TRV
Translation
King James Version
And thou shalt roast and eat it in the place which the LORD thy God shall choose: and thou shalt turn in the morning, and go unto thy tents.
Complete Jewish Bible
You are to roast it and eat it in the place ADONAI your God will choose; in the morning you will return and go to your tents.
Berean Standard Bible
And you shall roast it and eat it in the place the LORD your God will choose, and in the morning you shall return to your tents.
American Standard Version
And thou shalt roast and eat it in the place which Jehovah thy God shall choose: and thou shalt turn in the morning, and go unto thy tents.
World English Bible Messianic
You shall roast and eat it in the place which the LORD your God chooses. In the morning you shall return to your tents.
Geneva Bible (1599)
And thou shalt roste and eate it in the place which the Lord thy God shall choose, and shalt returne on the morowe, and goe vnto thy tentes.
Young's Literal Translation
and thou hast cooked and eaten in the place on which Jehovah thy God doth fix, and hast turned in the morning, and gone to thy tents;
In the KJVVerse 5,350 of 31,102
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Commentary on Deuteronomy 16 verses 1–17
1 ¶ Observe the month of Abib, and keep the passover unto the LORD thy God: for in the month of Abib the LORD thy God brought thee forth out of Egypt by night.
2 Thou shalt therefore sacrifice the passover unto the LORD thy God, of the flock and the herd, in the place which the LORD shall choose to place his name there.
3 Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for thou camest forth out of the land of Egypt in haste: that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life.
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.
5 Thou mayest not sacrifice the passover within any of thy gates, which the LORD thy God giveth thee:
6 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.
7 And thou shalt roast and eat it in the place which the LORD thy God shall choose: and thou shalt turn in the morning, and go unto thy tents.
8 Six days thou shalt eat unleavened bread: and on the seventh day shall be a solemn assembly to the LORD thy God: thou shalt do no work therein.
9 Seven weeks shalt thou number unto thee: begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn.
10 And thou shalt keep the feast of weeks unto the LORD thy God with a tribute of a freewill offering of thine hand, which thou shalt give unto the LORD thy God, according as the LORD thy God hath blessed thee:
11 And thou shalt rejoice before the LORD thy God, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates, and the stranger, and the fatherless, and the widow, that are among you, in the place which the LORD thy God hath chosen to place his name there.
12 And thou shalt remember that thou wast a bondman in Egypt: and thou shalt observe and do these statutes.
13 Thou shalt observe the feast of tabernacles seven days, after that thou hast gathered in thy corn and thy wine:
14 And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite, the stranger, and the fatherless, and the widow, that are within thy gates.
15 Seven days shalt thou keep a solemn feast unto the LORD thy God in the place which the LORD shall choose: because the LORD thy God shall bless thee in all thine increase, and in all the works of thine hands, therefore thou shalt surely rejoice.
16 Three times in a year shall all thy males appear before the LORD thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the LORD empty:
17 Every man shall give as he is able, according to the blessing of the LORD thy God which he hath given thee.
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.
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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.
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SUMMARY
Deuteronomy 16:7 provides precise instructions for the proper observance of the Passover within the broader context of Israel's annual pilgrimage festivals. It mandates the specific method of preparing the Passover offering—roasting—and stipulates that this sacred meal must be consumed at the divinely designated central sanctuary. Furthermore, the verse outlines the temporal conclusion of the celebration, directing participants to return to their homes the following morning, thereby balancing solemn communal worship with the resumption of daily life and responsibilities.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 16:7 employs several potent literary devices to convey its profound message and reinforce its authoritative commands. Repetition is a prominent feature, particularly the phrase "the place which the LORD thy God shall choose," which functions as a recurring motif throughout Deuteronomy (e.g., Deuteronomy 12:5). This repetition serves to deeply embed the theological importance of centralized worship and God's sovereign choice in establishing a single sanctuary for His people. The verse also utilizes metonymy in the phrase "go unto thy tents," where "tents" stands for "homes" or "dwellings," efficiently conveying the transition from sacred communal worship to the resumption of individual and familial responsibilities. Furthermore, the verse is characterized by the pervasive use of imperative verbs ("shalt roast," "shalt eat," "shalt turn," "shalt go"), which underscore the authoritative, non-negotiable, and binding nature of God's commands, demanding precise and obedient adherence from the Israelites.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 16:7 encapsulates profound theological principles that remain deeply relevant to God's relationship with His people across all generations. The precise instructions for the Passover lamb, coupled with the command to worship at a singular, chosen location, underscore God's demand for ordered, unified, and obedient worship. This was not merely about ritualistic adherence, but about cultivating a national identity rooted in God's mighty deliverance and sustained by faithful adherence to His covenant. The instruction to return to "tents" signifies that true worship extends far beyond the sanctuary walls, permeating every facet of daily life and responsibilities. The Passover, as a perpetual memorial of deliverance, consistently reminded Israel of their redemption and their ongoing dependence on God, profoundly shaping their understanding of divine grace and their call to holy living.
REFLECTION AND APPLICATION
Deuteronomy 16:7 offers timeless wisdom for believers today, transcending its ancient context to speak profoundly to the nature of our worship and daily discipleship. Just as the Israelites were called to a specific place and a precise manner of worship, we are invited into the vital practice of corporate worship, gathering with fellow believers in the "chosen place" of the local church, where we remember and celebrate God's ultimate deliverance through Christ. The meticulous instructions for the Passover lamb remind us that our worship should be intentional, reverent, and aligned with God's revealed will, never a casual or self-serving exercise. Furthermore, the command to "turn in the morning, and go unto thy tents" provides a crucial and often overlooked balance: while corporate worship is indispensable for spiritual renewal, communal identity, and receiving instruction, it is not an escape from reality. Instead, it is a powerful launching pad, empowering us to return to our "tents"—our homes, workplaces, communities, and spheres of influence—to live out our faith authentically. Our everyday lives become the primary arena for demonstrating the transformative power of God's grace, integrating our spiritual devotion with our practical responsibilities, and reflecting Christ's character in every sphere of existence.
Questions for Reflection
FAQ
Why was the Passover lamb specifically to be roasted by fire, and not boiled?
Answer: The command to "roast" (Hebrew, bâshal' H1310) the Passover lamb, as reiterated in Deuteronomy 16:7 and originally given in Exodus 12:8-9, was highly significant and deliberate. While boiling was a common method of preparation for other sacrificial meals, roasting by fire was unique to the Passover. This specific instruction served several crucial purposes: it ensured the lamb was cooked quickly, suitable for a hurried meal eaten "in haste" before the exodus from Egypt; it allowed for the entire lamb to be consumed without leftovers, symbolizing the completeness of the sacrifice and the urgency of the moment; and it may have carried profound symbolic weight, perhaps representing the consuming judgment of God that passed over Israel but fell upon Egypt. Ultimately, it underscored the unique, unrepeatable nature of the original Passover event and the precise obedience required by God for its commemoration.
What is the significance of the phrase "in the place which the LORD thy God shall choose" for the Israelites?
Answer: This phrase is a cornerstone of Deuteronomic theology, appearing numerous times throughout the book (e.g., Deuteronomy 12:5, Deuteronomy 14:23). It signifies God's divine intention to establish a single, central sanctuary for national worship once Israel settled in the Promised Land. This centralization was crucial for several profound reasons: it prevented the proliferation of local altars, which could easily become centers for idolatry or syncretism with the pagan practices of the Canaanite nations; it fostered deep national unity by requiring all tribes to gather at one designated location for major festivals, thereby reinforcing their shared identity as God's covenant people; and it ensured that worship was conducted according to God's precise stipulations, under the authority of the Levitical priesthood, thereby preserving the purity and integrity of Israel's covenant relationship with Yahweh. This "chosen place" ultimately became Jerusalem, where the Temple was built.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 16:7, with its vivid depiction of the roasted Passover lamb, the chosen place of worship, and the return to daily life, finds its ultimate and most profound Christ-centered fulfillment in the person and work of Jesus Christ. The Passover lamb, specifically roasted by fire, is a powerful and prophetic type of Jesus Christ, the ultimate Lamb of God who takes away the sin of the world. Just as the Passover lamb was sacrificed to deliver Israel from the bondage of slavery and death, Christ's perfect, atoning sacrifice on the cross delivers humanity from the bondage of sin and eternal death. He is unequivocally identified as the Passover Lamb who has been sacrificed for us. Furthermore, the command to eat the lamb "in the place which the LORD thy God shall choose" powerfully foreshadows Christ Himself as the true and ultimate sanctuary. No longer is worship confined to a physical temple in Jerusalem, for Jesus declared, "Destroy this temple, and in three days I will raise it up, speaking of the temple of his body." Through Christ, believers now have direct, unhindered access to God, becoming a spiritual house and a temple of the Holy Spirit. Finally, the instruction to "turn in the morning, and go unto thy tents" beautifully reflects the Christian calling to live out our faith in the world. After encountering Christ, being transformed by His grace, and participating in the new covenant meal (the Lord's Supper, cf. 1 Corinthians 11:23-26), believers are sent back into their daily lives—their "tents"—to be salt and light, bearing powerful witness to the transforming power of the Gospel and living out their redemption in every sphere of existence, thereby fulfilling the Great Commission.