Deuteronomy 16:6

Translation
King James Version
But at the place which the LORD thy God shall choose to place his name in, there thou shalt sacrifice the passover at even, at the going down of the sun, at the season that thou camest forth out of Egypt.
Ask
KJV (with Strong's)
But at the place H4725 which the LORD H3068 thy God H430 shall choose H977 to place H7931 his name H8034 in, there thou shalt sacrifice H2076 the passover H6453 at even H6153, at the going down H935 of the sun H8121, at the season H4150 that thou camest forth H3318 out of Egypt H4714.
Ask
Complete Jewish Bible
but at the place where ADONAI your God will choose to have his name live - there is where you are to sacrifice the Pesach offering, in the evening, when the sun sets, at the time of year that you came out of Egypt.
Ask
Berean Standard Bible
You must only offer the Passover sacrifice at the place the LORD your God will choose as a dwelling for His Name. Do this in the evening as the sun sets, at the same time you departed from Egypt.
Ask
American Standard Version
but at the place which Jehovah thy God shall choose, to cause his name to dwell in, there thou shalt sacrifice the passover at even, at the going down of the sun, at the season that thou camest forth out of Egypt.
Ask
World English Bible Messianic
but at the place which the LORD your God shall choose, to cause his name to dwell in, there you shall sacrifice the Passover at evening, at the going down of the sun, at the season that you came out of Egypt.
Ask
Geneva Bible (1599)
But in the place which the Lord thy God shall choose to place his Name, there thou shalt offer the Passeouer at euen, about the going downe of the sunne, in the season that thou camest out of Egypt.
Ask
Young's Literal Translation
except at the place which Jehovah thy God doth choose to cause His name to tabernacle--there thou dost sacrifice the passover in the evening, at the going in of the sun, the season of thy coming out of Egypt;
Ask
See also
Deuteronomy 12:5Hebrews 1:2Hebrews 1:3Matthew 26:20Numbers 9:31 Peter 1:191 Peter 1:20
In the KJVVerse 5,349 of 31,102

Study This Verse

SUMMARY

Deuteronomy 16:6 provides a precise divine mandate for the annual Passover sacrifice, specifying both the singular, divinely chosen location and the exact timing for its observance. This command, given to Israel on the threshold of the Promised Land, underscores God's unwavering insistence on centralized, unified worship, designed to safeguard the purity of their devotion and prevent syncretism. It meticulously ties the ritual to the foundational Exodus deliverance, ensuring that the nation's identity remained perpetually rooted in God's mighty act of salvation through a perpetual act of remembrance and obedient worship.

CONTEXT

  • Literary Context: Deuteronomy, meaning "second law," functions as Moses' valedictory address to the new generation of Israelites, who are poised to enter the Promised Land. It is primarily a covenant renewal document, reiterating, expounding upon, and applying the Mosaic Law given at Mount Sinai to the future life of Israel in Canaan. Chapter 16 specifically details the regulations for the three annual pilgrimage festivals—Passover/Unleavened Bread, Weeks (Pentecost), and Tabernacles—which formed the bedrock of Israelite communal worship and national identity. Deuteronomy 16:6 initiates the detailed instructions for the Passover, introducing the pivotal concept of a single, divinely appointed location for major sacrifices, marking a significant theological and practical shift from the more localized worship practices that might have been permissible during their wilderness wanderings. This centralization was crucial for the integrity of their covenant relationship with Yahweh.
  • Historical & Cultural Context: The Israelites stood on the plains of Moab, facing the imminent conquest of Canaan, a land saturated with polytheistic cultures. These cultures engaged in worship at numerous local shrines, "high places," and sacred groves, often involving syncretistic practices and idolatry. God's command for a centralized place of worship—"the place which the LORD thy God shall choose to place his name in"—was a revolutionary departure from the prevailing religious norms. This directive was strategically designed to protect Israel's nascent monotheistic faith, prevent the assimilation of corrupt Canaanite religious practices, and foster national unity around a singular, pure expression of devotion to Yahweh. While unnamed in this verse, this "chosen place" prophetically referred to the future Tabernacle and, later, the Temple in Jerusalem, serving as the unique locus of God's manifest presence and the authorized site for covenantal sacrifices among His people.
  • Key Themes: This verse profoundly contributes to several overarching themes within Deuteronomy and the broader Pentateuch. The directive for a specific "place which the LORD thy God shall choose" powerfully highlights the theme of Centralized Worship, emphasizing God's desire for a unified, pure, and exclusive devotion. This command was a bulwark against idolatry and the scattering of worship, as further detailed in Deuteronomy 12:5, which explicitly mandates bringing offerings to this singular location. The meticulous instructions regarding timing—"at even, at the going down of the sun"—reinforce the theme of Obedience and Remembrance, underscoring the vital importance of precise adherence to God's commands and ensuring that the Israelites would perpetually recall the miraculous Exodus deliverance as the foundational event of their national identity and a testament to God's unwavering faithfulness. Furthermore, the very nature of the Passover Significance itself, as a memorial of God's "passing over" Israel's homes during the tenth plague, serves as a recurring reminder of divine judgment and salvation.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • choose (Hebrew, bâchar', H977): A primitive root; properly, to try, i.e. (by implication) select. This word underscores divine sovereignty and election. God does not merely suggest a place; He actively "chooses" it. This choice signifies divine prerogative and the exclusive nature of Israel's covenant relationship, where God dictates the terms of worship, setting Israel apart from nations that chose their own deities and places of worship.
  • Passover (Hebrew, peçach', H6453): From פָּסַח; a pretermission, i.e. exemption; used only technically of the Jewish Passover (the festival or the victim). The term Pesach is intrinsically linked to the verb pasach, meaning "to pass over," "to spare," or "to hover over protectively." This directly references God's act of protection during the tenth plague in Egypt, where He "passed over" the homes of the Israelites marked with the blood of the lamb, sparing their firstborn while judgment fell upon the Egyptians. The festival thus serves as a perpetual memorial of this foundational act of redemption and deliverance.
  • name (Hebrew, shêm', H8034): A primitive word (perhaps rather from through the idea of definite and conspicuous position; compare שָׁמַיִם); an appellation, as a mark or memorial of individuality; by implication honor, authority, character. When God "places His name" in a location, it signifies more than just a label. It means He establishes His manifest presence, authority, and character there. It is the place where He makes Himself known, where His covenant promises are affirmed, and where His glory dwells, making it the unique focal point for His people's worship and interaction with Him.

Verse Breakdown

  • "But at the place which the LORD thy God shall choose to place his name in": This foundational clause establishes the divine prerogative in worship. God, in His absolute sovereignty, would designate a specific, singular location where His "name"—representing His character, presence, and authority—would uniquely reside. This command was crucial for preventing syncretism with pagan practices, ensuring the purity and unity of Israel's worship, and distinguishing their monotheistic faith from the localized, often idolatrous, practices of the surrounding nations. It signifies that true worship is not determined by human preference but by divine revelation.
  • "there thou shalt sacrifice the passover at even, at the going down of the sun": This segment specifies both the exclusive location (the divinely chosen place) and the precise timing for the Passover sacrifice. The act of "sacrificing the passover" refers to the ritual slaughter of the lamb, the sprinkling of its blood, and the communal consumption of its roasted flesh. The timing, "at even, at the going down of the sun," meticulously mirrors the original Passover night (Exodus 12:6), emphasizing the importance of obedient adherence to God's instructions and linking the annual ritual directly to the historical, redemptive event that birthed the nation.
  • "at the season that thou camest forth out of Egypt": This final phrase provides the ultimate rationale and enduring purpose for the Passover observance: perpetual remembrance. It firmly anchors the ritual in Israel's foundational history, ensuring that each successive generation would recall and internalize the miraculous deliverance from Egyptian bondage. The festival was not merely an archaic rite but a living memorial, perpetually connecting the people to God's mighty acts of salvation, His faithfulness to His covenant promises, and the very origin of their national identity.

Literary Devices

Deuteronomy 16:6 employs several literary devices to convey its profound theological and practical directives. Emphasis through Specification is evident in the meticulous detail provided for both the location ("the place which the LORD thy God shall choose") and the timing ("at even, at the going down of the sun"). This precision underscores the divine authority behind the commands and the critical importance of exact obedience in worship. Symbolism is central to the verse, with the Passover lamb itself symbolizing atonement, protection, and deliverance from judgment, and the "chosen place" symbolizing God's unique, localized presence and the unified worship of His people. The phrase "to place his name in" is a powerful Metonymy, where "name" stands for God's very being, character, and manifest presence, indicating that this designated location would be where God's essence was uniquely revealed, honored, and encountered by His people.

THEOLOGICAL AND THEMATIC CONNECTIONS

Deuteronomy 16:6 serves as a profound theological statement on God's absolute sovereignty over worship and His desire for a pure, unified, and obedient devotion from His people. It reveals that true worship is not a human invention but a divine invitation, to be conducted strictly according to God's prescribed will, in His chosen manner, and with a deep remembrance of His redemptive acts. The command for a centralized place of worship foreshadows the singular focus of God's presence and the unity of His people, while the precise timing of the Passover underscores the historical-redemptive nature of Israel's faith—their identity is inextricably linked to God's past salvation. This verse establishes a crucial pattern of divine initiative in worship, where God dictates the terms, and humanity responds in obedient remembrance, setting the stage for a greater, ultimate sacrifice and a new mode of worship.

REFLECTION AND APPLICATION

Deuteronomy 16:6, while rooted in ancient Israelite ritual, offers timeless principles for contemporary believers. It reminds us that worship is not merely a human invention or a casual activity, but a divine invitation to be approached with reverence, intentionality, and obedience to God's revealed will. While the physical "place" of sacrifice has been fulfilled and transcended in Christ, the underlying principle of a central focus for our worship remains paramount. Our worship, both individually and corporately, must be centered on God's character, His redemptive acts, and supremely, on His Son, Jesus Christ. This verse calls us to perpetually remember God's past deliverances in our lives, to live in profound gratitude for His salvation, and to ensure that our communal and individual expressions of faith are aligned with His truth, fostering unity and purity in our devotion. It challenges us to consider if our worship is truly offered with the same precision, reverence, and historical memory that God commanded of Israel, reflecting a deep understanding of His holiness and His work.

Questions for Reflection

  • How does understanding God's command for centralized worship inform our approach to corporate worship today, even without a physical temple?
  • In what specific ways do we, as believers, "remember" God's acts of salvation in our daily lives and communal practices, moving beyond mere intellectual assent?
  • How does the precision of the Passover instructions encourage us to be intentional and obedient in our faith, recognizing that God cares not only about that we worship Him, but also how we worship Him?

FAQ

Why was it so important for God to "choose a place" for worship, rather than allowing sacrifices anywhere?

Answer: The command for a single, divinely chosen place for major sacrifices, as emphatically reiterated throughout Deuteronomy 12, was crucial for several profound reasons. Primarily, it served as a powerful safeguard against idolatry and syncretism, preventing Israel from adopting the pagan practices of the surrounding nations who worshipped at numerous local shrines, often associated with fertility cults and immoral rites. By centralizing worship, God ensured the purity and exclusivity of their devotion to Him alone. Secondly, it fostered national unity, providing a common pilgrimage destination that brought the disparate tribes together, reinforcing their shared identity under one God and one covenant. Lastly, it underscored God's sovereignty and unique presence, making it unequivocally clear that He alone designated where and how He was to be approached, emphasizing His holiness and the sacredness of His covenant relationship with His people.

What is the significance of the specific timing for the Passover sacrifice ("at even, at the going down of the sun")?

Answer: The precise timing for the Passover sacrifice, "at even, at the going down of the sun," is deeply significant because it directly links the annual observance to the original, pivotal event of the Exodus. Exodus 12:6 specifies that the lamb was to be slaughtered "in the evening," which, according to the Hebrew calendar, marked the transition from the 14th to the 15th of Nisan. This was the exact moment God "passed over" the homes of the Israelites in Egypt, sparing their firstborn while judgment fell upon the Egyptians. By mandating this precise timing, God ensured that the Israelites would perpetually remember the historical reality and the miraculous nature of their deliverance, reinforcing the foundational act of their national redemption and the importance of meticulous obedience to His commands, which were rooted in His past faithfulness.

CHRIST-CENTERED FULFILLMENT

Deuteronomy 16:6 finds its profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The Passover lamb, meticulously sacrificed "at even, at the going down of the sun," powerfully foreshadowed the ultimate sacrifice of the Lamb of God, Jesus Christ, who was crucified at the very time the Passover lambs were being slaughtered in Jerusalem. As 1 Corinthians 5:7 triumphantly declares, "Christ our Passover is sacrificed for us." His substitutionary death delivers us from the bondage of sin and the righteous judgment of God, just as the original Passover spared Israel from the angel of death. Furthermore, the "place which the LORD thy God shall choose to place his name in" is ultimately fulfilled not in a physical temple made with hands, but in Christ Himself. He is the true temple, the ultimate dwelling place of God's presence among humanity (John 2:19-21). Through Him, worship is no longer confined to a geographical location or a physical structure but is offered "in spirit and truth" (John 4:21-24), making every believer a participant in God's presence. The "season that thou camest forth out of Egypt" finds its spiritual parallel in our new birth and deliverance from the dominion of sin into the glorious freedom of Christ's kingdom (Romans 6:6). The Lord's Supper, instituted by Jesus during the Passover meal, becomes the New Covenant's perpetual remembrance of His body broken and blood shed for us (Luke 22:19-20), forever anchoring our faith in His finished work of redemption.

Copy as

Commentary on Deuteronomy 16 verses 1–17

Much of the communion between God and his people Israel was kept up, and a face of religion preserved in the nation, by the three yearly feasts, the institution of which, and the laws concerning them, we have several times met with already; and here they are repeated.

I. The law of the passover, so great a solemnity that it made the whole month, in the midst of which it was placed, considerable: Observe the month Abib, Deu 16:1. Though one week only of this month was to be kept as a festival, yet their preparations before must be so solemn, and their reflections upon it and improvements of it afterwards so serious, as to amount to an observance of the whole month. The month of Abib, or of new fruits, as the Chaldee translates it, answers to our March (or part of March and part of April), and was by a special order from God, in remembrance of the deliverance of Israel out of Egypt, made the beginning of their year (Exo 12:2), which before was reckoned to begin in September. This month they were to keep the passover, in remembrance of their being brought out of Egypt by night, Deu 16:1. The Chaldee paraphrasts expound it, "Because they came out of Egypt by daylight," there being an express order that they should not stir out of their doors till morning, Exo 12:22. One of them expounds it thus: "He brought thee out of Egypt, and did wonders by night." The other, "and thou shalt eat the passover by night." The laws concerning it are, 1. That they must be sure to sacrifice the passover in the place that God should choose (Deu 16:2), and in no other place, Deu 16:5-7. The passover was itself a sacrifice; hence Christ, as our passover, is said to be sacrificed for us (Co1 5:7), and many other sacrifices were offered during the seven days of the feast (Num 28:19, etc.), which are included here, for they are said to be sacrificed of the flock and the herd, whereas the passover itself was only of the flock, either a lamb or a kid: now no sacrifice was accepted but from the altar that sanctified it; it was therefore necessary that they should to up to the place of the altar, for, though the paschal lamb was entirely eaten by the owners, yet it must be killed in the court, the blood sprinkled, and the inwards burned upon the altar. By confining them to the appointed rule, from which they would have been apt to vary, and to introduce foolish inventions of their own, had they been permitted to offer these sacrifices within their own gates, from under the inspection of the priests. They were also hereby directed to have their eye up unto God in the solemnity, and the desire of their hearts towards the remembrance of his name, being appointed to attend where he had chosen to place his name, Deu 16:2 and Deu 16:6. But, when the solemnity was over, they might turn and go unto their tents, Deu 16:7. Some think that they might, if they pleased, return the very morning after the paschal lamb was killed and eaten, the priests and Levites being sufficient to carry on the rest of the week's work; but the first day of the seven is so far from being the day of their dispersion that it is expressly appointed for a holy convocation (Lev 23:7; Num 28:18); therefore we must take it as Jonathan's paraphrase expounds it, in the morning after the end of the feast thou shalt go to thy cities. And it was the practice to keep together the whole week, Ch2 35:17. 2. That they must eat unleavened bread for seven days, and no leavened bread must be seen in all their coasts, Deu 16:3, Deu 16:4, Deu 16:8. The bread they were confined to is here called bread of affliction, because neither grateful to the taste nor easy of digestion, and therefore proper to signify the heaviness of their spirits in their bondage and to keep in remembrance the haste in which they came out, the case being so urgent that they could not stay for the leavening of the bread they took with them for their march. The Jewish writers tell us that the custom at the passover supper was that the master of the family broke this unleavened bread, and gave to every one a piece of it, saying, This is (that is, this signifies, represents, or commemorates, which explains that saying of our Saviour, This is my body) the bread of affliction which your fathers did eat in the land of Egypt. The gospel meaning of this feast of unleavened bread the apostle gives us, Co1 5:7. Christ our passover being sacrificed for us, and we having participated in the blessed fruits of that sacrifice to our comfort, let us keep the feast in a holy conversation, free from the leaven of malice towards our brethren and hypocrisy towards God, and with the unleavened bread of sincerity and love. Lastly, Observe, concerning the passover, for what end it was instituted: "That thou mayest remember the day when thou camest forth out of Egypt, not only on the day of the passover, or during the seven days of the feast, but all the days of thy life (Deu 16:3), as a constant inducement to obedience." Thus we celebrate the memorial of Christ's death at certain times, that we may remember it at all times, as a reason why we should live to him that died for us and rose again.

II. Seven weeks after the passover the feast of pentecost was to be observed, concerning which they are here directed, 1. Whence to number their seven weeks, from the time thou beginnest to put the sickle to the corn (Deu 16:9), that is, from the morrow after the first day of the feast of unleavened bread, for on that day (though it is probable the people did not begin their harvest till the feast was ended) messengers were sent to reap a sheaf of barley, which was to be offered to God as the first-fruits, Lev 23:10. Some think it implies a particular care which Providence would take of their land with respect to the weather, that their harvest should be always ripe and ready for the sickle just at the same time. 2. How they were to keep this feast. (1.) They must bring an offering unto God, Deu 16:10. It is here called a tribute of a free-will-offering. It was required of them as a tribute to their Sovereign Lord and owner, under whom they held all they had; and yet because the law did not determine the quantum, but it was left to every man's generosity to bring what he chose, and whatever he brought he must give cheerfully, it is therefore called a free-will offering. It was a grateful acknowledgment of the goodness of God to them in the mercies of these corn-harvests now finished, and therefore must be according as God had blessed them. Where God sows plentifully he expects to reap accordingly. (2.) They must rejoice before God, Deu 16:11. Holy joy is the heart and soul of thankful praises, which are as the language and expression of holy joy. They must rejoice in their receivings from God, and in their returns of service and sacrifice to him; our duty must be our delight as well as our enjoyments. They must have their very servants to rejoice with them, "for remember (Deu 16:12) that thou wast a bond-man, and wouldest have been very thankful if thy taskmasters would have given thee some time and cause for rejoicing; and thy God did bring thee out to keep a feast with gladness; therefore be pleasant with thy servants, and make them easy." And, it should seem, those general words, thou shalt observe and do these statutes, are added here for a particular reason, because this feast was kept in remembrance of the giving of the law upon Mount Sinai, fifty days after they came out of Egypt; now the best way of expressing our thankfulness to God for his favour to us in giving us his law is to observe and do according to the precepts of it.

III. They must keep the feast of tabernacles, Deu 16:13-15. Here is no repetition of the law concerning the sacrifices that were to be offered in great abundance at this feast (which we had at large, Num 29:12, etc.), because the care of these belonged to the priests and Levites, who had not so much need of a repetition as the people had, and because the spiritual part of the service, which consisted in holy joy, was most pleasing to God, and was to be the perpetual duty of a gospel conversation, of which this feast was typical. Observe what stress is laid upon it here: Thou shalt rejoice in thy feast (Deu 16:14), and, because the Lord shall bless thee, thou shalt surely rejoice, Deu 16:15. Note, 1. It is the will of God that his people should be a cheerful people. If those that were under the law must rejoice before God, much more must we that are under the grace of the gospel, which makes it our duty, not only as here to rejoice in our feasts, but to rejoice evermore, to rejoice in the Lord always. 2. When we rejoice in God ourselves we should do what we can to assist others also to rejoice in him, by comforting the mourners and supplying the necessitous, that even the stranger, the fatherless, and the widow may rejoice with us. See Job 29:13. 3. We must rejoice in God, not only because of what we have received and are receiving from him daily, but because of what he has promised, and we expect to receive yet further from him: because he shall bless thee, therefore thou shalt rejoice. Those that make God their joy may rejoice in hope, for he is faithful that has promised.

IV. The laws concerning the three solemn feasts are summed up (Deu 16:16, Deu 16:17), as often before, Exo 23:16, Exo 23:17; Exo 34:23. The general commands concerning them are, 1. That all the males must then make their personal appearance before God, that by their frequent meeting to worship God, at the same place, and by the same rule, they might be kept faithful and constant to that holy religion which was established among them. 2. That none must appear before God empty, but every man must bring some offering or other, in token of a dependence upon God and gratitude to him. And God was not unreasonable in his demands; let every man but give as he was able, and no more was expected. The same is still the rule of charity, Co1 16:2. Those that give to their power shall be accepted, but those that give beyond their power are accounted worthy of double honour (Co2 8:3), as the poor widow that gave all she had, Luk 21:4.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–17. Public domain.
Copy as
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as

Continue studying Deuteronomy 16:6 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.