TRV
Translation
King James Version
¶ The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, in the time of the month Abib: for in the month Abib thou camest out from Egypt.
Complete Jewish Bible
"Keep the festival of matzah by eating matzah, as I ordered you, for seven days during the month of Aviv; for it was in the month of Aviv that you came out from Egypt.
Berean Standard Bible
You are to keep the Feast of Unleavened Bread. For seven days at the appointed time in the month of Abib, you are to eat unleavened bread as I commanded you. For in the month of Abib you came out of Egypt.
American Standard Version
The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, at the time appointed in the month Abib; for in the month Abib thou camest out from Egypt.
World English Bible Messianic
“You shall keep the feast of unleavened bread. Seven days you shall eat unleavened bread, as I commanded you, at the time appointed in the month Abib; for in the month Abib you came out of Egypt.
Geneva Bible (1599)
The feast of vnleauened bread shalt thou keepe: seuen dayes shalt thou eate vnleauened bread, as I commanded thee, in ye time of the moneth of Abib: for in the moneth of Abib thou camest out of Egypt.
Young's Literal Translation
`The feast of unleavened things thou dost keep; seven days thou dost eat unleavened things, as I have commanded thee, at an appointed time, the month of Abib: for in the month of Abib thou didst come out from Egypt.
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Commentary on Exodus 34 verses 18–27
18 ¶ The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, in the time of the month Abib: for in the month Abib thou camest out from Egypt.
19 All that openeth the matrix is mine; and every firstling among thy cattle, whether ox or sheep, that is male.
20 But the firstling of an ass thou shalt redeem with a lamb: and if thou redeem him not, then shalt thou break his neck. All the firstborn of thy sons thou shalt redeem. And none shall appear before me empty.
21 Six days thou shalt work, but on the seventh day thou shalt rest: in earing time and in harvest thou shalt rest.
22 And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering at the year's end.
23 Thrice in the year shall all your men children appear before the Lord GOD, the God of Israel.
24 For I will cast out the nations before thee, and enlarge thy borders: neither shall any man desire thy land, when thou shalt go up to appear before the LORD thy God thrice in the year.
25 Thou shalt not offer the blood of my sacrifice with leaven; neither shall the sacrifice of the feast of the passover be left unto the morning.
26 The first of the firstfruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in his mother's milk.
27 And the LORD said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel.
Here is a repetition of several appointments made before, especially relating to their solemn feasts. When they had made the calf, they proclaimed a feast in honour of it; now, that they might never do so again, they are here charged with the observance of the feasts which God had instituted. Note, Men need not be drawn from their religion by the temptation of mirth, for we serve a Master that has abundantly provided for the joy of his servants: serious godliness is a continual feast, and joy in God always.
I. Once a week they must rest (Exo 34:21), even in earing time, and in harvest, the most busy times of the year. All worldly business must give way to that holy rest; harvest-work will prosper the better for the religious observance of the sabbath-day in harvest-time. Hereby we must show that we prefer our communion with God, and our duty to him, before either the business or the joy of harvest.
II. Thrice a year they must feast (Exo 34:23); they must then appear before the Lord, God, the God of Israel. In all our religious approaches to God, we must eye him as the Lord God, infinitely blessed, great, and glorious, that we may worship him with reverence and godly fear, as the God of Israel, a God in covenant with us, that we may be encouraged to trust in him, and to serve him cheerfully. We always are before God; but, in holy duties, we present ourselves before him, as servants to receive commands, as petitioners to sue for favours, and we have reason to do both with joy. But it might be suggested that, when all the males from every part of the country had gone up to worship in the place that God should choose, the country would be left exposed to the insults of their neighbours; and what would become of the poor women and children, and sick and aged, that were left at home? Trust God with them (Exo 34:24): Neither shall any man desire thy land; not only they shall not invade it, but they shall not so much as think of invading it. Note, 1. All hearts are in God's hands, and under his check; he can lay a restraint, not only upon men's actions, but upon their desires. Canaan was a desirable land, and the neighbouring nations were greedy enough; and yet God says, "They shall not desire it." Let us check all sinful desires in our own hearts against God and his glory, and then trust him to check all sinful desires in the hearts of others against us and our interest. 2. The way of duty is the way of safety. If we serve God, he will preserve us; and those that venture for him shall never lose by him. While we are employed in God's work, and are attending upon him, we are taken under special protection, as noblemen and members of parliament are privileged from arrests.
III. The three feasts are here mentioned, with their appendages. 1. The passover, and the feast of unleavened bread, in remembrance of their deliverance out of Egypt; and to this is annexed the law of the redemption of the first-born, Exo 34:18-20. This feast was instituted, Exo 12:13, and urged again, Exo 23:15. 2. The feast of weeks, that is, that of pentecost, seven weeks after the passover; and to this is annexed the law of the first-fruits. 3. The feast of in-gathering at the year's end, which was the feast of tabernacles (Exo 34:22): of these also he had spoken before, Exo 23:16. As to those laws repeated here (Exo 34:25, Exo 34:26), that against leaven relates to the passover, that of the first-fruits to the feast of pentecost, and therefore that against seething the kid in his mother's milk in all probability relates to the feast of in-gathering, at which God would not have them use that superstitious ceremony, which probably they had seen the Egyptians, or some other of the neighbouring nations, bless their harvests with.
IV. With these laws, here repeated, it is probable all that was said to him when he was before upon the mount was repeated likewise, and the model of the tabernacle shown him again, lest the ruffle and discomposure, which the golden calf had put him into should have bereaved him of the ideas he had in mind of what he had seen and heard; also in token of a complete reconciliation, and to show that not one jot or tittle of the law should pass away, but that all should be carefully preserved by the great Mediator, who came not to destroy, but to fulfil, Mat 5:17, Mat 5:18. And in the close, 1. Moses is ordered to write these words (Exo 34:27), that the people might be the better acquainted with them by a frequent perusal, and that they might be transmitted to the generations to come. We can never be enough thankful to God for the written word. 2. He is told that according to the tenour of these words God would make a covenant with Moses and Israel; not with Israel immediately, but with them in Moses a mediator. Thus the covenant of grace is made with believers through Christ, who is given for a covenant to the people, Isa 49:8. And, as here the covenant was made according to the tenour of the command, so it is still; for we are by baptism brought into covenant, that we may be taught to observe all things whatsoever Christ has commanded us, Mat 28:19, Mat 28:20.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 18–27. Public domain.
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SUMMARY
Exodus 34:18 presents a divine mandate for Israel to diligently observe the Feast of Unleavened Bread, a seven-day annual festival to be kept in the month of Abib. This command, reiterated within the context of God's covenant renewal with Moses on Mount Sinai, served as a foundational and perpetual memorial of Yahweh's miraculous and swift deliverance of His people from the bondage of slavery in Egypt, thereby reinforcing their identity as a redeemed nation called to covenant fidelity and holiness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 34:18 employs several significant literary devices to convey its profound meaning and reinforce its importance. Repetition is evident in the re-issuance of a command previously given, emphasizing its enduring and non-negotiable importance within the renewed covenant. This serves as a rhetorical device to underscore the divine authority and the perpetual nature of God's statutes. Symbolism is central, with "unleavened bread" representing both the haste of the Exodus and, by extension, purity and the purging of sin, as leaven often symbolizes corruption in biblical thought. The act of eating unleavened bread for seven days is a Ritual that embodies the memory and meaning of the Exodus, transforming a historical event into a living, annual experience for the community, fostering corporate identity and remembrance. The concluding phrase, "for in the month Abib thou camest out from Egypt," functions as a Commemorative Etiology, providing the historical and theological reason for the ritual, linking present practice to past divine action and ensuring that the why behind the what is never forgotten.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 34:18 powerfully reinforces the interconnected themes of divine remembrance, covenant fidelity, and the call to holiness for God's people. The Feast of Unleavened Bread served as a tangible, annual reminder for Israel of God's mighty act of deliverance from Egyptian bondage, ensuring that their national identity remained perpetually rooted in His redemptive work. It was an act of obedience that reaffirmed their covenant relationship, demonstrating their commitment to the God who had redeemed them and who continued to sustain them. Furthermore, the purging of leaven symbolized a profound call to purity, reflecting the holiness required of a people in covenant with a holy God, separating them from the defilement and corruption of the surrounding world and their own sinful inclinations. This physical act underscored a spiritual truth: redemption demands a transformed life.
REFLECTION AND APPLICATION
The command to observe the Feast of Unleavened Bread in Exodus 34:18 transcends its ancient context to offer profound spiritual lessons for believers today. It calls us to cultivate a posture of profound and active remembrance, never forgetting the mighty acts of God in our own lives and in the grand narrative of salvation history. Just as Israel was to recall their liberation from physical slavery, we are to continually recall and celebrate our spiritual liberation from the bondage of sin and death through the finished work of Christ. This remembrance should not be a passive intellectual exercise but should actively shape our daily lives, prompting us to live in grateful obedience to the One who has redeemed us at such a great cost. The powerful symbolism of unleavened bread also challenges us to examine our lives for any "leaven" – any sin, malice, hypocrisy, or old ways of living – that needs to be purged. This is a call to ongoing sanctification, striving for a life of sincerity, truth, and genuine holiness in response to God's transformative grace and His call to be set apart for Him.
Questions for Reflection
FAQ
Why was it so important for the Israelites to eat unleavened bread for seven days?
Answer: The consumption of unleavened bread for seven days was a direct and profound memorial of the Israelites' hasty departure from Egypt. When God commanded them to leave, they had no time for their bread dough to rise, so they baked unleavened cakes (Exodus 12:34). This practice became a perpetual, annual reminder of the urgency and miraculous nature of their liberation from slavery. Beyond this historical remembrance, leaven often symbolized corruption, sin, or malice in biblical thought. Therefore, eating unleavened bread also represented a call to purity, a purging of the old ways, and a separation from the "leaven of malice and wickedness" (1 Corinthians 5:8). It was a physical act with deep spiritual significance, reinforcing their identity as a people set apart and made holy by God.
What is the significance of "the month Abib"?
Answer: "Abib" (אביב) was the original name for the first month of the Israelite religious calendar, later known as Nisan. The word itself means "ear of grain" or "green shoots," referring to the early spring season when barley would be ripe for harvest. This timing was profoundly significant because it marked the season of the Passover and Unleavened Bread, directly connecting God's redemptive act of the Exodus with the natural agricultural cycle of the land He had promised them. It underscored God's sovereignty over both history and creation, establishing a divine rhythm for their year that began with remembering His great salvation (Exodus 13:4).
Is the Feast of Unleavened Bread still observed today?
Answer: Yes, the Feast of Unleavened Bread, often celebrated as an integral part of Passover (Pesach), continues to be observed by Jewish people worldwide. It remains a central festival commemorating the Exodus from Egypt and the liberation from slavery. For Christians, while the literal observance of the Old Testament feast is not mandated, its spiritual principles and prophetic fulfillment in Christ are highly significant. The New Testament reinterprets the feast through the lens of Christ, who is our true Passover Lamb, sacrificed for us. Believers are called to live a life free from the "leaven of malice and wickedness," embracing purity and truth as a spiritual reality (1 Corinthians 5:8), thereby fulfilling the spirit of the command in the new covenant.
CHRIST-CENTERED FULFILLMENT
The Feast of Unleavened Bread, commanded in Exodus 34:18, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. Just as the unleavened bread symbolized the hurried departure from Egypt and the purity required of a redeemed people, Christ is presented as the sinless Lamb of God whose perfect sacrifice delivers us from the bondage of sin, a far greater slavery than that of Egypt. He is the true Passover Lamb, whose shed blood secures our redemption and cleanses us from all unrighteousness (1 John 1:7). The Old Testament command to purge leaven from the household for seven days powerfully foreshadows the New Testament imperative for believers to live a life free from the "leaven of malice and wickedness," embracing "sincerity and truth" (1 Corinthians 5:8). This spiritual purification is not achieved through human effort alone, but is made possible through our union with Christ, who cleanses us by His blood (Hebrews 9:14) and empowers us by His indwelling Spirit to walk in newness of life, reflecting the unleavened purity of our Savior (Romans 6:4). Thus, the ancient command to remember a physical deliverance through a ritual of purity points forward to the spiritual deliverance accomplished by Christ and the ongoing call for His followers to live a life of holiness, reflecting the very character of their Redeemer.