And thou shalt rejoice in every good thing which the LORD thy God hath given unto thee, and unto thine house, thou, and the Levite, and the stranger that is among you.

and thou shalt rejoice in all the good which Jehovah thy God hath given unto thee, and unto thy house, thou, and the Levite, and the sojourner that is in the midst of thee.

And thou shalt feast in all the good things which the Lord thy God hath given thee, and thy house, thou and the Levite, and the stranger that is with thee.

And thou shalt rejoice in all the good that Jehovah thy God hath given to thee, and to thy house, thou, and the Levite, and the stranger that is in thy midst.

and rejoiced in all the good which Jehovah thy God hath given to thee, and to thy house, thou, and the Levite, and the sojourner who is in thy midst.

And you will have joy in every good thing which the Lord your God has given to you and to your family; and the Levite, and the man from a strange land who is with you, will take part in your joy.

And you shall rejoice in all the good which the LORD your God has given to you and to your house, you, and the Levite, and the foreigner who is among you.

And you shall feast on all the good things which the Lord your God will give to you and to your house: you, and the Levite, and the new arrival who is with you.

Et laetaberis in omni bono quod dederit tibi Jehova Deus tuus et domui tuae, tu et Levita, et peregrinus qui est in medio tui.

Thou shalt rejoice - God intends that his followers shall be happy; that they shall eat their bread with gladness and singleness of heart, praising him. Those who eat their meat grudgingly, under the pretense of their unworthiness, etc., profane God's bounties and shall have no thanks for their voluntary humility.
Thou, and the Levite, and the stranger - They were to take care to share God's bounties among all those who were dependent on them. The Levite has no inheritance, let him rejoice with thee. The stranger has no home, let him feel thee to be his friend and his father.

And thou shalt rejoice in every good [thing] which the LORD thy God hath given unto thee, and unto thine (g) house, thou, and the Levite, and the stranger that [is] among you.
(g) Signifying that God does not give us goods for ourselves only, but to be used also by those who are committed to our charge.

And thou shalt rejoice in every good thing,.... In all the blessings of goodness and mercies of life, which God in his kind providence had favoured them with:
which the Lord thy God hath given unto thee, and unto thine house; to them and their families, by which they were comfortably provided for:
thou and the Levite, and the stranger that is among you; by which it seems that not only a basket of firstfruits was brought and presented to the Lord, which is the perquisite of the priest, but there were others also brought, or bought with their money at Jerusalem, and a sort of a kept, which the Levite, and stranger or proselyte, of along with the owner; see Deuteronomy 12:11; though Jarchi understands it of the Levite and stranger being obliged to bring the firstfruits: the Levite, he says, is bound to the firstfruits of the plants in the midst of his cities, though he had no part in the division of the land; and the same writer says, the stranger brings the firstfruits, but does not proclaim, because he cannot say, "which he sware to our fathers", Deuteronomy 26:3; but it is said (f), if his mother was an Israelitess he might proclaim; yea, Maimonides (g) says, on account of what is said of Abraham, Genesis 17:5; who is the father of the whole world; see Romans 4:10; because mention is made of rejoicing; hence it is concluded, as Jarchi says, that the proclamation of the firstfruits was only made in the time of joy, from Pentecost unto the feast that a man gathers in his increase, and his fruits, and his wine, and his oil; though from that feast and onward he may bring, but not proclaim; to the same purpose, says the Misnah (h), from Pentecost to the feast of tabernacles a man may bring the firstfruits, and proclaim; and even from the feast of tabernacles to the dedication of the temple, he may bring, but not proclaim; the reason given in Siphri (i) is, because proclamation is only to be performed in time of joy--and the joy of the year is finished at the end of the feast of tabernacles, as in Leviticus 23:40.
(f) Misn. Biccurim, c. 1. sect. 4. (g) Maimon. Hilchot Biccurim, c. 4. sect. 3. (h) Ut supra, (f)) sect. 6. (i) Apud Maimon. Hilchot Biccurim, c. 4. sect. 6.

thou shalt rejoice--feasting with friends and the Levites, who were invited on such occasions to share in the cheerful festivities that followed oblations (Deuteronomy 12:7; Deuteronomy 16:10-15).

Rejoicing in all the good, etc., points to the joy connected with the sacrificial meal, which followed the act of worship (as in Deuteronomy 12:12). The presentation of the first-fruits took place, no doubt, on their pilgrimages to the sanctuary at the three yearly festivals (ch. 16); but it is quite without ground that Riehm restricts these words to the sacrificial meals to be prepared from the tithes, as if they had been the only sacrificial meals (see at Deuteronomy 18:3).

Thou shalt rejoice - Thou shalt hereby enabled to take comfort in all thy employments, when thou hast sanctified them by giving God his portion. It is the will of God, that we should be chearful not only in our attendance upon his holy ordinances, but in our enjoyment of the gifts of his providence. Whatever good thing God gives us, we should make the most comfortable use of it we can, still tracing the streams to the fountain of all consolation.