TRV
Translation
King James Version
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.
KJV (with Strong's)
Seven H7651 days H3117 shalt thou keep a solemn feast H2287 unto the LORD H3068 thy God H430 in the place H4725 which the LORD H3068 shall choose H977: because the LORD H3068 thy God H430 shall bless H1288 thee in all thine increase H8393, and in all the works H4639 of thine hands H3027, therefore thou shalt surely rejoice H8056.
Complete Jewish Bible
Seven days you are to keep the festival for ADONAI your God in the place ADONAI your God will choose, because ADONAI your God will bless you in all your crops and in all your work, so you are to be full of joy!
Berean Standard Bible
For seven days you shall celebrate a feast to the LORD your God in the place He will choose, because the LORD your God will bless you in all your produce and in all the work of your hands, so that your joy will be complete.
American Standard Version
Seven days shalt thou keep a feast unto Jehovah thy God in the place which Jehovah shall choose; because Jehovah thy God will bless thee in all thine increase, and in all the work of thy hands, and thou shalt be altogether joyful.
World English Bible Messianic
You shall keep a feast to the LORD your God seven days in the place which the LORD chooses; because the LORD your God will bless you in all your increase, and in all the work of your hands, and you shall be altogether joyful.
Geneva Bible (1599)
Seuen daies shalt thou keepe a feast vnto the Lord thy God in the place which the Lord shall chuse: when the Lord thy God shall blesse thee in all thine increase, and in all the workes of thine hands, thou shalt in any case be glad.
Young's Literal Translation
Seven days thou dost feast before Jehovah thy God, in the place which Jehovah doth choose, for Jehovah thy God doth bless thee in all thine increase, and in every work of thy hands, and thou hast been only rejoicing.
See also
In the KJVVerse 5,358 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.
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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 16:15 serves as a culminating directive for the Israelites to observe the Feast of Tabernacles (Sukkot) for seven days at the divinely chosen central sanctuary. This annual pilgrimage festival, celebrated at the close of the agricultural year, was a profound expression of gratitude for God's abundant provision in their harvests and all their labors. The verse powerfully commands the people to "surely rejoice," establishing joy not merely as an emotion but as a mandated response to the Lord's unwavering faithfulness and comprehensive blessing.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 16:15 masterfully employs several literary devices to convey its powerful and profound message. The most prominent is Cause and Effect, clearly articulated by the logical structure "because... therefore." God's comprehensive blessing ("all thine increase, and in all the works of thine hands") is presented as the direct and compelling cause, leading inevitably to the commanded effect: "thou shalt surely rejoice." This highlights the theological imperative for gratitude as a natural and required response to divine generosity. Repetition of the phrase "the LORD thy God" throughout the verse and the broader chapter serves to reinforce the covenantal relationship and underscore the personal nature of God's commands and blessings to His people. The expansive phrase "all thine increase, and in all the works of thine hands" employs Totality or Merism (using two contrasting parts to represent a whole) to emphasize the comprehensive and overflowing nature of God's blessings, encompassing every aspect of their lives and labor, from agricultural bounty to personal endeavors. Finally, the verse is fundamentally structured as a Divine Command or Exhortation, utilizing strong imperative language ("shalt thou keep," "shalt surely rejoice") to convey the non-negotiable nature of this worship and the expected, joyful response.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 16:15 encapsulates a profound theological truth: divine blessing is purposefully intended to evoke a response of joyful worship and profound gratitude from humanity. It establishes a reciprocal relationship where God's boundless generosity and faithfulness are met with human delight and thanksgiving. This commanded joy is not a superficial or fleeting emotion but a deep, spiritual gladness rooted in the unwavering recognition of God's steadfast faithfulness and His consistent provision. It transforms what might otherwise be perceived as mere religious obligation into a heartfelt, overflowing celebration, demonstrating that true worship is both an act of obedient submission and an authentic outpouring of joy. The emphasis on communal celebration at a divinely chosen place further underscores the vital importance of corporate worship as a unified expression of thanksgiving and a shared experience of God's goodness. This model of worship, fueled by gratitude and expressed in unreserved joy, serves as an enduring blueprint for believers across all generations.
REFLECTION AND APPLICATION
Deuteronomy 16:15 offers timeless and transformative principles for contemporary believers, providing a powerful lens through which to view our lives. Just as ancient Israel was called to acknowledge God as the ultimate source of their prosperity and respond with unreserved joy, so too are we. In a world that often attributes success solely to human effort, ambition, or chance, this verse profoundly reorients our perspective, reminding us that "every good and perfect gift is from above" (James 1:17). It challenges us to cultivate a spirit of profound and pervasive gratitude, not just for material blessings, but for all aspects of our existence—our health, relationships, talents, spiritual growth, and even the breath we breathe. Furthermore, the emphatic command to "surely rejoice" teaches us that joy is not merely a fleeting emotion dependent on favorable circumstances, but a spiritual discipline, a conscious choice, and a commanded response to God's unfailing goodness and unchanging character. Even amidst trials, we can find deep and abiding joy in God's sovereign control, His promised presence, and His ultimate redemptive plan. This verse also powerfully affirms the vital role of communal worship, encouraging us to gather regularly with other believers to collectively celebrate God's faithfulness, share our testimonies of gratitude, and experience the shared joy that strengthens our faith, deepens our fellowship, and magnifies His name.
Questions for Reflection
FAQ
What is the significance of "the place which the LORD shall choose" in this verse?
Answer: The phrase "the place which the LORD shall choose" is a crucial theological concept in Deuteronomy, emphasizing God's absolute sovereignty over Israel's worship. It refers to a single, centralized sanctuary where all legitimate sacrifices and major festivals were to be observed. This command served several vital purposes: it prevented the Israelites from adopting the polytheistic practices of the surrounding nations, which often involved multiple local shrines and cultic sites; it ensured the purity and uniformity of worship according to God's specific instructions, preventing syncretism; and it fostered national unity by requiring all tribes to gather at one designated location for communal celebration, thereby strengthening their collective identity. Historically, this place was eventually identified as Jerusalem, where the Temple was built, becoming the spiritual and political heart of Israel, as detailed in Deuteronomy 12:5 and subsequent passages throughout the Old Testament.
Why is joy specifically commanded in Deuteronomy 16:15?
Answer: Joy is specifically commanded in Deuteronomy 16:15 because it is the natural, appropriate, and divinely ordained response to God's abundant blessings and unwavering faithfulness. It's not merely a suggestion or an optional emotion, but an imperative, highlighting that true worship involves not just obedience to rituals but also a heartfelt, overflowing gladness. The "because... therefore" structure of the verse makes this clear: because the Lord blesses comprehensively ("in all thine increase, and in all the works of thine hands"), therefore the people are to "surely rejoice." This commanded joy signifies a deep, spiritual delight in God's character and His acts of provision, profoundly distinguishing Israel's vibrant worship from the often fearful or somber rituals of pagan religions. It transforms an obligation into a celebration, emphasizing that God desires His people to experience profound delight in Him, understanding that the joy of the LORD is their strength and a vital component of their walk with Him.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 16:15, with its profound emphasis on God's chosen dwelling place, divine provision, and commanded joy, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. The Feast of Tabernacles, commemorating God's intimate dwelling with His people in temporary shelters during their wilderness journey, powerfully foreshadows the incarnation of Christ, who "tabernacled among us, and we beheld His glory" (John 1:14), making God's presence truly accessible and tangible. He is the ultimate "place which the LORD shall choose," the true Temple where God's glory permanently dwells and through whom we now have direct access to the Father (John 2:19-21). While the Old Testament feast celebrated the harvest of the land, Christ is the ultimate "increase" and the supreme "work of God's hands," providing spiritual sustenance and eternal life that far surpasses any physical bounty. He declares Himself to be the "Bread of Life" (John 6:35) and the "Living Water" (John 7:37-38), fulfilling the deepest longings that the physical provisions of Sukkot could only hint at. Furthermore, the commanded joy of the feast points directly to the unshakeable and eternal joy found in salvation through Christ. His finished work on the cross secures our ultimate blessing, freeing us from the bondage of sin and the fear of death, and inviting us into a perpetual state of rejoicing in God's presence (Romans 5:11). This joy is not dependent on fleeting earthly harvests but on the eternal spiritual blessings received through Him, a joy that the Holy Spirit seals within us as a down payment of our glorious inheritance (Ephesians 1:13-14). Ultimately, the Feast of Tabernacles anticipates the eschatological reality when God will fully "tabernacle" with redeemed humanity in the new heavens and new earth, and all tears will be wiped away, leading to an eternal, unceasing rejoicing in His glorious presence (Revelation 21:3-4).