Deuteronomy 16:4

Deu 16:4 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.

Ver. 4. And there shall be.] {See Trapp on "Exo 12:1"} &c

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And there shall be no leavened bread seen with thee in all thy coasts seven days,.... For before the passover they were to search diligently every room in the house, and every hole and crevice, that none might remain any where; see Exo 12:15,

neither shall there be anything of the flesh, which thou sacrificedst the first day at even, remain all night until the morning; which may be understood both of the flesh of the passover lamb, as Aben Ezra, according to Exo 12:10 and of the flesh of flocks and herds, or of the Chagigah; according to Jarchi this Scripture speaks of the Chagigah of the fourteenth, which was not to remain on the first day of the feast (the fifteenth) until the morning of the second day (the sixteenth).

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

At even, i.e. of the passover properly so called, and by these words plainly described; which circumlocution may seem to insinuate that the word passover, Deu 16:1, was improperly used, and therefore he chose rather to describe it than to name it, lest the ambiguity of the word should occasion some mistake.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

4. No leavened bread… in all thy coasts seven days — Moses here repeats the requirement of Exo_13:7.

Neither shall… any thing of the flesh… remain… until the morning — Comp. Exo_12:10, Exodus 24:25; Num_9:12. None of the lamb was to be kept, for fear that putrefaction might occur. Stanley, in his description of the Samaritan passover, which is still observed on Gerizim, after narrating the manner in which the victims are slain, roasted, and eaten, says: “The remnants were gathered into mats, and put on a wooden grate or hurdle over the hole where the water had been originally boiled; the fire was again lit and a huge bonfire was kindled. By its blaze, and by candles lighted for the purpose, the ground was searched in every direction for the consecrated particles of sacramental elements; and these fragments of the flesh and bone were thrown upon the burning mass.” — History of the Jewish Church, Am. ed., part i, p. 564.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

No leavened bread; properly, no leaven (raoc) (cf. Exo_12:15) Not only was no leavened bread (zwXm) or dough (mej) to be used by them, leaven itself was not to be in the house. (cf. 1Co_5:7; see Kitto"s "Cyclop. of Bibl. Lit.," vol. 3. p. 429)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Any of the flesh - That is, of the passover properly so called.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

ולא ילין מן הבשר אשר תזבח בערב ביום הראשון לבקר NEITHER SHALL ANY OF THE FLESH, WHICH THOU HAST SACRIFIED THE FIRST DAY AT EVEN, REMAIN ALL NIGHT UNTIL THE MORNING — This is a prohibition addressed to one who might, in the case of the Passover sacrifice offered in later generations (i.e. after the first that was offered in Egypt), leave over night any of its flesh. And it was necessary to state this because so far it has been mentioned only with regard to that one Passover sacrifice that was offered in Egypt (פסח מצרים) (Exodus 12:10). — The “first day” spoken of here is the fourteenth day of Nisan (not the, fifteenth which is the first day of the Festival), just as you must explain that term in the passage (Exodus 12:15): “even the first day (ביום הראשון) ye shall put away leaven out of your houses” (cf. Rashi on that verse). — And because Scripture has digressed from the subject of the Passover Sacrifice with which this section begins and has begun to speak of the ordinances relating to the seven days of the festival, as, for instance, (v. 3) “seven days thou shalt eat unleavened bread therewith”, and (v. 4) “and there shall be no leaven seen with thee in all thy boundaries [seven days]”, it was compelled to specify with regard to which offering it states the prohibition of leaving the flesh over night. For if it had written only “neither shall any of the flesh which thou sacrificedst at even (not mentioning ביום הראשון) remain all night until the morning”, I might have thought that the peace offerings which are slaughtered during all the seven days all come under the prohibition of “and thou shalt not leave any of it until the morning” (Exodus 12:10), and may therefore be eaten one day and the following night only (which is not so); therefore it wrote “[neither shall any of the flesh, which thou sacrificedst] at even on the first day [remain all night]”. — Another explanation is that Scripture speaks here of the festival offering brought on the fourteenth of Nisan (חגיגת י״ד, not of the קרבן פסח) and that it teaches with reference to it that it may be eaten during two successive days and the intervening night (cf. however, Rashi on Exodus 7:14 and Note 2 thereon). As regards the first day” that is mentioned here — according to this explanation — Scripture is speaking of the first day of the festival (the fifteenth of Nisan), and what the verse implies is the following: None of the flesh of the festival offering which you slaughtered at even (i.e. towards eventide on the fourteenth of Nisan) shall remain on the first day of the festival until the morning of the second day of the festival (the sixteenth of Nisan), but it may be eaten on the fourteenth and the fifteenth (and the intervening night). So is it set forth in Treatise Pesachim 71b.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

NEITHER SHALL ANY OF THE FLESH, WHICH ‘TIZBACH’ (THOU SACRIFICEST). THE FIRST DAY AT EVEN, REMAIN ALL NIGHT UNTIL THE MORNING. The meaning thereof is that you are not to leave overnight until morning any of the meat [i.e., the Passover-offering] with which you celebrated the festival is not understood by Ramban in its general sense as “that which you slaughtered” or “sacrificed,” but as “that which you have eaten in celebration of the festival.” The reason for this interpretation will be clarified further in the text. on the evening of the first of the seven days mentioned. This [time of the celebration] was the night, as he stated, the Eternal thy G-d brought thee forth out of Egypt at night. [The word tizbach cannot mean “which thou slaughterest” or “sacrificest”] because he did not mention in this section the fourteenth day [of Nisan] and the slaughtering of the Passover-offering at all [which took place on the afternoon of the fourteenth]. Instead he mentioned the observance of the Passover at night, that is to say, the eating of the Passover-offering and the unleavened bread with it. The reason for [not mentioning the slaughter] is that the slaughtering of the Passover-offering and the burning of its sacrificial portion on the fourteenth day of Nisan are part of the commandment of the offerings, and these have already been mentioned in the law of the offerings; he did not repeat it here just as he did not restate the laws of the rest of the offerings. Neither did he mention here that [special] offerings are brought on the three festivals [because these relate to the laws of offerings], but he did mention to Israel [the laws] concerning the eating of the Passover-offering and the unleavened bread. So also, there ‘tizbach’ the Passover-offering at even, at the going down of the sun means: “there you shall observe the feast of the Passover-offering at night, at the going down of the sun, for it is to be ‘eaten’ at night.” And he stated by way of explanation, And thou shalt roast and eat it in the place which the Eternal thy G-d shall choose; and thou shalt turn in the morning, and go unto thy tents. I have already explained this in the section of This month shall be unto you the beginning of months. It is also possible that we explain [the verse before us], Neither shall any of the flesh, which ‘tizbach’ the first day at ‘erev’ remain until the morning as meaning: “of the flesh which you slaughtered at erev (the afternoon),” this being the afternoon preceding the morning [mentioned in the verse, i.e., the morning of the fifteenth day] which is thus the [afternoon of the] fourteenth day of Nisan. And he states, there ‘tizbach’ (thou shalt sacrifice) the Passover-offering ba’erev [on the afternoon of the fourteenth day], for at the going down of the sun, at the season thou comest forth out of Egypt — then thou shalt roast and eat it. ] refers to the time of eating the Passover-offering, which begins at nightfall. See Vol. II, p. 125, where Ramban’s first interpretation of the verses before us is identical with his second one here. He mentions just u’bishalta [which literally means “and thou shalt boil” or “seethe” — a cooking process forbidden on the Passover-offering], since He has already explained there that it be prepared roast with fire and not boiled at all in water. If so, the expression here u’bishalta means “and you shall cook it on fire according to the ordinance.”

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.