise, worship, and dedicated service to God.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Exodus 13:2

Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, [both] of man and of beast: it [is] mine.

Leviticus 27:26

¶ Only the firstling of the beasts, which should be the LORD'S firstling, no man shall sanctify it; whether [it be] ox, or sheep: it [is] the LORD'S.

Leviticus 27:27

And if [it be] of an unclean beast, then he shall redeem [it] according to thine estimation, and shall add a fifth [part] of it thereto: or if it be not redeemed, then it shall be sold according to thy estimation.

Exodus 13:12

That thou shalt set apart unto the LORD all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males [shall be] the LORD'S.

Exodus 13:15

And it came to pass, when Pharaoh would hardly let us go, that the LORD slew all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to the LORD all that openeth the matrix, being males; but all the firstborn of my children I redeem.

Galatians 6:6

Let him that is taught in the word communicate unto him that teacheth in all good things.

Numbers 18:9

This shall be thine of the most holy things, [reserved] from the fire: every oblation of theirs, every meat offering of theirs, and every sin offering of theirs, and every trespass offering of theirs, which they shall render unto me, [shall be] most holy for thee and for thy sons.