Deuteronomy 16:3

Translation
King James Version
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.
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KJV (with Strong's)
Thou shalt eat H398 no leavened bread H2557 with it; seven H7651 days H3117 shalt thou eat H398 unleavened bread H4682 therewith, even the bread H3899 of affliction H6040; for thou camest forth H3318 out of the land H776 of Egypt H4714 in haste H2649: that thou mayest remember H2142 the day H3117 when thou camest forth H3318 out of the land H776 of Egypt H4714 all the days H3117 of thy life H2416.
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Complete Jewish Bible
You are not to eat any hametz with it; for seven days you are to eat with it matzah, the bread of affliction; for you came out of the land of Egypt in haste. Thus you will remember the day you left the land of Egypt as long as you live.
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Berean Standard Bible
You must not eat leavened bread with it; for seven days you are to eat with it unleavened bread, the bread of affliction, because you left the land of Egypt in haste—so that you may remember for the rest of your life the day you left the land of Egypt.
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American Standard Version
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.
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World English Bible Messianic
You shall eat no leavened bread with it. You shall eat unleavened bread with it seven days, even the bread of affliction; for you came out of the land of Egypt in haste; that you may remember the day when you came out of the land of Egypt all the days of your life.
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Geneva Bible (1599)
Thou shalt eate no leauened bread with it: but seuen dayes shalt thou eate vnleauened bread therewith, euen the bread of tribulation: for thou camest out of the land of Egypt in haste, that thou maist remember ye day whe thou camest out of the land of Egypt, all the dayes of thy life.
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Young's Literal Translation
`Thou dost not eat with it any fermented thing, seven days thou dost eat with it unleavened things, bread of affliction; for in haste thou hast come out of the land of Egypt; so that thou dost remember the day of thy coming out of the land of Egypt all days of thy life;
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See also
Exodus 12:39Exodus 12:19Exodus 12:20Exodus 34:18Numbers 9:11Exodus 12:8Luke 22:19
In the KJVVerse 5,346 of 31,102

Study This Verse

SUMMARY

Deuteronomy 16:3 establishes a foundational command for the Feast of Unleavened Bread, mandating the consumption of unleavened bread for seven days immediately following the Passover. This "bread of affliction" serves as a tangible, multi-sensory memorial, perpetually reminding the Israelites of their hasty, divinely orchestrated exodus from Egyptian bondage. The command ensures that the transformative act of God's deliverance and the subsequent formation of their identity as a free people remain central to their collective memory and spiritual life across all generations.

CONTEXT

  • Literary Context: This verse is intricately woven into the fabric of Deuteronomy 16, which meticulously outlines the three annual pilgrimage festivals—Passover/Feast of Unleavened Bread, Feast of Weeks (Pentecost), and Feast of Tabernacles. Moses, standing on the plains of Moab, addresses a new generation of Israelites, reiterating and expounding upon the Mosaic Law before their entry into the Promised Land. The instructions for the Feast of Unleavened Bread (Chag HaMatzot) are presented as an inseparable continuation of the Passover observance, with the seven-day feast commencing immediately after the single Passover day. This section profoundly emphasizes the communal and national imperative to remember God's mighty saving acts, thereby linking past divine deliverance to future covenant obedience and the promise of blessing within the land. The meticulous details underscore the importance of these festivals in shaping Israel's identity and their relationship with Yahweh.
  • Historical & Cultural Context: The historical setting for Deuteronomy 16:3 is the culmination of Israel's forty-year wilderness journey, as they stand on the threshold of the Promised Land. The original institution of the Passover and Feast of Unleavened Bread occurred on the very night of their dramatic departure from Egypt, an event characterized by extreme urgency and haste, leaving no time for their bread dough to rise (Exodus 12:34). Culturally, leavened bread was a staple, making the strict prohibition of chametz (leaven) during this feast a profoundly distinct and memorable act of separation and remembrance. The designation "bread of affliction" (לֶחֶם עֹנִי, lechem ʻŏnîy) would resonate deeply with a people who had endured generations of brutal slavery and a challenging wilderness journey, powerfully evoking the humility of their origins and the profound distress from which God delivered them. This cultural practice transformed a simple food item into a potent symbol of their national story.
  • Key Themes: Deuteronomy 16:3 powerfully contributes to several overarching themes within Deuteronomy and the broader Pentateuch. The theme of Remembrance (Hebrew: zâkar, H2142) is paramount, as the verse explicitly states its purpose: "that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life." This is not mere nostalgic recollection but a foundational act for Israel's identity and covenant faithfulness, ensuring that the miraculous deliverance from bondage (Deuteronomy 6:20-25) remains central to their national consciousness. The theme of Deliverance and Redemption is underscored by the very nature of the feast, celebrating God's mighty hand in bringing His people out of slavery. Furthermore, the prohibition of leaven introduces the profound theme of Purity and Separation, as leaven often symbolizes corruption or sin in biblical thought, calling Israel to a life set apart for God, free from the "leaven" of Egypt's idolatry and oppression, a concept later echoed with profound theological depth in the New Testament (1 Corinthians 5:7-8).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Unleavened Bread (Hebrew, matstsâh', H4682): The Hebrew word מַצָּה (matstsâh), appearing here in its plural form (matstsôt), refers specifically to bread made without yeast or any leavening agent. Its consumption during this feast directly recalls the extreme haste of the Exodus, where the Israelites departed so suddenly that their dough had no time to rise (Exodus 12:39). Beyond its historical significance, matstsâh also symbolizes humility, purity, and the uncorrupted nature of God's deliverance, standing in stark contrast to the "puffing up" and corruption often associated with leaven in biblical thought.
  • Bread of Affliction (Hebrew, lechem ʻŏnîy', H3899): The phrase לֶחֶם עֹנִי (lechem ʻŏnîy) is profoundly significant. While "affliction" (עֹנִי, ʻŏnîy) certainly refers to the intense suffering, oppression, and misery endured in Egypt, the root also carries connotations of poverty, humility, and even a hurried, constrained state. Thus, matstsâh is not merely a reminder of past suffering but also of the humble, unadorned nature of their hasty departure and the simple, yet vital, sustenance provided by God in the wilderness. It serves as a perpetual reminder of their complete dependence on God and their origins as a people delivered from deep distress.
  • Haste (Hebrew, chippâzôwn', H2649): The Hebrew word חִפָּזוֹן (chippâzôwn) denotes a rapid or hurried flight, emphasizing the urgency and suddenness of the Israelites' departure from Egypt. This "haste" was not a result of panic but a divinely orchestrated, swift exit, leaving no time for the normal preparation of food, specifically the leavening of bread. This detail underscores God's powerful and decisive intervention, compelling Pharaoh to release His people so abruptly that they could not even wait for their bread dough to rise, making the matstsâh a physical embodiment of this pivotal moment of divine urgency.

Verse Breakdown

  • "Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, [even] the bread of affliction;": This opening clause establishes the core dietary command for the Feast of Unleavened Bread. It imposes an absolute prohibition on chametz (leavened bread) and a mandatory consumption of matstsâh (unleavened bread) for the entire seven-day duration of the festival. The explicit designation of matstsâh as "the bread of affliction" immediately links the physical act of eating to the profound historical experience of suffering and the hurried escape from Egypt, imbuing the simple food with deep symbolic and emotional meaning.
  • "for thou camest forth out of the land of Egypt in haste:": This phrase provides the crucial theological and historical rationale for the preceding command. The "haste" (בְּחִפָּזוֹן, b'chippâzôwn) of the Exodus was a defining, pivotal moment in Israel's history, necessitating quick preparation and leaving no time for dough to rise. This detail ensures that the feast is not merely a ritualistic observance but a living, tangible memorial, directly connecting the present act of eating unleavened bread to the past miraculous deliverance and God's urgent call to freedom. It emphasizes the divine initiative and the suddenness of their liberation.
  • "that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life.": This final clause articulates the ultimate, overarching purpose of the entire command: perpetual remembrance. The Feast of Unleavened Bread is meticulously designed to be a multi-sensory experience that deeply embeds the memory of the Exodus into the very fabric of Israelite identity. This remembrance is intended not just for the generation that directly experienced the Exodus, but for all subsequent generations, ensuring that the foundational act of God's redemption remains central to their covenant relationship with Him and their understanding of themselves as His uniquely redeemed people.

Literary Devices

Deuteronomy 16:3 masterfully employs several powerful literary devices to convey its profound message. Symbolism is central, with the unleavened bread (matstsâh) serving as a potent symbol of both the haste and urgency of the Exodus and the purity required of a people set apart by God. The deliberate absence of leaven, often a symbol of corruption or sin in Scripture, highlights a call to spiritual purity and integrity. The phrase "bread of affliction" functions as a compelling metaphor, transforming a simple, humble food item into a tangible representation of Israel's past suffering, their humble origins, and the distress from which God delivered them, thereby deepening the emotional and historical connection for all participants. Furthermore, the verse utilizes repetition of the phrase "when thou camest forth out of the land of Egypt," emphasizing the singular importance of the Exodus event as the defining moment in Israel's history and the continuous, lifelong need for its remembrance. This repetition serves to firmly anchor the religious observance in a historical reality, ensuring its enduring significance.

THEOLOGICAL AND THEMATIC CONNECTIONS

Deuteronomy 16:3 profoundly underscores the theological truth that God's redemptive acts are to be perpetually remembered, celebrated, and embodied by His people. The command to eat the "bread of affliction" ensures that Israel never forgets their humble beginnings in slavery and the extraordinary, swift deliverance wrought by God's mighty hand. This mandatory remembrance fosters deep gratitude, humility, and a strong sense of national identity rooted in divine salvation. The prohibition of leaven also carries a significant theological implication, foreshadowing the pervasive biblical motif of leaven as a symbol of sin, corruption, or false doctrine. This calls God's people to a life of purity and separation from the defilements of the world. The physical act of eating unleavened bread thus transcends mere ritual, becoming a spiritual discipline that reminds them of the immense cost of their freedom and the ongoing call to holiness and integrity in their covenant relationship with God.

REFLECTION AND APPLICATION

Deuteronomy 16:3 offers timeless and profound lessons for believers today, transcending its specific historical context. Just as ancient Israel was called to continually remember their physical deliverance from Egyptian bondage, so too are Christians called to perpetually remember and celebrate their spiritual deliverance from the bondage of sin and death through the finished work of Jesus Christ. The "bread of affliction" can serve as a powerful reminder of the humility required in acknowledging our desperate need for a Savior and the swift, decisive nature of God's grace in rescuing us. It challenges us to live lives marked by profound gratitude, not complacency, for the immense cost of our redemption. Furthermore, the rich symbolism of unleavened bread as purity serves as a potent call to examine our own lives, diligently striving to remove the "leaven" of sin, malice, hypocrisy, and pride, and to live in integrity and holiness, reflecting the new creation we have become in Christ. Our faithful remembrance of God's past faithfulness should not only fuel our present obedience but also anchor our future hope in His unfailing promises.

Questions for Reflection

  • How does remembering God's past acts of deliverance in your personal life impact your present gratitude and deepen your commitment to obedience?
  • In what ways might "leaven"—representing sin, pride, or hypocrisy—be subtly present in your life, and what concrete steps can you take to remove it?
  • What does it mean for you to live a life characterized by "haste" or urgency in responding to God's call and commands in today's world?
  • How can the spiritual practice of remembrance, whether through personal reflection, communal worship, or observance of Christian ordinances, deepen your identity as one redeemed by God?

FAQ

What is the significance of "unleavened bread" (matzah) in this verse?

Answer: The unleavened bread, or matzah, is profoundly significant for two primary reasons. First, it directly commemorates the extreme haste of the Israelites' departure from Egypt; they left so quickly that their dough had no time to rise (Exodus 12:39). Eating it annually served as a tangible, sensory reminder of that pivotal, urgent moment of liberation. Second, in broader biblical symbolism, leaven often represents corruption, sin, or malice (e.g., 1 Corinthians 5:6-8). Therefore, the absence of leaven during this feast also symbolized purity, humility, and a call to separation from the spiritual "leaven" of Egypt's idolatry and the world's defiling influences.

Why is it called "the bread of affliction"?

Answer: It is called "the bread of affliction" (לֶחֶם עֹנִי, lechem ʻŏnîy) to vividly recall the severe suffering, oppression, and bondage the Israelites endured during their time in Egypt. The term "affliction" encompasses their slavery, poverty, and profound distress. By eating this simple, unadorned bread, they were to remember their humble, oppressed origins and the stark contrast with their miraculous liberation. It served as a constant, humbling reminder of God's compassion for their suffering and His powerful, redemptive intervention on their behalf, fostering a deep sense of humility, gratitude, and dependence upon Him.

How does this command relate to the Passover?

Answer: Deuteronomy 16:3 is an integral part of the instructions for the Feast of Unleavened Bread, which immediately follows the Passover sacrifice. The Passover commemorates the night the angel of death "passed over" the homes of the Israelites marked with the blood of the lamb, sparing their firstborn (Exodus 12:13). The Feast of Unleavened Bread, which commences the very next day and lasts for seven days, extends and deepens the remembrance of the entire Exodus event, specifically focusing on the hasty departure and the subsequent journey to freedom. The two observances are intrinsically linked, forming a unified, eight-day celebration of God's complete redemption and the birth of Israel as a free nation.

CHRIST-CENTERED FULFILLMENT

Deuteronomy 16:3 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "bread of affliction," eaten in remembrance of Israel's physical deliverance from Egyptian bondage, powerfully prefigures Christ, who is the true "bread of life" (John 6:35) and our spiritual affliction-bearer. Just as the Israelites were delivered from physical slavery, believers are delivered from the far greater bondage of sin and death through Christ's sacrificial death. He is our ultimate Passover Lamb, whose shed blood secures our eternal freedom and new life (1 Corinthians 5:7). The command to eat unleavened bread, symbolizing purity and the removal of sin's "leaven," points directly to the new life in Christ, where believers are called to "cleanse out the old leaven that you may be a new lump" (1 Corinthians 5:7) and live in sincerity and truth. The haste of the Exodus, leaving no time for leaven, foreshadows the urgency and completeness of God's redemptive work in Christ, calling us to an immediate, unadulterated response of faith and a life lived purely for Him. Thus, the ancient feast becomes a rich tapestry of shadows, revealing the glorious substance of our salvation found in Jesus, who enables us to live a life of purity and perpetual remembrance of His magnificent deliverance.

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Commentary on Deuteronomy 16 verses 1–17

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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