Ulangan 5:29--6:6

5:29 If only it would really be their desire to fear me and obey ¹  all my commandments in the future, so that it may go well with them and their descendants forever. 5:30 Go and tell them, ‘Return to your tents!’ 5:31 But as for you, remain here with me so I can declare to you all the commandments, ²  statutes, and ordinances that you are to teach them, so that they can carry them out in the land I am about to give them.” ³  5:32 Be careful, therefore, to do exactly what the Lord your God has commanded you; do not turn right or left! 5:33 Walk just as he ⁴  has commanded you so that you may live, that it may go well with you, and that you may live long ⁵  in the land you are going to possess.

Exhortation to Keep the Covenant Principles

6:1 Now these are the commandments, ⁶  statutes, and ordinances that the Lord your God instructed me to teach you so that you may carry them out in the land where you are headed ⁷  6:2 and that you may so revere the Lord your God that you will keep all his statutes and commandments ⁸  that I am giving ⁹  you – you, your children, and your grandchildren – all your lives, to prolong your days. 6:3 Pay attention, Israel, and be careful to do this so that it may go well with you and that you may increase greatly in number ¹⁰  – as the Lord, God of your ancestors, ¹¹  said to you, you will have a land flowing with milk and honey.

The Essence of the Covenant Principles

6:4 Listen, Israel: The Lord is our God, the Lord is one! ¹²  6:5 You must love ¹³  the Lord your God with your whole mind, ¹⁴  your whole being, ¹⁵  and all your strength. ¹⁶ 

Exhortation to Teach the Covenant Principles

6:6 These words I am commanding you today must be kept in mind,

[5:29]  ¹ tn Heb “keep” (so KJV, NAB, NIV, NRSV).

[5:31]  ² tn Heb “commandment.” The MT actually has the singular (הַמִּצְוָה, hammitsvah), suggesting perhaps that the following terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) are in epexegetical apposition to “commandment.” That is, the phrase could be translated “the entire command, namely, the statutes and ordinances.” This would essentially make מִצְוָה (mitsvah) synonymous with תּוֹרָה (torah), the usual term for the whole collection of law.

[5:31]  ³ tn Heb “to possess it” (so KJV, ASV); NLT “as their inheritance.”

[5:33]  ⁴ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[5:33]  ⁵ tn Heb “may prolong your days”; NAB “may have long life”; TEV “will continue to live.”

[6:1]  ⁶ tn Heb “commandment.” The word מִצְוָה (mitsvah) again is in the singular, serving as a comprehensive term for the whole stipulation section of the book. See note on the word “commandments” in 5:31.

[6:1]  ⁷ tn Heb “where you are going over to possess it” (so NASB); NRSV “that you are about to cross into and occupy.”

[6:2]  ⁸ tn Here the terms are not the usual חֻקִּים (khuqqim) and מִשְׁפָּטִים (mishpatim; as in v. 1) but חֻקֹּת (khuqqot, “statutes”) and מִצְוֹת (mitsot, “commandments”). It is clear that these terms are used interchangeably and that their technical precision ought not be overly stressed.

[6:2]  ⁹ tn Heb “commanding.” For stylistic reasons, to avoid redundancy, “giving” has been used in the translation.

[6:3]  ¹⁰ tn Heb “may multiply greatly” (so NASB, NRSV); the words “in number” have been supplied in the translation for clarity.

[6:3]  ¹¹ tn Heb “fathers” (also in vv. 10, 18, 23).

[6:4]  ¹² tn Heb “the Lord, our God, the Lord, one.” (1) One option is to translate: “The Lord is our God, the Lord alone” (cf. NAB, NRSV, NLT). This would be an affirmation that the Lord was the sole object of their devotion. This interpretation finds support from the appeals to loyalty that follow (vv. 5, 14). (2) Another option is to translate: “The Lord is our God, the Lord is unique.” In this case the text would be affirming the people’s allegiance to the Lord, as well as the Lord’s superiority to all other gods. It would also imply that he is the only one worthy of their worship. Support for this view comes from parallel texts such as Deut 7:9 and 10:17, as well as the use of “one” in Song 6:8-9, where the starstruck lover declares that his beloved is unique (literally, “one,” that is, “one of a kind”) when compared to all other women.

[6:4]  sn Verses 4-5 constitute the so-called Shema (after the first word שְׁמַע, shÿma’, “hear”), widely regarded as the very heart of Jewish confession and faith. When Jesus was asked what was the greatest commandment of all, he quoted this text (Matt 22:37-38).

[6:5]  ¹³ tn The verb אָהַב (’ahav, “to love”) in this setting communicates not so much an emotional idea as one of covenant commitment. To love the Lord is to be absolutely loyal and obedient to him in every respect, a truth Jesus himself taught (cf. John 14:15). See also the note on the word “loved” in Deut 4:37.

[6:5]  ¹⁴ tn Heb “heart.” In OT physiology the heart (לֵב, לֵבָב; levav, lev) was considered the seat of the mind or intellect, so that one could think with one’s heart. See A. Luc, NIDOTTE 2:749-54.

[6:5]  ¹⁵ tn Heb “soul”; “being.” Contrary to Hellenistic ideas of a soul that is discrete and separate from the body and spirit, OT anthropology equated the “soul” (נֶפֶשׁ, nefesh) with the person himself. It is therefore best in most cases to translate נֶפֶשׁ (nefesh) as “being” or the like. See H. W. Wolff, Anthropology of the Old Testament, 10-25; D. Fredericks, NIDOTTE 3:133-34.

[6:5]  ¹⁶ sn For NT variations on the Shema see Matt 22:37-39; Mark 12:29-30; Luke 10:27.