Deuteronomy 26 10

Deuteronomy 26:10 kjv

And now, behold, I have brought the firstfruits of the land, which thou, O LORD, hast given me. And thou shalt set it before the LORD thy God, and worship before the LORD thy God:

Deuteronomy 26:10 nkjv

and now, behold, I have brought the firstfruits of the land which you, O LORD, have given me.' "Then you shall set it before the LORD your God, and worship before the LORD your God.

Deuteronomy 26:10 niv

and now I bring the firstfruits of the soil that you, LORD, have given me." Place the basket before the LORD your God and bow down before him.

Deuteronomy 26:10 esv

And behold, now I bring the first of the fruit of the ground, which you, O LORD, have given me.' And you shall set it down before the LORD your God and worship before the LORD your God.

Deuteronomy 26:10 nlt

And now, O LORD, I have brought you the first portion of the harvest you have given me from the ground.' Then place the produce before the LORD your God, and bow to the ground in worship before him.

Deuteronomy 26 verses

Deuteronomy 26 10 Meaning

Deuteronomy 26:10 encapsulates a foundational act of worship for ancient Israel: the presentation of firstfruits. It declares the offeror's faithful obedience in bringing the premier produce of the land, coupled with a profound acknowledgment that the land and its bounty are not achieved by their own might but are a direct, gracious gift from the LORD. It signifies an act of thanksgiving, dependence, and remembrance of God's covenant faithfulness.

Deuteronomy 26 10 Context

Deuteronomy 26:10 is part of a liturgical ceremony outlined in Deuteronomy 26:1-11, known as the "Confession of Firstfruits." This section falls within Moses' second discourse, where he reiterates God's law and covenant to the new generation of Israelites on the plains of Moab, just before they enter the Promised Land. The immediate context instructs them on how to acknowledge God's providence once they settle and begin to reap the bounty of the land He has promised. The historical context anticipates the transition from a nomadic, wilderness existence to an agrarian life in Canaan. This ritual serves to prevent them from adopting the Canaanite perspective that fertility came from local gods (like Baal) and to constantly remind them that the LORD alone delivered them from slavery in Egypt and graciously bestowed upon them the "land flowing with milk and honey." It is a preventative measure against forgetting God's past actions and becoming self-reliant in their prosperity.

Deuteronomy 26 10 Word analysis

• And now (וְעַתָּה, ve'attah): This connective phrase often marks a transition, indicating that what follows is the present culmination or necessary action based on preceding commands or events. Here, it implies, "Now that you have entered and possessed the land, perform this vital act."
• behold (הִנֵּה, hinneh): An interjection used to draw attention or introduce something significant. It underscores the solemnity and importance of the presentation of firstfruits.
• I have brought (הֵבֵאתִי, heveti): First person singular, emphasizing the personal, individual act of obedience and worship. Each Israelite family was to perform this.
• the first (רֵאשִׁית, re'shith): This critical term means "firstfruits," "beginning," or "choicest." It signifies giving the very best and initial produce, not the leftovers or the average. This act demonstrates trust that God will provide the remainder of the harvest.
• of the fruit (פְּרִי, peri): Refers to the yield, produce, or harvest of the cultivated land. It is the tangible result of God's blessing on their agricultural labors.
• of the land (הָאָרֶץ, ha'aretz): Specifically refers to the Promised Land (Canaan). It emphasizes that this offering comes from the particular territory God allotted to them as part of the covenant.
• which (אֲשֶׁר, asher): A relative pronoun connecting the source of the fruit (the land) to its divine Giver.
• thou, O LORD (יְהוָה, Yahweh): Direct address to the covenant name of God, emphasizing His personal involvement, faithfulness, and unique relationship with Israel. This acknowledgment explicitly credits God as the ultimate provider.
• hast given (נָתַתָּה, natattah): Past tense verb, signifying God's completed act of bestowing the land as a gracious gift. This verb implies sovereign allocation and provision, rather than something earned by human merit.
• me (לִי, li): Reiterates the personal receipt of God's gift. It transforms the act from a communal obligation to an individual expression of gratitude.

Words-group by words-group analysis:

• "And now, behold, I have brought": This phrase initiates the ceremonial presentation with a declaration of completed action and personal presence. It highlights the direct and intentional act of the Israelite standing before the priest.
• "the first of the fruit of the land": This specifies the exact nature and origin of the offering. It's not just any fruit, but the "first" and "best" of the specific "land" God gave them. This carries theological weight regarding God's priority and His provision of their dwelling.
• "which thou, O LORD, hast given me": This is the core theological confession of the verse. It attributes the entire bounty – the land itself and its produce – directly to the LORD's sovereign act of giving. It explicitly states the source of their prosperity, removing any possibility of self-reliance or crediting pagan deities. This confession of divine provision underscores gratitude, dependence, and remembrance of the covenant.

Deuteronomy 26 10 Bonus section

• The ritual of firstfruits stood in stark contrast to the surrounding Canaanite fertility cults, which appeased deities like Baal for agricultural abundance. This Israelite ceremony firmly rooted the source of life and provision in Yahweh alone, serving as a powerful polemic against idolatry.
• The phrase "the first of the fruit" represents not only quality but also trust. It is an act of faith to offer the initial yield when the full harvest is still uncertain, signaling dependence on God for its completion.
• This verse is part of a larger liturgical confession (Deut 26:5-10) which historically narrates Israel's journey from humble origins as "a wandering Aramean" to a nation delivered by God into the Promised Land. The firstfruits offering is thus inextricably linked to the grand narrative of God's redemption and faithfulness.
• The principle established here finds New Testament echoes in Christ as the "firstfruits" of resurrection (1 Cor 15:20) and believers as "firstfruits" of God's new creation (Jas 1:18, Rom 8:23). This shows a continuity of God's redemptive work, bringing forth new life and dedication from the beginning.

Deuteronomy 26 10 Commentary

Deuteronomy 26:10 is a profoundly theological verse nestled within a practical commandment. It instructs Israel not merely to bring an offering, but to accompany it with a vocalized confession of faith and remembrance. The act of bringing the "first of the fruit" (re'shith) embodies radical trust and worship: dedicating the initial and choicest part of the harvest to God even before the full yield is secured. This pre-empts self-sufficiency, ensuring the people constantly recall that God is the true owner and giver of all prosperity. The confession, "which thou, O LORD, hast given me," refutes any claim to human merit or reliance on other deities for agricultural success. It transforms a simple harvest offering into a vibrant theological statement of Israel's identity as God's redeemed people, recipients of His land-promise. This principle extends to all of life, urging believers to acknowledge God's providential hand in every blessing, fostering humility, gratitude, and a posture of surrender rather than appropriation. It encourages giving Him the best of our time, talents, and treasures, demonstrating trust in His continued provision.