Deuteronomy 26 3

Deuteronomy 26:3 kjv

And thou shalt go unto the priest that shall be in those days, and say unto him, I profess this day unto the LORD thy God, that I am come unto the country which the LORD sware unto our fathers for to give us.

Deuteronomy 26:3 nkjv

And you shall go to the one who is priest in those days, and say to him, 'I declare today to the LORD your God that I have come to the country which the LORD swore to our fathers to give us.'

Deuteronomy 26:3 niv

and say to the priest in office at the time, "I declare today to the LORD your God that I have come to the land the LORD swore to our ancestors to give us."

Deuteronomy 26:3 esv

And you shall go to the priest who is in office at that time and say to him, 'I declare today to the LORD your God that I have come into the land that the LORD swore to our fathers to give us.'

Deuteronomy 26:3 nlt

Go to the priest in charge at that time and say to him, 'With this gift I acknowledge to the LORD your God that I have entered the land he swore to our ancestors he would give us.'

Deuteronomy 26 verses

Deuteronomy 26 3 Meaning

Deuteronomy 26:3 introduces the mandatory declaration to be made by an Israelite when bringing the firstfruits of their harvest to the Lord. This declaration served as a solemn acknowledgement of God's faithfulness in fulfilling His covenant promise to their forefathers by bringing the nation into the promised land, a land "flowing with milk and honey." It transforms a simple agricultural offering into an act of worship and remembrance, binding the present generation to the historical covenant.

Deuteronomy 26 3 Context

Deuteronomy 26 marks a crucial point in Moses's final addresses to Israel. Chapters 26-28 serve as an exposition of the covenant blessings and curses, elaborating on the consequences of obedience and disobedience. Specifically, Dt 26 concerns the two primary communal offerings: the firstfruits of the harvest and the triennial tithe. This verse (26:3) initiates the prescribed liturgy for the firstfruits offering. It instructs the Israelite to present their first and best produce at the central sanctuary and publicly declare their understanding of God's covenant faithfulness. The setting is after their entry into the Promised Land, serving as a powerful reminder that their present prosperity is a direct result of God's historical promises to their ancestors and His deliverance from slavery in Egypt (vv. 5-10). The historical context reinforces that this is not merely a legalistic ritual, but an act of worship deeply rooted in the memory of divine intervention and fulfillment of promises. There's a subtle polemic against surrounding Canaanite fertility cults, asserting that it is Yahweh, not local deities, who brings forth the fruit of the ground and fulfills His promises.

Deuteronomy 26 3 Word analysis

• And thou shalt go: (Vayēlēktā - וְהָלַכְתָּ, from הָלַךְ halak, "to walk, go"). Implies a journey, likely to the central sanctuary where the priest resides, emphasizing the effort and intentionality required for worship.
• unto the priest: (’el hakkohen - אֶל־הַכֹּהֵן). The priest served as an intermediary, representing God to the people and the people to God. His role was crucial in validating the offering and witnessing the declaration. This highlights the established Levitical priesthood system for proper worship.
• that shall be in those days: (’asher yihyeh bayyamim hahēm - אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם). This phrase ensures continuity of the instruction, applicable to whatever priest is in office at the time the offering is made. It points to the ongoing nature of divine ordinances across generations.
• and say unto him: (ve'amarta ’ēlāv - וְאָמַרְתָּ אֵלָיו). Signifies a verbal, public declaration. It is a confession of faith, not merely a silent action, demanding an articulate and conscious acknowledgment of God's deeds.
• I profess this day: (Higgadeti hayyom - הִגַּדְתִּי הַיּוֹם). Higgadeti (from נָגַד nagad, "to tell, declare, make known") carries a strong sense of formal pronouncement or proclamation. "This day" (hayyom) emphasizes the immediacy and current reality of the confession, linking the past covenant promise directly to the present blessing. It makes the confession personal and immediate for the individual making the offering.
• unto the Lord thy God: (Yahweh ’Elohāyichā - יְהוָה אֱלֹהֶיךָ). This direct address reaffirms the personal covenant relationship between the individual worshiper, the community, and the specific God of Israel (Yahweh). It's a relational declaration of allegiance and recognition of God's sovereignty.
• that I am come unto the country: (Kī bā’tī ’el-ha’āreṣ - כִּי־בָאתִי אֶל־הָאָרֶץ). This phrase is a factual statement of current residence and ownership, acknowledging that the arrival and dwelling in the land are not by their own might but by divine grace. "I am come" highlights the personal experience of divine fulfillment.
• which the Lord sware: (’asher nishba’ Yahweh - אֲשֶׁר נִשְׁבַּע יְהוָה). Nishba’ (from שָׁבַע shaba‘) refers to God's solemn, binding oath. This points to the absolute reliability and immutability of God's promise, foundational to Israel's identity and possession of the land. God’s oath demonstrates His unshakeable faithfulness.
• unto my fathers for to give us: (la’ăvōtēynu lātēt lānū - לַאֲבֹתֵינוּ לָתֶת לָנוּ). This directly connects the present generation to the patriarchal promises made to Abraham, Isaac, and Jacob. It emphasizes continuity in the covenant, highlighting that God’s promise to the "fathers" (ancestors) has now been fulfilled for "us," their descendants. The "us" binds the individual's blessing to the communal heritage and God's corporate covenant.

Deuteronomy 26 3 Bonus section

The structure of the confession in Dt 26:5-10, initiated by verse 3, is known as the "Historical Credo" or "Little Creed." It encapsulates the essential theological truths of Israel's history: the nomadic past, the Egyptian oppression, God's powerful deliverance, and His gift of the land. The individual's declaration connects their personal experience of bounty to this grand redemptive narrative. This ritual was performed before the priest at the central sanctuary, further emphasizing the corporate aspect of Israel's worship and identity. The firstfruits were brought from the "land," not from general possessions, specifically tying the blessing to God's fulfillment of the land promise. This act cultivated a mindset of dependency on Yahweh for all provisions, counteracting any potential self-sufficiency or attributing success to pagan deities prevalent in Canaan.

Deuteronomy 26 3 Commentary

Deuteronomy 26:3 is not merely a ceremonial instruction; it is a profound theological statement embodying Israel's corporate memory and covenant identity. The act of bringing firstfruits, intrinsically linked with a verbal confession, ensured that prosperity was never separated from gratitude and remembrance of God's providential hand. The focus shifts from the agricultural gift itself to the faithful God who provided it, emphasizing His commitment through generations. The worshiper is commanded to vocalize the truth of God’s covenantal oath to the patriarchs (Abraham, Isaac, Jacob) and its fulfillment in their present dwelling in the promised land. This public declaration served several functions: it solidified the individual’s place within the covenant community, reminded them of their dependence on God, guarded against forgetting God in prosperity, and instilled gratitude for the historical deliverance and faithful promises. This pattern of ritual and confession sets a precedent for understanding the nature of true worship: a recognition of God's gracious actions that precede human response.