כִּ֠י אִֽם־אֶל־הַמָּקֹ֞ום אֲשֶׁר־יִבְחַ֨ר יְהוָ֤ה אֱלֹהֶ֨יךָ֙ לְשַׁכֵּ֣ן שְׁמֹ֔ו שָׁ֛ם תִּזְבַּ֥ח אֶת־הַפֶּ֖סַח בָּעָ֑רֶב כְּבֹ֣וא הַשֶּׁ֔מֶשׁ מֹועֵ֖ד צֵֽאתְךָ֥ מִמִּצְרָֽיִם׃
1. Exclusive Worship and Divine Selection: כִּ֠י אִם־אֶל־הַמָּקֹ֞ום אֲשֶׁר־יִבְחַ֨ר
The verse begins with the conditional-adversative structure כִּ֠י אִם—a strong form of exclusivity in Biblical Hebrew. It functions as “but only,” narrowing acceptable worship to a single location.
אֶל־הַמָּקֹום (“to the place”) includes the directional preposition אֶל (“to”) and the definite noun הַמָּקֹום (“the place”), suggesting a specific, divinely appointed site. The participial clause אֲשֶׁר־יִבְחַר (“which He will choose”) uses a Qal imperfect 3rd masculine singular verb from בָּחַר (“to choose”), indicating a future, sovereign selection by YHWH. The imperfect here does not merely predict action but underscores divine prerogative—it is God’s continual right to designate sacred space.
2. Theological Center: לְשַׁכֵּ֣ן שְׁמֹ֔ו
The infinitive construct לְשַׁכֵּן (“to cause to dwell”) is Hifil from the root שָׁכַן (“to dwell”), with a causative nuance—”to cause His name to dwell.” שְׁמֹו (“His name”) is the object of this divine dwelling.
This phrase is deeply theological: God’s “name” signifies His presence, reputation, and authority. Grammar and theology intertwine: it is not God Himself who dwells in the location, but His name, implying transcendence yet immanence. The Hifil form emphasizes that God intentionally makes His presence known through designation, not necessity.
3. Sacrificial Command: שָׁ֛ם תִּזְבַּ֥ח אֶת־הַפֶּ֖סַח
שָׁ֛ם (“there”) precedes the verb for emphasis. Location is primary. תִּזְבַּ֥ח is a Qal imperfect 2nd masculine singular from זָבַח (“to slaughter” or “to sacrifice”), here functioning as an instruction—“you shall sacrifice.”
The object אֶת־הַפֶּסַח (“the Pesaḥ offering”) is marked with the accusative particle אֶת and the definite article, referring to the specific and regulated offering required in the Torah. The imperfect form with modal force (used for imperative-like instructions) grammatically encodes covenantal obedience.
4. Temporal Precision: בָּעָ֑רֶב כְּבֹ֣וא הַשֶּׁ֔מֶשׁ
בָּעָ֑רֶב (“in the evening”) sets the time frame, with the preposition בְּ indicating temporal location. כְּבֹ֣וא (“as [the] coming”) is an infinitive construct from בּוֹא (“to come”), paired with הַשֶּׁ֔מֶשׁ (“the sun”) to form “as the sun comes [down],” i.e., at sunset.
The use of the infinitive construct כְּבֹוא after a preposition (כְּ, “as/when”) provides temporal simultaneity—”as the sun is going down.” The phrase anchors the act of sacrifice in sacred time, reinforcing the liturgical rhythm rooted in Israel’s memory.
5. Redemptive Memory: מֹועֵ֖ד צֵאתְךָ֥ מִמִּצְרָֽיִם
מוֹעֵד (“appointed time”) is a masculine singular noun derived from יָעַד (“to appoint”), emphasizing God’s ordained calendar. It is a loaded liturgical term, associated with pilgrimage festivals and sacred gatherings.
צֵאתְךָ (“your going out”) is a Qal infinitive construct with 2nd person masculine singular suffix, from יָצָא (“to go out”), joined with מִמִּצְרָיִם (“from Mitsrayim”). This construct phrase does more than mark a date; it connects the sacrificial act to the foundational redemptive event of the Exodus.
The use of infinitive construct for “your going out” captures an ongoing memorialization. The grammar compresses time—each year’s Pesaḥ observance is a re-entry into the moment of deliverance.
6. Poetic Structure and Theological Integration
This verse weaves together:
- Exclusive worship (כִּי אִם)
- Chosen location (אֲשֶׁר־יִבְחַר)
- God’s immanent presence (לְשַׁכֵּן שְׁמוֹ)
- Covenantal obedience (תִּזְבַּח)
- Liturgical timing (בָּעָרֶב כְּבֹוא הַשֶּׁמֶשׁ)
- Redemptive memory (מוֹעֵד צֵאתְךָ מִמִּצְרָיִם)
Grammatically, it binds space, time, and action. The imperfect verbs serve as legal prescription, infinitive constructs as theological reflection, and prepositions mark sacred orientation.
7. Spiritual and Covenant Reflection
This verse calls for worship that is both grounded in divine initiative and tethered to historical memory. The grammar emphasizes God’s sovereignty (He chooses), presence (His name dwells), and mercy (He redeemed).
The requirement to offer the Pesaḥ at the chosen place at sunset aligns human obedience with divine timing. The syntax—tight, deliberate, and layered—turns instruction into liturgy and memory into presence. The Exodus is not just remembered; it is relived grammatically and ritually, year after year, in the place where God’s name dwells.
