TRV
Translation
King James Version
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;
World English Bible Messianic
also the firstborn of our sons, and of our livestock, as it is written in the Torah, and the firstborn of our herds and of our flocks, to bring to the house of our God, to the priests who minister in the house of our God;
Geneva Bible (1599)
And the first borne of our sonnes, and of our cattel, as it is written in the Lawe, and the first borne of our bullockes and of our sheepe, to bring it into the house of our God, vnto ye Priests that minister in the house of our God,
Young's Literal Translation
and the firstlings of our sons, and of our cattle, as it is written in the law, and the firstlings of our herds and our flocks, to bring in to the house of our God, to the priests who are ministering in the house of our God.
In the KJVVerse 12,586 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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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
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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.
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
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, 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 and Numbers 18:15-16), 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, 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, 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. Furthermore, the commitment to support the Levitical priesthood in Nehemiah points prophetically to Christ as our great 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). 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), called to offer spiritual sacrifices of praise, worship, and dedicated service to God.