Deuteronomy 26 12

Deuteronomy 26:12 kjv

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;

Deuteronomy 26:12 nkjv

"When you have finished laying aside all the tithe of your increase in the third year? the year of tithing?and have given it to the Levite, the stranger, the fatherless, and the widow, so that they may eat within your gates and be filled,

Deuteronomy 26:12 niv

When you have finished setting aside a tenth of all your produce in the third year, the year of the tithe, you shall give it to the Levite, the foreigner, the fatherless and the widow, so that they may eat in your towns and be satisfied.

Deuteronomy 26:12 esv

"When you have finished paying all the tithe of your produce in the third year, which is the year of tithing, giving it to the Levite, the sojourner, the fatherless, and the widow, so that they may eat within your towns and be filled,

Deuteronomy 26:12 nlt

"Every third year you must offer a special tithe of your crops. In this year of the special tithe you must give your tithes to the Levites, foreigners, orphans, and widows, so that they will have enough to eat in your towns.

Deuteronomy 26 verses

Deuteronomy 26 12 Meaning

Deuteronomy 26:12 prescribes the commandment concerning the special tithe to be collected in the third year of the seven-year agricultural cycle, known as the "year of the tithe" or "poor tithe." After gathering all agricultural produce and separating this particular tenth, the Israelite was commanded to distribute it directly within their local towns to specific vulnerable groups: the Levites, sojourners (resident aliens), fatherless, and widows. The purpose was to ensure these groups had enough to eat and be satisfied, fulfilling a divine mandate for communal welfare and justice within the promised land.

Deuteronomy 26 12 Context

Deuteronomy 26:12 is situated within Moses' final discourses to Israel before entering the Promised Land, specifically in the section detailing covenant stipulations. Chapters 26 provides cultic regulations and affirmations of loyalty. This verse specifically addresses the "Poor Man's Tithe" or "Third Year Tithe" (Ma'aser Ani). It follows the section on offering firstfruits (Deut 26:1-11), which emphasizes gratitude and acknowledgment of God's provision. The triennial tithe, outlined here and in Deuteronomy 14:28-29, serves as a social welfare system, complementing the annual tithes given to the Levites. The verses immediately following (Deut 26:13-15) instruct the Israelite to make a formal declaration before God, confirming compliance and seeking further blessings, solidifying the act of giving as an act of worship and obedience within the covenant. Historically, this law was designed to establish a just and equitable society under God's rule, contrasting with surrounding cultures where the marginalized often had no such systematic protection.

Deuteronomy 26 12 Word analysis

• When you have finished setting aside: The Hebrew term עֲשֶׂרְתָּ֣ (asheretā), derived from the root עָשַׂר ('asar), means "to take a tenth," "to tithe," or "to separate a tenth." It emphasizes the completed action of exact segregation and setting apart of the specific portion. This implies meticulousness and a deliberate act of worship.
• all the tenth: This refers to the full, precise, and uncompromised tenth. It highlights the quantitative demand for exact obedience to the tithe's calculation.
• of your produce: Hebrew תְבוּאַתְךָ֔ (tevu'atkhā) means "your yield," "your income," or "what you bring in." It signifies the increase from the land, the result of their labor and God's blessing. This produce is God's gift, and a portion is consecrated back to Him.
• in the third year, the year of the tithe: This refers to the triennial tithe, distinct from the annual tithes (e.g., Leviticus 27:30, Numbers 18:21). The cycle involved taking two tithes in years one, two, four, and five: one for the Levites, one for celebration in Jerusalem. In years three and six, the "second tithe" was replaced by this "poor man's tithe," distributed locally. This ensured regular and localized provision for the needy.
• you shall give it: A direct command, indicating an active, personal, and intentional distribution, not just leaving it for collection. This implies a heart of giving and responsibility.
• to the Levite: לַלֵּוִי (la-levi). The Levites, as God's ministers, received no land inheritance and were entirely dependent on the tithes of the other tribes for their livelihood. They served as a constant reminder of God's direct claim on Israel's wealth.
• the sojourner: לַגֵּר (la-ger). A resident alien or foreigner living among the Israelites, lacking land rights and tribal affiliation. They were often vulnerable and relied on communal support. God's law consistently commands kindness to them, reminding Israel of their own history as sojourners in Egypt.
• the fatherless: לַיָּתוֹם (la-yatom). An orphan, typically without a male guardian or protector, rendering them extremely vulnerable in ancient society.
• and the widow: וְלָאַלְמָנָה (ve-la'almanah). A woman who has lost her husband, her primary provider and protector, often leaving her without a means of support or legal standing. These three categories—sojourner, fatherless, and widow—are consistently grouped together in biblical law as the most vulnerable members of society.
• that they may eat within your towns and be filled: וְשָׂבֵֽעוּ (ve-save'u) from the root שָׂבַע (sava') means "to be satisfied," "to have enough," or "to be sated." This is not just a minimal subsistence but a genuine experience of provision and contentment. It underscores the Lord's desire for the physical well-being and abundant provision for all members of His covenant community, within the very places where they reside. This communal act in "your towns" contrasts with the tithe eaten in Jerusalem, highlighting local responsibility and the widespread reach of God's provisions.

Deuteronomy 26 12 Bonus section

This act of separating the third-year tithe and distributing it locally was directly linked to the "Declaration of Allegiance" in the subsequent verses (Deut 26:13-15). The Israelite was required to publicly affirm before God that they had obeyed this command, confessing that they had "not eaten of it while mourning, or removed any of it while unclean, or offered any of it to the dead." This liturgical context elevates the act of tithing for the poor beyond mere philanthropy; it becomes an act of covenant faithfulness, purification, and worship, securing God's blessings upon the land and people. It also indirectly combats any tendencies towards selfish hoarding or using sacred resources for illicit or pagan purposes (such as funeral feasts for the dead that involved mourning rituals contrary to God's law or offerings to false gods). This emphasizes God's holiness pervading even socio-economic practices.

Deuteronomy 26 12 Commentary

Deuteronomy 26:12 encapsulates God's foundational principles for a just society, seamlessly integrating worship with practical care. The regular, systematic giving of the "third year tithe" (Ma'aser Ani) was not merely a tax, but a profoundly spiritual act, demonstrating Israel's allegiance to God as their sovereign and Provider. This tithe highlighted that the land and its produce were ultimately God's, and their use was to reflect His character of generosity and compassion. The specified recipients – Levites, sojourners, fatherless, and widows – were society's most vulnerable, lacking independent means of support or social safety nets. By commanding direct local distribution to ensure they were "filled," God impressed upon every Israelite the responsibility for communal welfare and empathetic living. This structured generosity cultivated a covenant community where no one was to suffer in destitution, and every member, regardless of social status, was to experience God's blessing and provision through their neighbors. It was a tangible expression of justice and love for neighbor, flowing from their love for God.