TRV
Translation
King James Version
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.
Complete Jewish Bible
For six days you are to eat matzah; on the seventh day there is to be a festive assembly for ADONAI your God; do not do any kind of work.
Berean Standard Bible
For six days you must eat unleavened bread, and on the seventh day you shall hold a solemn assembly to the LORD your God, and you must not do any work.
American Standard Version
Six days thou shalt eat unleavened bread; and on the seventh day shall be a solemn assembly to Jehovah thy God; thou shalt do no work therein.
World English Bible Messianic
Six days you shall eat unleavened bread. On the seventh day shall be a solemn assembly to the LORD your God. You shall do no work.
Geneva Bible (1599)
Six daies shalt thou eate vnleauened bread, and ye seuenth day shall be a solemne assemblie to ye Lord thy God thou shalt do no worke therein.
Young's Literal Translation
six days thou dost eat unleavened things, and on the seventh day is a restraint to Jehovah thy God; thou dost do no work.
In the KJVVerse 5,351 of 31,102
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Commentary on Deuteronomy 16 verses 1–17
1 ¶ Observe the month of Abib, and keep the passover unto the LORD thy God: for in the month of Abib the LORD thy God brought thee forth out of Egypt by night.
2 Thou shalt therefore sacrifice the passover unto the LORD thy God, of the flock and the herd, in the place which the LORD shall choose to place his name there.
3 Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for thou camest forth out of the land of Egypt in haste: that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life.
4 And there shall be no leavened bread seen with thee in all thy coast seven days; neither shall there any thing of the flesh, which thou sacrificedst the first day at even, remain all night until the morning.
5 Thou mayest not sacrifice the passover within any of thy gates, which the LORD thy God giveth thee:
6 But at the place which the LORD thy God shall choose to place his name in, there thou shalt sacrifice the passover at even, at the going down of the sun, at the season that thou camest forth out of Egypt.
7 And thou shalt roast and eat it in the place which the LORD thy God shall choose: and thou shalt turn in the morning, and go unto thy tents.
8 Six days thou shalt eat unleavened bread: and on the seventh day shall be a solemn assembly to the LORD thy God: thou shalt do no work therein.
9 Seven weeks shalt thou number unto thee: begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn.
10 And thou shalt keep the feast of weeks unto the LORD thy God with a tribute of a freewill offering of thine hand, which thou shalt give unto the LORD thy God, according as the LORD thy God hath blessed thee:
11 And thou shalt rejoice before the LORD thy God, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates, and the stranger, and the fatherless, and the widow, that are among you, in the place which the LORD thy God hath chosen to place his name there.
12 And thou shalt remember that thou wast a bondman in Egypt: and thou shalt observe and do these statutes.
13 Thou shalt observe the feast of tabernacles seven days, after that thou hast gathered in thy corn and thy wine:
14 And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite, the stranger, and the fatherless, and the widow, that are within thy gates.
15 Seven days shalt thou keep a solemn feast unto the LORD thy God in the place which the LORD shall choose: because the LORD thy God shall bless thee in all thine increase, and in all the works of thine hands, therefore thou shalt surely rejoice.
16 Three times in a year shall all thy males appear before the LORD thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the LORD empty:
17 Every man shall give as he is able, according to the blessing of the LORD thy God which he hath given thee.
Much of the communion between God and his people Israel was kept up, and a face of religion preserved in the nation, by the three yearly feasts, the institution of which, and the laws concerning them, we have several times met with already; and here they are repeated.
I. The law of the passover, so great a solemnity that it made the whole month, in the midst of which it was placed, considerable: Observe the month Abib, Deu 16:1. Though one week only of this month was to be kept as a festival, yet their preparations before must be so solemn, and their reflections upon it and improvements of it afterwards so serious, as to amount to an observance of the whole month. The month of Abib, or of new fruits, as the Chaldee translates it, answers to our March (or part of March and part of April), and was by a special order from God, in remembrance of the deliverance of Israel out of Egypt, made the beginning of their year (Exo 12:2), which before was reckoned to begin in September. This month they were to keep the passover, in remembrance of their being brought out of Egypt by night, Deu 16:1. The Chaldee paraphrasts expound it, "Because they came out of Egypt by daylight," there being an express order that they should not stir out of their doors till morning, Exo 12:22. One of them expounds it thus: "He brought thee out of Egypt, and did wonders by night." The other, "and thou shalt eat the passover by night." The laws concerning it are, 1. That they must be sure to sacrifice the passover in the place that God should choose (Deu 16:2), and in no other place, Deu 16:5-7. The passover was itself a sacrifice; hence Christ, as our passover, is said to be sacrificed for us (Co1 5:7), and many other sacrifices were offered during the seven days of the feast (Num 28:19, etc.), which are included here, for they are said to be sacrificed of the flock and the herd, whereas the passover itself was only of the flock, either a lamb or a kid: now no sacrifice was accepted but from the altar that sanctified it; it was therefore necessary that they should to up to the place of the altar, for, though the paschal lamb was entirely eaten by the owners, yet it must be killed in the court, the blood sprinkled, and the inwards burned upon the altar. By confining them to the appointed rule, from which they would have been apt to vary, and to introduce foolish inventions of their own, had they been permitted to offer these sacrifices within their own gates, from under the inspection of the priests. They were also hereby directed to have their eye up unto God in the solemnity, and the desire of their hearts towards the remembrance of his name, being appointed to attend where he had chosen to place his name, Deu 16:2 and Deu 16:6. But, when the solemnity was over, they might turn and go unto their tents, Deu 16:7. Some think that they might, if they pleased, return the very morning after the paschal lamb was killed and eaten, the priests and Levites being sufficient to carry on the rest of the week's work; but the first day of the seven is so far from being the day of their dispersion that it is expressly appointed for a holy convocation (Lev 23:7; Num 28:18); therefore we must take it as Jonathan's paraphrase expounds it, in the morning after the end of the feast thou shalt go to thy cities. And it was the practice to keep together the whole week, Ch2 35:17. 2. That they must eat unleavened bread for seven days, and no leavened bread must be seen in all their coasts, Deu 16:3, Deu 16:4, Deu 16:8. The bread they were confined to is here called bread of affliction, because neither grateful to the taste nor easy of digestion, and therefore proper to signify the heaviness of their spirits in their bondage and to keep in remembrance the haste in which they came out, the case being so urgent that they could not stay for the leavening of the bread they took with them for their march. The Jewish writers tell us that the custom at the passover supper was that the master of the family broke this unleavened bread, and gave to every one a piece of it, saying, This is (that is, this signifies, represents, or commemorates, which explains that saying of our Saviour, This is my body) the bread of affliction which your fathers did eat in the land of Egypt. The gospel meaning of this feast of unleavened bread the apostle gives us, Co1 5:7. Christ our passover being sacrificed for us, and we having participated in the blessed fruits of that sacrifice to our comfort, let us keep the feast in a holy conversation, free from the leaven of malice towards our brethren and hypocrisy towards God, and with the unleavened bread of sincerity and love. Lastly, Observe, concerning the passover, for what end it was instituted: "That thou mayest remember the day when thou camest forth out of Egypt, not only on the day of the passover, or during the seven days of the feast, but all the days of thy life (Deu 16:3), as a constant inducement to obedience." Thus we celebrate the memorial of Christ's death at certain times, that we may remember it at all times, as a reason why we should live to him that died for us and rose again.
II. Seven weeks after the passover the feast of pentecost was to be observed, concerning which they are here directed, 1. Whence to number their seven weeks, from the time thou beginnest to put the sickle to the corn (Deu 16:9), that is, from the morrow after the first day of the feast of unleavened bread, for on that day (though it is probable the people did not begin their harvest till the feast was ended) messengers were sent to reap a sheaf of barley, which was to be offered to God as the first-fruits, Lev 23:10. Some think it implies a particular care which Providence would take of their land with respect to the weather, that their harvest should be always ripe and ready for the sickle just at the same time. 2. How they were to keep this feast. (1.) They must bring an offering unto God, Deu 16:10. It is here called a tribute of a free-will-offering. It was required of them as a tribute to their Sovereign Lord and owner, under whom they held all they had; and yet because the law did not determine the quantum, but it was left to every man's generosity to bring what he chose, and whatever he brought he must give cheerfully, it is therefore called a free-will offering. It was a grateful acknowledgment of the goodness of God to them in the mercies of these corn-harvests now finished, and therefore must be according as God had blessed them. Where God sows plentifully he expects to reap accordingly. (2.) They must rejoice before God, Deu 16:11. Holy joy is the heart and soul of thankful praises, which are as the language and expression of holy joy. They must rejoice in their receivings from God, and in their returns of service and sacrifice to him; our duty must be our delight as well as our enjoyments. They must have their very servants to rejoice with them, "for remember (Deu 16:12) that thou wast a bond-man, and wouldest have been very thankful if thy taskmasters would have given thee some time and cause for rejoicing; and thy God did bring thee out to keep a feast with gladness; therefore be pleasant with thy servants, and make them easy." And, it should seem, those general words, thou shalt observe and do these statutes, are added here for a particular reason, because this feast was kept in remembrance of the giving of the law upon Mount Sinai, fifty days after they came out of Egypt; now the best way of expressing our thankfulness to God for his favour to us in giving us his law is to observe and do according to the precepts of it.
III. They must keep the feast of tabernacles, Deu 16:13-15. Here is no repetition of the law concerning the sacrifices that were to be offered in great abundance at this feast (which we had at large, Num 29:12, etc.), because the care of these belonged to the priests and Levites, who had not so much need of a repetition as the people had, and because the spiritual part of the service, which consisted in holy joy, was most pleasing to God, and was to be the perpetual duty of a gospel conversation, of which this feast was typical. Observe what stress is laid upon it here: Thou shalt rejoice in thy feast (Deu 16:14), and, because the Lord shall bless thee, thou shalt surely rejoice, Deu 16:15. Note, 1. It is the will of God that his people should be a cheerful people. If those that were under the law must rejoice before God, much more must we that are under the grace of the gospel, which makes it our duty, not only as here to rejoice in our feasts, but to rejoice evermore, to rejoice in the Lord always. 2. When we rejoice in God ourselves we should do what we can to assist others also to rejoice in him, by comforting the mourners and supplying the necessitous, that even the stranger, the fatherless, and the widow may rejoice with us. See Job 29:13. 3. We must rejoice in God, not only because of what we have received and are receiving from him daily, but because of what he has promised, and we expect to receive yet further from him: because he shall bless thee, therefore thou shalt rejoice. Those that make God their joy may rejoice in hope, for he is faithful that has promised.
IV. The laws concerning the three solemn feasts are summed up (Deu 16:16, Deu 16:17), as often before, Exo 23:16, Exo 23:17; Exo 34:23. The general commands concerning them are, 1. That all the males must then make their personal appearance before God, that by their frequent meeting to worship God, at the same place, and by the same rule, they might be kept faithful and constant to that holy religion which was established among them. 2. That none must appear before God empty, but every man must bring some offering or other, in token of a dependence upon God and gratitude to him. And God was not unreasonable in his demands; let every man but give as he was able, and no more was expected. The same is still the rule of charity, Co1 16:2. Those that give to their power shall be accepted, but those that give beyond their power are accounted worthy of double honour (Co2 8:3), as the poor widow that gave all she had, Luk 21:4.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–17. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Deuteronomy 16:8 concludes the divine instructions for the Feast of Unleavened Bread, mandating the sacred observance of its seventh and final day. This verse commands the Israelites to hold this day as a "solemn assembly" to the LORD their God, during which all ordinary labor is strictly forbidden. This directive powerfully underscores the festival's profound significance as a period of dedicated remembrance of God's miraculous deliverance from Egyptian bondage, simultaneously serving as a call to communal worship, spiritual purity, and complete reliance on divine provision.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 16:8 is rich with significant literary devices that amplify its meaning and impact. Command is central to the verse, as Moses delivers direct, authoritative instructions from God regarding the festival observance, emphasizing the divine imperative behind these laws. The phrase "thou shalt do no work" functions as a clear Negative Command, explicitly stating what is forbidden to underscore the sacredness and set-apart nature of the day. There is a strong Emphasis on the "seventh day," distinguishing it as a climactic and uniquely holy period within the broader seven-day festival, marking it as a day of special spiritual intensity. The repeated mention and mandated consumption of "unleavened bread" throughout the festival laws, culminating in this verse, serve as powerful Symbolism for purity, haste, and the putting away of sin, linking the physical act of eating to profound spiritual truths about Israel's identity and calling. Furthermore, the very structure of the festival, moving from the initial Passover sacrifice to the seven days of unleavened bread and culminating in a solemn assembly, demonstrates a Progressive Revelation of holiness and commitment, guiding the people deeper into their covenant relationship with God through increasing levels of dedication and separation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 16:8, in its command for a solemn assembly and cessation of work on the seventh day of Unleavened Bread, profoundly connects to the broader biblical theology of divine rest, covenant faithfulness, and the call to holiness. This day served as a powerful reminder that true freedom, granted by God in the Exodus, was not merely freedom from slavery but freedom for worship and communion with Him. The requirement to cease work on this day, mirroring the weekly Sabbath, underscores the principle that human labor is secondary to divine command and that true provision comes from God. It also foreshadows a deeper spiritual rest found in God's completed work. The communal assembly highlighted the corporate aspect of Israel's covenant relationship, where worship was a shared, national act of remembrance and dedication. The symbolism of unleavened bread, representing purity and the removal of corruption, extends beyond the historical event to a perpetual call for moral and spiritual integrity within the covenant community, a life lived in accordance with God's holy character.
REFLECTION AND APPLICATION
Deuteronomy 16:8 offers profound and enduring lessons for believers today, transcending its historical context to speak directly to the heart of our walk with God. The command for a "solemn assembly" on a day of no work invites us to critically consider the intentionality with which we set aside time for God. In a world characterized by relentless activity, demanding schedules, and the constant pressure to produce, the principle of ceasing from our labors to gather for corporate worship and personal devotion remains profoundly vital. This isn't about legalism but about prioritizing our relationship with the Lord, acknowledging His sovereignty over our time, energy, and resources. Just as the Israelites were called to continually remember God's deliverance from Egypt through the consumption of unleavened bread, we are called to perpetually remember and celebrate God's redemptive work in our lives—whether it's salvation from sin, deliverance from hardship, or His faithful daily provision. This practice fosters a spirit of profound gratitude and deepens our trust in His unfailing goodness. Furthermore, the symbolism of unleavened bread challenges us to pursue spiritual purity, actively identifying and removing the "leaven" of sin, malice, and hypocrisy from our hearts and lives, striving for holiness as a continuous journey empowered by God's grace. Our communal gatherings, much like the ancient solemn assembly, serve as vital spaces for collective worship, mutual encouragement, and spiritual formation, reminding us that we are part of a larger body of believers, united in Christ.
Questions for Reflection
FAQ
What is the significance of the "seventh day" in this context?
Answer: The "seventh day" in Deuteronomy 16:8 marks the culmination of the seven-day Feast of Unleavened Bread, which immediately follows the Passover observance. Its significance lies in its designation as a "solemn assembly" ('atzeret), meaning a sacred, concluding gathering where all ordinary work is strictly forbidden. This mirrors the weekly Sabbath principle, indicating a day uniquely set apart for the Lord. It emphasizes the completion of the festival's commemorative period, calling for a concentrated focus on worship, remembrance of God's deliverance from Egypt, and spiritual rest, distinct from the preceding six days of eating unleavened bread. It is a day of intense devotion and communal gathering, ensuring the festival concludes with a profound spiritual emphasis, as also mentioned in Exodus 12:16.
Why is "no work" commanded on this day, and how does it relate to the weekly Sabbath?
Answer: The command to "do no work" on the seventh day of the Feast of Unleavened Bread reinforces its sacredness, elevating it to the status of a special holy day, akin to the weekly Sabbath. This prohibition ensures that the Israelites could fully devote their time and attention to the Lord, free from the distractions and demands of daily labor. It underscores the theological principle of resting in God's provision and sovereignty, acknowledging that true sustenance and blessing come from Him, not solely from human toil. While not the weekly Sabbath itself, it shares the same underlying principle of cessation from work for the purpose of worship and spiritual focus. This demonstrates that certain times are divinely consecrated for undivided attention to God, emphasizing His lordship over all aspects of life, including time and labor, as seen in other festival regulations in Leviticus 23.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 16:8, with its emphasis on the solemn assembly, the cessation of work, and the unleavened bread, finds its ultimate and profound fulfillment in Jesus Christ. The Feast of Unleavened Bread, intrinsically linked to Passover, powerfully foreshadows Christ as our true Passover Lamb, whose perfect sacrifice cleanses us from the leaven of sin. The command to eat "unleavened bread" for six days and then observe a "solemn assembly" on the seventh, free from work, points to the spiritual purity and complete rest found exclusively in Christ. He is the Bread of Life, and through Him, we are called to put away the "old leaven" of malice and evil, living lives of sincerity and truth, for Christ Himself is our Passover sacrificed for us (1 Corinthians 5:7-8). The "no work" command prefigures the spiritual rest that believers enter into by faith in Christ's finished work on the cross; we cease from our own futile efforts to earn salvation and rest completely in His perfect righteousness and accomplished redemption (Matthew 11:28). The "solemn assembly" finds its ultimate expression in the Church, the redeemed body of Christ, gathered in corporate worship to commemorate His death and resurrection, anticipating the eternal assembly in His glorious presence, where we will experience perfect and unending rest in God's completed work of salvation (Hebrews 4:9-10).