TRV
Translation
King James Version
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:
Complete Jewish Bible
You are to observe the festival of Shavu'ot [weeks] for ADONAI your God with a voluntary offering, which you are to give in accordance with the degree to which ADONAI your God has prospered you.
Berean Standard Bible
And you shall celebrate the Feast of Weeks to the LORD your God with a freewill offering that you give in proportion to how the LORD your God has blessed you,
American Standard Version
And thou shalt keep the feast of weeks unto Jehovah thy God with a tribute of a freewill-offering of thy hand, which thou shalt give, according as Jehovah thy God blesseth thee:
World English Bible Messianic
You shall keep the feast of weeks to the LORD your God with a tribute of a freewill offering of your hand, which you shall give, according as the LORD your God blesses you.
Geneva Bible (1599)
And thou shalt keepe the feast of weekes vnto the Lord thy God, euen a free gift of thine hand, which thou shalt giue vnto the Lord thy God, as the Lord thy God hath blessed thee.
Young's Literal Translation
and thou hast made the feast of weeks to Jehovah thy God, a tribute of a free-will offering of thy hand, which thou dost give, as Jehovah thy God doth bless thee.
See also
In the KJVVerse 5,353 of 31,102
Study This Verse
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.
Copy as
Origen of AlexandriaAD 253
HOMILIES ON LEVITICUS 2.2.5
An offering of “first fruits,” that is, from the beginning of the harvest, is commanded. If you remember well, the law commands this is to be done on the day of Pentecost. This was obviously given to them as a “shadow,” but the truth was reserved for us. For on the day of Pentecost, after they offered up the sacrifice of prayers, the church of the apostles received the first fruits of the coming of the Holy Spirit.
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.
Copy as
Continue studying Deuteronomy 16:10 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Deuteronomy 16:10 provides specific instructions for the observance of the Feast of Weeks (Shavuot), one of the three annual pilgrimage festivals mandated for ancient Israel. This verse details the nature of the offering to be brought during this celebration: it was to be a "freewill offering" (Hebrew: nedabah), given voluntarily and proportionally to the blessings the individual had received from the LORD. It underscores a foundational principle of grateful giving, where the act of offering is a joyful and spontaneous response to divine provision and generosity, acknowledging God as the ultimate source of all prosperity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 16:10 masterfully employs several literary devices to convey its profound message. Repetition is a prominent feature, particularly with the phrase "the LORD thy God," which appears three times within this single verse. This emphatic repetition serves to constantly remind the audience of the covenant relationship, the divine authority behind the command, and the ultimate source of all blessings. It reinforces the theological truth that God is the central figure in Israel's life and worship. The structure of the command, moving from the general observance of the feast to the specific nature and proportionality of the offering, demonstrates a form of elaboration or specification, detailing precisely how the general command is to be fulfilled in practice. Furthermore, the phrasing "according as the LORD thy God hath blessed thee" functions as a powerful causal statement, directly linking the act of giving to the experience of receiving divine favor. This establishes a clear principle of reciprocity and encourages generosity as a grateful and proportional response to God's prior grace, rather than a mere legalistic obligation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 16:10 encapsulates profound theological truths about God's character and humanity's proper response. It reveals God as the benevolent and faithful provider, the ultimate source of all blessing, sustenance, and prosperity, who desires a relationship of grateful reciprocity rather than mere ritualistic adherence. The emphasis on a "freewill offering" given "according as the LORD thy God hath blessed thee" establishes a foundational and enduring principle of stewardship: our giving is not merely a tax or a duty, but a joyful, spontaneous, and proportional response to God's prior and immeasurable generosity. This principle transcends the specific context of the Old Covenant agricultural festival, speaking to the heart of Christian giving and worship today, where our offerings are expressions of love, gratitude, and trust for God's boundless grace in Christ. It reminds us that true worship involves acknowledging God's sovereignty over all our resources and responding with open-handed generosity born of a grateful heart.
REFLECTION AND APPLICATION
Deuteronomy 16:10 offers timeless wisdom and profound spiritual principles for believers across all generations. While the specific observance of the Feast of Weeks belongs to the Old Covenant, the spiritual truths embedded within this verse remain profoundly relevant for our lives today. This passage calls us to cultivate a deep and abiding heart of gratitude, recognizing that every good and perfect gift, whether material, spiritual, relational, or experiential, descends from the Father of Lights, with whom there is no variation or shadow due to change (James 1:17). It challenges us to move beyond a transactional or obligatory view of giving, where we might feel compelled to offer a fixed amount, towards a transformative understanding where our generosity is a joyful, spontaneous, and proportional overflow of our appreciation for God's boundless grace and faithfulness in our lives. Just as the Israelites were called to give from the abundance of their harvest, we are called to give from what God has provided us, with a willing and cheerful heart, trusting in His continued faithfulness and provision. This principle encourages a life of open-handed stewardship, where our resources are seen not as our own possessions, but as sacred trusts from God, to be used for His glory, the advancement of His kingdom, and the blessing of others, reflecting His own generous character.
Questions for Reflection
FAQ
What is the "Feast of Weeks" and why is it important?
Answer: The "Feast of Weeks," known as Shavuot in Hebrew and Pentecost in Greek, was one of the three annual pilgrimage festivals for ancient Israel, occurring fifty days after Passover. It marked the completion of the grain harvest, particularly the wheat harvest, making it a celebration of God's provision and agricultural bounty. Beyond its agricultural significance, Jewish tradition also connects it to the giving of the Law (Torah) at Mount Sinai, transforming it into a commemoration of both physical sustenance and spiritual revelation. Its importance lies in reminding the Israelites of God's faithfulness in providing for their physical needs and His covenant relationship with them through the Law, fostering gratitude, dependence, and communal worship.
What does "freewill offering" mean in this context, and how does it differ from other offerings?
Answer: A "freewill offering" (Hebrew: nedabah) in Deuteronomy 16:10 refers to a voluntary, spontaneous gift given from the heart, not under compulsion or as a fixed obligation. This contrasts with other types of offerings that might have prescribed amounts or mandatory requirements (e.g., tithes, sin offerings, guilt offerings). The unique aspect of the freewill offering was that its amount was determined by the giver's personal assessment of how much God had blessed them, making it a direct and proportional expression of gratitude and devotion rather than a legalistic duty. It emphasized the spirit of generosity, willingness, and personal devotion as a response to divine favor.
How does this verse apply to Christians today, given that we are not under the Old Covenant Law?
Answer: While Christians are not obligated to observe the specific rituals of the Old Covenant Law, the underlying spiritual principles of Deuteronomy 16:10 remain profoundly relevant. This verse teaches us about God's character as a generous provider and calls us to respond with grateful, proportional, and cheerful giving. It encourages us to recognize that all our blessings come from God and that our giving should be a joyful response to His grace, not a legalistic burden. The New Testament affirms these principles in passages like 2 Corinthians 9:7, which speaks of cheerful giving, and Philippians 4:19, which assures us of God's continued provision. Our giving today is an act of worship, reflecting our gratitude for the ultimate blessing of salvation through Christ and our participation in His ongoing work in the world.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 16:10, with its emphasis on the Feast of Weeks and a proportional freewill offering, finds its profound Christ-centered fulfillment in the New Testament, particularly in the climactic event of Pentecost. The agricultural harvest celebrated in the Old Covenant Feast of Weeks powerfully foreshadows the spiritual harvest inaugurated by Christ. On the day of Pentecost, as vividly recorded in Acts 2, the promised Holy Spirit was poured out upon the disciples, fulfilling the prophecies of Joel 2:28-29 and marking the glorious birth of the Church. This outpouring led to a massive spiritual harvest, with thousands being added to the number of believers, representing a far greater and more enduring "blessing" than any physical crop. Christ Himself is the ultimate "freewill offering," willingly and perfectly laying down His life as a sacrifice for the sins of the world (John 10:18). His unparalleled sacrifice, given "according as the LORD... hath blessed" humanity with His only begotten Son (John 3:16), calls forth our grateful response. Our "freewill offering" today is not merely material giving, but the offering of our whole lives in worship and service, empowered by the very Spirit given at Pentecost, as a joyful and proportional response to the immeasurable blessings of redemption, new life, and eternal hope found in Christ Jesus (Romans 12:1).