¹tn Heb “commandment.” The word hw`x=m! (“commandment”) again is in the singular, serving as a comprehensive term for the whole stipulation section of the book. See note on the word “commandments” in 5:31.
<sup>2</sup>tn Heb “where you are going over to possess it.”
<sup>3</sup>tn Here the terms are not the usual <yQ!j% and <yf!P*v=m! (as in v. 1) but tQ)j% (“statutes”) and tox=m! (“commandments”). It is clear that these terms are used interchangeably and that their technical precision ought not be overly stressed.
<sup>4</sup>tn Heb “commanding.”
<sup>5</sup>tn Heb “fathers” (also in vv. 10, 18, 23).
<sup>6</sup>tn Heb “the Lord, our God, the Lord, one.” (1) One option is to translate: “The Lord is our God, the Lord alone.” This would be an affirmation that the Lord was the sole object of their devotion. This interpretation finds support from the appeals to loyalty that follow (vv. 5, 14). (2) Another option is to translate: “The Lord is our God, the Lord is unique.” In this case the text would be affirming the people’s allegiance to the Lord, as well as the Lord’s superiority to all other gods. It would also imply that he is the only one worthy of their worship. Support for this view comes from parallel texts such as Deut 7:9 and 10:17, as well as the use of “one” in Song 6:8-9, where the starstruck lover declares that his beloved is unique (literally, “one,” that is, “one of a kind”) when compared to all other women.
sn Verses 4-5 constitute the so-called Shema (after the first word um^v=, “hear”), widely regarded as the very heart of Jewish confession and faith. When Jesus was asked what was the greatest commandment of all, he quoted this text (Matt 22:37-38).
<sup>7</sup>tn The verb bha (“to love”) in this setting communicates not so much an emotional idea as one of covenant commitment. To love the Lord is to be absolutely loyal and obedient to him in every respect, a truth Jesus himself taught (cf. John 14:15). See also the note on the word “loved” in Deut 4:37.
<sup>8</sup>tn Heb “heart.” In OT physiology the heart (Heb bl@, bb*l@) was considered the seat of the mind or intellect, so that one could think with one’s heart. See A. Luc, NIDOTTE 2:749-54.
<sup>9</sup>tn Heb “soul”; “being.” Contrary to Hellenistic ideas of a soul that is discrete and separate from the body and spirit, OT anthropology equated the “soul” (vp#n\) with the person himself. It is therefore best in most cases to translate vp#n\ as “being” or the like. See H. W. Wolff, Anthropology of the Old Testament, 10-25; D. Fredericks, NIDOTTE 3:133-34.
<sup>10</sup>sn For NT variations on the Shema see Matt 22:37-39; Mark 12:29-30; Luke 10:27.
<sup>11</sup>tn Heb “repeat.” If from the root /nv [I], the verb means essentially to “engrave,” that is, “to teach incisively” (Piel); cf. BDB 1041-42.
<sup>12</sup>sn Tie them as a sign on your forearm. Later Jewish tradition referred to the little leather containers tied to the forearms and foreheads as tefillin. They were to contain the following passages from the Torah: Exod 13:1-10, 11-16; Deut 6:5-9; 11:13-21. The purpose was to serve as a “sign” of covenant relationship and obedience.
<sup>13</sup>sn Fasten them as symbols on your forehead. These were also known later as tefillin (see previous note), or, in Greek, a fulakthrion (“phylactery”). These box-like containers, like those on the forearms, held the same scraps of the Torah. It was the hypocritical practice of wearing these without heartfelt sincerity that caused Jesus to speak scathingly about them (cf. Matt 23:5).
<sup>14</sup>sn The Hebrew term m=zWz)t refers both to the door frames and to small cases attached on them containing scripture texts (always Deut 6:4-9 and 11:13-21; and sometimes the decalogue; Exod 13:1-10, 11-16; and Num 10:35-36). See J. Tigay, Deuteronomy, 443-44.
<sup>15</sup>tn Heb “from the gods.” The demonstrative pronoun has been used in the translation for stylistic reasons to avoid redundancy.
<sup>16</sup>tn Heb “lest the anger of the Lord your God be kindled against you and destroy you from upon the surface of the ground.”
<sup>17</sup>sn The place name Massah (Hebrew hS*m^, m^S*h) derives from a root (hsn, nsh) meaning “to test; to try.” The reference here is to the experience in the Sinai desert when Moses struck the rock to obtain water (Exod 17:1-2). The complaining Israelites had, thus, “tested” the Lord, a wickedness that gave rise to the naming of the place (Exod 17:7; cf. Deut 9:22; 33:8).
<sup>18</sup>tn Heb “the commandments of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
<sup>19</sup>tn The Hebrew text uses the infinitive absolute before the finite verb to emphasize the statement. The imperfect verbal form is used here with an obligatory nuance that can be captured in English through the imperative.
<sup>20</sup>tn Heb “upright.”
<sup>21</sup>tn Heb “the Lord.” See note on the word “his” in v. 17.
<sup>22</sup>tn Heb “your son.”
<sup>23</sup>tn Heb “to your son.”
<sup>24</sup>tn 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 divine warrior in the Book of Deuteronomy (cf. 5:15; 7:8; 9:26; 26:8).
<sup>25</sup>tn Heb “the Lord.” See note on the word “his” in v. 17.
<sup>26</sup>tn Heb “house,” referring to the entire household.
<sup>27</sup>tn Heb “the Lord our God.” See note on the word “his” in v. 17.
<sup>28</sup>tn The term “commandment” (hw`x=m!), here in the singular, refers to the entire body of covenant stipulations.