Exodus 12:16

Exo 12:16 And in the first day [there shall be] an holy convocation, and in the seventh day there shall be an holy convocation to you; no manner of work shall be done in them, save [that] which every man must eat, that only may be done of you.

Ver. 16. A holy convocation.] This same word, in the Hebrew, signifieth the Holy Scripture; to teach us, saith one, that the Scriptures ought to be read in the congregation and holy assemblies. {Neh 8:9}

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.

Or, calling together of the people to serve God.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

there shall be an holy convocation--literally, calling of the people, which was done by sound of trumpets (Num 10:2), a sacred assembly--for these days were to be regarded as Sabbaths--excepting only that meat might be cooked on them (Exo 16:23).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 16. In the first day and in the seventh day there shall be a holy convocation] This is the first place where we meet with the account of an assembly collected for the mere purpose of religious worship. Such assemblies are called holy convocations, which is a very appropriate appellation for a religious assembly; they were called together by the express command of God, and were to be employed in a work of holiness. מקרא mikra, convocation, is a word of similar import with the Greek εκκλησια, which we commonly translate Church, and which properly signifies an assembly convened by public call.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(16) In the first day there shall be an holy convocation.—The Passover was to be kept on the fourteenth day of Abib, at even. The seven following days were to be “days of unleavened bread.” On the first of these, the fifteenth of Abib (Lev_23:6), there was to be a “holy convocation,” i.e., a general gathering of the people to the door of the sanctuary for sacrifice, worship, and perhaps instruction. (Comp. Neh_8:1.) The term “convocation” implies that the people were summoned to attend; and the actual summons appears to have been made by the blowing of the silver trumpets (Num_10:2). On the seventh day, the twenty-first of Abib, was to be another similar meeting. “No manner of work” was to be done on either of these two days; or rather, as explained in Lev_23:7-8, “no servile work.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

16. On the first and seventh day there was also to be a ‘holy convocation,’ i.e. an assembly at the sanctuary for religious purposes. The expression occurs besides only in the two calendars of P, Lev_23:2-4; Lev_23:7-8; Lev_23:21; Lev_23:24; Lev_23:27; Lev_23:35-37, Num_28:18; Num_28:25-26; Num_29:1; Num_29:7; Num_29:12; and, without ‘holy,’ Isa_1:13; Isa_4:5 (EVV., each time, ‘assemblies’). The assembly was ‘called’ together by silver trumpets (see Num_10:2 [where ‘calling’ is in the Heb. the same as ‘convocation’ here], Num_10:3; Num_10:7, cf. Num_10:10): Kalisch reminds us how in Mohammedan countries festivals are announced by heralds from conspicuous places, especially the towers of mosques.

save that which, &c.] The prohibition of work was thus not as strict as for the sabbath (Exo_16:23, Exo_35:3), or the day of atonement (Lev_23:28). Cf. Lev_23:7-8.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And in the first day there shall be an holy convocation,.... An holy day, in which the people be called to holy exercises, and wholly abstain from worldly business, done on other days:

and in the seventh day there shall be an holy convocation unto you; observed in a festival way, and in the like religious manner the first day was, the day of their going out of Egypt; and the seventh was the day in which Pharaoh and his host were drowned in the Red sea, as Aben Ezra observes; for which reason those days are distinguished from the rest, and appointed to be holy convocations, and which appear from the journeying of the children of Israel, as computed by Junius: they came to Succoth on the fifteenth, to Etham the seventeenth, to Pihahiroth the eighteenth, where they were ordered to stay, and wait the coming of their enemies, on the twentieth the army of Pharaoh came up to them, and the night following the Israelites passed through the sea and the Egyptians were drowned:

no manner of work shall be done in them; as used to be done on other days, and as were on the other five days of this festival: the Jewish canons are,"it is forbidden to do any work on the evening of the passover, from the middle of the day and onward, and whoever does work from the middle of the day and onward, they excommunicate him; even though, he does it for nothing, it is forbidden (n): R. Meir says, whatever work anyone begins before the fourteenth (of Nisan) he may finish it on the fourteenth, but he may not begin it on the beginning of the fourteenth, though he could finish it: the wise men say, three workmen may work on the evening of the passover unto the middle of the day, and they are these, tailors, barbers, and fullers: R. Jose bar Judah says, also shoemakers (o),''but in the text no exception is made but the following:

save that which every man must eat, that only may be done of you; so that kindling fire and preparing food might be done on those days, which might not be done on sabbath days; and the prohibition of work was not so strict on those days as on that.

(n) Lebush, par. 1. No. 468. sect. 1. Schulcan Aruch, par. 1. No. 468. sect. 1. (o) Misn. Pesach. c. 4. sect. 6.

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

An holy convocation - An assembly called by proclamation for a religious solemnity. See Lev 23:2; Num 10:2-3. In the East the proclamation is made by the Muezzins from the minarets of the mosques.

Save that ... - In this the observance of the festival differed from the Sabbath, when the preparation of food was prohibited. The same word for “work” is used here and in the fourth commandment: it is very general, and includes all laborious occupation.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Eating. On the sabbath, meat was not even to be prepared, chap. xvi. 23. During the five intermediate days, any work might be done.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

An holy convocation; a solemn day for the people to assemble together, and to attend upon the public worship and service of God in hearing his word, prayers, praises, and sacrifices.

And in the seventh day, because then Pharaoh and his host were drowned in the sea. As on the first day the first-born were killed; so their deliverance was begun on the first, and completed on the seventh day, and therefore those days deserved a special character of honour. And indeed that there were seven days between those two miracles, the Jews unanimously affirm, and it seems probable from the account of their journeys.

No manner of work, i.e. of servile work, Lev 23:7.

Save that which every man must eat: herein, as many think, these days were inferior to the sabbath, in which that was forbidden. But of this See Poole on "Exo 16:23". See Poole on Exo 35:3.

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

16. Holy convocation — The first and seventh days were to be days of general assembly, in which no work but that of necessity should be done — sabbaths, when all the people should gather to hear the law, and to adore Jehovah, their Saviour, while they recounted to each other his mighty delivering mercies. This was the origin of the Jewish synagogue.

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

On the first day there shall be a holy convocation. After the Paschal meal on the evening of the 14th of Abib, there was to be a solemn assembly of the people on the next day for religions worship. The name "convocation;" applied to these gatherings, seems to show that originally the people were summoned to such meetings, as they still are by the muezzin from the minarets of mosques in Mahommedan countries, and by bells from the steeples of churches in Christian ones. And on the seventh day. On the 22nd of Abib the seventh day after the first holy convocation on the 15th. (see Lev_23:4-8) Only two of the Jewish festivals were of this duration the feast of unleavened bread, and the feast of tabernacles (ib. 39-42). The Christian Church has adopted the usage for Christmas, Easter, Ascension, and Whitsuntide, where the last day of the week is known technically as "the octave." No manner of work shall be done in them. Festival-days were in all countries days of abstention from the ordinary business of life, which could not conveniently be carried on conjointly with attendance at the services, meetings, processions, etc., wherein the festival consisted. But absolute cessation from all work was nowhere strictly commanded except among the Hebrews, where it appears to have been connected with the belief in God"s absolute rest after the six days of creation. The command here given was solemnly repeated in the law. (Lev_23:6-8)

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

An holy convocation - A solemn day for the people to assemble together.

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

מקרא קדש — The word מקרא is an infinitive and the translation is, “And on the first day there shall be “a calling it holy”, which implies: call it holy in regard to eating and drinking and raiment (Mekhilta).

לא יעשה בהם NO WORK SHALL BE DONE ON THEM, even by the agency of others (cf. Mekhilta).

הוא לבדו THAT ALONE — that and not such acts preliminary to it (to the preparation of food) as it was possible to do on the eve of the Festival (Beitzah 28b).

לכל נפש BY EVERY BEING — even by cattle. One might think that also food may be prepared for non-Israelites! Scripture however states, (in this verse) לכם (i. e. לכל נפש לכם) for every being that belongs to you (the responsibility for feeding which belongs to you) (Mekhilta).

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.

NO MANNER OF WORK SHALL BE DONE IN THEM. Rashi commented: “Even by the agency of others.”I do not understand this. If these “others” are Israelites, they themselves are commanded not to work on the Festival, and I am not bound to ensure that my work is not done through them. It is only where one deceives another in a matter which is prohibited — whether it be in the deceiver’s work or in that of the deceived that the deceiver transgresses the prohibition, Before the blind do not put a stumbling-block. And if these “others” are non-Israelites, we are by law of the Torah not admonished at all against their working either on a Festival or on a Sabbath, except that there is a prohibition by the Rabbis if we tell him [the non-Israelite] to do the work, just as the Rabbis have said: “Telling a non-Israelite [to do work on the Sabbath or Festival] is prohibited by law of the Rabbis,” and this is a principle clearly established in the Gemara. [How then could Rashi derive this principle of prohibiting telling a non-Israelite to do work for us on a Festival from a verse in the Torah, when it is only prohibited by Rabbinic law?]However, I have found this text in the Mechilta: “No manner of work shall be done in them. This means that neither you nor your fellow-Israelite shall do any work, nor shall a non-Israelite do your work. You so interpret it to mean that neither you nor your fellow-Israelite shall do any work, nor shall a non-Israelite do your work, but perhaps it rather means that neither you nor your fellow-Israelite shall do any work, and the non-Israelite shall not do even his own work! Scripture therefore says, Six days shall work be done.. See my Hebrew commentary, p. 330, for a detailed explanation of how the principle discussed is derived from the language of the verse. This teaches that neither you nor your fellow-Israelite shall do any work [on the Sabbath], but the non-Israelite may do his own work. These are the words of Rabbi Yashiya. Rabbi Yonathan says that there is no need for this proof. Has it not already been said, Six days shalt thou labour, and do all thy work? Now by the syllogism of kal vachomer, we proceed as follows: If on the Sabbath, in regard to which the Torah is so strict, you are not admonished against a non-Israelite’s work as you are against your own work, [it is logical to assume that on a Festival-day, in regard to which the Torah is not so strict — inasmuch as preparation of food is permitted on a Festival-day but not on the Sabbath — you are surely not admonished against a non-Israelite’s work as you are against your own work].” Thus far extends the text of this Beraitha. Now surely this is but a case of a mere asmachta, [a Scriptural text used as a mere support for a Rabbinical enactment]. Since they aimed to prohibit, by law of the Rabbis, telling a non-Israelite to do our work [on a Sabbath or Festival], they used this verse as a support, [but it is actually a Rabbinical law]. It is however permissible for a non-Israelite to do his own work. And thus we incidentally learn that the Rabbinical enactment against telling a non-Israelite to do work applies only to doing our work, but one may tell him to do his own work and he may do it. So did Rashi explain it in the Gemara of [Tractate] Baba Metzia. There in the Mechilta it further says: “I know only that work which can be regarded as labor is prohibited. Whence do we learn that activities which are prohibited by Rabbinical enactment [are also forbidden]? Scripture therefore says, And ye shall observe this day, including all activities prohibited by Rabbinical law.” Now Beraithoth like these, [if not accompanied by a proper interpretation], may lead one into a mistaken opinion and should not be quoted literally, for this Beraitha too apparently is a mere asmachta, and I have a correct interpretation thereof. I will yet discuss it, with the help of G-d. (Leviticus 23:24). Ramban’s interpretation there of this topic has been called by the Ritba (see Vol. I, Preface, x), “a gem which has come down to us from the teachings of our master Rabbi Moshe ben Nachman.”

SAVE THAT WHICH MAY BE EATEN BY EVERY BEING, [THAT ONLY MAY BE DONE FOR YOU]. “Even [the food eaten] by cattle [may be prepared on the Festival-day]. One might think that [food may be prepared] for non-Israelites too. Scripture therefore states, for you: [you are permitted to prepare food only for that which belongs to you and for which you have the responsibility of feeding].” Thus the language of Rashi. This too is not in accordance with the final decision of the law. Rather, [the word lachem (for you) signifies]: for you and not for non-Israelites, for you and not for cattle.

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.