“You shall bring the first of the first fruits of your ground to the house of Yahweh your God. “You shall not boil a young goat in its mother’s milk.”
Parallel Translations
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“You shall bring the first of the first fruits of your ground to the house of Yahweh your God. “You shall not boil a young goat in its mother’s milk.”
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The first of the firstfruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in his mother’s milk.
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The choicest first-fruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in its mother's milk.'
Examined in Scripture Analysis
Commandments (1)
The laws of the Torah, each cited and shown as a primary source.
Cross-references (8)
Passages linked to Exodus 34:26 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Exodus 23:19 You shall bring the first of the first fruits of your ground into the house of Yahweh your God. “You shall not boil a young goat in its mother’s milk.
- Deuteronomy 14:21 You shall not eat of anything that dies of itself. You may give it to the foreigner living among you who is within your gates, that he may eat it; or you may sell it to a foreigner; for you are a holy people to Yahweh your God. You shall not boil a young goat in its mother’s milk.
- Deuteronomy 26:2 that you shall take some of the first of all the fruit of the ground, which you shall bring in from your land that Yahweh your God gives you. You shall put it in a basket, and shall go to the place which Yahweh your God shall choose to cause his name to dwell there.
- Deuteronomy 26:10 Now, behold, I have brought the first of the fruit of the ground, which you, Yahweh, have given me.” You shall set it down before Yahweh your God, and worship before Yahweh your God.
- Proverbs 3:9-10 Honor Yahweh with your substance, with the first fruits of all your increase: so your barns will be filled with plenty, and your vats will overflow with new wine.
- Matthew 6:33 But seek first God’s Kingdom, and his righteousness; and all these things will be given to you as well.
- 1 Corinthians 15:20 But now Christ has been raised from the dead. He became the first fruits of those who are asleep.
- James 1:18 Of his own will he gave birth to us by the word of truth, that we should be a kind of first fruits of his creatures.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (9 sources)
Historical commentary, presented as a primary source — not an endorsement.
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Geneva Bible translators 1599 · Public Domain Read Exod. 23:1; Deut. 14:21.
Read Exod. 23:1; Deut. 14:21.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Exo 34:26 The first of the firstfruits of thy…
Exo 34:26 The first of the firstfruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in his mother’s milk.
Ver. 26. In his mother’s milk.] See on Exo 23:19.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain First of the first-fruits; thou shalt not delay to…
First of the first-fruits; thou shalt not delay to do this, but shalt bring the very first of them. Or, the first-fruits, even the first-fruits of thy land; which limitation seems here conveniently added, because they were not bound to bring thither all their first-fruits, to wit, those of their own bodies, their children.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And it came to pass, when Moses came down…
And it came to pass, when Moses came down Mount Sinai,.... Which was on the day of atonement, according to Jarchi, that is, the tenth of Tisri, or September; and so the Jewish chronologers (q) fix his descent on this day:
with the two tables of testimony in Moses's hand; the two tables he carried up, on which God had wrote the law, called "the testimony", being a testification and declaration of his will to the children of Israel:
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when he came down from the mount, that Moses wist not that the skin of his face shone, while he talked with him: the Targum of Jonathan is,"Moses knew not that the splendour of the form of his face was become illustrious, which he had from the brightness of the glory of the Shechinah of the Lord, at the time he talked with him.''And this the apostle calls "the glory of his countenance", Co2 3:7 the glory of the Lord as it passed before him, when in the cleft of the rock, and that degree of it he was admitted to the sight of, while conversing with God, during his stay on the mount forty days and forty nights, left a shining glory on his countenance; which while he was with God he could not be at all sensible of, the glory of God so infinitely surpassing that; and when he came down the mount, as he could not see his own face without a glass, so though the rays of light and glory that darted from his face were so bright and strong, that they might have been observed by him, yet his mind was so intent on what he had seen and heard, that he took no notice of them. The Vulgate Latin version renders it very wrongly, "that his face was horned", which has given occasion to painters to represent him in a ridiculous manner, as having horns coming out of his forehead; though the word has the signification of an horn, and the meaning of that version, as of others, may only be, that the skin of his face "darted out rays" (r) like horns, such as the rays of the sun appear to be like to the eye, see Hab 3:4 hence Jupiter Ammon, the same with the sun, is described as having horns (s); and so Bacchus, who is supposed to be the same with Moses, is represented as having a horned face (t). Now this glory was left on the countenance of Moses, to show that he had had communion with God, and that the law he brought with him was from him; and to signify the glory of it, and to command awe and reverence, and make men afraid to break it.
(q) Seder Olam Rabba, c. 6. p. 19. (r) "radios ejacularetur", Tigurine version; "in modum cornu radiaret", Munster, Fagius, "vel rediasset", Vatablus; "splendere instar cornu", Drusius; so Karnon * in the Arabic language signifies the rays of the sun. * Golius, col. 1896. Castel. col. 3455. (s) Vid. Diodor. Sicul. l. 3. p. 201. Macrob. Saturnal. l. 1. c. 21. (t) Diodor. Sicul. l. 4. p. 212. so Orpheus calls Bacchus, Hymn. p. 126. and Horace ascribes to him, "cornu decorum", Carmin. l. 2. Ode 19.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 26. Thou shalt not seethe a kid in…
Verse 26. Thou shalt not seethe a kid in his mother's milk.] See this amply considered Ex 23:19. See Clarke on Ex 23:19.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Dam. Chaldean, "thou shalt not eat flesh with milk."…
Dam. Chaldean, "thou shalt not eat flesh with milk." See chap. xxiii. 19.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 26. See on Exo_23:19.
26. See on Exo_23:19.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (26) The first of the firstfruits.—Comp. Exo_23:19.
(26) The first of the firstfruits.—Comp. Exo_23:19.
Thou shalt not seethe a kid.—See Note 3 on Exo_23:19.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Repeated from Exo_23:19. It is remarkable that both legislations…
Repeated from Exo_23:19. It is remarkable that both legislations terminate with the same, somewhat strange, proviso. There must have been an intention of impressing strongly upon the people the principle of tenderness involved in it. (See the comment on Exo_23:19)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.