King James Version

What Does Deuteronomy 7:6 Mean?

Deuteronomy 7:6 in the King James Version says “For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself...” — study this verse from Deuteronomy chapter 7 with commentary, cross-references, and original Hebrew word analysis.

“For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth.”

Deuteronomy 7:6 · KJV

Context

4

For they will turn away thy son from following me, that they may serve other gods: so will the anger of the LORD be kindled against you, and destroy thee suddenly.

5

But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire. their images: Heb. their statues, or, pillars

6

For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth.

7

The LORD did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people:

8

But because the LORD loved you, and because he would keep the oath which he had sworn unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt.

Read Deuteronomy 7 full chapter

Commentary

KJV Study Commentary
Israel's Holiness and Election: This verse declares Israel's unique identity and calling as God's chosen people. The Hebrew phrase "ki am kadosh atah l'YHWH Elohekha" (כִּי עַם קָדוֹשׁ אַתָּה לַיהוָה אֱלֹהֶיךָ) means "for a holy people you are to the LORD your God." The adjective "kadosh" (קָדוֹשׁ, holy) fundamentally means "set apart, consecrated, different"—not inherently morally superior but separated for God's purposes. This holiness wasn't achieved by Israel but declared by God, making it a positional rather than merely behavioral reality.

Divine Choice and Election: The verb "bachar" (בָּחַר, chose) emphasizes God's sovereign initiative: "bekha bachar YHWH Elohekha" (בְּךָ בָּחַר יְהוָה אֱלֹהֶיךָ, "you the LORD your God chose"). This choice wasn't based on Israel's merit, as verses 7-8 explicitly state: not because of numerical superiority or worthiness, but because of God's love and oath to the patriarchs. The phrase "lihyot lo le'am segullah" (לִהְיוֹת לוֹ לְעַם סְגֻלָּה) means "to be to Him a treasured people." The word "segullah" (סְגֻלָּה) denotes a special possession, treasure, or private property—the same word used in Exodus 19:5 and Malachi 3:17.

Universal Particularity: The phrase "mikol ha'amim asher al-penei ha'adamah" (מִכֹּל הָעַמִּים אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה) means "above/from all the peoples who are upon the face of the earth." This comparative doesn't imply other nations have no value, but that Israel has a unique covenantal role. The election of Israel serves redemptive purposes—through Abraham's seed, all nations would be blessed (Genesis 12:3, 22:18). This verse establishes the theological foundation for Israel's separation from Canaanite nations (verses 1-5), not from ethnic superiority but covenant responsibility. Paul later applies similar language to the Church (Titus 2:14, 1 Peter 2:9), showing the continuity of God's redemptive purpose through a called-out people.

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Historical & Cultural Context

This passage is set in the Plains of Moab, just before Israel's entry into Canaan (c. 1406 BC, traditional dating). Moses delivers these words as part of his farewell addresses to the generation born in the wilderness. The context is crucial: Israel stands on the threshold of conquering Canaan, facing seven nations "greater and mightier" than themselves (verse 1). The command to destroy these nations and avoid intermarriage (verses 2-3) addresses the real temptation to religious syncretism and idolatry.

The historical backdrop includes Israel's covenant relationship established at Sinai (Exodus 19-24) and renewed here in Moab (Deuteronomy 29). The concept of Israel as God's "treasured possession" (segullah) appears first at Sinai (Exodus 19:5-6), where God declared Israel would be "a kingdom of priests and a holy nation." This wasn't arbitrary favoritism but purposeful election for global mission—Israel was to be God's witness to the nations, demonstrating His character and requirements.

The patriarchal promises to Abraham (Genesis 12:1-3, 15:1-21, 17:1-8), Isaac (Genesis 26:2-5), and Jacob (Genesis 28:13-15, 35:9-12) form the foundation of this election. God's oath (shevuah, verse 8) refers to these sworn covenant promises. Throughout Israel's history, this concept of election produced both healthy self-understanding and dangerous ethnic pride. The prophets constantly reminded Israel that election brought responsibility, not automatic blessing (Amos 3:2, "You only have I known of all the families of the earth; therefore I will punish you for all your iniquities"). Israel's failure to live as a holy people led to exile (Leviticus 26, Deuteronomy 28), yet God's faithfulness to His elect remnant persisted. The New Testament reveals that God's election ultimately centers in Christ, and includes Gentiles who believe (Ephesians 1:4-5, Romans 9-11). The early church struggled to reconcile Israel's historic election with the gospel's universal scope—a tension addressed throughout Acts and Paul's epistles.

Reflection Questions

  1. What does it mean to be "holy" (set apart) unto God, and how does positional holiness relate to practical holiness in daily life?
  2. How does understanding election as God's sovereign choice rather than human merit protect against both pride and despair?
  3. In what ways was Israel's election meant to serve redemptive purposes for all nations, not just Israel's exclusive benefit?
  4. How does the concept of being God's "treasured possession" shape identity, purpose, and ethical responsibility?
  5. What continuities and discontinuities exist between Israel's election and the Church's calling as a "holy nation" (1 Peter 2:9)?

Original Language Analysis

Hebrew · 20 words
כִּ֣י1 of 20
H3588

(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed

הָֽעַמִּ֔ים2 of 20

“people”

H5971

a people (as a congregated unit); specifically, a tribe (as those of israel); hence (collectively) troops or attendants; figuratively, a flock

קָדוֹשׁ֙3 of 20

“For thou art an holy”

H6918

sacred (ceremonially or morally); (as noun) god (by eminence), an angel, a saint, a sanctuary

אַתָּ֔ה4 of 20
H859

thou and thee, or (plural) ye and you

יְהוָ֣ה5 of 20

“the LORD”

H3068

(the) self-existent or eternal; jeho-vah, jewish national name of god

אֱלֹהֶ֗יךָ6 of 20

“thy God”

H430

gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of

בְּךָ֞7 of 20
H0
בָּחַ֣ר׀8 of 20

“hath chosen”

H977

properly, to try, i.e., (by implication) select

יְהוָ֣ה9 of 20

“the LORD”

H3068

(the) self-existent or eternal; jeho-vah, jewish national name of god

אֱלֹהֶ֗יךָ10 of 20

“thy God”

H430

gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of

לִֽהְי֥וֹת11 of 20
H1961

to exist, i.e., be or become, come to pass (always emphatic, and not a mere copula or auxiliary)

לוֹ֙12 of 20
H0
הָֽעַמִּ֔ים13 of 20

“people”

H5971

a people (as a congregated unit); specifically, a tribe (as those of israel); hence (collectively) troops or attendants; figuratively, a flock

סְגֻלָּ֔ה14 of 20

“thee to be a special”

H5459

wealth (as closely shut up)

מִכֹּל֙15 of 20
H3605

properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)

הָֽעַמִּ֔ים16 of 20

“people”

H5971

a people (as a congregated unit); specifically, a tribe (as those of israel); hence (collectively) troops or attendants; figuratively, a flock

אֲשֶׁ֖ר17 of 20
H834

who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc

עַל18 of 20
H5921

above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications

פְּנֵ֥י19 of 20

“that are upon the face”

H6440

the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposi

הָֽאֲדָמָֽה׃20 of 20

“of the earth”

H127

soil (from its general redness)

Study Guide

Historical Context

This verse is found in the book of Deuteronomy. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Deuteronomy 7:6 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Deuteronomy 7:6 from Treasury of Scripture Knowledge

Deuteronomy 14:2Exodus 19:5-61 Peter 2:9Malachi 3:171 Corinthians 6:19-20Deuteronomy 26:19

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