Chapter 16

1 The feast of the passover, 9 of weeks, 13 of tabernacles. 16 Every male must offer, as he is able, at these three feasts. 18 Of judges and justice. 21 Groves and images are forbidden.

1. The month of Abib. Literally, “the month of the young ears of grain” (Ex. 9:31; Lev. 2:14). This Jewish month, later called Nisan, began between late March and late April. Abib was appointed by God the first month of the ecclesiastical Israelite year (Ex. 12:2; cf. 13:4; 34:18).

The passover. Of the three commanded annual feasts the Passover was the first (Ex. 23:14–17). It was kept in Abib, or Nisan, for that was the month in which God brought Israel out of the land of Egypt. For seven days the people ate unleavened bread, as upon their hurried departure from Egypt (see on Ex. 12:34). No leaven was to remain in their houses, nor any of the Passover lamb after the first night. After the Passover animal had been eaten, the people returned to their tents. For six days they ate unleavened bread, and held a convocation on the seventh day, which was observed as a sabbath (see also Ex. 12:1–28).

By night. It was early morning (PP 281) when the children of Israel actually left Egypt (Ex. 12:29–34). The command to prepare for instant departure, and Pharaoh’s demand that they go immediately, were given the night before (Ex. 12:11, 12, 31–33).

2. Sacrifice the passover. The Passover sacrificial animal was to be either a lamb or a kid of the goats (Ex. 12:5). Note that Ex. 12:3–6 prescribes a male animal of the first year, either a lamb or a kid, to be consumed at one meal. Later, a lamb was invariably chosen as the victim, rather than a goat.

The place. The sanctuary of the Lord was the place at which they were to slay the Passover, a command reiterated again and again (ch. 16:2, 6, 7; cf. vs. 11, 15, 16 for the other feasts).

3. No leavened bread. Leavened bread was prohibited with any meal offering (see on Lev. 2:1), inasmuch as leaven represents fermentation and decay, and hence corruption.

Seven days. See Ex. 12:15, 18–20; 13:6, 7; 23:15; Lev. 23:6.

Affliction. The word thus translated is from a root meaning “to be bowed down,” “to be frustrated.” The reference here is to the servitude of Israel in Egypt (Ex. 3:7; 4:31).

In haste. The expression thus translated is from a word meaning “to be alarmed,” “to be in trepidation.” The corresponding Arabic verb means “to hasten,” “to urge,” “to incite.” The meaning here is that Israel hurried away in great alarm. Compare the same root rendered as “tremble” (ch. 20:3). Compare Ex. 12:11, 34, 39, where it is stated that Israel did not take time to put leaven in their dough (see Isa. 52:12).

Remember the day. See Deut. 4:9; Ex. 13:8.

4. All night. See Ex. 12:10; 34:25; Num. 9:12 (cf. Ex. 23:18).

5. Mayest not sacrifice. In the future the sacrifice might not be made in any private home or place, but only at the place appointed by Jehovah (see ch. 12:5, 11). The first Passover was eaten in the homes of the people in Egypt, on the eve of their flight. There was then no sanctuary, no holy place of assembly, to which they could gather.

6. At even. That is, between the twoevenings (see on Ex. 12:6). The evening sacrifice having been offered, the Passover victim was slain.

The season. Literally, “the appointed time” or “the place of meeting.” Compare “in the time appointed” (Ex. 23:15); “in the time of” (Ex. 34:18); “at a time appointed” (Joshua 8:14). The reference in this instance is to the appointed hour, namely, that of the Exodus from Egypt.

7. Roast and eat it. See on Ex. 12:8, 9. The verb here translated “roast” is given twice as “bake” (Num. 11:8; 2 Sam. 13:8) and twice as “roast” (Deut. 16:7; 2 Chron. 35:13), but in all other instances of cooking is translated “boil,” “seethe,” “sodden.” Apparently, its root meaning was “to ripen,” as in “the harvest is ripe” (Joel 3:13) and “ripe grapes” (Gen. 40:10). Inasmuch as in all cases the idea is that of ripening or bringing to the point of full preparation, by heat, “roast” may be more appropriate here. Compare the expression “roast with fire” (Ex. 12:9) and the later account of a Passover that contrasts the roasted lamb with the other offerings, which were boiled (2 Chron. 35:13).

Tents. Here meaning, “homes.” This custom remained even after Israel no longer wandered about, but had become a settled nation in Palestine, with permanent homes (see Judges 7:8; 2 Sam. 19:8; 1 Kings 12:16). They were to remain overnight in the place where they ate the Passover. In the morning those who had joined with other households in the paschal lamb might return to their own homes (see on Ex. 12:4).

8. On the seventh. The feast lasted for seven days, as did the eating of unleavened bread (Ex. 12:15; Ex. 13:6; Lev. 23:6; Num. 28:17). The statement here made must mean that after unleavened bread had been eaten for six days, the children of Israel were to hold a “solemn assembly,” while continuing to eat unleavened bread.

A solemn assembly. The word thus translated is from a verb meaning “to restrain,” “to enclose,” “to shut up,” especially for religious purposes (see Lev. 23:36; Num. 29:35; 2 Chron. 7:9; Neh. 8:18, with reference to the Feast of Tabernacles; cf. Amos 5:21).

Do no work. That is, they were to perform no ordinary labor (Num. 28:25; cf. “work” in 2 Kings 22:5, 9).

9. Seven weeks. See Lev. 23:15. This expression gives the name “feast of weeks” to this festival (see on Deut. 16:10). By the Jews of the Dispersion it was later called “Pentecost” (Acts 2:1).

Begin to number. These seven weeks began at the time of the barley harvest (see Joshua 3:15; 5:10; see also Lev. 23:15).

10. Feast. From chag, a word that means more than “festival.” It includes the idea of a religious pilgrimage, and is, in fact, derived from a verb meaning “to make a pilgrimage,” “to take a journey to an object of reverence.” The Arabic haj describes the sacred pilgrimage of the Moslem to Mecca.

Feast of weeks. The names “feast of harvest” and “day of the firstfruits” are also given to this festival (see Ex. 23:16; 34:22; Num. 28:26).

A tribute. The word thus translated occurs nowhere else in the OT. The equivalent Aramaic word means “sufficiency.” The idea may be of an offering proportionate to a man’s station and means in life. The derivation of the word is obscure.

Blessed. See on v. 17.

11. Rejoice. A generous spirit was to be shown toward those in need (chs. 12:7, 12, 18; 14:29). This would bring joy to him who gave and to him who received.

12. Bondman. See on ch. 15:15.

13. Feast of tabernacles. The last annual Jewish feast. All males were commanded to be present each year (see v. 16). The word “tabernacles” is translated from the word for “booths” (Gen. 33:17; Lev. 23:42, 43; Neh. 8:14–17; Jonah 4:5). The verb means “to weave together,” “to cover.” The derived noun is, then, a “covering” or “booth” of branches woven and interlaced to form a temporary yet adequate cover. The Feast of Tabernacles was observed at the close of the harvest, when the grain and the grapes of the vineyard had been gathered and processed.

14. Rejoice. The end of the vintage season would be a happy time (see Isa. 16:10). The wheat harvest had been gathered about four months earlier; the vintage came in September or October.

15. A solemn feast. Note the various offeringscommanded for this period (Num. 29:12–35). An eighth day is spoken of in Lev. 23:36; Num. 29:35.

16. Three times. See on Ex. 23:14–17; see also Ex. 34:18, 22, 23. Note that Ex. 34:24 adds the promise that the Lord would keep their lands inviolate during the absence of the people from their homes. The expression “before the Lord” reads literally, “at the face of Jehovah,” meaning access to His presence. Note the same expression used of a face-to-face meeting with royalty (2 Sam. 3:13; 14:28, 32, 2 Kings 25:19; Esther 1:14). The psalmist speaks of the ecstasy of the believer at beholding the face of God (Ps. 17:15).

Empty. That is, “empty-handed” (RSV). The people should appear in the presence of Jehovah with such gifts as were worthy of the blessings received in their harvests (see Ex. 23:15; 34:20). See on v. 10.

17. Give as he is able. Literally, “according to the gifts of his hand.” Though he should give liberally, according to the blessings received, he should not give to the extent of impoverishing himself and creating hardship for his family.

18. Make thee. Literally, “appoint for thyself.” Compare the appointment by Moses of judges to settle disputes among the people (Ex. 18:21–26; Deut. 1:12–18).

In all thy gates. Or, “in all your towns” (RSV). This refers to the appointment of local judges. Judicial procedure was later augmented by the appointment of the priests as a court of final appeal (ch. 17:8, 9).

Just judgment. Literally, “judgments of righteousness” (see ch. 1:16).

19. Not wrest judgment. See Ex. 23:6, 8 (cf. Deut. 24:17; 27:19; 1 Sam. 8:3; Isa. 10:1, 2).

Not respect persons. Literally, “not recognize faces” (see Ex. 23:1–3; Lev. 19:15; Ps. 82:1–5).

A gift. Specifically, a bribe (see Ex. 23:8; 1 Sam. 8:3; Job 15:34; Ps. 26:10).

20. Altogether just. Literally, “righteousness,” a characteristic Hebrew form of stating the point emphatically.

Follow. That is, as if in pursuit of it (Gen. 35:5; Lev. 26:7; 2 Sam. 2:19).

21. A grove. Heb. Хasherim. The word is used more than 30 times in the OT and is consistently rendered “groves” in the KJV. The word is always used in connection with idols (see on Ex. 34:13). It should be translated “sacred trees” or “wooden poles.” These were dedicated to the pagan goddess Asherah, while the stone pillars were objects of worship dedicated to Baal.

22. Any image. Literally, “a pillar.” Such “pillars” were set up by the heathen as objects of worhsip (see Gen. 28:18). The same word appears in Ex. 23:24; 34:13; Lev. 26:1; etc. These “pillars” were usually of stone, and were devoted to idolatrous worship, especially to Baal. In many instances they were connected with the depravity of phallic worship. In contrast, a pillar was set up by Jacob as a memorial of God’s visitation to him (Gen. 28:18, 22; 31:13; 35:14).

Ellen G. White comments

11-14PP 530

16, 17  3T 395

17   CS 73