TRV
Translation
King James Version
¶ Observe the month of Abib, and keep the passover unto the LORD thy God: for in the month of Abib the LORD thy God brought thee forth out of Egypt by night.
Complete Jewish Bible
"Observe the month of Aviv, and keep Pesach to ADONAI your God; for in the month of Aviv, ADONAI your God brought you out of Egypt at night.
Berean Standard Bible
Observe the month of Abib and celebrate the Passover to the LORD your God, because in the month of Abib the LORD your God brought you out of Egypt by night.
American Standard Version
Observe the month of Abib, and keep the passover unto Jehovah thy God; for in the month of Abib Jehovah thy God brought thee forth out of Egypt by night.
World English Bible Messianic
Observe the month of Abib, and keep the Passover to the LORD your God; for in the month of Abib the LORD your God brought you out of Egypt by night.
Geneva Bible (1599)
Thou shalt keepe the moneth of Abib, and thou shalt celebrate the Passeouer vnto the Lord thy God: for in the moneth of Abib ye Lord thy God brought thee out of Egypt by night.
Young's Literal Translation
`Observe the month of Abib--and thou hast made a passover to Jehovah thy God, for in the month of Abib hath Jehovah thy God brought thee out of Egypt by night;
In the KJVVerse 5,344 of 31,102
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Commentary on Deuteronomy 16 verses 1–17
1 ¶ Observe the month of Abib, and keep the passover unto the LORD thy God: for in the month of Abib the LORD thy God brought thee forth out of Egypt by night.
2 Thou shalt therefore sacrifice the passover unto the LORD thy God, of the flock and the herd, in the place which the LORD shall choose to place his name there.
3 Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for thou camest forth out of the land of Egypt in haste: that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life.
4 And there shall be no leavened bread seen with thee in all thy coast seven days; neither shall there any thing of the flesh, which thou sacrificedst the first day at even, remain all night until the morning.
5 Thou mayest not sacrifice the passover within any of thy gates, which the LORD thy God giveth thee:
6 But at the place which the LORD thy God shall choose to place his name in, there thou shalt sacrifice the passover at even, at the going down of the sun, at the season that thou camest forth out of Egypt.
7 And thou shalt roast and eat it in the place which the LORD thy God shall choose: and thou shalt turn in the morning, and go unto thy tents.
8 Six days thou shalt eat unleavened bread: and on the seventh day shall be a solemn assembly to the LORD thy God: thou shalt do no work therein.
9 Seven weeks shalt thou number unto thee: begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn.
10 And thou shalt keep the feast of weeks unto the LORD thy God with a tribute of a freewill offering of thine hand, which thou shalt give unto the LORD thy God, according as the LORD thy God hath blessed thee:
11 And thou shalt rejoice before the LORD thy God, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates, and the stranger, and the fatherless, and the widow, that are among you, in the place which the LORD thy God hath chosen to place his name there.
12 And thou shalt remember that thou wast a bondman in Egypt: and thou shalt observe and do these statutes.
13 Thou shalt observe the feast of tabernacles seven days, after that thou hast gathered in thy corn and thy wine:
14 And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite, the stranger, and the fatherless, and the widow, that are within thy gates.
15 Seven days shalt thou keep a solemn feast unto the LORD thy God in the place which the LORD shall choose: because the LORD thy God shall bless thee in all thine increase, and in all the works of thine hands, therefore thou shalt surely rejoice.
16 Three times in a year shall all thy males appear before the LORD thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the LORD empty:
17 Every man shall give as he is able, according to the blessing of the LORD thy God which he hath given thee.
Much of the communion between God and his people Israel was kept up, and a face of religion preserved in the nation, by the three yearly feasts, the institution of which, and the laws concerning them, we have several times met with already; and here they are repeated.
I. The law of the passover, so great a solemnity that it made the whole month, in the midst of which it was placed, considerable: Observe the month Abib, Deu 16:1. Though one week only of this month was to be kept as a festival, yet their preparations before must be so solemn, and their reflections upon it and improvements of it afterwards so serious, as to amount to an observance of the whole month. The month of Abib, or of new fruits, as the Chaldee translates it, answers to our March (or part of March and part of April), and was by a special order from God, in remembrance of the deliverance of Israel out of Egypt, made the beginning of their year (Exo 12:2), which before was reckoned to begin in September. This month they were to keep the passover, in remembrance of their being brought out of Egypt by night, Deu 16:1. The Chaldee paraphrasts expound it, "Because they came out of Egypt by daylight," there being an express order that they should not stir out of their doors till morning, Exo 12:22. One of them expounds it thus: "He brought thee out of Egypt, and did wonders by night." The other, "and thou shalt eat the passover by night." The laws concerning it are, 1. That they must be sure to sacrifice the passover in the place that God should choose (Deu 16:2), and in no other place, Deu 16:5-7. The passover was itself a sacrifice; hence Christ, as our passover, is said to be sacrificed for us (Co1 5:7), and many other sacrifices were offered during the seven days of the feast (Num 28:19, etc.), which are included here, for they are said to be sacrificed of the flock and the herd, whereas the passover itself was only of the flock, either a lamb or a kid: now no sacrifice was accepted but from the altar that sanctified it; it was therefore necessary that they should to up to the place of the altar, for, though the paschal lamb was entirely eaten by the owners, yet it must be killed in the court, the blood sprinkled, and the inwards burned upon the altar. By confining them to the appointed rule, from which they would have been apt to vary, and to introduce foolish inventions of their own, had they been permitted to offer these sacrifices within their own gates, from under the inspection of the priests. They were also hereby directed to have their eye up unto God in the solemnity, and the desire of their hearts towards the remembrance of his name, being appointed to attend where he had chosen to place his name, Deu 16:2 and Deu 16:6. But, when the solemnity was over, they might turn and go unto their tents, Deu 16:7. Some think that they might, if they pleased, return the very morning after the paschal lamb was killed and eaten, the priests and Levites being sufficient to carry on the rest of the week's work; but the first day of the seven is so far from being the day of their dispersion that it is expressly appointed for a holy convocation (Lev 23:7; Num 28:18); therefore we must take it as Jonathan's paraphrase expounds it, in the morning after the end of the feast thou shalt go to thy cities. And it was the practice to keep together the whole week, Ch2 35:17. 2. That they must eat unleavened bread for seven days, and no leavened bread must be seen in all their coasts, Deu 16:3, Deu 16:4, Deu 16:8. The bread they were confined to is here called bread of affliction, because neither grateful to the taste nor easy of digestion, and therefore proper to signify the heaviness of their spirits in their bondage and to keep in remembrance the haste in which they came out, the case being so urgent that they could not stay for the leavening of the bread they took with them for their march. The Jewish writers tell us that the custom at the passover supper was that the master of the family broke this unleavened bread, and gave to every one a piece of it, saying, This is (that is, this signifies, represents, or commemorates, which explains that saying of our Saviour, This is my body) the bread of affliction which your fathers did eat in the land of Egypt. The gospel meaning of this feast of unleavened bread the apostle gives us, Co1 5:7. Christ our passover being sacrificed for us, and we having participated in the blessed fruits of that sacrifice to our comfort, let us keep the feast in a holy conversation, free from the leaven of malice towards our brethren and hypocrisy towards God, and with the unleavened bread of sincerity and love. Lastly, Observe, concerning the passover, for what end it was instituted: "That thou mayest remember the day when thou camest forth out of Egypt, not only on the day of the passover, or during the seven days of the feast, but all the days of thy life (Deu 16:3), as a constant inducement to obedience." Thus we celebrate the memorial of Christ's death at certain times, that we may remember it at all times, as a reason why we should live to him that died for us and rose again.
II. Seven weeks after the passover the feast of pentecost was to be observed, concerning which they are here directed, 1. Whence to number their seven weeks, from the time thou beginnest to put the sickle to the corn (Deu 16:9), that is, from the morrow after the first day of the feast of unleavened bread, for on that day (though it is probable the people did not begin their harvest till the feast was ended) messengers were sent to reap a sheaf of barley, which was to be offered to God as the first-fruits, Lev 23:10. Some think it implies a particular care which Providence would take of their land with respect to the weather, that their harvest should be always ripe and ready for the sickle just at the same time. 2. How they were to keep this feast. (1.) They must bring an offering unto God, Deu 16:10. It is here called a tribute of a free-will-offering. It was required of them as a tribute to their Sovereign Lord and owner, under whom they held all they had; and yet because the law did not determine the quantum, but it was left to every man's generosity to bring what he chose, and whatever he brought he must give cheerfully, it is therefore called a free-will offering. It was a grateful acknowledgment of the goodness of God to them in the mercies of these corn-harvests now finished, and therefore must be according as God had blessed them. Where God sows plentifully he expects to reap accordingly. (2.) They must rejoice before God, Deu 16:11. Holy joy is the heart and soul of thankful praises, which are as the language and expression of holy joy. They must rejoice in their receivings from God, and in their returns of service and sacrifice to him; our duty must be our delight as well as our enjoyments. They must have their very servants to rejoice with them, "for remember (Deu 16:12) that thou wast a bond-man, and wouldest have been very thankful if thy taskmasters would have given thee some time and cause for rejoicing; and thy God did bring thee out to keep a feast with gladness; therefore be pleasant with thy servants, and make them easy." And, it should seem, those general words, thou shalt observe and do these statutes, are added here for a particular reason, because this feast was kept in remembrance of the giving of the law upon Mount Sinai, fifty days after they came out of Egypt; now the best way of expressing our thankfulness to God for his favour to us in giving us his law is to observe and do according to the precepts of it.
III. They must keep the feast of tabernacles, Deu 16:13-15. Here is no repetition of the law concerning the sacrifices that were to be offered in great abundance at this feast (which we had at large, Num 29:12, etc.), because the care of these belonged to the priests and Levites, who had not so much need of a repetition as the people had, and because the spiritual part of the service, which consisted in holy joy, was most pleasing to God, and was to be the perpetual duty of a gospel conversation, of which this feast was typical. Observe what stress is laid upon it here: Thou shalt rejoice in thy feast (Deu 16:14), and, because the Lord shall bless thee, thou shalt surely rejoice, Deu 16:15. Note, 1. It is the will of God that his people should be a cheerful people. If those that were under the law must rejoice before God, much more must we that are under the grace of the gospel, which makes it our duty, not only as here to rejoice in our feasts, but to rejoice evermore, to rejoice in the Lord always. 2. When we rejoice in God ourselves we should do what we can to assist others also to rejoice in him, by comforting the mourners and supplying the necessitous, that even the stranger, the fatherless, and the widow may rejoice with us. See Job 29:13. 3. We must rejoice in God, not only because of what we have received and are receiving from him daily, but because of what he has promised, and we expect to receive yet further from him: because he shall bless thee, therefore thou shalt rejoice. Those that make God their joy may rejoice in hope, for he is faithful that has promised.
IV. The laws concerning the three solemn feasts are summed up (Deu 16:16, Deu 16:17), as often before, Exo 23:16, Exo 23:17; Exo 34:23. The general commands concerning them are, 1. That all the males must then make their personal appearance before God, that by their frequent meeting to worship God, at the same place, and by the same rule, they might be kept faithful and constant to that holy religion which was established among them. 2. That none must appear before God empty, but every man must bring some offering or other, in token of a dependence upon God and gratitude to him. And God was not unreasonable in his demands; let every man but give as he was able, and no more was expected. The same is still the rule of charity, Co1 16:2. Those that give to their power shall be accepted, but those that give beyond their power are accounted worthy of double honour (Co2 8:3), as the poor widow that gave all she had, Luk 21:4.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–17. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Deuteronomy 16:1 initiates the section on Israel's annual pilgrim festivals, specifically commanding the perpetual observance of the Passover in the month of Abib. This foundational instruction serves as a solemn and enduring reminder of Yahweh's decisive, miraculous, and urgent act of liberation, bringing His people out of Egyptian bondage "by night." The verse firmly establishes the theological bedrock of Israel's national identity—their redemption by God's mighty hand—and precisely sets the timing for this pivotal commemorative feast, inextricably linking their communal worship to their defining historical deliverance.
CONTEXT
Literary Context: This verse marks the beginning of a crucial legislative section within Moses' final discourses to the second generation of Israelites, delivered on the plains of Moab just prior to their entry into the Promised Land. The book of Deuteronomy, meaning "second law," systematically reiterates and expounds upon the covenant stipulations originally given at Mount Sinai, meticulously preparing the people for faithful life in the land. Chapters 12-26 comprise the Deuteronomic Code, a detailed exposition of laws governing various aspects of Israelite life. Within this comprehensive code, Deuteronomy 16 specifically outlines the three annual pilgrim festivals—Passover/Unleavened Bread, Weeks (Pentecost), and Booths (Tabernacles)—which were central to Israel's communal worship and their corporate remembrance of God's redemptive acts. The command to observe Passover here builds directly upon its initial institution and detailed instructions found in Exodus 12, underscoring its enduring significance and perpetual obligation for the new generation entering Canaan.
Historical & Cultural Context: The command to observe Passover is profoundly rooted in the historical reality of the Exodus, the singular, defining event of Israel's formation as a nation. The "month of Abib" (later known as Nisan) was the first month of the religious calendar, typically corresponding to March or April in the Gregorian calendar. Culturally, Abib literally signifies the spring season, specifically marked by the ripening of barley ears, indicating new life and the commencement of the agricultural cycle. The Exodus itself was a dramatic, supernatural liberation from centuries of brutal slavery in Egypt, culminating in the tenth plague where the firstborn of Egypt were struck down, while Israel's firstborn were miraculously spared by the blood of a lamb applied to their doorposts. This act of "passing over" (Pesach) by the angel of death led directly to Israel's hasty and urgent departure "by night," a detail explicitly emphasized in this verse to highlight the divine orchestration and immediate compulsion of their deliverance, as vividly recounted in Exodus 12:29-34.
Key Themes: Deuteronomy 16:1 contributes significantly to several overarching theological and narrative themes prevalent throughout the book. Firstly, Remembrance and Gratitude are paramount; the festival serves as a perpetual, tangible, and communal reminder for all generations of God's mighty hand in their salvation, actively preventing spiritual amnesia and fostering a grateful heart (Deuteronomy 6:12). Secondly, it powerfully underscores God's Deliverance and Redemption, portraying Yahweh as the active, sovereign agent who "brought thee forth out of Egypt," thereby establishing the bedrock of Israel's unique identity and their covenant relationship with Him (Deuteronomy 7:8). Thirdly, the explicit command to "observe" and "keep" highlights Obedience and Worship as the proper and necessary response to God's unparalleled grace, framing the celebration as an essential act of communal devotion and covenant fidelity. Finally, the specific timing in the "month of Abib" carries rich Symbolism of New Beginnings and Divine Providence, linking their spiritual liberation and national birth to the natural cycles of renewal and emphasizing God's meticulous ordering of both their lives and their sacred worship.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 16:1 employs several significant literary devices to convey its profound message. The Repetition of "the month of Abib" and "the LORD thy God" serves to powerfully emphasize both the precise divinely appointed timing of the festival and the singular divine agent responsible for Israel's deliverance, reinforcing their central importance. The verse functions as a Commemorative Rite, establishing the annual Passover as a perpetual act of remembrance, ensuring that the foundational, nation-birthing event of the Exodus is never forgotten by future generations. The concise historical summary embedded within the command ("brought thee forth out of Egypt by night") is a potent form of Historical Narrative compressed into a single, impactful clause, powerfully recalling the defining moment of Israel's national birth and God's decisive intervention. The entire command is framed within classic Covenant Language, as "Observe" and "keep" are typical imperatives for covenant fidelity, directly linking obedience to the historical acts of God. Furthermore, the selection of "Abib," the month of new grain, carries rich Symbolism, associating Israel's liberation and new beginning as a nation with the natural cycle of renewal, life, and God's ongoing provision.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 16:1 encapsulates the very core of Israel's relationship with Yahweh: a people miraculously redeemed by divine power, perpetually called to remember and respond in worship. The Passover is not merely a historical reenactment but a profound theological declaration of God's absolute sovereignty over history, His unwavering faithfulness to His covenant promises, and His unique, gracious choice of Israel. It teaches that salvation originates entirely with God and demands an active, grateful, and obedient response from His people. This foundational act of liberation sets the pattern for all subsequent divine interventions and underscores the enduring principle that a vibrant, intentional remembrance of God's past acts of deliverance fuels present faith, sustains present obedience, and inspires future hope. The command ensures that the Exodus remains the living, shaping memory of the nation, profoundly influencing their identity and their understanding of God's character.
REFLECTION AND APPLICATION
Deuteronomy 16:1 issues a timeless call for us to cultivate a profound and intentional remembrance of God's saving acts in our lives, both corporately as a community of faith and individually. Just as ancient Israel was commanded to observe the Passover annually, we are invited to establish practices and rhythms that regularly bring to mind God's unwavering faithfulness, His deliverance from spiritual bondage, and His ongoing provision and grace. This is not about engaging in rote ritual, but about fostering a deep, abiding heart of gratitude that profoundly shapes our identity in Christ and informs our present obedience. Remembering God's past interventions—His "Exodus moments" in our personal narratives—builds our faith for current challenges, strengthens us through trials, and provides a sure anchor for future uncertainties. It serves as a constant reminder that our freedom, our identity, and our very existence are rooted in His redemptive work, compelling us to live lives that honor Him, reflect His grace, and declare His glory to a world in need of His saving power.
Questions for Reflection
FAQ
Why is the month of Abib so specifically mentioned, rather than just a calendar month number?
Answer: The mention of "Abib" (אביב, ʼâbîyb) is highly significant because it connects the Passover observance directly to the agricultural cycle and the natural rhythms of life in ancient Israel. Abib literally means "ear of grain" or "green ears," referring to the specific stage of ripeness of the barley crop in early spring. This was the time of the barley harvest, symbolizing new life, fresh beginnings, and God's provision. By linking the Passover to Abib, God rooted Israel's most important redemptive festival in the very fabric of their existence, ensuring that their spiritual remembrance was intertwined with their physical sustenance and the natural world God had created. It also marked the beginning of their religious calendar, signifying the new start God gave them through the Exodus.
How does the detail "by night" add to our understanding of the Exodus?
Answer: The phrase "by night" (בַּלַּיְלָה, ballaylah) is a crucial detail that emphasizes the urgency, suddenness, and divine orchestration of Israel's departure from Egypt. It vividly recalls the dramatic climax of the tenth plague, where the firstborn of Egypt were struck down at midnight, prompting Pharaoh to immediately and desperately demand Israel's departure (Exodus 12:29-34). This detail highlights that Israel's liberation was not a gradual negotiation or a planned migration, but a swift, divinely compelled expulsion, demonstrating God's overwhelming power and the complete subjugation of Egypt. It underscores the miraculous nature of their freedom, achieved not by human strength or strategic planning, but by God's decisive, sovereign intervention in the darkest hour, leaving no doubt about the divine hand in their redemption.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 16:1, with its command to observe the Passover commemorating Israel's liberation from Egyptian bondage, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The Old Testament Passover, with its requirement of a spotless lamb, the shedding of its blood, and the subsequent deliverance from death, serves as a powerful type or foreshadowing of the redemptive work accomplished by Jesus. He is the true and perfect Lamb of God who takes away the sin of the world, whose perfect, once-for-all sacrifice on the cross delivers humanity from the far greater bondage of sin and eternal death. Just as the blood of the Passover lamb caused death to "pass over" the houses of Israel, the precious blood of Christ, our Passover Lamb, provides complete atonement, forgiveness, and eternal life for all who believe. The "Exodus by night" from Egypt prefigures the spiritual exodus from the dominion of darkness into the glorious light of God's kingdom that Christ accomplishes for His followers, bringing them into a new and eternal covenant relationship with God (Luke 22:19-20). The observance of the Lord's Supper (Communion) in the New Testament is the Christian equivalent of the Passover, a perpetual feast of remembrance that proclaims the Lord's death until He comes, celebrating the ultimate deliverance and new creation secured by Christ's finished work (1 Corinthians 11:23-26), ushering believers into the true spiritual Abib of new life in Him.