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Teks -- Deuteronomy 6:1-25 (NET)

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Konteks
Exhortation to Keep the Covenant Principles
6:1 Now these are the commandments, 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 6:2 and that you may so revere the Lord your God that you will keep all his statutes and commandments that I am giving 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– as the Lord, God of your ancestors, 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! 6:5 You must love the Lord your God with your whole mind, your whole being, and all your strength.
Exhortation to Teach the Covenant Principles
6:6 These words I am commanding you today must be kept in mind, 6:7 and you must teach them to your children and speak of them as you sit in your house, as you walk along the road, as you lie down, and as you get up. 6:8 You should tie them as a reminder on your forearm and fasten them as symbols on your forehead. 6:9 Inscribe them on the doorframes of your houses and gates.
Exhortation to Worship the Lord Exclusively
6:10 Then when the Lord your God brings you to the land he promised your ancestors Abraham, Isaac, and Jacob to give you– a land with large, fine cities you did not build, 6:11 houses filled with choice things you did not accumulate, hewn out cisterns you did not dig, and vineyards and olive groves you did not plant– and you eat your fill, 6:12 be careful not to forget the Lord who brought you out of Egypt, that place of slavery. 6:13 You must revere the Lord your God, serve him, and take oaths using only his name. 6:14 You must not go after other gods, those of the surrounding peoples, 6:15 for the Lord your God, who is present among you, is a jealous God and his anger will erupt against you and remove you from the land.
Exhortation to Obey the Lord Exclusively
6:16 You must not put the Lord your God to the test as you did at Massah. 6:17 Keep his commandments very carefully, as well as the stipulations and statutes he commanded you to observe. 6:18 Do whatever is proper and good before the Lord so that it may go well with you and that you may enter and occupy the good land that he promised your ancestors, 6:19 and that you may drive out all your enemies just as the Lord said.
Exhortation to Remember the Past
6:20 When your children ask you later on, “What are the stipulations, statutes, and ordinances that the Lord our God commanded you?” 6:21 you must say to them, “We were Pharaoh’s slaves in Egypt, but the Lord brought us out of Egypt in a powerful way. 6:22 And he brought signs and great, devastating wonders on Egypt, on Pharaoh, and on his whole family before our very eyes. 6:23 He delivered us from there so that he could give us the land he had promised our ancestors. 6:24 The Lord commanded us to obey all these statutes and to revere him so that it may always go well for us and he may preserve us, as he has to this day. 6:25 We will be innocent if we carefully keep all these commandments before the Lord our God, just as he demands.”
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Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · Abraham a son of Terah; the father of Isaac; ancestor of the Jewish nation.,the son of Terah of Shem
 · Egypt descendants of Mizraim
 · Israel a citizen of Israel.,a member of the nation of Israel
 · Jacob the second so of a pair of twins born to Isaac and Rebeccaa; ancestor of the 12 tribes of Israel,the nation of Israel,a person, male,son of Isaac; Israel the man and nation
 · Massah an encampment
 · Pharaoh the king who ruled Egypt when Moses was born,the title of the king who ruled Egypt in Abraham's time,the title of the king who ruled Egypt in Joseph's time,the title of the king who ruled Egypt when Moses was born,the title of the king who refused to let Israel leave Egypt,the title of the king of Egypt whose daughter Solomon married,the title of the king who ruled Egypt in the time of Isaiah,the title Egypt's ruler just before Moses' time


Topik/Tema Kamus: MOSES | God | Obedience | Obligation | Blessing | FRONTLETS, OR PHYLACTERIES | Frontlets | CATECHIST; CATECHUMEN | Phylactery | Worship | Door-posts | Child | SYNAGOGUE | TEACH; TEACHER; TEACHING | Commandments | Parents | DOOR | Law | Phylacteries | Heart | selebihnya
Daftar Isi

Catatan Kata/Frasa
Wesley , JFB , Clarke , Calvin , Defender , TSK

Catatan Kata/Frasa
Poole , Haydock , Gill

Catatan Ayat / Catatan Kaki
NET Notes , Geneva Bible

Catatan Rentang Ayat
MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

Lainnya
Evidence

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Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Deu 6:5 - And thou shalt love the Lord thy God with all thine heart And is this only an external commandment? Can any then say, that the Sinai-covenant was merely external?

And is this only an external commandment? Can any then say, that the Sinai-covenant was merely external?

Wesley: Deu 6:5 - With all thy heart With an entire love. He is One; therefore our hearts must be united in his love. And the whole stream of our affections must run toward Him. O that th...

With an entire love. He is One; therefore our hearts must be united in his love. And the whole stream of our affections must run toward Him. O that this love of God may be shed abroad in our hearts.

Wesley: Deu 6:7 - Teach them diligently Heb. whet, or sharpen them, so as they may pierce deep into their hearts. This metaphor signifies the manner of instructing them, that it is to be don...

Heb. whet, or sharpen them, so as they may pierce deep into their hearts. This metaphor signifies the manner of instructing them, that it is to be done diligently, earnestly, frequently, discreetly.

Wesley: Deu 6:8 - Thou shalt bind them Thou shalt give all diligence, and use all means to keep them in thy remembrance, as men often bind something upon their hands, or put it before their...

Thou shalt give all diligence, and use all means to keep them in thy remembrance, as men often bind something upon their hands, or put it before their eyes to prevent forgetfulness of a thing which they much desire to remember.

Wesley: Deu 6:13 - Shalt swear by his name When thou hast a call and just cause to swear, not by idols, or any creatures.

When thou hast a call and just cause to swear, not by idols, or any creatures.

Wesley: Deu 6:15 - Among you Heb. In the midst of you, to see and observe all your ways and your turnings aside to other Gods.

Heb. In the midst of you, to see and observe all your ways and your turnings aside to other Gods.

Wesley: Deu 6:16 - Ye shall not tempt Not provoke him, as the following instance explains. Sinners, especially presumptuous sinners, are said to tempt God, that is, to make a trial of God,...

Not provoke him, as the following instance explains. Sinners, especially presumptuous sinners, are said to tempt God, that is, to make a trial of God, whether he be, so wise as to see their sins, so just and true and powerful as to take vengeance on them, concerning which they are very apt to doubt because of the present impunity and prosperity of many such persons.

Wesley: Deu 6:17 - Ye diligently keep Negligence will ruin us: but we cannot be saved without diligence.

Negligence will ruin us: but we cannot be saved without diligence.

Wesley: Deu 6:25 - It shall be our righteousness Heb. Righteousness shall be to us. We shall be owned and pronounced by God to be righteous and holy persons, if we sincerely obey him, otherwise we sh...

Heb. Righteousness shall be to us. We shall be owned and pronounced by God to be righteous and holy persons, if we sincerely obey him, otherwise we shall be declared to be unrighteous and ungodly. Or, mercy shall be to us, or with us. For as the Hebrew word rendered righteousness is very often put for mercy, (as Psa 24:5, Psa 36:10, Psa 51:14; Pro 10:2, Pro 11:4; Dan 9:16) so this sense seems best to agree both with the scripture use of this phrase, (in which righteousness, seldom or never, but grace or mercy frequently, is said to be to us or with us) and with the foregoing verse and argument God, saith he, Deu 5:24, commanded these things for our good, that he might preserve us alive, as it is this day. And, saith he in this verse, this is not all; for as he hath done us good, so he will go on to do us more and more good, and God's mercy shall be to us, or with us, in the remainder of our lives, and for ever, if we observe these commandments.

JFB: Deu 6:1-9 - Now these are the commandments, the statutes, and the judgments, which the Lord your God commanded to teach you, that ye might do them . . . whither ye go to possess it The grand design of all the institutions prescribed to Israel was to form a religious people, whose national character should be distinguished by that...

The grand design of all the institutions prescribed to Israel was to form a religious people, whose national character should be distinguished by that fear of the Lord their God which would ensure their divine observance of His worship and their steadfast obedience to His will. The basis of their religion was an acknowledgment of the unity of God with the understanding and the love of God in the heart (Deu 6:4-5). Compared with the religious creed of all their contemporaries, how sound in principle, how elevated in character, how unlimited in the extent of its moral influence on the heart and habits of the people! Indeed, it is precisely the same basis on which rests the purer and more spiritual form of it which Christianity exhibits (Mat 22:37; Mar 12:30; Luk 10:27). Moreover, to help in keeping a sense of religion in their minds, it was commanded that its great principles should be carried about with them wherever they went, as well as meet their eyes every time they entered their homes. A further provision was made for the earnest inculcation of them on the minds of the young by a system of parental training, which was designed to associate religion with all the most familiar and oft-recurring scenes of domestic life. It is probable that Moses used the phraseology in Deu 6:7 merely in a figurative way, to signify assiduous, earnest, and frequent instruction; and perhaps he meant the metaphorical language in Deu 6:8 to be taken in the same sense also. But as the Israelites interpreted it literally, many writers suppose that a reference was made to a superstitious custom borrowed from the Egyptians, who wore jewels and ornamental trinkets on the forehead and arm, inscribed with certain words and sentences, as amulets to protect them from danger. These, it has been conjectured, Moses intended to supersede by substituting sentences of the law; and so the Hebrews understood him, for they have always considered the wearing of the Tephilim, or frontlets, a permanent obligation. The form was as follows: Four pieces of parchment, inscribed, the first with Exo 13:2-10; the second with Exo 13:11-16; the third with Deu 6:1-8; and the fourth with Deu 11:18-21, were enclosed in a square case or box of tough skin, on the side of which was placed the Hebrew letter (shin), and bound round the forehead with a thong or ribbon. When designed for the arms, those four texts were written on one slip of parchment, which, as well as the ink, was carefully prepared for the purpose. With regard to the other usage supposed to be alluded to, the ancient Egyptians had the lintels and imposts of their doors and gates inscribed with sentences indicative of a favorable omen [WILKINSON]; and this is still the case, for in Egypt and other Mohammedan countries, the front doors of houses (in Cairo, for instance) are painted red, white, and green, bearing conspicuously inscribed upon them such sentences from the Koran, as "God is the Creator," "God is one, and Mohammed is his prophet." Moses designed to turn this ancient and favorite custom to a better account and ordered that, instead of the former superstitious inscriptions, there should be written the words of God, persuading and enjoining the people to hold the laws in perpetual remembrance.

JFB: Deu 6:20-25 - when thy son asketh thee in time to come, saying The directions given for the instruction of their children form only an extension of the preceding counsels.

The directions given for the instruction of their children form only an extension of the preceding counsels.

Clarke: Deu 6:1 - Now these are the commandments, etc. Now these are the commandments, etc. - See the difference between commandments, statutes, judgments, etc., pointed out, Lev 26:15 (note)

Now these are the commandments, etc. - See the difference between commandments, statutes, judgments, etc., pointed out, Lev 26:15 (note)

Clarke: Deu 6:1 - Do them Do them - That is, live in the continual practice of them; for by this they were to be distinguished from all the nations of the world, and all thes...

Do them - That is, live in the continual practice of them; for by this they were to be distinguished from all the nations of the world, and all these were to be in force till the Son of God should come. Whither ye go. עברים oberim , whither ye pass over, referring to the river Jordan, across which they must pass to get into Canaan.

Clarke: Deu 6:2 - That thou mightest fear the Lord That thou mightest fear the Lord - Respect his sovereign authority as a lawgiver, and ever feel thyself bound to obey him. No man can walk either co...

That thou mightest fear the Lord - Respect his sovereign authority as a lawgiver, and ever feel thyself bound to obey him. No man can walk either conscientiously or safely who has not the fear of God continually before his eyes. When this is gone, more than a guardian angel is fled

Clarke: Deu 6:2 - Thou, and thy son, and thy son’ s son Thou, and thy son, and thy son’ s son - Through all thy successive generations. Whoever fears God will endeavor to bring up his children in the...

Thou, and thy son, and thy son’ s son - Through all thy successive generations. Whoever fears God will endeavor to bring up his children in the way of righteousness, that they also may fear God, and that pure and undefiled religion may be preserved in his family through all its generations, not only in word, but in practice also.

Clarke: Deu 6:3 - Hear therefore, O Israel, and observe to do it Hear therefore, O Israel, and observe to do it - Literally, Ye shall hear, O Israel, and thou shalt keep to do them 1.    God is to b...

Hear therefore, O Israel, and observe to do it - Literally, Ye shall hear, O Israel, and thou shalt keep to do them

1.    God is to be heard; no obligation without law to found it on, and no law in religion but from God

2.    The commandment must be understood in order to be obeyed

3.    It must be observed - attentively considered, in order to be understood. And

4.    It must be performed, that the end for which it was given may be accomplished, viz., that God may be glorified, and that it may be well with the people

What is here spoken applies powerfully to every part of the moral law; God has given it as a rule of life, therefore obedience to it is indispensably necessary, not to the purchase of salvation, for no human merit can ever extend to that, but it is the way by which both the justice and mercy of God choose to conduct men to heaven. But let it be fully understood that no man can walk in the way of obedience but by and under the influence of the grace of God.

Clarke: Deu 6:4 - Hear, O Israel Hear, O Israel - שמע ישראל יהוה אלהינו יהוה אחד shema Yisrael ,Yehovah Eloheinu ,Yehovah achad . These words may be vario...

Hear, O Israel - שמע ישראל יהוה אלהינו יהוה אחד shema Yisrael ,Yehovah Eloheinu ,Yehovah achad . These words may be variously rendered into English; but almost all possible verbal varieties in the translation (and there can be none other) amount to the same sense: "Israel, hear! Jehovah, our God, is one Jehovah;"or, "Jehovah is our God, Jehovah is one;"or, "Jehovah is our God, Jehovah alone;"or, "Jehovah is our God, Jehovah who is one;"or, "Jehovah, who is our God, is the one Being."On this verse the Jews lay great stress; it is one of the four passages which they write on their phylacteries, and they write the last letter in the first and last words very large, for the purpose of exciting attention to the weighty truth it contains. It is perhaps in reference to this custom of the Jews that our blessed Lord alludes, Mat 22:38; Mar 12:29, Mar 12:30, where he says, This is the first and great commandment; and this is nearly the comment that Maimonides gives on this place: "Hear, O Israel; because in these words the property, the love, and the doctrine of God are contained.

Many think that Moses teaches in these words the doctrine of the Trinity in Unity. It may be so; but if so, it is not more clearly done than in the first verse of Genesis, to which the reader is referred. When this passage occurs in the Sabbath readings in the synagogue, the whole congregation repeat the last word אחד achad for several minutes together with the loudest vociferations: this I suppose they do to vent a little of their spleen against the Christians, for they suppose the latter hold three Gods, because of their doctrine of the Trinity; but all their skill and cunning can never prove that there is not a plurality expressed in the word אלהינו Eloheinu , which is translated our God; and were the Christians, when reading this verse, to vociferate Eloheinu for several minutes as the Jews do achad , it would apply more forcibly in the way of conviction to the Jews of the plurality of persons in the Godhead, than the word achad , of one, against any pretended false tenet of Christianity, as every Christian receives the doctrine of the unity of God in the most conscientious manner. It is because of their rejection of this doctrine that the wrath of God continues to rest on them; for the doctrine of the atonement cannot be received, unless the doctrine of the Godhead of Christ is received too. Some Christians have joined the Jews against this doctrine, and some have even outdone them, and have put themselves to extraordinary pains to prove that אלהים Elohim is a noun of the singular number! This has not yet been proved. It would be as easy to prove that there is no plural in language.

Clarke: Deu 6:5 - Thou shalt love the Lord, etc. Thou shalt love the Lord, etc. - Here we see the truth of that word of the apostle, 1Ti 1:5 : Now the End of the Commandment is Love out of a pure h...

Thou shalt love the Lord, etc. - Here we see the truth of that word of the apostle, 1Ti 1:5 : Now the End of the Commandment is Love out of a pure heart, etc. See the whole of the doctrine contained in this verse explained on Mat 22:36-40 (note).

Clarke: Deu 6:6 - Shall be in thine heart Shall be in thine heart - For where else can love be? If it be not in the heart, it exists not. And if these words be not in the heart - if they are...

Shall be in thine heart - For where else can love be? If it be not in the heart, it exists not. And if these words be not in the heart - if they are not esteemed, prized, and received as a high and most glorious privilege, what hope is there that this love shall ever reign there?

Clarke: Deu 6:7 - Thou shalt teach them diligently Thou shalt teach them diligently - שננתם shinnantam , from שנן shanan , to repeat, iterate, or do a thing again and again; hence to whet o...

Thou shalt teach them diligently - שננתם shinnantam , from שנן shanan , to repeat, iterate, or do a thing again and again; hence to whet or sharpen any instrument, which is done by reiterated friction or grinding. We see here the spirit of this Divine injunction. God’ s testimonies must be taught to our children, and the utmost diligence must be used to make them understand them. This is a most difficult task; and it requires much patience, much prudence, much judgment, and much piety in the parents, to enable them to do this good, this most important work, in the best and most effectual manner. See at the end of this chapter, Deu 6:25 (note)

Clarke: Deu 6:7 - And shalt talk of them when thou sittest in thine house And shalt talk of them when thou sittest in thine house - Thou shalt have religion at home, as well as in the temple and tabernacle

And shalt talk of them when thou sittest in thine house - Thou shalt have religion at home, as well as in the temple and tabernacle

Clarke: Deu 6:7 - And when thou walkest by the way And when thou walkest by the way - Thou shalt be religious abroad as well as at home, and not be ashamed to own God wheresoever thou art

And when thou walkest by the way - Thou shalt be religious abroad as well as at home, and not be ashamed to own God wheresoever thou art

Clarke: Deu 6:7 - When thou liest down, and when thou risest up When thou liest down, and when thou risest up - Thou shalt begin and end the day with God, and thus religion will be the great business of thy life....

When thou liest down, and when thou risest up - Thou shalt begin and end the day with God, and thus religion will be the great business of thy life. O how good are these sayings, but how little regarded!

Clarke: Deu 6:8 - Thou shalt bind them for a sign upon thins hand Thou shalt bind them for a sign upon thins hand - Is not this an allusion to an ancient and general custom observed in almost every part of the worl...

Thou shalt bind them for a sign upon thins hand - Is not this an allusion to an ancient and general custom observed in almost every part of the world? When a person wishes to remember a thing of importance, and is afraid to trust to the common operations of memory, he ties a knot on some part of his clothes, or a cord on his hand or finger, or places something out of its usual order, and in view, that his memory may be whetted to recollection, and his eye affect his heart. God, who knows how slow of heart we are to understand, graciously orders us to make use of every help, and through the means of things sensible, to rise to things spiritual

Clarke: Deu 6:8 - And they shall be as frontlets And they shall be as frontlets - טטפת totaphoth seems to have the same meaning as phylacteries has in the New Testament; and for the meaning ...

And they shall be as frontlets - טטפת totaphoth seems to have the same meaning as phylacteries has in the New Testament; and for the meaning and description of these appendages to a Jew’ s dress and to his religion, see the notes on Exo 13:9, and Mat 23:5 (note), where a phylactery is particularly described.

Clarke: Deu 6:9 - Write them upon the posts of thy house, and on thy gates Write them upon the posts of thy house, and on thy gates - The Jews, forgetting the spirit and design of this precept, used these things as supersti...

Write them upon the posts of thy house, and on thy gates - The Jews, forgetting the spirit and design of this precept, used these things as superstitious people do amulets and charms, and supposed, if they had these passages of Scripture written upon slips of pure parchment, wrapped round their foreheads, tied to their arm, or nailed to their door-posts, that they should then be delivered from every evil! And how much better are many Christians, who keep a Bible in their house merely that it may keep the devil out; and will have it in their rooms, or under their pillows, to ward off spirits and ghosts in the night? How ingenious is the heart of man to find out every wrong way, and to miss the right!

Clarke: Deu 6:12 - Beware lest thou forget the Lord Beware lest thou forget the Lord - In earthly prosperity men are apt to forget heavenly things. While the animal senses have every thing they can wi...

Beware lest thou forget the Lord - In earthly prosperity men are apt to forget heavenly things. While the animal senses have every thing they can wish, it is difficult for the soul to urge its way to heaven; the animal man is happy, and the desires of the soul are absorbed in those of the flesh. God knows this well; and therefore, in his love to man, makes comparative poverty and frequent affliction his general lot. Should not every soul therefore magnify God for this lot in life? "Before I was afflicted,"says David, "I went astray;"and had it not been for poverty and affliction, as instruments in the hands of God’ s grace, multitudes of souls now happy in heaven would have been wretched in hell. It is not too much to speak thus far; because we ever see that the rich and the affluent are generally negligent of God and the interests of their souls. It must however be granted that extreme poverty is as injurious to religion as excessive affluence. Hence the wisdom as well as piety of Agur’ s prayer, Pro 30:7-9 : "Give me neither poverty nor riches, lest I be full and deny thee, or lest I be poor and steal,"etc.

Clarke: Deu 6:13 - Thou shalt fear the Lord thy God Thou shalt fear the Lord thy God - Thou shalt respect and reverence him as thy Lawgiver and Judge; as thy Creator, Preserver, and the sole object of...

Thou shalt fear the Lord thy God - Thou shalt respect and reverence him as thy Lawgiver and Judge; as thy Creator, Preserver, and the sole object of thy religious adoration

Clarke: Deu 6:13 - And serve him And serve him - Our blessed Lord, in Mat 4:10; Luk 4:8, quotes these words thus: And him Only ( αυτῳ μονῳ ) shalt thou serve. It appears...

And serve him - Our blessed Lord, in Mat 4:10; Luk 4:8, quotes these words thus: And him Only ( αυτῳ μονῳ ) shalt thou serve. It appears, therefore, that לבדו lebaddo was anciently in the Hebrew text, as it was and is in the Septuagint, ( αυτῳ μονῳ ), from which our Lord quoted it. The Coptic preserves the same reading; so do also the Vulgate, ( illi soli ), and the Anglo-Saxon. Dr. Kennicott argues, that without the word only the text would not have been conclusive for the purpose for which our Lord advanced it; for as we learn from Scripture that some men worshipped false gods in conjunction with the true, the quotation here would not have been full to the point without this exclusive word. It may be proper to observe that the omitted word לבדו lebaddo , retained in the above versions, does not exist in the Hebrew printed text, nor in any MS. hitherto discovered

Clarke: Deu 6:13 - Shalt swear by his name Shalt swear by his name - תשבע tishshabea , from שבע shaba , he was full, satisfied, or gave that which was full or satisfactory. Hence an ...

Shalt swear by his name - תשבע tishshabea , from שבע shaba , he was full, satisfied, or gave that which was full or satisfactory. Hence an oath and swearing, because appealing to God, and taking him for witness in any case of promise, etc., gave full and sufficient security for the performance; and if done in evidence, or to the truth of any particular fact, it gave full security for the truth of that evidence. An oath, therefore, is an appeal to God, who knows all things, of the truth of the matter in question: and when a religious man takes such an oath, he gives full and reasonable satisfaction that the thing is so, as stated; for it is ever to be presumed that no man, unless in a state of the deepest degradation, would make such an appeal falsely, for this would imply an attempt to make God a party in the deception.

Clarke: Deu 6:14 - Ye shall not go after other gods Ye shall not go after other gods - The object of religious worship among every people, whether that object be true or false, is ever considered as t...

Ye shall not go after other gods - The object of religious worship among every people, whether that object be true or false, is ever considered as the pattern or exemplar to his worshippers. Christians are termed the followers of God; they take God for their pattern, and walk - act, as he does. Hence we see the meaning of the terms in this verse: Ye shall not go after - ye shall not take false gods for your patterns. The Canaanites, Greeks, Romans, etc., were a most impure people, because the objects of their worship were impure, and they went after them, i. e., were like their gods. This serves to show us that such as our Redeemer is, such should we be; and indeed this is the uniform language of God to man: Be ye holy, for I am holy, Lev 21:8; Be ye perfect, as your Father who is in heaven is perfect, Mat 5:48.

Clarke: Deu 6:15 - A jealous God A jealous God - Jehovah has betrothed you to himself as a bride is to her husband. Do not be unfaithful, else that love wherewith he has now disting...

A jealous God - Jehovah has betrothed you to himself as a bride is to her husband. Do not be unfaithful, else that love wherewith he has now distinguished you shall assume the form of jealousy, and so divorce and consume you.

Clarke: Deu 6:16 - Ye shall not tempt the Lord Ye shall not tempt the Lord - Ye shall not provoke him by entertaining doubts of his mercy, goodness, providence, and truth

Ye shall not tempt the Lord - Ye shall not provoke him by entertaining doubts of his mercy, goodness, providence, and truth

Clarke: Deu 6:16 - As ye tempted him in Massah As ye tempted him in Massah - How did they tempt him in Massah? They said, Is the Lord among us or not? Exo 17:1-7. After such proofs as they had of...

As ye tempted him in Massah - How did they tempt him in Massah? They said, Is the Lord among us or not? Exo 17:1-7. After such proofs as they had of his presence and his kindness, this was exceedingly provoking. Doubting God’ s kindness where there are so many evidences of it, is highly insulting to God Almighty.

Clarke: Deu 6:17 - Ye shall diligently keep, etc. Ye shall diligently keep, etc. - On this and the following verse see the note on Deu 6:3.

Ye shall diligently keep, etc. - On this and the following verse see the note on Deu 6:3.

Clarke: Deu 6:20 - And when thy son asketh thee, etc. And when thy son asketh thee, etc. - "Here,"as Mr. Ainsworth justly remarks, "followeth a brief catechism, containing the grounds of religion.

And when thy son asketh thee, etc. - "Here,"as Mr. Ainsworth justly remarks, "followeth a brief catechism, containing the grounds of religion.

Clarke: Deu 6:20 - What mean the testimonies, etc. What mean the testimonies, etc. - The Hebrew language has no word to express to mean or signify, and therefore uses simply the substantive verb what...

What mean the testimonies, etc. - The Hebrew language has no word to express to mean or signify, and therefore uses simply the substantive verb what is, i. e., what mean or signify, etc. The seven thin ears Are, i. e., signify, seven years of famine. This form of speech frequently occurs.

Clarke: Deu 6:25 - It shall be our righteousness It shall be our righteousness - The evidence that we are under the influence of the fear and love of God. Moses does not say that this righteousness...

It shall be our righteousness - The evidence that we are under the influence of the fear and love of God. Moses does not say that this righteousness could be wrought without the influence of God’ s mercy, nor does he say that they should purchase heaven by it: but, God required them to be conformed to his will in all things, that they might be holy in heart, and righteous in every part of their moral conduct

1. On a very important subject in this chapter, it may be necessary to make some farther observations

A most injurious and destructive maxim has lately been advanced by a few individuals, which it is to be hoped is disowned by the class of Christians to which they belong, though the authors affect to be thought Christians, and rational ones, too; the sum of the maxim is this: "Children ought not to be taught religion for fear of having their minds biased to some particular creed, but they should be left to themselves till they are capable of making a choice, and choose to make one."This maxim is in flat opposition to the command of God, and those who teach it show how little they are affected by the religion they profess. If they felt it to be good for any thing, they would certainly wish their children to possess it; but they do not teach religion to their children, because they feel it to be of no use to themselves. Now the Christian religion properly applied saves the soul, and fills the heart with love to God and man; for the love of God is shed abroad in the heart of a genuine believer, by the Holy Ghost given to him. These persons have no such love, because they have not the religion that inspires it; and the spurious religion which admits of the maxim above mentioned, is not the religion of God, and consequently better untaught than taught. But what can be said to those parents who, possessing a better faith, equally neglect the instruction of their children in the things of God! They are highly criminal; and if their children perish through neglect, which is very probable, what a dreadful account must they give in the great day! Parents! hear what the Lord saith unto you: Ye shall diligently teach your children that there is one Lord, Jehovah, Elohim; the Father, the Son, and the Holy Ghost: and that they must love him with all their heart, with all their soul, and with all their might. And as children are heedless, apt to forget, liable to be carried away by sensible things, repeat and re-repeat the instruction, and add line upon line, precept upon precept, here a little and there a little, carefully studying time, place, and circumstances, that your labor be not in vain: show it in its amiableness, excite attention by exciting interest; show how good, how useful, how blessed, how ennobling, how glorious it is. Whet these things on their hearts till the keenest edge is raised on the strongest desire, till they can say, "Whom have I in heaven but thee? and there is none upon earth I desire besides thee!

See the notes on Deu 4:9, and Genesis 18 (note), and Genesis 29 (note) at the end

2. Without offense to any, I hope, a few words more may be said on the nature of an oath, in addition to the note, see Deu 6:13 (note). The matter is important, and perhaps not well understood by many

The making an appeal to the Supreme Being, and calling him to witness and record, constitutes the spirit and essence of an oath. It is no matter in what form this appeal is made, whether by putting the hand under the thigh, as among the patriarchs; by the water of the Ganges, as among the Hindoos; on a surat or chapter of the Koran, as among the Mohammedans; on a Hebrew Pentateuch, as among the Jews; on the form of the cross, as among the Roman Catholics; kissing the New Testament, as among Protestants in general; or holding up the hand, and making affirmation, as among the people called Quakers; still the oath is the same, for the appeal is made to God. On this ground (and this is the true ground), the holding up of the hand in a court of justice, is as perfect, as substantial, and as formal an oath, as kissing the New Testament. Why then so many objections against taking an oath in a court of justice by any one particular form, when the same thing is done in spirit, essence, and substance, when God is called to witness and record, though the form be different? When God says, Thou shalt fear the Lord thy God, and shalt swear by his name, he says, in effect, Thou shalt have no god besides me; thou shalt consider me the fountain of truth, the rewarder of righteousness, and the punisher of perfidy and wickedness. Swear by my name - bind thyself to me; take me for witness to all thy actions; and act in all things as having me continually before thine eyes, and knowing that for every act and word thou shalt give account to me in the day of judgment. Our Lord’ s command, Swear not at all, can never relate to an oath in a civil cause, taken according to the definition above given: profane and common swearing, with all light, irreverent oaths and imprecations, and all such oaths as are not required by the civil magistrate, in cases where the Lord is supposed to be witness, are certainly intended in our blessed Lord’ s prohibition. See on Deu 4:26 (note).

Calvin: Deu 6:1 - Now these are the commandments 1.Now these are the commandments In these three verses he repeats what we have already seen in many previous passages; since God deals so liberally w...

1.Now these are the commandments In these three verses he repeats what we have already seen in many previous passages; since God deals so liberally with the Israelites, they would be too perverse, unless such great kindness should allure them to love the law. We must remember too what I have already touched on, that, although I have postponed to another place the promises, whereby Moses urged the people to endeavor to keep the Law, still I have designedly put before my exposition of the Law those passages, in which, by setting the promised land as it were before the people’s eyes, he prepares their minds for submission, and renders the rule of so bountiful a Father pleasant and delightful. Since, then, they were appointed to inherit the land, Moses, when he invites them to its enjoyment, commands them gladly to embrace the doctrine, for the sake of which they were adopted; and to devote themselves, on their side, to obedience to God, by whose gratuitous goodness they had been prevented. As in chapters 8 and 11 he praised the richness of the land, so does he now confirm the same statement; or rather afterwards more fully explains what he slightly touches upon here. They all agree in this, that the happy state of life which was before their eyes ought to awaken the people’s gratitude, lest such notable beneficence should be expended on them in vain. Moses therefore declares, that he had presented to them laws and statutes, by which they might be instructed in the fear of God; at the same time, he reminds them how base in them it would be not to be ravished to the love of God and of His law by the delightfulness and abundance of the land. I pass over what I have already explained, viz., that he taught nothing of himself, but was the faithful interpreter of God; and also that he commands the doctrine to be handed down to their posterity, so that it may never be lost. Whence it appears how difficult it is for men to be duly prepared for keeping the law, since God does not in vain so often stimulate their indolence; for there is a silent reproof conveyed either of their indolence or instability, when God does not cease to insist on what it would have been sufficient to have pointed out in a single word. We must also remark the definition of righteousness, that they should do what is right in the sight of the Lord; in opposition to the reason and judgment of the flesh.

Calvin: Deu 6:4 - Hear, O Israel 4.Hear, O Israel When Moses proclaims that God is One, the statement is not confined to His sole essence, which is incomprehensible, but must be also...

4.Hear, O Israel When Moses proclaims that God is One, the statement is not confined to His sole essence, which is incomprehensible, but must be also understood of His power and glory, which had been manifested to the people; as though he had said, that they would be guilty of rebellion unless they abode in the One God, who had laid them under such obligations to Himself. Therefore he not only calls him Jehovah, but at the same time infers that He is the God of that people whom he addresses, “Thy God.” Thus all other deities are brought to nought, and the people are commanded to fly and detest whatever withdraws their minds from the pure knowledge of Him; for although His name may be left to Him, still He is stripped of His majesty, as soon as He is mixed up with a multitude of others. Thus He says by Ezekiel, (Eze 20:39,) “Go ye, serve ye every one his idols;” in which words He not only repudiates all mixed worship, but testifies that He would rather be accounted nothing than not be worshipped undividedly. The orthodox Fathers aptly used this passage against the Arians; 280 because, since Christ is everywhere called God, He is undoubtedly the same Jehovah who declares Himself to be the One God; and this is asserted with the same force respecting the Holy Spirit.

Calvin: Deu 6:6 - And these words 6.And these words In these four next verses God again commands (as before) the study of His Law. And first, indeed, He would have it implanted in the...

6.And these words In these four next verses God again commands (as before) the study of His Law. And first, indeed, He would have it implanted in their hearts, lest forgetfulness of it should ever steal over them; and by the word “heart” He designates the memory and other faculties of the mind; as though He had said that this was so great a treasure, that there was good cause why they should hide it in their hearts, or so fix this doctrine deeply in their minds that it should never escape. Afterwards He enjoins that constant conversation should be held about it with their children, in order that fathers should diligently attend and apply themselves to the duty of instruction. The word שנן 234 shanan, which Moses uses, means properly “to whet.” Commentators think that it is employed metaphorically for “to reiterate,” or “to repeat constantly,” because, when the heavenly doctrine is inculcated, it will scarcely even thus be duly impressed on their hearts; but, since it is here used in the conjugation Piel, its signification may be transitive, viz., that they should cause it to penetrate their minds, as if they should prick them with the point of a sword; for the other translation does not seem consistent. But it is sufficient for me to state my opinion, lest any should be offended by its novelty. Lastly, he exhorts them to exercise themselves in its meditation both publicly and privately, in order to stimulate their want of energy. But, although he may seem to speak hyperbolically, yet if any one will carefully consider how slow and careless men are in learning, and how forgetful they are when they seem to have made some progress, he will readily acknowledge that Moses does not urge them so strongly on insufficient grounds, but that it was highly necessary for him to be thus rigid in exacting their attention. For this reason the Prophet in Psa 1:2, pronounces them to be blessed who meditate in God’s law “day and night.” He leaves, then, no portion of time unoccupied with meditation on the Law; whether they are at home, or abroad, or when they retire to rest, or when they rise in the morning. To this precept David appears to allude in Psa 119:62, where he says, “At midnight I will rise to give thanks unto thee because of thy righteous judgments;” and again, Psa 119:148, “Mine eyes prevent the night-watches, that I might meditate in thy word.” But still, by the expression “talk of them,” Moses does not urge the people to empty talkativeness, to which many are too much inclined, but he would have them severally thus establish themselves and be teachers of each other. He enumerates these various engagements, lest that change of occupation by which the mind is wont to be distracted should withdraw the godly from the right path, as though he commanded them to make this their chief aim in whatever business they might be engaged. For the same reason he desires bracelets and frontlets to be made of the precepts of the Law, contrasting doubtless this spiritual ornament with chains 235 of gold, as much as to say that they would more properly take delight in the pious recollection of the Law, than in those trifling ornaments which attract men’s senses. The Jews understanding this literally, accounted this external ostentation a mark of holiness, so as to think that they had almost done all they needed, when they wore the Law on their arms and foreheads. Thence their mistaken zeal proceeded still further, so that, as each desired to be thought better than others, they widened their phylacteries in proportion, for so they denominated the borders of their garments, on which were written certain sentences of the Law, as safeguards. This error our Lord severely reproves in the Scribes and Pharisees, ( Mat 23:5,) because it was a mere mockery of this admonition, and a profanation of its doctrine. The intention of God sufficiently appears in the passage from Exodus, which I have subjoined, and in which they are simply commanded to be diligent in keeping the Law. But there is good reason why diligence should be required, not only on account of the matter being highly important, but because, through our vanity, we are apt to relax our exertions, unless our slowness of heart is stimulated.

Calvin: Deu 6:10 - And it shall be, when the Lord thy God 10.And it shall be, when the Lord thy God Since wealth and prosperity for the most part blind men’s minds, so that they do not sufficiently attend ...

10.And it shall be, when the Lord thy God Since wealth and prosperity for the most part blind men’s minds, so that they do not sufficiently attend to modesty and moderation, but rather grow wanton in their lusts, and intoxicate themselves with pleasures, God prescribes against this error by anticipation. For not without cause does he admonish them to beware lest they forget God, when they shall have been liberally and luxuriously treated by Him, but because he knew this to be a common vice, for abundance to beget arrogance; as afterwards he will say in his song,

“Jeshurun waxed fat and kicked: thou art waxen fat, etc., then he forsook God which made him, and lightly esteemed the Rock of his salvation.” (Deu 32:15.)

First of all, he shews how base and unworthy would be their ingratitude, if, when loaded with so many excellent benefits by God, they should cast away the recollection of Him; for, as His goodness was inestimable, in giving them cities built by the hands of others, and in transferring to them whatever others had prepared by their great labor and industry, so would their impiety be the more detestable in neglecting Him, when He daily set Himself before them in this abundant store of blessing. Let us learn, therefore, from this passage, that we are invited by God’s liberality to honor Him, and that whenever He deals kindly by us, He places His glory before our eyes; but, on the other hand, we should remember, that what ought to be as it were vehicles, to lift up our minds on high, are, by our own fault, converted into obstacles and clogs, and that therefore we ought to be the more upon our guard. At the end of verse 12, he reproves their folly by another argument, if being thus suddenly enriched, they should give way to intemperance; as if he had said, that their absurdity would be insupportable, if, when uplifted by God’s bounty, they should not remember their origin; for nothing should have served more to incline them to humility than that wretched state of servitude from whence they had been rescued. Therefore he contrasts with that ample dominion to which God had exalted them, the house of bondmen,” 245 in order that the recollection of their former lot may restrain all frowardness.

Calvin: Deu 6:13 - Thou shalt fear the Lord thy God 13.Thou shalt fear the Lord thy God Hence it is more evident why He has just declared that there is One God, viz., that He alone may be undividedly w...

13.Thou shalt fear the Lord thy God Hence it is more evident why He has just declared that there is One God, viz., that He alone may be undividedly worshipped; for unless our minds are fixed on Him alone, religion is torn, as it were, into divers parts, and this is soon followed by a labyrinth of errors. But, first, he calls for reverence, and then for the worship which may testify and demonstrate it. “Fear” contains in it the idea of subjection, when men devote themselves to God, because His terrible majesty keeps them in their proper place. Hence results worship, which is the proof of piety. But we must observe that the fear enjoined in this passage is voluntary, so that men influenced by it desire nothing more than to obey God. When I stated, therefore, that God brings us under the yoke by a sense of His power and greatness, I did not understand that a violent and servile obedience is extorted from us; I only wished to affirm that men cannot be induced to obey God, before they have been subdued by fear; because their innate corruption always carries with it a contempt for religion, and a spirit of licentiousness. Therefore, in Jeremiah (Jer 5:22), in order to exhort men to fear, He sets forth His terrible power in restraining the strength of the sea; but this fear leads on His true worshippers further. In the other passage which we have subjoined from Deu 10:0, the word cleave again confirms the truth, that as soon as men decline from God in the least degree, His worship is corrupted. For this is the meaning of that union with Himself to which He calls His worshippers, that they should be, as it were, glued to Him, and should not look elsewhere.

Calvin: Deu 6:14 - Ye shall not go after 14.Ye shall not go after In this passage Moses commands the people not to turn away from the simple service of God, although examples of superstition...

14.Ye shall not go after In this passage Moses commands the people not to turn away from the simple service of God, although examples of superstition may present themselves to their sight on every side. For this was a very destructive temptation, that none could be anywhere found who subscribed to the doctrine of the Law, although the respective nations had some religion, or at any rate the name of it existing among them. Since, therefore, these various forms of worship were so many temptations to forsake the right way, it was needful to provide against the danger betimes, and so to establish the authority of the One God, that the Jews might have courage to despise the common belief of all the Gentiles. A threat is added, that vengeance would not be far off if they should fall away into these superstitions, since God is a jealous God, and dwelling among them. As to the former epithet, I am about to say more under the Second Commandment. Meanwhile, let my readers observe that God is called jealous, because He permits no rivalry which may detract from His glory, nor does He suffer the service which is due to Him alone to be transferred elsewhere. When He reminds the people that he dwells among them, it is partly to inspire terror by reason of His presence, and partly to reprove indirectly their ingratitude, if they should forsake Him, and seek for themselves gods who are afar of.

Calvin: Deu 6:16 - Ye shall not tempt the Lord 16.Ye shall not tempt the Lord Since the doctrine here should undoubtedly be referred to the First Commandment, we gather from it that this is the ma...

16.Ye shall not tempt the Lord Since the doctrine here should undoubtedly be referred to the First Commandment, we gather from it that this is the main foundation of piety, to give to Him what is His own, and to diminish nothing from the prerogative which He claims. As we have already seen, unbelief was the fountain and cause of the tempting in Massah, for when the people neither relied on God’s providence nor rested on His paternal love, they burst forth into impatience, and at length advanced so far as to think that God was not with them, unless He complied with their wicked lusts. We perceive, then, that God cannot be rightly worshipped unless when He has His peculiar attributes acknowledged. Whence, also, it appears that true piety cannot be dissevered from faith, because, if we confess that every desirable good dwells in Him, we shall expect and seek for all things from Him; we shall also patiently and contentedly allow ourselves to be governed by His will, and, in a word, give up ourselves and our lives into His hands.

Calvin: Deu 6:20 - And when thy son asketh thee 20.And when thy son asketh thee The sole point which Moses urges in these verses is, that the people should testify their gratitude by obeying the La...

20.And when thy son asketh thee The sole point which Moses urges in these verses is, that the people should testify their gratitude by obeying the Law, and that the same religion, 232 which he commands the fathers to teach, should descend to their posterity. The sum is, that there was good reason why all the precepts of the Law should be observed, since by them it was that God desired His people, after their deliverance, to shew forth their sense of His loving-kindness. Again, therefore, in this passage, he commends the Law by reminding them of their redemption, that the people might more willingly and more earnestly reverence it; for its authority has stronger claims upon them, because it was not imposed before God had laid them under obligation to Himself; and it would have been too base and absurd in them to refuse God as their Lawgiver, when they knew that by Him they had been purchased to Himself. In the next place He reminds them that for the same object they had been constituted the heirs of the land of Canaan, that they should honor God as the author of this special favor; thus he concludes that they are bound by a two-fold tie, for God had devoted them to Himself not once only, but had confirmed His dominion over them by their continued possession of the land. But there is nothing inconsistent in his saying that the land was promised by oath to their fathers before the Law was given; for, although God bestowed this gift gratuitously, yet did He justly claim the testimony of their gratitude; just as now-a-days, although He invites us to the hope of an eternal inheritance of His own free bounty, yet the end of our calling is, that we on our part should celebrate His glory all our life long. When in verse 24 he uses the words “to fear the Lord our God,” he briefly defines the sum of the Law; for it would not suffice for us to perform whatever is there commanded, unless our obedience had reference to the fear and worship of God. Integrity and uprightness, indeed, give God delight; but none will say that men’s life is duly ordered, if, whilst they exercise equity one towards another, they defraud God of His right. But it is well known that legitimate honor and worship are comprehended under the name of fear. Just afterwards, he commends the Law on account of its profitableness; for God provided for their own good, in delivering to them the rule of a just and pious life. In these words he intimates that they would be doubly ungrateful if they rejected what God meant for their own advantage. For this expression, “for our good,” is equivalent to saying that God not only had respect and care for His own rights in enacting the Law, but at the same time regarded what would be useful to them; and this he more clearly states in the next verse, where he says that “this shall be their righteousness if they observe” the Law; otherwise, that the rule of a righteous life, which would please God, was prescribed to them, than which nothing better could be desired. But it will be elsewhere shewn at greater length how the keeping of the Law is in itself righteousness, and yet that no man is justified by the Law; for, that the Law brings only wrath and condemnation, does not arise from any defect or faultiness in its doctrine, but must be imputed to our own guilt, as being far removed, nay, aliens from the righteousness 233 which it contains.

Defender: Deu 6:4 - one Lord This great statement of Israel's monotheistic faith, intended specifically to set them completely apart from their pantheistic/polytheistic neighbors,...

This great statement of Israel's monotheistic faith, intended specifically to set them completely apart from their pantheistic/polytheistic neighbors, actually implies the uni-plural nature of the Godhead. Its declaration amounts to this: "Jehovah our Elohim is one Jehovah." The name Elohim is of plural form and often is translated "gods," when referring to the false gods of the heathen. Yet it is also the great name for the one true God of creation."

Defender: Deu 6:5 - all thy might This commandment, called by Christ "the first and great commandment" (Mat 22:37), would certainly - if truly obeyed - have prevented all false religio...

This commandment, called by Christ "the first and great commandment" (Mat 22:37), would certainly - if truly obeyed - have prevented all false religion, all unbelief, and indeed all sin."

Defender: Deu 6:6 - in thine heart The Scriptures are not only to be read and heard, but memorized as well (Psa 119:11, Col 3:16)."

The Scriptures are not only to be read and heard, but memorized as well (Psa 119:11, Col 3:16)."

Defender: Deu 6:7 - unto thy children God regards the direct education of children by their parents as vitally important, with that education to be founded first of all upon the words of G...

God regards the direct education of children by their parents as vitally important, with that education to be founded first of all upon the words of God (Gen 18:19)."

TSK: Deu 6:1 - the commandments // go to possess it the commandments : Deu 4:1, Deu 4:5, Deu 4:14, Deu 4:45; Deu 5:31; Deu 12:1; Lev 27:34; Num 36:13; Eze 37:24 go to possess it : Heb. pass over.

the commandments : Deu 4:1, Deu 4:5, Deu 4:14, Deu 4:45; Deu 5:31; Deu 12:1; Lev 27:34; Num 36:13; Eze 37:24

go to possess it : Heb. pass over.

TSK: Deu 6:2 - fear // and thy son // thy days fear : See note on Deu 4:10; Deu 10:12, Deu 10:13, Deu 10:20; Deu 13:4; Gen 22:12; Exo 20:20; Job 28:28; Psa 111:10; Psa 128:1; Pro 16:6; Ecc 12:13; L...

TSK: Deu 6:3 - and observe // that ye may // in the land and observe : Deu 4:6; Deu 5:32; Ecc 8:12; Isa 3:10 that ye may : Gen 12:2; Gen 13:16; Gen 15:5; Gen 22:17; Gen 26:4; Gen 28:14; Exo 1:7; Act 7:17 in ...

TSK: Deu 6:4 - the Lord Shema Yisrael , Yehowah , Elohainoo , Yehowah aichod . ""Hear, Israel, Jehovah, our God, is one Jehovah.""On this passage the Jews lay great ...

Shema Yisrael , Yehowah , Elohainoo , Yehowah aichod . ""Hear, Israel, Jehovah, our God, is one Jehovah.""On this passage the Jews lay great stress; and it is one of the four passages which they write on their phylacteries. On the word Elohim , Simeon ben Joachi says: ""Come and see the mystery of the word Elohim . There are three degrees, and each degree is by itself alone, and yet they are all one, and joined together in one, and are not divided from each other."

the Lord : Deu 4:35, Deu 4:36; Deu 5:6; 1Ki 18:21; 2Ki 19:5; 1Ch 29:10, Isa 42:8; Isa 44:6, Isa 44:8; Isa 45:5, Isa 45:6; Jer 10:10, Jer 10:11; Mar 12:29-32; Joh 17:8; 1Co 8:4-6; 1Ti 2:5

TSK: Deu 6:5 - thou shalt // God with all thou shalt : Deu 10:12; Deu 11:13; Deu 30:6; Mat 22:37; Mar 12:30, Mar 12:33; Luk 10:27; 1Jo 5:3 God with all : Deu 4:29; 2Ki 23:25; Mat 10:37; Joh 14...

TSK: Deu 6:6 - shall be shall be : Deu 11:18, Deu 32:46; Psa 37:31, Psa 40:8, Psa 119:11, Psa 119:98; Pro 2:10, Pro 2:11, Pro 3:1-3, Pro 3:5, Pro 7:3; Isa 51:7; Jer 31:33; Lu...

TSK: Deu 6:7 - And thou shalt // teach // shalt talk And thou shalt : Deu 6:2, Deu 4:9, Deu 4:10, Deu 11:19; Gen 18:19; Exo 12:26, Exo 12:27, Exo 13:14, Exo 13:15; Psa 78:4-6; Eph 6:4 teach : Heb. whet, ...

TSK: Deu 6:8 - -- Deu 11:18; Exo 13:9, Exo 13:16; Num 15:38, Num 15:39; Pro 3:3, Pro 6:21, Pro 7:3; Mat 23:5; Heb 2:1

TSK: Deu 6:9 - -- Deu 11:20; Exo 12:7; Job 19:23-25; Isa 30:8, Isa 57:8; Hab 2:2

TSK: Deu 6:10 - land // great land : Gen 13:15-17, Gen 15:18, Gen 26:3, Gen 28:13 great : Jos 24:13; Neh 9:25; Psa 78:55, Psa 105:44

TSK: Deu 6:11 - when thou when thou : Deu 7:12-18, Deu 8:10-20, Deu 32:15; Jdg 3:7; Pro 30:8, Pro 30:9; Jer 2:31, Jer 2:32; Eze 16:10-20; Mat 19:23, Mat 19:24

TSK: Deu 6:12 - bondage bondage : Heb. bondmen, or servants, Deu 6:12

bondage : Heb. bondmen, or servants, Deu 6:12

TSK: Deu 6:13 - fear // and serve him // shalt swear fear : Deu 6:2, Deu 5:29, Deu 10:12, Deu 10:20, Deu 13:4; Mat 4:10; Luk 4:8 and serve him : Our Saviour quotes these words thus: ""And him only ( α...

fear : Deu 6:2, Deu 5:29, Deu 10:12, Deu 10:20, Deu 13:4; Mat 4:10; Luk 4:8

and serve him : Our Saviour quotes these words thus: ""And him only ( αυτω μονω ), shalt thou serve;""from which it would appear, that the word levaddo was anciently in the Hebrew Text, as it was in the Septuagint, Coptic, Vulgate ( illi soli ), and Anglo-Saxon. Dr. Kennicott argues that without the word only, the text would not have conclusive for the purpose for which our Lord advanced it. It is proper, however, to observe, that the word levaddo is not found in any manuscript yet collated, though retained in the above versions.

shalt swear : Lev 19:12; Jos 2:12; Psa 15:4, Psa 63:11; Isa 45:23, Isa 65:16; Jer 4:2, Jer 5:2, Jer 5:7; Jer 12:16

TSK: Deu 6:14 - not go // of the gods not go : Deu 8:19, Deu 11:28; Exo 34:14-16; Jer 25:6; 1Jo 5:21 of the gods : Deu 13:7

TSK: Deu 6:15 - is a jealous // lest // destroy is a jealous : Deu 4:24; Exo 20:5; Amo 3:2; 1Co 10:22 lest : Deu 7:4, Deu 11:17; Num 32:10-15; 2Ch 36:16; Psa 90:7, Psa 90:11 destroy : Gen 7:4; Exo 3...

TSK: Deu 6:16 - tempt // tempted him tempt : Mat 4:7; Luk 4:12 tempted him : Exo 17:2, Exo 17:7; Num 20:3, Num 20:4, Num 20:13, Num 21:4, Num 21:5; Psa 95:8, Psa 95:9; 1Co 10:9; Heb 3:8, ...

TSK: Deu 6:17 - -- Deu 6:1, Deu 6:2, Deu 11:13, Deu 11:22; Exo 15:26; Psa 119:4; 1Co 15:58; Tit 3:8; Heb 6:11; 2Pe 1:5-10, 2Pe 3:14

TSK: Deu 6:18 - shalt do // that it may shalt do : Deu 8:11, Deu 12:25, Deu 12:28, Deu 13:18; Exo 15:26; Psa 19:11; Isa 3:10; Eze 18:5, Eze 18:19, Eze 18:21; Eze 18:27, Eze 33:14, Eze 33:16,...

TSK: Deu 6:19 - -- Exo 23:28-30; Num 33:52, Num 33:53; Jdg 2:1-3, Jdg 3:1-4

TSK: Deu 6:20 - when thy son // in time to come when thy son : Deu 6:7; Exo 12:26, Exo 13:14; Jos 4:6, Jos 4:7, Jos 4:21-24; Pro 22:6 in time to come : Heb. to-morrow

when thy son : Deu 6:7; Exo 12:26, Exo 13:14; Jos 4:6, Jos 4:7, Jos 4:21-24; Pro 22:6

in time to come : Heb. to-morrow

TSK: Deu 6:21 - We were // with a mighty Exo 20:2; Neh 9:9, Neh 9:10; Psa 136:10-12; Isa 51:1; Jer 32:20, Jer 32:21; Rom 6:17, Rom 6:18; Eph 2:11, Eph 2:12 We were : Deu 5:6, Deu 5:15, Deu 15...

TSK: Deu 6:22 - showed // sore // before showed : Deu 4:34; Exod. 7:1-12:51, 14:1-31; Psa 135:9 sore : Heb. evil before : Deu 1:30, Deu 3:21, Deu 4:3, Deu 7:19; Psa 58:10, Psa 58:11, Psa 91:8

showed : Deu 4:34; Exod. 7:1-12:51, 14:1-31; Psa 135:9

sore : Heb. evil

before : Deu 1:30, Deu 3:21, Deu 4:3, Deu 7:19; Psa 58:10, Psa 58:11, Psa 91:8

TSK: Deu 6:23 - to give us Exo 13:5 to give us : Deu 6:10, Deu 6:18, Deu 1:8, Deu 1:35

TSK: Deu 6:24 - to fear // for our good // he might to fear : Deu 6:2 for our good : Deu 10:13; Job 35:7, Job 35:8; Pro 9:12; Isa 3:10; Jer 32:39; Mat 6:33; Rom 6:21, Rom 6:22 he might : Deu 4:1, Deu 4:...

TSK: Deu 6:25 - -- Deu 24:13; Lev 18:5; Psa 106:30, Psa 106:31, Psa 119:6; Pro 12:28; Eze 20:11; Luk 10:28, Luk 10:29; Rom 10:3, Rom 10:5, Rom 10:6; Gal 3:12; Jam 2:10

kecilkan semua
Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Deu 6:2 - That thou mightest fear the Lord That thou mightest fear the Lord which he hereby implies to be the first principle of true obedience.

That thou mightest fear the Lord which he hereby implies to be the first principle of true obedience.

Poole: Deu 6:4 - -- One in essence, and the only object of our worship.

One in essence, and the only object of our worship.

Poole: Deu 6:5 - -- Now he shows another spring or principle of sincere obedience to God, even hearty love to God, which will make his work and service easy; and that t...

Now he shows another spring or principle of sincere obedience to God, even hearty love to God, which will make his work and service easy; and that the fear he mentioned before, Deu 6:2 , was such as would consist with love to God, and not that slavish fear and honour which produceth hatred.

Poole: Deu 6:6 - -- i.e. In thy mind to remember them, and meditate upon them, and in thy affection to love and pursue them.

i.e. In thy mind to remember them, and meditate upon them, and in thy affection to love and pursue them.

Poole: Deu 6:7 - Teach them diligently Teach them diligently Heb. whet , or sharpen them , so as they may pierce deep into their hearts. This metaphor signifies the manner of instructing...

Teach them diligently Heb. whet , or sharpen them , so as they may pierce deep into their hearts. This metaphor signifies the manner of instructing them, that it is to be done diligently, earnestly, frequently, discreetly, and dexterously.

Poole: Deu 6:8 - -- Thou shalt give all diligence, and use all means, to keep them in thy remembrance, as men ofttimes bind something upon their hands, or put it before...

Thou shalt give all diligence, and use all means, to keep them in thy remembrance, as men ofttimes bind something upon their hands, or put it before their eyes, to prevent forgetfulness of a thing which they much desire to remember: compare Pro 3:3 6:21 7:3 . See Poole "Exo 13:16" .

Poole: Deu 6:13 - -- When thou hast a call and just cause to swear. By his name , understand only , as Deu 5:2 , not by idols, or any creatures.

When thou hast a call and just cause to swear. By his name , understand only , as Deu 5:2 , not by idols, or any creatures.

Poole: Deu 6:15 - Among you Among you Heb. in the midst of you , to see and observe all your ways and your turnings aside to other gods.

Among you Heb. in the midst of you , to see and observe all your ways and your turnings aside to other gods.

Poole: Deu 6:16 - tempt God i.e. Not provoke him, as the following instance explains. Sinners, especially presumptuous sinners, are oft said to tempt God i.e. to make a trial...

i.e. Not provoke him, as the following instance explains. Sinners, especially presumptuous sinners, are oft said to

tempt God i.e. to make a trial of God, whether he be what he pretends to be, so wise as to see their sins, so just and true and powerful as to take vengeance on them for their sins, concerning which they are very apt to doubt because of the present impunity and prosperity of many such persons. See Num 14:22 Psa 78:18 Mat 4:7 Act 5:9 .

Poole: Deu 6:18 - -- Not that which is right in thine own eyes, as many superstitious and sinful practices seem right and good to evil-minded men. Let God’ s will a...

Not that which is right in thine own eyes, as many superstitious and sinful practices seem right and good to evil-minded men. Let God’ s will and word, and not thine own fancy or invention, be thy rule in God’ s service. Good actions are oft said to be right in God’ s sight , as Jer 34:15 Act 4:19 ; and evil actions are oft said to be right in our own eyes, as Deu 12:8 Jud 17:6 .

Poole: Deu 6:24 - -- The benefit of obedience is ours, not God’ s Job 35:7 and therefore our obedience is highly reasonable, and absolutely necessary.

The benefit of obedience is ours, not God’ s Job 35:7 and therefore our obedience is highly reasonable, and absolutely necessary.

Poole: Deu 6:25 - if we observe Heb. righteousness shall be to us. and pronounced by God to be truly righteous and holy persons, if we sincerely obey him, otherwise we shall be d...

Heb. righteousness shall be to us. and pronounced by God to be truly righteous and holy persons, if we sincerely obey him, otherwise we shall be declared to be unrighteous and ungodly persons, and all our profession of religion will appear to be in hypocrisy. Or, mercy shall be to us, or with us. For as the Hebrew word rendered righteousness is very oft put for mercy, as Psa 24:5 36:10 51:14 Pro 10:2 11:4 Dan 9:16 , &c.; so this sense seems best to agree both with the Scripture use of this phrase, in which righteousness , seldom or never, to my remembrance, but grace or mercy frequently, is said to be to us or with us , as 2Sa 15:20 Psa 89:24 Pro 14:22 Gal 6:16 2Jo 1:3 ; and with the foregoing verse and argument, God, saith he, Deu 6:24 , commanded these things for our good, that he might preserve us alive, as it is this day. And , saith he in this verse, this is not all; for as he hath done us good, so he will go on to do us more and more good, and God’ s mercy shall be to us , or with us, in the remainder of our lives, and for ever,

if we observe & c.

Haydock: Deu 6:3 - Hear // To do Hear. The Jews have a particular respect for the seven following verses, which they write on vellum, and recite every day, as a preservative against...

Hear. The Jews have a particular respect for the seven following verses, which they write on vellum, and recite every day, as a preservative against the devil. (Clarius.) ---

To do. It will not suffice to hear nor to learn the law, we must also put it in execution, chap. v. 1. (Worthington)

Haydock: Deu 6:5 - Whole heart....soul....and strength Whole heart....soul....and strength. God admits of no partner, nor will he suffer any rivulet to be drawn from the fountain of love, which is not ul...

Whole heart....soul....and strength. God admits of no partner, nor will he suffer any rivulet to be drawn from the fountain of love, which is not ultimately referred to himself. Our neighbour we must love only for his sake, and by the observance of this two-fold precept, we shall fulfil the whole law and the prophets, Matthew xxii. 40. (Haydock) See St. Augustine, de Doct. i. 22. ---

We must love God disinterestedly for his own sake: we must sacrifice our soul and life for his honour, with all our strength, beginning every good work with fervour, and persevering in our undertakings. All our faculties and senses must be consecrated to the divine service, as well as all our goods; in which sense the Chaldean, &c., understand the word strength. Hebrew literally, ex toto valde tuo. By this singular expression Moses seems to insinuate, that he cannot find words to specify how much we ought to love the Sovereign Good. (Calmet) ---

"The measure of loving God, is to love without measure." (St. Bernard) (Haydock) ---

By many words, the same thing is more forcibly inculcated. (Tirinus) (Menochius) ---

In the gospel we find, with thy whole mind, (Luke x. 27,) added by the lawyer. (Haydock) ---

We must give God the preference before all, and thus have our heart perfect before him, like David, &c. (Tirinus)

Haydock: Deu 6:7 - Tell // Meditate // Sleeping Tell. Hebrew, "thou shalt chew them" as nurses do bread for their little ones; or thou shalt "sharpen," like a razor, "explain clearly and often," t...

Tell. Hebrew, "thou shalt chew them" as nurses do bread for their little ones; or thou shalt "sharpen," like a razor, "explain clearly and often," these precepts, which are of the utmost importance. ---

Meditate; speak of them to others, (Calmet) and entertain thyself with them in thy own heart. The mouth of the just man shall meditate wisdom, and (that is) his tongue shall speak judgment, Psalm xxxvi. 30., and Exodus xiii. 9. ---

Sleeping. The spouse, in the canticle, (Canticle of Canticles v. 2,) says, I sleep, and my heart watcheth . If we carefully direct our intention, we may merit even when we are incapable of thinking. God will reward our good desires. Our last and first thoughts ought, in a particular manner, to be consecrated to God, (Haydock) when we go to rest and when we arise, (Menochius) as he is our first beginning, the source of all graces, and our last end, to whom we ought to refer every thing, even our ordinary actions of sleeping, labour, and diversion. If we make his divine perfections and his law the subject of our daily meditations, our soul will naturally be affected with the same sentiments during the night. Quicquid luce fuit tenebris agit. "The occurrences of the day have an influence upon our dreams;" (Petronius) and as we are accountable for many things by placing the cause, which in the hours of sleep or of drunkenness we are not able to prevent, so it cannot be doubted but that we shall increase in virtue, if we regulate our thoughts and actions in a proper manner, even when our soul is incapable of exerting her faculties. Hence we may perceive, of what vast importance it is to have a pure intention. (Haydock)

Haydock: Deu 6:8 - Sign // Shall move Sign, or seal, (Canticle of Canticles viii. 6.; Calmet) attached to the ring which the Jews wore on their fingers, (Haydock) to seal their letters, a...

Sign, or seal, (Canticle of Canticles viii. 6.; Calmet) attached to the ring which the Jews wore on their fingers, (Haydock) to seal their letters, after they were enveloped and tied with linen. The Jews have bandages of vellum on their hand, with sentences of the law inscribed upon them, (Calmet) as well as others upon their forehead; while many get the whole law, particularly the Book of Deuteronomy, by heart: for which purpose, the Rabbins inform us, there were above 4000 schools and synagogues at Jerusalem, where the law of God was learnt and explained. The design of this injunction was not, however, to enforce the wearing of such bandages, as the Pharisees imagined, (Matthew xxiii. 5,) but to put all in mind that they ought to meditate frequently upon the commandments, (Tirinus) and regulate their lives by their direction. ---

Shall move. Septuagint adds a negation, but to the same import, "it (the sign) shall not be removed from before thy eyes." (Haydock) ---

Hebrew, "they shall be as totaphoth, frontlets, " ornaments hanging between the eyes. (Exodus xiii. 9.; Calmet) "Tephilim," (Chaldean) or "spectacles." (Grotius)

Haydock: Deu 6:12 - Full Full. Our Saviour seems to apply this to his disciples, in a spiritual sense, remarking that Moses and the prophets had prepared the way for them. ...

Full. Our Saviour seems to apply this to his disciples, in a spiritual sense, remarking that Moses and the prophets had prepared the way for them. Others have laboured, and you have entered into their labours, John iv. 38. (Haydock)

Haydock: Deu 6:13 - Only // Name Only. This is omitted in Hebrew; but the Septuagint and Jesus Christ retain it, (Matthew iv. 10,) as the sense requires. You cannot serve God and ...

Only. This is omitted in Hebrew; but the Septuagint and Jesus Christ retain it, (Matthew iv. 10,) as the sense requires. You cannot serve God and mammon, Luke xvi. 13. (Calmet) ---

Name, and not by that of idols, whenever you may be authorized to take an oath. (Haydock) ---

To swear by any other, is to acknowledge him in some sort for a god. When we take an oath on proper occasions, and with due respect and caution, we perform and act of religion. (Calmet)

Haydock: Deu 6:16 - Temptation Temptation. Hebrew, "in Massa, " where Moses gave the people water from Horeb, Exodus xvii. 7.

Temptation. Hebrew, "in Massa, " where Moses gave the people water from Horeb, Exodus xvii. 7.

Haydock: Deu 6:25 - Merciful Merciful. Hebrew, "he will justify us." Chaldean, "reward us." Justice often denotes the mercy which God shews to his people, and the punishment w...

Merciful. Hebrew, "he will justify us." Chaldean, "reward us." Justice often denotes the mercy which God shews to his people, and the punishment which he inflicts upon their enemies. (Calmet) (Matthew vi. 1.) ---

Past, present, and future benefits concur to make the Hebrews observe the commandments. God had rescued them from slavery; (ver. 21,) he had already given them great possessions, and would grant them still more if they would be faithful; as on the other hand, all will be lost if they prove rebellious, ver. 15. (Haydock)

Gill: Deu 6:1 - Now these are the commandments, the statutes, and the judgments // which the Lord your God commanded to teach you // that ye might do them in the land whither ye go to possess it Now these are the commandments, the statutes, and the judgments,.... Not the ten commandments repeated in the preceding chapter, but all others, wheth...

Now these are the commandments, the statutes, and the judgments,.... Not the ten commandments repeated in the preceding chapter, but all others, whether moral, ceremonial, or judicial, afterwards declared; for what Moses now did was only to give a repetition and fresh declaration of such laws as he had before received, and delivered to the people; and so the Targum of Jonathan thus paraphrases this clause,"this is a declaration of the commandments, statutes, and judgments:"

which the Lord your God commanded to teach you; that is, which he commanded him, Moses, to teach them, though not fully expressed, as may be learned from Deu 4:1.

that ye might do them in the land whither ye go to possess it; this is often observed, to imprint upon their minds a sense of their duty, even of obedience to the laws of God, which they were carefully and diligently to perform in the land of Canaan they were going into, and by which they were to hold their possession of it.

Gill: Deu 6:2 - That thou mightest fear the Lord thy God // to keep all his statutes, and his commandments, which I command thee // thou, and thy son, and thy son's son, all the days of thy life // and that thy days may be prolonged That thou mightest fear the Lord thy God,.... Being taught to know the greatness of his being, and the nature of his mind and will, and the manner of ...

That thou mightest fear the Lord thy God,.... Being taught to know the greatness of his being, and the nature of his mind and will, and the manner of his worship; and not with a slavish fear, but with a filial one, a reverential affection for God; being instructed in their duty, as of children, to their God and Father; see Deu 5:29.

to keep all his statutes, and his commandments, which I command thee; not in his own name, but in the name, and by the authority of God, whose minister and messenger he was; and all, having the stamp of divine authority on them, were to be observed and kept, and not one to be neglected or departed from:

thou, and thy son, and thy son's son, all the days of thy life; a man and his children, and grandchildren; he was to take care that they kept all the commandments of the Lord as long as he lived, and had any concern with them:

and that thy days may be prolonged; long life being reckoned a very great outward mercy; a long enjoyment of, and continuance in the land of Canaan, is chiefly designed, which is usually expressed when this is observed; see Deu 4:26.

Gill: Deu 6:3 - Hear therefore, O Israel, and observe to do it // that it may be well with thee // and that ye may increase mightily // as the Lord God of thy fathers hath promised thee // in the land that floweth with milk and honey Hear therefore, O Israel, and observe to do it,.... Or them, the commandments given them: that it may be well with thee; in body and estate: and...

Hear therefore, O Israel, and observe to do it,.... Or them, the commandments given them:

that it may be well with thee; in body and estate:

and that ye may increase mightily; not only in wealth and riches, but chiefly in numbers:

as the Lord God of thy fathers hath promised thee; a promise of increase of numbers was frequently made to Abraham, Isaac, and Jacob; as that their seed should be as the stars of heaven, and as the dust of the earth, and the sand on the sea shore, innumerable; see Gen 15:5 and this especially

in the land that floweth with milk and honey; a very common periphrasis of the land of Canaan, because of the plenty of good things in it; see Exo 3:8.

Gill: Deu 6:4 - Hear, O Israel // the Lord our God is one Lord Hear, O Israel,.... These are the words of Moses, stirring up the people to an attention to what he was about to say of this great and momentous artic...

Hear, O Israel,.... These are the words of Moses, stirring up the people to an attention to what he was about to say of this great and momentous article, the unity of God, to prevent their going into polytheism and idolatry. From one of the words here used, the Jews call this section Kiriathshema, which they oblige themselves to read twice a day, morning and evening n; the last letter of the first word in this verse, "Shema", meaning "hear", and the last letter of the last word in it, "Echad", meaning "one", are greater than ordinary; which seems designed to excite the attention to what is contained in this passage:

the Lord our God is one Lord; the doctrine of which is, that the Lord, who was the covenant God and Father of his people Israel, is but one Jehovah; he is Jehovah, the Being of beings, a self-existent Being, eternal and immutable; and he is but one in nature and essence; this appears from the perfection of his nature, his eternity, omnipotence, omnipresence, infinity, goodness, self-sufficiency, and perfection; for there can be but one eternal, one omnipotent, one omnipresent, one infinite, one that is originally and of himself good; one self, and all sufficient, and perfect Being; and which also may be concluded from his being the first cause of all things, which can be but one; and from his relations to his creatures, as their King, ruler, governor, and lawgiver. And for this purpose these words are cited in Mar 12:29 but then they no ways contradict the doctrine of a trinity of persons in the unity of the divine essence, the Father, Word, and Holy Spirit, which three are one; the one God, the one Jehovah, as here expressed; see 1Jo 5:7 and so the ancient Jews understood this passage. In an ancient book of theirs it is said o Jehovah, Elohenu, Jehovah (i.e. Jehovah, our God, Jehovah); these are the three degrees with respect to this sublime mystery; "in the beginning God (Elohim) created the heavens and the earth"; and again p, Jehovah, Elohenu, Jehovah, they are one; the three forms (modes or things) which are one; and elsewhere q it is observed, there are two, and one is joined to them, and they are three; and when the three are one, he says to (or of) them, these are the two names which Israel heard, Jehovah, Jehovah, and Elohenu (our God) is joined unto them; and it is the seal of the ring of truth, and when they are joined they are one in one unity; which is illustrated by the three names the soul of man is called by, the soul, spirit, and breath; and elsewhere they say r the holy blessed God, and his Shechinah, are called one; see Joh 10:30.

Gill: Deu 6:5 - And thou shalt love the Lord thy God // with all thine heart, and with all thy soul, and with all thy might And thou shalt love the Lord thy God,.... Which is the first and chief commandment in the law, the sum and substance of the first table of it; and inc...

And thou shalt love the Lord thy God,.... Which is the first and chief commandment in the law, the sum and substance of the first table of it; and includes in it, or at least has connected with it, knowledge of God, esteem of him, delight in him, faith and trust in him, fear and worship of him, and obedience to him, which when right springs from it. God is to be loved because of the perfections of his nature, and the works of his hand, of nature, providence, and grace; and because of the relations he stands in to men, and especially to his own people; and because of his peculiar love to them; and, indeed, he is to be loved by all men for his care of them, and blessings of goodness bestowed on them; the manner in which this is to be done follows:

with all thine heart, and with all thy soul, and with all thy might; with a superlative love, above all creatures whatever; with the whole of the affections of the heart, with great fervency and ardour of spirit, in the sincerity of the soul, and with all the strength of grace a man has, with such love that is as strong as death. Jarchi interprets loving God with all the heart, that is, with thy heart not divided about God, a heart not divided between God and the creature; "all thy might" he interprets of mammon or substance; and, indeed, that is one way in which men may show their love to God, by laying out their substance in his service, and for the support of his cause and interest in the world. Aben Ezra by "the heart" understands knowledge, and by the "soul" the spirit of man that is in his body, and by might perfect love in the heart.

Gill: Deu 6:6 - And these words, which I command thee this day // shall be in thine heart And these words, which I command thee this day,.... To hearken to, observe, and take notice of, that God is one, and is to be loved in the strongest m...

And these words, which I command thee this day,.... To hearken to, observe, and take notice of, that God is one, and is to be loved in the strongest manner that possibly can be:

shall be in thine heart; on the table of the heart, as the Targum of Jonathan; see 2Co 3:3, be cordially received, have a place in the affections of the heart, and be retained in mind and memory.

Gill: Deu 6:7 - And thou shall teach them diligently unto thy children // and shalt talk of them when thou sittest in thine house // and when thou walkest by the way And thou shall teach them diligently unto thy children,.... Care and diligence are to be used, and pains taken, to instruct children, as soon as they ...

And thou shall teach them diligently unto thy children,.... Care and diligence are to be used, and pains taken, to instruct children, as soon as they are capable, in the knowledge of God, and of his commandments; that they are to love him, fear him, serve, and worship him; this is to bring them up in the nurture and admonition of the Lord, Eph 6:4, it may be rendered "thou shalt whet or sharpen them" s, the words or commandments; it is expressive of diligence and industry in teaching, by frequent repetition of things, by inculcating them continually into their minds, endeavouring to imprint them there, that they may be sharp, ready, and expert in them:

and shalt talk of them when thou sittest in thine house; at the time of meals, or at leisure hours, or even when employed in any business in the house which will admit of it; every opportunity should be taken to instil the knowledge of divine things into their tender minds:

and when thou walkest by the way; in a journey, and any of his children with him; or for diversion, in the garden, field, or vineyard; occasion may be taken on sight of any of the works of creation to lead into a discourse concerning God, his nature, perfections, and works, and the obligations his creatures lie under to love, fear, and serve him: and when thou liest down, and when thou risest up; at the time of going to bed, and rising from it; which, as they are seasons of prayer to God, may be improved in instruction of children.

Gill: Deu 6:8 - And thou shalt bind them for a sign upon thine hand // and they shall be as frontlets between thine eyes And thou shalt bind them for a sign upon thine hand,.... As a man ties anything to his hand for a token, that he may remember somewhat he is desirous ...

And thou shalt bind them for a sign upon thine hand,.... As a man ties anything to his hand for a token, that he may remember somewhat he is desirous of; though the Jews understand this literally, of binding a scroll of parchment, with this section and others written in it, upon their left hand, as the Targum of Jonathan here interprets the hand:

and they shall be as frontlets between thine eyes; and which the same Targum interprets of the Tephilim, or phylacteries, which the Jews wear upon their foreheads, and on their arms, and so Jarchi; of which See Gill on Mat 23:5.

Gill: Deu 6:9 - And thou shalt write them upon the posts of thine house, and on thy gates. And thou shalt write them upon the posts of thine house, and on thy gates. To put them in mind of them when they went out and came in, that they might...

And thou shalt write them upon the posts of thine house, and on thy gates. To put them in mind of them when they went out and came in, that they might be careful to observe them; this the Jews take literally also, and write in a scroll of parchment this section with some passages; and, as the Targum of Jonathan here, fix them in three places, over against the bed chamber, upon the posts of the house, and on the gate at the right hand of it; and this is what they call the Mezuzah; and the account given of it is this. In a parchment prepared for the purpose, they write the words in Deu 6:4 and then roll up the parchment, and write on it "Shaddai"; and put it either into a cane (or reed), or else into a like hollow piece of wood, and so fasten it to the wall on the posts of the door at the right hand of entrance; and thus, as often as they go in and out, they make it a part of their devotion to touch this parchment, and kiss it t.

Gill: Deu 6:10 - And it shall be, when the Lord thy God shall have brought thee into the land // which he sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give thee // great and goodly cities, which thou buildedst not And it shall be, when the Lord thy God shall have brought thee into the land,.... The land of Canaan, on the borders of which they now were, and were ...

And it shall be, when the Lord thy God shall have brought thee into the land,.... The land of Canaan, on the borders of which they now were, and were just going into:

which he sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give thee; of his own free favour and good will, without any merit and desert of theirs, and in which would be found

great and goodly cities, which thou buildedst not; large and capacious, delightfully situated, well built, and strongly fortified, without any pains or expense of theirs; all ready for them to take possession of, and dwell in; and so should no longer reside in tents or booths, as they had for forty years past, but in spacious and noble cities.

Gill: Deu 6:11 - And houses full of all good things which thou filledst not // and wells digged which thou diggedst not // vineyards and olive trees which thou plantedst not // when thou shalt have eaten and be full And houses full of all good things which thou filledst not,.... Not only full of good, convenient, and rich household furniture, but of the fruits of ...

And houses full of all good things which thou filledst not,.... Not only full of good, convenient, and rich household furniture, but of the fruits of the earth, of corn, and wine, and oil, and also, perhaps, of gold and silver:

and wells digged which thou diggedst not; which in those hot and dry countries were in much esteem, and of great worth; see Gen 26:18,

vineyards and olive trees which thou plantedst not; which Canaan abounded with much more than Egypt, where there were but few vines and olive trees, though of both these there were more where the Israelites lived than elsewhere; See Gill on Gen 47:11 and these therefore might be such as they had seen in Egypt, in that part of it in which they dwelt, Goshen, which was in the Heracleotic nome, and that Strabo u says only produced perfect olives, and fruit bearing trees, but the rest of Egypt wanted oil; and this home is the same which the Arabs now call the province of Fium, of which Leo Africanus w says, it produces a large quantity of olives; so that this might be observed for the encouragement of the Israelites:

when thou shalt have eaten and be full; having such plenty of good things the land would furnish them with.

Gill: Deu 6:12 - Then beware lest thou forget the Lord // which brought thee forth out of the land of Egypt, out of the house of bondage Then beware lest thou forget the Lord,.... To love, fear, and worship him, and keep his commands; creature enjoyments being apt to get possession of t...

Then beware lest thou forget the Lord,.... To love, fear, and worship him, and keep his commands; creature enjoyments being apt to get possession of the heart, and the affections of it; Pro 30:9.

which brought thee forth out of the land of Egypt, out of the house of bondage; into a land abounding with all the above good things, and therefore under the highest obligations to remember the Lord and his kindnesses, and to serve and glorify him: Exo 20:2.

Gill: Deu 6:13 - Thou shalt fear the Lord thy God, and serve him // and shalt swear by his name Thou shalt fear the Lord thy God, and serve him,.... Serve him through fear; not through slavish fear, a fear of hell and damnation; but through filia...

Thou shalt fear the Lord thy God, and serve him,.... Serve him through fear; not through slavish fear, a fear of hell and damnation; but through filial fear, a reverential affection for that God that had brought them out of a state of bondage into great and glorious liberty, out of Egypt into Canaan's land, out of a place of misery into a land of plenty; and therefore should fear the Lord and his goodness, and from such a fear of him serve him, in every part of worship, public and private, enjoined; this passage Christ refers to Mat 4:10.

and shalt swear by his name; when they made a covenant with any, or were called to bear a testimony for the decision of any controversy which could not be otherwise finished; or whenever they took an oath on any account, which should never be taken rashly or on any trivial account, and much less falsely; it should be taken not in the name of any idol, or of any other but the true and living God; the Targum of Jonathan is,"in the name of the Word of the Lord, in truth ye shall swear.''

Gill: Deu 6:14 - Ye shall not go after other gods // of the gods of the people which are round about you Ye shall not go after other gods,.... To serve and worship them, and swear by them; and which indeed are no gods, only nominal and fictitious ones; id...

Ye shall not go after other gods,.... To serve and worship them, and swear by them; and which indeed are no gods, only nominal and fictitious ones; idols which are nothing in the world, and ought to have no veneration and adoration given them; to go after them is to worship them, and this is to depart from the true God, and go a whoring after false deities:

of the gods of the people which are round about you; the gods of the Edomites, Ammonites, Moabites, Philistines, and Egyptians; all of which had their peculiar deities.

Gill: Deu 6:15 - For the Lord thy God is a jealous God among you // lest the anger of the Lord thy God be kindled against thee // and destroy thee from off the face of the earth For the Lord thy God is a jealous God among you,.... He was near to them, in the midst of them, his tabernacle being placed between their camps; and w...

For the Lord thy God is a jealous God among you,.... He was near to them, in the midst of them, his tabernacle being placed between their camps; and was a God jealous of his honour and glory in matters of worship, and would resent any affront given him in that way:

lest the anger of the Lord thy God be kindled against thee; there being nothing more apt to stir up his wrath than idolatry:

and destroy thee from off the face of the earth; suffer them to be carried captive out of their own land, and to be scattered among the nations of the world, and be utterly destroyed.

Gill: Deu 6:16 - Ye shall not tempt the Lord your God // as tempted him in Massah Ye shall not tempt the Lord your God,.... By striving with him or against him, by murmuring at or complaining of his providential dealings with them, ...

Ye shall not tempt the Lord your God,.... By striving with him or against him, by murmuring at or complaining of his providential dealings with them, or by requiring a sign of him, or miracles to be done by him; this is another passage used by Christ to repel the temptations of Satan, Mat 4:7,

as tempted him in Massah; a place so called from the Israelites tempting the Lord there, Exo 17:7, the Targum of Jonathan adds, with ten temptations; see Num 14:21.

Gill: Deu 6:17 - You shall diligently keep the commandments of the Lord your God // and his testimonies, and his statutes, which he hath commanded thee You shall diligently keep the commandments of the Lord your God,.... Not only the ten commands, but all others: and his testimonies, and his statut...

You shall diligently keep the commandments of the Lord your God,.... Not only the ten commands, but all others:

and his testimonies, and his statutes, which he hath commanded thee; those of a judicial and ceremonial kind.

Gill: Deu 6:18 - And thou shalt do that which is right and good in the sight of the Lord // and that thou mayest go in and possess the good land which the Lord sware unto thy fathers And thou shalt do that which is right and good in the sight of the Lord,.... And what is such appears from the declaration of his mind and will in the...

And thou shalt do that which is right and good in the sight of the Lord,.... And what is such appears from the declaration of his mind and will in the commandments he has given, and obeying which is therefore doing what is right and good; for his commandment is holy, just, and good, being agreeable both to his nature and will, Rom 7:12 that it may be well with thee; as it is with those that fear God, and keep his commandments:

and that thou mayest go in and possess the good land which the Lord sware unto thy fathers; to give to them and to their posterity, even the land of Canaan; but if they did not what was right and good in the sight of God, they might expect to be kept out of it, as their immediate parents were, whose carcasses fell in the wilderness.

Gill: Deu 6:19 - To cast out all thine enemies from before thee // as the Lord hath spoken To cast out all thine enemies from before thee,.... This the Lord promised, and as it seems with an oath, that he would do for them; drive out their e...

To cast out all thine enemies from before thee,.... This the Lord promised, and as it seems with an oath, that he would do for them; drive out their enemies, and make way for the settlement of them in their country:

as the Lord hath spoken; see Gen 15:18.

Gill: Deu 6:20 - And when thy son asketh thee in time to come // what mean the testimonies, and the statutes, and the judgments, which the Lord our God hath commanded you And when thy son asketh thee in time to come,.... Or "tomorrow" x; that is, in later times, as Jarchi interprets it; any time after this, and particul...

And when thy son asketh thee in time to come,.... Or "tomorrow" x; that is, in later times, as Jarchi interprets it; any time after this, and particularly after they were come into the land of Canaan, when the several laws, statutes, and ordinances appointed, would take place and be obeyed:

what mean the testimonies, and the statutes, and the judgments, which the Lord our God hath commanded you? what is the reason of the various rites, customs, and usages, the observance of which is directed to, such as the feasts of passover, pentecost, tabernacles, sacrifices, and other duties of religion?

Gill: Deu 6:21 - we were Pharaoh's bondmen in Egypt // and the Lord brought us out of Egypt with a mighty hand In order to lead him into the spring and original of them, and to acquaint him with the goodness of God, which laid them under obligation to observe t...

In order to lead him into the spring and original of them, and to acquaint him with the goodness of God, which laid them under obligation to observe them:

we were Pharaoh's bondmen in Egypt; were brought into bondage and slavery to Pharaoh king of Egypt, into whose country their ancestors came, and where they resided many years, and at length were reduced to the utmost servitude and misery:

and the Lord brought us out of Egypt with a mighty hand; by the exertion of his mighty power, which the Egyptians and their king could not withstand, as a token of his care and kindness to us; by the ties of which we are bound in gratitude to observe his commands. The Targum of Jonathan is,"the Word of the Lord brought us, &c.''and it was Christ the Son of God that was from first to last concerned in that affair, even from the appearance to Moses in the bush to Israel's coming out of Egypt.

Gill: Deu 6:22 - And the Lord showed signs and wonders, great and sore // upon Egypt, upon Pharaoh, and upon all his household, before our eyes And the Lord showed signs and wonders, great and sore,.... Meaning the ten plagues, which were signs of the power of God, marvellous works, great, abo...

And the Lord showed signs and wonders, great and sore,.... Meaning the ten plagues, which were signs of the power of God, marvellous works, great, above the power of nature, and very sore or "evil" y; very distressing to the Egyptians; for they came and lay heavy

upon Egypt, upon Pharaoh, and upon all his household, before our eyes; upon the king, his courtiers, and the whole land, and which were done publicly in the sight of the people of Israel, as well as the Egyptians; and there were some then living, though at that time when wrought under twenty years, who saw with their own eyes what were done to them, and could never forget them. Here also the Targum of Jonathan has it,"and the Word of the Lord sent signs, &c''

Gill: Deu 6:23 - And he brought us out from thence // that he might bring us in, to give us the land which he sware unto our fathers And he brought us out from thence,.... By means of those miraculous plagues, even out of a state of bondage and misery: and in order that he might ...

And he brought us out from thence,.... By means of those miraculous plagues, even out of a state of bondage and misery: and in order

that he might bring us in, to give us the land which he sware unto our fathers; to bring them into the land of Canaan, give it to them, and put them in the possession of it; and so fulfil his promise and his oath made to Abraham, Isaac, and Jacob.

Gill: Deu 6:24 - And the Lord commanded us to do all these statutes // to fear the Lord our God, for our good always // that he might preserve us alive, as it is at this day And the Lord commanded us to do all these statutes,.... Some of which were designed on purpose to commemorate the wonderful deliverance out of Egypt, ...

And the Lord commanded us to do all these statutes,.... Some of which were designed on purpose to commemorate the wonderful deliverance out of Egypt, as particularly the passover; and all of them they were obliged in gratitude to obey, in consideration of such great favours bestowed upon them:

to fear the Lord our God, for our good always: as it is always for the good of men, temporal, spiritual, and eternal, to fear the Lord; for there is no want to them that fear him, nor will the Lord withhold good things from them; see Psa 34:9,

that he might preserve us alive, as it is at this day; in bodily health and strength, and in the enjoyment of the good land, and all the blessings and benefits of it.

Gill: Deu 6:25 - And it shall be our righteousness // if we observe to do all these commandments before the Lord our God, as he hath commanded us And it shall be our righteousness,.... Or a mercy, benefit, and blessing to us; or this shall be reckoned our righteousness, and that by which we shal...

And it shall be our righteousness,.... Or a mercy, benefit, and blessing to us; or this shall be reckoned our righteousness, and that by which we shall be justified:

if we observe to do all these commandments before the Lord our God, as he hath commanded us; in order to have such a justifying righteousness, a man must keep all the commandments of God, not one excepted; and that perfectly, without the least breach of them in thought, word, or deed; and that before the Lord, in his sight, not as it may appear to a man himself, or to others, but as it appears to God, who sees the heart, and weighs all actions; and a man must keep them in the manner the Lord has commanded, even with all his heart, soul, and strength, as in Deu 6:5 and this is not possible for a sinful man to do; and therefore righteousness cannot be by the law. Only Christ could thus keep all the commandments of God, and his obedience is our righteousness; and he only is the end of the law for righteousness to everyone that believes, and to him we must seek for it.

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Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Deu 6:1 Heb “where you are going over to possess it” (so NASB); NRSV “that you are about to cross into and occupy.”

NET Notes: Deu 6:2 Heb “commanding.” For stylistic reasons, to avoid redundancy, “giving” has been used in the translation.

NET Notes: Deu 6:3 Heb “fathers” (also in vv. 10, 18, 23).

NET Notes: Deu 6:4 Verses 4-5 constitute the so-called Shema (after the first word שְׁמַע, shÿma’, “hear”), wi...

NET Notes: Deu 6:5 For NT variations on the Shema see Matt 22:37-39; Mark 12:29-30; Luke 10:27.

NET Notes: Deu 6:7 Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”

NET Notes: Deu 6:8 Fasten them as symbols on your forehead. These were also known later as tefillin (see previous note) or phylacteries (from the Greek term). These box-...

NET Notes: Deu 6:9 The Hebrew term מְזוּזֹת (mÿzuzot) refers both to the door frames and to small cases attached on ...

NET Notes: Deu 6:12 Heb “out of the house of slavery” (so NASB, NRSV).

NET Notes: Deu 6:14 Heb “from the gods.” The demonstrative pronoun has been used in the translation for stylistic reasons to avoid redundancy.

NET Notes: Deu 6:15 Heb “lest the anger of the Lord your God be kindled against you and destroy you from upon the surface of the ground.” Cf. KJV, ASV “...

NET Notes: Deu 6:16 The place name Massah (מַסָּה, massah) derives from a root (נָסָה, nasah) meaning &#...

NET Notes: Deu 6:17 The Hebrew text uses the infinitive absolute before the finite verb to emphasize the statement. The imperfect verbal form is used here with an obligat...

NET Notes: Deu 6:18 Heb “the Lord.” See note on the word “his” in v. 17.

NET Notes: Deu 6:20 Heb “your son.”

NET Notes: Deu 6:21 Heb “by a strong hand.” The image is that of a warrior who, with weapon in hand, overcomes his enemies. The Lord is commonly depicted as a...

NET Notes: Deu 6:22 Heb “house,” referring to the entire household.

NET Notes: Deu 6:24 Heb “the Lord our God.” See note on the word “his” in v. 17.

NET Notes: Deu 6:25 Heb “as he has commanded us” (so NIV, NRSV).

Geneva Bible: Deu 6:2 That thou mayest ( a ) fear the LORD thy God, to keep all his statutes and his commandments, which I command thee, thou, and thy son, and thy son's so...

Geneva Bible: Deu 6:3 Hear therefore, O Israel, and observe to do [it]; that it may be well with thee, and that ye may increase mightily, as the LORD God of thy fathers hat...

Geneva Bible: Deu 6:7 And thou shalt ( c ) teach them diligently to thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, a...

Geneva Bible: Deu 6:9 And thou shalt write them upon the ( d ) posts of thy house, and on thy gates. ( d ) That when you enter in you may remember them.

Geneva Bible: Deu 6:12 ( e ) [Then] beware lest thou shouldest forget the LORD, who brought thee forth from the land of Egypt, from the house of bondage. ( bondage: Heb. bon...

Geneva Bible: Deu 6:13 Thou shalt fear the LORD thy God, and serve him, and shalt ( f ) swear by his name. ( f ) We must fear God, serve him only and confess his Name, whic...

Geneva Bible: Deu 6:16 Ye shall not ( g ) tempt the LORD your God, as ye tempted [him] in Massah. ( g ) By doubting his power, refusing lawful means, and abusing his graces...

Geneva Bible: Deu 6:18 And thou shalt do [that which is] right and good in the ( h ) sight of the LORD: that it may be well with thee, and that thou mayest go in and possess...

Geneva Bible: Deu 6:20 [And] when ( i ) thy son shall ask thee in time to come, saying, What [mean] the testimonies, and the statutes, and the judgments, which the LORD our ...

Geneva Bible: Deu 6:23 And he ( k ) brought us out from thence, that he might bring us in, to give us the land which he sware unto our fathers. ( k ) Nothing should move us...

Geneva Bible: Deu 6:25 And it shall be our ( l ) righteousness, if we observe to do all these commandments before the LORD our God, as he hath commanded us. ( l ) Because n...

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Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Deu 6:1-3 - --In this and the like passages, the " commandments" seem to denote the moral law, the " statues" the ceremonial law, and the " judgments" the law by...

MHCC: Deu 6:4-5 - --Here is a brief summary of religion, containing the first principles of faith and obedience. Jehovah our God is the only living and true God; he only ...

MHCC: Deu 6:6-16 - --Here are means for maintaining and keeping up religion in our hearts and houses. 1. Meditation. God's words must be laid up in our hearts, that our th...

MHCC: Deu 6:17-25 - --Moses gives charge to keep God's commandments. Negligence will ruin us; but we cannot be saved without diligence. It is our interest, as well as our d...

Matthew Henry: Deu 6:1-3 - -- Observe here, 1. That Moses taught the people all that, and that only, which God commanded him to teach them, Deu 6:1. Thus Christ's ministers are t...

Matthew Henry: Deu 6:4-16 - -- Here is, I. A brief summary of religion, containing the first principles of faith and obedience, Deu 6:4, Deu 6:5. These two verses the Jews reckon ...

Matthew Henry: Deu 6:17-25 - -- Here, I. Moses charges them to keep God's commandments themselves: You shall diligently keep God's commandments, Deu 6:17-19. Note, It requires a ...

Keil-Delitzsch: Deu 6:1-3 - -- Announcement of the commandments which follow, with a statement of the reason for communicating them, and the beneficent results of their observance...

Keil-Delitzsch: Deu 6:4-9 - -- With Deu 6:4 the burden of the law commences, which is not a new law added to the ten commandments, but simply the development and unfolding of the ...

Keil-Delitzsch: Deu 6:10-11 - -- To the positive statement of the command there is attached, in the next place, the negative side, or a warning against the danger to which prosperit...

Keil-Delitzsch: Deu 6:12-13 - -- "House of bondage," as in Exo 13:3. " Not forgetting "is described from a positive point of view, as fearing God, serving Him , and swearing by Hi...

Keil-Delitzsch: Deu 6:14-16 - -- The worship of Jehovah not only precludes all idolatry, which the Lord, as a jealous God, will not endure (see at Exo 20:5), but will punish with de...

Keil-Delitzsch: Deu 6:17-19 - -- They were rather to observe all His commandments diligently, and do what was right and good in His eyes. The infinitive וגו להדף contains t...

Keil-Delitzsch: Deu 6:20-24 - -- In Deu 6:20-25, the teaching to the children, which is only briefly hinted at in Deu 6:7, is more fully explained. The Israelites were to instruct t...

Keil-Delitzsch: Deu 6:25 - -- " And righteousness will be to us, if we observe to do: "i.e., our righteousness will consist in the observance of the law; we shall be regarded and...

Constable: Deu 5:1--26:19 - --IV. MOSES' SECOND MAJOR ADDRESS: AN EXPOSITION OF THE LAW chs. 5--26 ". . . Deuteronomy contains the most compre...

Constable: Deu 5:1--11:32 - --A. The essence of the law and its fulfillment chs. 5-11 "In seven chapters the nature of Yahweh's demand...

Constable: Deu 6:1-25 - --2. Exhortation to love Yahweh ch. 6 Another writer suggested that chapters 6-26 expand the Decal...

Constable: Deu 6:1-3 - --Exhortation to observe the principles 6:1-3 These verses announce the commandments that ...

Constable: Deu 6:4-5 - --The essence of the principles 6:4-5 Here the actual exposition of the Decalogue begins w...

Constable: Deu 6:6-9 - --Exhortation to teach the principles 6:6-9 This section contains instructions for remembe...

Constable: Deu 6:10-19 - --Exhortation to give Yahweh exclusive recognition, worship, and obedience 6:10-19 "The co...

Constable: Deu 6:20-25 - --Exhortation to remember the past 6:20-25 God explained more fully here the teaching of c...

Guzik: Deu 6:1-25 - Moses Reminds Israel of the Commandment and the Warning Deuteronomy 6 - Moses Reminds Israel of the Commandment and the Warning A. The Commandment: The essence of God's law. 1. (1-3) Remember the commandm...

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Tafsiran/Catatan -- Lainnya

Evidence: Deu 6:5-9 Christians give their sons and their daughters to the world by failing to train them up in God's good ways. (See Proverbs 22:6) Every Christian home s...

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Pendahuluan / Garis Besar

JFB: Deuteronomy (Pendahuluan Kitab) DEUTERONOMY, the second law, a title which plainly shows what is the object of this book, namely, a recapitulation of the law. It was given in the for...

JFB: Deuteronomy (Garis Besar) MOSES' SPEECH AT THE END OF THE FORTIETH YEAR. (Deu. 1:1-46) THE STORY IS CONTINUED. (Deu. 2:1-37) CONQUEST OF OG, KING OF BASHAN. (Deu. 3:1-20) AN E...

TSK: Deuteronomy (Pendahuluan Kitab) The book of Deuteronomy marks the end of the Pentateuch, commonly called the Law of Moses; a work every way worthy of God its author, and only less th...

TSK: Deuteronomy 6 (Pendahuluan Pasal) Overview Deu 6:1, Deu 6:2, The end of the law is obedience; v.3-19, an exhortation thereto; Deu 6:20-25, what they are to teach their children.

Poole: Deuteronomy (Pendahuluan Kitab) FIFTH BOOK of MOSES, CALLED DEUTERONOMY THE ARGUMENT Moses, in the two last months of his life, rehearseth what God had done for them, and their ...

Poole: Deuteronomy 6 (Pendahuluan Pasal) CHAPTER 6 The end of the commandment, obedience, Deu 6:1,2 . He exhorts them thereto, Deu 6:3 . The unity of the Divine essence asserted, Deu 6:4 ....

MHCC: Deuteronomy (Pendahuluan Kitab) This book repeats much of the history and of the laws contained in the three foregoing books: Moses delivered it to Israel a little before his death, ...

MHCC: Deuteronomy 6 (Pendahuluan Pasal) (Deu 6:1-3) A persuasive to obedience. (Deu 6:4, Deu 6:5) An exhortation to obedience. (Deu 6:6-16) Obedience taught. (Deu 6:17-25) General precept...

Matthew Henry: Deuteronomy (Pendahuluan Kitab) An Exposition, with Practical Observations, of The Fifth Book of Moses, Called Deuteronomy This book is a repetition of very much both of the history ...

Matthew Henry: Deuteronomy 6 (Pendahuluan Pasal) Moses, in this chapter, goes on with his charge to Israel, to be sure to keep up their religion in Canaan. It is much the same with ch. 4. I. His ...

Constable: Deuteronomy (Pendahuluan Kitab) Introduction Title The title of this book in the Hebrew Bible was its first two words,...

Constable: Deuteronomy (Garis Besar) Outline I. Introduction: the covenant setting 1:1-5 II. Moses' first major address: a review...

Constable: Deuteronomy Deuteronomy Bibliography Adams, Jay. Marriage, Divorce and Remarriage in the Bible. Phillipsburg, N.J.: Presbyt...

Haydock: Deuteronomy (Pendahuluan Kitab) INTRODUCTION. THE BOOK OF DEUTERONOMY. This Book is called Deuteronomy, which signifies a second law , because it repeats and inculcates the ...

Gill: Deuteronomy (Pendahuluan Kitab) INTRODUCTION TO DEUTERONOMY This book is sometimes called "Elleh hadebarim", from the words with which it begins; and sometimes by the Jews "Mishne...

Gill: Deuteronomy 6 (Pendahuluan Pasal) INTRODUCTION TO DEUTERONOMY 6 In this chapter Moses proceeds on in his exhortations to the people of Israel, to attend to the commandments of God, ...

Advanced Commentary (Kamus, Lagu-Lagu Himne, Gambar, Ilustrasi Khotbah, Pertanyaan-Pertanyaan, dll)


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