5 You shall love Yahweh your God with all your heart, with all your soul, and with all your might.
6 These words, which I command you today, shall be on your heart;
7 and you shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up.
8 You shall bind them for a sign on your hand, and they shall be for frontlets between your eyes.
9 You shall write them on the door posts of your house and on your gates.
10 It shall be, when Yahweh your God brings you into the land which he swore to your fathers, to Abraham, to Isaac, and to Jacob, to give you, great and goodly cities which you didn’t build,
11 and houses full of all good things which you didn’t fill, and cisterns dug out which you didn’t dig, vineyards and olive trees which you didn’t plant, and you shall eat and be full;
12 then beware lest you forget Yahweh, who brought you out of the land of Egypt, out of the house of bondage.
13 You shall fear Yahweh your God; and you shall serve him, and shall swear by his name.
14 You shall not go after other gods, of the gods of the peoples who are around you,
15 for Yahweh your God among you is a jealous God, lest the anger of Yahweh your God be kindled against you, and he destroy you from off the face of the earth.
16 You shall not tempt Yahweh your God, as you tempted him in Massah.
17 You shall diligently keep the commandments of Yahweh your God, and his testimonies, and his statutes, which he has commanded you.
18 You shall do that which is right and good in Yahweh’s sight, that it may be well with you and that you may go in and possess the good land which Yahweh swore to your fathers,
19 to thrust out all your enemies from before you, as Yahweh has spoken.
20 When your son asks you in time to come, saying, “What do the testimonies, the statutes, and the ordinances, which Yahweh our God has commanded you mean?”
21 then you shall tell your son, “We were Pharaoh’s slaves in Egypt. Yahweh brought us out of Egypt with a mighty hand;
22 and Yahweh showed great and awesome signs and wonders on Egypt, on Pharaoh, and on all his house, before our eyes;
23 and he brought us out from there, that he might bring us in, to give us the land which he swore to our fathers.
24 Yahweh commanded us to do all these statutes, to fear Yahweh our God, for our good always, that he might preserve us alive, as we are today.
25 It shall be righteousness to us, if we observe to do all these commandments before Yahweh our God, as he has commanded us.”
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Deuteronomy 6:7–9Let every one commemorate before God the benefits which he bestowed upon them at their deliverance out of the land of Egypt, and this twice every day, both when the day begins and when the hour of sleep comes on, gratitude being in its own nature a just thing, and serving not only by way of return for past, but also by way of invitation of future favors. They are also to inscribe the principal blessings they have received from God upon their doors, and show the same remembrance of them upon their arms; as also they are to bear on their forehead and their arm those wonders which declare the power of God, and his good-will towards them, that God's readiness to bless them may appear every where conspicuous about them.
Let every one commemorate before God the benefits which he bestowed upon them at their deliverance out of the land of Egypt, and this twice every day, both when the day begins and when the hour of sleep comes on, gratitude being in its own nature a just thing, and serving not only by way of return for past, but also by way of invitation of future favors. They are also to inscribe the principal blessings they have received from God upon their doors, and show the same remembrance of them upon their arms; as also they are to bear on their forehead and their arm those wonders which declare the power of God, and his good-will towards them, that God's readiness to bless them may appear every where conspicuous about them.
Josephus, Antiquities of the Jews, Antiquities 4.8.13; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Deuteronomy 6:4When 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. … 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
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. … 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
John Calvin, Commentaries, on 6:4 and 6:13; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Deuteronomy 6:20–25The 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, … which he commands the fathers to teach, should descend to their posterity. … 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. … 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
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, … which he commands the fathers to teach, should descend to their posterity. … 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. … 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
John Calvin, Commentaries, on 6:20–25; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Deuteronomy 6:4–5These two verses the Jews reckon one of the choicest portions of scripture: they write it in their phylacteries, and think themselves not only obliged to say it at least twice every day, but very happy in being so obliged, having this saying among them, Blessed are we, who every morning and evening say, Hear, O Israel, the Lord our God is one Lord. … (2.) That he is the one only living and true God; he only is God, and he is but one. … Some have thought there is here a plain intimation of the trinity of persons in the unity of the Godhead; for here is the name of God three times, and yet all declared to be one. … Did ever any prince make a law that his subjects should love him? Yet such is the condescension of the divine grace that this is made the first and great commandment of God's law, that we love him, and that we perform all other parts of our duty to him from a principle of love.
These two verses the Jews reckon one of the choicest portions of scripture: they write it in their phylacteries, and think themselves not only obliged to say it at least twice every day, but very happy in being so obliged, having this saying among them, Blessed are we, who every morning and evening say, Hear, O Israel, the Lord our God is one Lord. … (2.) That he is the one only living and true God; he only is God, and he is but one. … Some have thought there is here a plain intimation of the trinity of persons in the unity of the Godhead; for here is the name of God three times, and yet all declared to be one. … Did ever any prince make a law that his subjects should love him? Yet such is the condescension of the divine grace that this is made the first and great commandment of God's law, that we love him, and that we perform all other parts of our duty to him from a principle of love.
Matthew Henry, Commentary on the Whole Bible, on 6:4–5; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Deuteronomy 6:6–7The religious education of children (Deu 6:7): "Thou shalt teach them diligently to thy children; and by communicating thy knowledge thou wilt increase it." Those that love the Lord God themselves should do what they can to engage the affections of their children to him, and so to preserve the entail of religion in their families from being cut off. Thou shalt whet them diligently upon thy children, so some read it; frequently repeat these things to them, try all ways of instilling them into their minds, and making them pierce into their hearts; as, in whetting a knife, it is turned first on this side, then on that. "Be careful and exact in teaching thy children; and aim, as by whetting, to sharpen them, and put an edge upon them. Teach them to thy children, not only those of thy own body" (say the Jews) "but all those that are anyway under thy care and tuition." Bishop Patrick well observes here that Moses thought his law so very plain and easy that every father might be able to instruct his sons in it and every mother her daughters.
The religious education of children (Deu 6:7): "Thou shalt teach them diligently to thy children; and by communicating thy knowledge thou wilt increase it." Those that love the Lord God themselves should do what they can to engage the affections of their children to him, and so to preserve the entail of religion in their families from being cut off. Thou shalt whet them diligently upon thy children, so some read it; frequently repeat these things to them, try all ways of instilling them into their minds, and making them pierce into their hearts; as, in whetting a knife, it is turned first on this side, then on that. "Be careful and exact in teaching thy children; and aim, as by whetting, to sharpen them, and put an edge upon them. Teach them to thy children, not only those of thy own body" (say the Jews) "but all those that are anyway under thy care and tuition." Bishop Patrick well observes here that Moses thought his law so very plain and easy that every father might be able to instruct his sons in it and every mother her daughters.
Matthew Henry, Commentary on the Whole Bible, on 6:6–7; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Deuteronomy 6:8–9As 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: … which the same Targum interprets of the Tephilim, or phylacteries, which the Jews wear upon their foreheads, and on their arms, … this the Jews take literally also, and write in a scroll of parchment this section with some passages; … and this is what they call the Mezuzah; … In a parchment prepared for the purpose, they write the words in Deuteronomy 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
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: … which the same Targum interprets of the Tephilim, or phylacteries, which the Jews wear upon their foreheads, and on their arms, … this the Jews take literally also, and write in a scroll of parchment this section with some passages; … and this is what they call the Mezuzah; … In a parchment prepared for the purpose, they write the words in Deuteronomy 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
John Gill, An Exposition of the Old and New Testament, on 6:8–9; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Deuteronomy 6:4–5There are two things contained in it: (1) that Jehovah is the one absolute God; (2) that He requires love with all the heart, all the soul, and all the strength. … Hence what is predicated here of Jehovah (Jehovah one) does not relate to the unity of God, but simply states that it is to Him alone that the name Jehovah rightfully belongs, that He is the one absolute God, to whom no other Elohim can be compared. … This clause not merely precludes polytheism, but also syncretism, which reduces the one absolute God to a national deity, … The demand "with all the heart" excludes all half-heartedness, all division of the heart in its love. … Christ therefore calls the command to love God with all the heart "the first and great commandment," and places on a par with this the commandment … to love one's neighbour as oneself
There are two things contained in it: (1) that Jehovah is the one absolute God; (2) that He requires love with all the heart, all the soul, and all the strength. … Hence what is predicated here of Jehovah (Jehovah one) does not relate to the unity of God, but simply states that it is to Him alone that the name Jehovah rightfully belongs, that He is the one absolute God, to whom no other Elohim can be compared. … This clause not merely precludes polytheism, but also syncretism, which reduces the one absolute God to a national deity, … The demand "with all the heart" excludes all half-heartedness, all division of the heart in its love. … Christ therefore calls the command to love God with all the heart "the first and great commandment," and places on a par with this the commandment … to love one's neighbour as oneself
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 6:4–5; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Deuteronomy 6
Deuteronomy 6:4–25, World English Bible
Deuteronomy 6 in the Bible · Told in the Story: Chapter 15, Hear, Israel
What others have written
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Deuteronomy 6:7–9Let every one commemorate before God the benefits which he bestowed upon them at their deliverance out of the land of Egypt, and this twice every day, both when the day begins and when the hour of sleep comes on, gratitude being in its own nature a just thing, and serving not only by way of return for past, but also by way of invitation of future favors. They are also to inscribe the principal blessings they have received from God upon their doors, and show the same remembrance of them upon their arms; as also they are to bear on their forehead and their arm those wonders which declare the power of God, and his good-will towards them, that God's readiness to bless them may appear every where conspicuous about them.
Josephus, Antiquities of the Jews, Antiquities 4.8.13; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Deuteronomy 6:4When 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. … 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
John Calvin, Commentaries, on 6:4 and 6:13; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Deuteronomy 6:20–25The 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, … which he commands the fathers to teach, should descend to their posterity. … 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. … 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
John Calvin, Commentaries, on 6:20–25; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Deuteronomy 6:4–5These two verses the Jews reckon one of the choicest portions of scripture: they write it in their phylacteries, and think themselves not only obliged to say it at least twice every day, but very happy in being so obliged, having this saying among them, Blessed are we, who every morning and evening say, Hear, O Israel, the Lord our God is one Lord. … (2.) That he is the one only living and true God; he only is God, and he is but one. … Some have thought there is here a plain intimation of the trinity of persons in the unity of the Godhead; for here is the name of God three times, and yet all declared to be one. … Did ever any prince make a law that his subjects should love him? Yet such is the condescension of the divine grace that this is made the first and great commandment of God's law, that we love him, and that we perform all other parts of our duty to him from a principle of love.
Matthew Henry, Commentary on the Whole Bible, on 6:4–5; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Deuteronomy 6:6–7The religious education of children (Deu 6:7): "Thou shalt teach them diligently to thy children; and by communicating thy knowledge thou wilt increase it." Those that love the Lord God themselves should do what they can to engage the affections of their children to him, and so to preserve the entail of religion in their families from being cut off. Thou shalt whet them diligently upon thy children, so some read it; frequently repeat these things to them, try all ways of instilling them into their minds, and making them pierce into their hearts; as, in whetting a knife, it is turned first on this side, then on that. "Be careful and exact in teaching thy children; and aim, as by whetting, to sharpen them, and put an edge upon them. Teach them to thy children, not only those of thy own body" (say the Jews) "but all those that are anyway under thy care and tuition." Bishop Patrick well observes here that Moses thought his law so very plain and easy that every father might be able to instruct his sons in it and every mother her daughters.
Matthew Henry, Commentary on the Whole Bible, on 6:6–7; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Deuteronomy 6:8–9As 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: … which the same Targum interprets of the Tephilim, or phylacteries, which the Jews wear upon their foreheads, and on their arms, … this the Jews take literally also, and write in a scroll of parchment this section with some passages; … and this is what they call the Mezuzah; … In a parchment prepared for the purpose, they write the words in Deuteronomy 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
John Gill, An Exposition of the Old and New Testament, on 6:8–9; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Deuteronomy 6:4–5There are two things contained in it: (1) that Jehovah is the one absolute God; (2) that He requires love with all the heart, all the soul, and all the strength. … Hence what is predicated here of Jehovah (Jehovah one) does not relate to the unity of God, but simply states that it is to Him alone that the name Jehovah rightfully belongs, that He is the one absolute God, to whom no other Elohim can be compared. … This clause not merely precludes polytheism, but also syncretism, which reduces the one absolute God to a national deity, … The demand "with all the heart" excludes all half-heartedness, all division of the heart in its love. … Christ therefore calls the command to love God with all the heart "the first and great commandment," and places on a par with this the commandment … to love one's neighbour as oneself
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 6:4–5; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.