TRV
Translation
King James Version
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:
KJV (with Strong's)
Three H7969 times H6471 in a year H8141 shall all thy males H2138 appear H7200 before H6440 the LORD H3068 thy God H430 in the place H4725 which he shall choose H977; in the feast H2282 of unleavened bread H4682, and in the feast H2282 of weeks H7620, and in the feast H2282 of tabernacles H5521: and they shall not appear H7200 before H6440 the LORD H3068 empty H7387:
Complete Jewish Bible
"Three times a year all your men are to appear in the presence of ADONAI your God in the place which he will choose - at the festival of matzah, at the festival of Shavu'ot and at the festival of Sukkot. They are not to show up before ADONAI empty-handed,
Berean Standard Bible
Three times a year all your men are to appear before the LORD your God in the place He will choose: at the Feast of Unleavened Bread, the Feast of Weeks, and the Feast of Tabernacles. No one should appear before the LORD empty-handed.
American Standard Version
Three times in a year shall all thy males appear before Jehovah 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 Jehovah empty:
World English Bible Messianic
Three times in a year all of your shall males appear before the LORD your God in the place which he chooses: in the feast of unleavened bread, in the feast of weeks, and in the feast of booths. They shall not appear before the LORD empty.
Geneva Bible (1599)
Three times in the yeere shall all the males appeare before the Lord thy God in the place which he shall chuse: in the feast of the vnleauened bread, and in the feast of the weekes, and in the feast of the Tabernacles: and they shall not appeare before the Lord emptie.
Young's Literal Translation
`Three times in a year doth every one of thy males appear before Jehovah thy God in the place which He doth choose--in the feast of unleavened things, and in the feast of weeks, and in the feast of booths; and they do not appear before Jehovah empty;
In the KJVVerse 5,359 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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PateriusAD 606
He appears emptyhanded in the sight of the Lord who brings none of the fruits of his labor with him. One man seethes with desire to increase his power; another pants with longing to gather praise. But because the dying man leaves all these things behind, he appears before the Lord emptyhanded, for he brings nothing with him when he appears before the judge. Thus the law admonishes us to good effect when it says, “You will not appear emptyhanded in the sight of the Lord.” For the man who does not plan for the reward of a meritorious life by acting well appears emptyhanded in the sight of the Lord. The psalmist says of the just, “coming they will come rejoicing, carrying their sheaves.” They who come to the judge’s court carrying sheaves are the ones who display in themselves good works by which they merit life. Exposition of the Old and New Testament, Deuteronomy
PateriusAD 606
EXPOSITION OF THE OLD AND NEW TESTAMENT, DEUTERONOMY 6
He appears empty-handed in the sight of the Lord who brings none of the fruits of his labor with him. One man seethes with desire to increase his power; another pants with longing to gather praise. But because the dying man leaves all these things behind, he appears before the Lord empty-handed, for he brings nothing with him when he appears before the judge. Thus the law admonishes us to good effect when it says, “You will not appear empty-handed in the sight of the Lord.” For the man who does not plan for the reward of a meritorious life by acting well appears empty-handed in the sight of the Lord. The psalmist says of the just, “coming they will come rejoicing, carrying their sheaves.” They who come to the judge’s court carrying sheaves are the ones who display in themselves good works by which they merit life.
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 16:16 is a foundational Mosaic injunction, meticulously detailing the annual pilgrimage requirements for all Israelite males. It mandates their appearance before the LORD at a divinely chosen sanctuary for three specific festivals: the Feast of Unleavened Bread, the Feast of Weeks, and the Feast of Tabernacles. This decree underscores the non-negotiable, communal nature of worship in ancient Israel, emphatically stating that these sacred appearances must not be made empty-handed, but rather accompanied by offerings that express profound gratitude and acknowledge God's sovereign provision. The verse thus serves as a cornerstone for Israel's liturgical calendar, reinforcing their covenant relationship with Yahweh.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 16:16 employs several significant literary devices to enhance its impact and convey its message. The most prominent is Repetition, as the command for the three annual pilgrimages is a reiteration from earlier Mosaic laws (e.g., Exodus 23:14-17). This repetition serves to underscore the enduring importance, foundational nature, and non-negotiable character of these observances for the new generation poised to enter Canaan. The phrase "the place which he shall choose" functions as a Circumlocution or Euphemism, subtly referring to the future central sanctuary (Jerusalem) without explicitly naming it. This maintains a sense of divine mystery and sovereign timing, indicating that God Himself would reveal the specific location in due course. The clear listing of the three distinct feasts—unleavened bread, weeks, and tabernacles—is an example of Enumeration, providing a precise and comprehensive catalog of the required pilgrimage times. Finally, the concluding injunction, "they shall not appear before the LORD empty," serves as a powerful Aphorism or Proverbial Statement, encapsulating a profound theological principle about the nature of worship and sacrificial giving in a concise, memorable, and impactful form.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 16:16 profoundly shapes Israel's understanding of corporate worship, communal identity, and God's sovereign relationship with His people. It establishes a divinely ordained rhythm of national remembrance and gratitude, inextricably linking their spiritual life to God's mighty redemptive acts and His ongoing, faithful provision. The mandate to gather at a singular, divinely chosen place reinforces the concept of a unified people under one God, serving to prevent the fragmentation of worship and the insidious adoption of pagan practices prevalent in the surrounding cultures. The explicit requirement to bring offerings underscores that genuine worship is not merely passive attendance or ritualistic adherence but an active, tangible expression of profound devotion, acknowledging God as the ultimate source and owner of all blessings. This principle of proportionate giving, based on God's prior blessing, is a recurring and vital theme throughout Scripture, emphasizing that our response to God's boundless grace should always be one of joyful, grateful generosity.
REFLECTION AND APPLICATION
While the specific pilgrimage requirements of Deuteronomy 16:16 are part of the Old Covenant and are not directly binding on New Testament believers, the timeless theological principles embedded within this ancient command remain profoundly relevant and transformative for our faith and practice today. As believers, we are called to regular, intentional, and corporate worship, gathering together to remember God's unwavering faithfulness, celebrate His redemptive acts in Christ, and acknowledge His ongoing, abundant provision in our lives. Just as the Israelites brought tangible offerings as a physical expression of their gratitude and dependence, so too are we called to worship God not "empty-handed," but with our whole selves—our time, our talents, and our treasures—as a heartfelt response to His immeasurable grace. This necessitates cultivating a deep-seated heart of generosity, recognizing that everything we possess is a precious gift from God, and joyfully offering it back to Him in thanksgiving and service. Our worship, whether expressed individually or communally, should always be a conscious, reverent presentation of ourselves before the LORD, marked by profound gratitude, sincere devotion, and an earnest desire to honor Him with our very best.
Questions for Reflection
FAQ
What were the three annual feasts mentioned in Deuteronomy 16:16, and what did they commemorate?
Answer: The three annual pilgrimage feasts were the Feast of Unleavened Bread, the Feast of Weeks, and the Feast of Tabernacles.
Why was it mandatory for all males to appear, and what did "not appear empty" mean?
Answer: The mandate for "all thy males" to appear at the central sanctuary underscored the patriarchal structure of ancient Israelite society and the communal responsibility of the male heads of households for national worship. While only males were strictly commanded for the pilgrimage, the feasts were inherently family affairs, and entire households often journeyed together to participate in the celebrations. The phrase "not appear before the LORD empty" meant that worshippers were explicitly expected to bring an offering, a tangible gift or sacrifice, proportionate to their means and the blessings God had graciously bestowed upon them. This was a profound act of gratitude, acknowledging God's absolute sovereignty as the ultimate source of all provision and demonstrating their devotion and obedience to His covenant commands, a principle also clearly articulated in Exodus 34:20. It was both a physical and spiritual expression that true worship involved more than just mere presence; it required a heart overflowing with generosity and thanksgiving.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 16:16, with its profound emphasis on pilgrimage, annual feasts, and the bringing of offerings, finds its ultimate and glorious Christ-centered fulfillment in the person and redemptive work of Jesus Christ and the inauguration of the New Covenant. The "place which He shall choose" for worship is no longer a physical temple in Jerusalem, but rather the very person of Jesus Himself, who boldly declared, "Something greater than the temple is here" (Matthew 12:6). Through His perfect, atoning sacrifice on the cross, the veil of the temple was miraculously torn from top to bottom (Matthew 27:51), signifying direct, unhindered access to God for all who believe, no longer restricted to a select few or a specific geographical location. The three pilgrimage feasts, rich in their Old Testament symbolism, are profoundly fulfilled in Christ: the Feast of Unleavened Bread points directly to Christ, our spotless Passover Lamb, whose sinless body was broken for us, delivering us from the bondage and defilement of sin (1 Corinthians 5:7-8). The Feast of Weeks (Pentecost) is dramatically fulfilled in the pouring out of the Holy Spirit upon the disciples in Jerusalem, empowering the nascent church and inaugurating the new covenant era with a spiritual harvest of souls (Acts 2:1-4). The Feast of Tabernacles, commemorating God's faithful dwelling with His people in the wilderness, finds its ultimate fulfillment in Jesus, who "tabernacled" among us in human flesh (John 1:14), and ultimately in the eternal dwelling of God with redeemed humanity in the New Jerusalem (Revelation 21:3). Furthermore, the command "they shall not appear before the LORD empty" is gloriously transformed from a requirement of material offerings to a call for spiritual worship and the offering of our very lives as "living sacrifices, holy and pleasing to God" (Romans 12:1), offered in profound gratitude for the ultimate, once-for-all sacrifice of Christ, who gave Himself as the perfect offering for our sins (Hebrews 10:10-14). Thus, in Christ, the shadows of the Old Covenant give way to the glorious, accessible reality of God's presence and boundless provision, accessed not through annual pilgrimages but through saving faith in the Lamb of God.