Leviticus 17 centralizes sacrificial slaughter at the sanctuary and forbids offerings to illicit beings; Deuteronomy 12 likewise regulates legitimate worship location while allowing ordinary slaughter under changed land conditions. The two passages clearly belong to the same covenant worship discussion, but interpreters debate how their slaughter rules relate in detail.

Deuteronomy 12 develops sacrifice and eating before YHWH at the chosen place, including the blood prohibition. This supplies later Torah context for sacrificial meals and rejoicing before God.

Deuteronomy 12:8 warns Israel not to do every man whatsoever is right in his own eyes; Judges turns that wording into a refrain describing covenant disorder, beginning in the Micah narrative.

Judges closes by echoing Deuteronomy’s warning against every person doing what is right in his own eyes. The refrain diagnoses the book’s chaos as covenant autonomy, not merely the absence of efficient government.

The western tribes’ alarm over the Jordan altar makes sense against Deuteronomy’s insistence that sacrificial worship be centered at the place YHWH chooses, while the eastern tribes deny creating a rival altar.

The notice that Israel still sacrificed at high places before the temple was built belongs to Deuteronomy’s developing concern for the place the LORD would choose for centralized worship.

The ark’s installation and temple dedication bring Deuteronomy’s chosen-place theology into the monarchy: sacrifice, divine name, and centralized worship converge in Jerusalem. The chosen place becomes concrete without being named in Deuteronomy.

Deuteronomy’s chosen-place theology develops through sanctuary and temple and reaches a Christ-centered climax when Jesus identifies his own body as the temple. The trajectory develops historically before reaching its Christological climax.