Deuteronomy 5:1-21 & 6:4-9

Deuteronomy 5:1-21 & 6:4-9
NL 205


5:1 MosesI convenedII allIII IsraelIV and said to them:

Notes on verse 5:1a

I “Moses” = Mosheh. From mashah (to pull out in a literal or figurative sense, to draw out) OR from Egyptian mes or mesu (child, son i.e. child of…). This is Moses – the one drawn out from the water, which is to say, rescued. If derived from the Egyptian, his name would share a root with Rameses and Thutmose.
II “convened” = qara. This is to call or call out – to call someone by name. Also used more broadly for calling forth.
III “all” = kol. From kalal (to complete). This is all or every.
IV “Israel” = Yisrael. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (God or god). This is Israel, meaning God strives or one who strives with God; new name for Jacob and for his offspring. This refers to the people and to the land.

“Hear,V O Israel, the statutesVI and ordinancesVII

Notes on verse 5:1b

V “hear” = shama. This is to hear, call, consent, or consider. It implies listening intelligently, giving attention, and, because of these two factors, obedience and action are often implied.
VI “statutes” = choq. From chaqaq (to inscribe, carve, or decree; a lawmaker; literally, this is engraving, but it implies enacting a law because laws were carved into stone or metal). This is statute, boundary, condition, custom, limit, ordinance It is something that is prescribed or something that is owed.
VII “ordinances” = mishpat. From shaphat (to judge, defend, pronounce judgment, condemn, govern). This is a verdict or formal sentence whether from humans or from God. It includes the act of judging as well as the place that judging takes place, the suit itself, and the penalty. Abstractly, this is justice, which includes the rights of the participants.

that I am addressingVIII to youIX today;X you shall learnXI them and observe them diligently.XII 

Notes on verse 5:1c

VIII “addressing” = dabar. This is generally to speak, answer, declare, or command. It might mean to arrange and so to speak in a figurative sense as arranging words.
IX “to you” = ozen. Literally, “in your hearing.” This is ear, hearing, audience, show. Properly, it is broadness – applied to its ear in reference to its shape.
X “today” = yom. Root may mean being hot. This is the day in a literal or figurative sense. It can also mean birth, age, daylight, continually or other references to time.
XI “learn” = lamad. Properly, this refers to goading (using a pointed stick to guide or prod one’s flock). By implication, it means teaching or instructing.
XII “observe…diligently” = shamar + asah. Shamar is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something. Asah is to make, do, act, appoint, become in many senses.

The LordXIII our GodXIV madeXV a covenantXVI with us at Horeb.XVII 

Notes on verse 5:2

XIII “Lord” = YHVH. From havah (to be, become) or hayah (to come to pass, become, be). This is the name of the God of Israel, the self-existent and eternal one, the tetragrammaton. This pronunciation has been lost to time so “Lord” is generally used in its place.
XIV “God” = Elohim. Related to “Israel” in v5:1. From Eloah (God, a god); from El (see note IV above). This is most commonly used as a name for God. Technically, it’s in the plural, i.e. gods. It can also mean great, mighty, judge, or ruler.
XV “made” = karat. This is to cut down, cut off, or make a covenant (idiom for making a covenant is “to cut a covenant”). It can also mean to destroy, fail, or consume.
XVI “covenant” = berit. Perhaps from barah (to eat, choose, make clear); perhaps from bar (grain, wheat); from barar (to select, purify, cleanse, test, brighten, polish). This is a compact, covenant, alliance, treaty, or league.
XVII “Horeb” = Choreb. 17x in OT. From chareb (to devastate, desolate, or be waste). Horeb means waste or desolate.

Not with our ancestorsXVIII did the Lord make this covenant but with us, who are all of us here aliveXIX today. The Lord spokeXX with you faceXXI to face

Notes on verses 5:3-4a

XVIII “ancestors” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.
XIX “alive” = chay. From chayah (to live or keep alive literally or figuratively). This is alive, living, lifetime. It can also be used to describe someone’s age. It can refer to animals, plants, water, or a company or congregation of people. It is life in a very broad sense.
XX “spoke” = dabar. Same as “addressing” in v5:1. See note VIII above.
XXI “face” = paneh. From panah (to turn, face, appear). This is face in a literal or figurative sense. It could be face, presence, anger, respect. It can also be used of God to indicate divine favor or presence.

at the mountain,XXII out ofXXIII the fire.XXIV (At that timeXXV I was standingXXVI

Notes on verses 5:4b-5a

XXII “mountain” = har. From harar (hill or mountain). This is mountain, hill, hilly region.
XXIII “out of” = tavek. This is among, middle, in the midst, the center. Perhaps, properly, to sever.
XXIV “fire” = esh. This is fire, burning, flaming, hot. It is fire in a literal or figurative sense.
XXV “time” = et. Probably from anah (to answer, sing, announce); from ad (forever, all, old); from adah (to pass on, advance, decorate oneself). This is a period or season. It can also mean whenever or continually.
XXVI “standing” = amad. This is to stand up in a literal or figurative sense. So it can be establish, continue, endure, take a stand, act, be a servant, stand still, remain, stand against an enemy.

betweenXXVII the Lord andXXVIII you to declareXXIX to you the wordXXX of the Lord, for you were afraidXXXI because ofXXXII the fire and did not go upXXXIII the mountain.)

Notes on verse 5:5b

XXVII “between” = bayin. From bin (to discern, consider, attend to; distinguishing things in one’s mind or, more generally, to understand). This is among, between, interval.
XXVIII {untranslated} = bayin. Same as “between” in v5:5. See note XXVII above.
XXIX “declare” = nagad. This is to declare, make conspicuous, stand in front, manifest, predict, explain.
XXX “word” = dabar. Related to “addressing” in v5:1. From dabar (see note VIII above). This is speech, a word, a matter, an affair, charge, command, message, promise, purpose, report, request. It is a word, which implies things that are spoken of in a wide sense.
XXXI “were afraid” = yare. This is to fear, be afraid, dreadful. It can also refer to fearful reverence – to fear in a moral sense is to say to revere, respect.
XXXII “because of” = paneh. Same as “face” in v5:4. See note XXI above.
XXXIII “go up” = alah. This is to go up, approach, ascend, be high, be a priority; to arise in a literal or figurative sense.

And he said:

“‘I am the Lord your God, who broughtXXXIV you out of the landXXXV of Egypt,XXXVI out of the houseXXXVII of slavery;XXXVIII 

Notes on verses 5:5c-6

XXXIV “brought” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
XXXV “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
XXXVI “Egypt” = Mitsrayim. Perhaps from matsor (besieged or fortified place, bulwark, entrenchment; something hemmed in; a siege or distress or fastness); from tsur (to confine, besiege, to cramp). This is Egypt.
XXXVII “house” = bayit. Probably from banah (to build, make, set up, obtain children; to build literally or figuratively). This is house, court, family, palace, temple.
XXXVIII “slavery” = ebed. From abad (to work, serve, compel; any kind of work; used causatively, can mean to enslave or keep in bondage). This is a servant, slave, or bondservant.

you shall haveXXXIX no otherXL godsXLI beforeXLII me.

Notes on verse 5:7

XXXIX “have” = hayah. Related to “Lord” in v5:2. See note XIII above.
XL “other” = acher. From achar (to be behind, delay, be late, procrastinate, continue). This is following, next, strange, other.
XLI “gods” = elohim. Same as “God” in v52. See note XIV above.
XLII “before” = paneh. Same as “face” in v5:4. See note XXI above.

“‘You shall not makeXLIII for yourself an idol,XLIV whether in the formXLV

Notes on verse 5:8a

XLIII “make” = asah. Same as “observe…diligently” in v5:1. See note XII above.
XLIV “idol” = pesel. From pasal (to hew, carve; used for wood or stone). This is an idol or image.
XLV “form” = temunah. 10x in OT. From the same as min (kind, sort, species). This is something that has been apportioned or fashioned. It can be an embodiment or shape. It can also figuratively be a favor that manifests.

of anythingXLVI that is in heavenXLVII aboveXLVIII

Notes on verse 5:8b

XLVI “anything” = kol. Same as “all” in v5:1. See note III above.
XLVII “heaven” = shamayim. Root may mean being lofty. This is sky, the air, or heaven. It is in a dual noun form so this might refer to the part of the sky where the clouds move on the one hand and the part beyond that where the sun, moon, and stars are on the other hand.
XLVIII “above” = ma’al. Related to “go up” in v5:5. From alah (see note XXXIII above). This is the upper part, forward, high above, upwards, greater, heaven, or exceedingly.

or that is on the earthXLIX beneathL or that is in the waterLI underLII the earth. 

Notes on verse 5:8c

XLIX “earth” = erets. Same as “land” in v5:6. See note XXXV above.
L “beneath” = tachat. This is underneath, below, the bottom, instead of.
LI “water” = mayim. This is water, waters, or waterway in a general sense. Figuratively, it can also mean juice, urine, or semen.
LII “under” = tachat. Same as “beneath” in v5:8. See note L above.

You shall not bow downLIII to them or serveLIV them, for I the Lord your God am a jealousLV God,LVI

Notes on verse 5:9a

LIII “bow down” = shachah. This is to bow down, make a humble entreaty, to do homage to royalty or to God.
LIV “serve” = abad. Related to “slavery” in v6:6. See note XXXVIII above.
LV “jealous” = qanna. 6x in OT– all in the Torah, all referring to God as a jealous God. From the same as qinah (zeal, jealousy, envy, anger, rivalry) OR from qana (to be jealous, zealous, envious). This is jealous.
LVI “God” = El. Related to “Israel” in v5:1 & “God” in v5:2. See note IV above.

punishingLVII childrenLVIII for the iniquityLIX of parentsLX to the thirdLXI and fourthLXII generation of those who rejectLXIII me 

Notes on verse 5:9b

LVII “punishing” = paqad. This is to attend to or visit – can be used for a friendly or violent encounter. So, it can be to oversee, care for, avenge, or charge.
LVIII “children” = ben. Related to “house” in v5:6. From banah (see note XXXVII above). This is son, age, child. It is son in a literal or figurative sense.
LIX “iniquity” = avon. Perhaps related to avah (to bend, twist, be amiss). This is sin, mischief, guilt, fault, punishment for iniquity, or moral evil.
LX “parents” = ab. Same as “ancestors” in v5:3. See note XVIII above.
LXI “third” = shillesh. 5x in OT. From the same as shalosh (three, fork, triad). This is third or relating to the third. Here, it refers to a great-grandchild.
LXII “fourth” = ribbea. 4x in OT. From the same as arba (four); from raba (to make square or be four-sided). This is fourth or related to the fourth. Here, it would be a great, great grandchild.
LXIII “reject” = sane. This is to hate, an enemy. It is a personal hatred and not an abstract one.

10 but showingLXIV steadfast loveLXV to the thousandthLXVI generation 

Notes on verse 5:10a

LXIV “showing” = asah. Same as “observe…diligently” in v5:1. See note XII above.
LXV “steadfast love” = chesed. From chasad (being good, kind, merciful; may mean bowing one’s neck as is done in the presence of an equal for courtesy’s sake; so, if one in a superior position is treating you like an equal, that is what is captured here). This is favor, goodness, kindness, loving kindness, pity, reproach, or a good deed. When done by God to humanity, this is mercy/loving kindness. When done by humanity to God, it is piety.
LXVI “thousandth” = eleph. Perhaps from the same as eleph (herd, cattle); from alaph (to learn, speak, associate with). This is thousand.

of those who loveLXVII me and keepLXVIII my commandments.LXIX

Notes on verse 5:10b

LXVII “love” = aheb. This is to love, beloved, friend. It is to have affection for sexually or otherwise.
LXVIII “keep” = shamar. Same as “observe…diligently” in v5:1. See note XII above.
LXIX “commandments” = mitsvah. From tsavah (to charge, command, order, enjoin). This is a commandment, law, ordinance obligation, or tradition. It is something commanded whether by God or by a human authority. This term is sometimes used collectively to refer to the Law.

11 “‘You shall not make wrongfulLXX useLXXI of the nameLXXII of the Lord  your God,LXXIII for the Lord will not acquitLXXIV anyone who misusesLXXV his name.

Notes on verse 5:11

LXX “wrongful” = shav. Perhaps from the same as sho (ruin, desolation, storm; from a root that means rushing over – hence a storm and hence devastation). This is emptiness, false, worthless, deceit. It can also refer to evil, guile, idolatry, or something being in vain.
LXXI “make…use” = nasa. This is to lift in a broad sense, literally and figuratively. So it could be to carry, take, or arise. It could also be bring forth, advance, accept.
LXXII “name” = shem. May be from sum (to put, place, set). This is name, fame, renown. A name was thought to indicate something essential about a person – something about their individuality. So, this word can also mean honor, authority, or character.
LXXIII “God” = Elohim. Same as “God” in v5:2. See note XIV above.
LXXIV “acquit” = naqah. This is to be empty, cleanse, acquit, blameless, immune, innocent. It is to be clean or to make clean in a literal or figurative sense. It can also be bare in a negative sense, destroyed.
LXXV “misuses” = nasashav. Nasa is the same as “make…use” in v5:11. See note LXXI above. Shav is the same as “wrongful” in v5:11. See note LXX above.

12 “‘ObserveLXXVI the SabbathLXXVII dayLXXVIII and keep it holy,LXXIX

Notes on verse 5:12a

LXXVI “observe” = shamar. Same as “observe…diligently” in v5:1. See note XII above.
LXXVII “Sabbath” = shabbat. From shabath (to rest, stop, repose, cease working; by implication, to celebrate). This is sabbath, literally meaning rest or intermission.
LXXVIII “day” = yom. Same as “today” in v5:1. See note X above.
LXXIX “keep…holy” = qadash. From qodesh (set apart and so sacred; God is different from us and so God is holy/set apart; things we dedicate to God’s service are set apart for God and so they, too, are holy). This is set apart, consecrated, hallowed, sanctified. This is something or someone that is set apart for a holy purpose or use – ceremonially or morally clean.

as the Lord your GodLXXX commandedLXXXI you. 13 SixLXXXII days you shall laborLXXXIII and doLXXXIV all your work.LXXXV 

Notes on verses 5:12b-13

LXXX “God” = Elohim. Same as “God” in v5:2. See note XIV above.
LXXXI “commanded” = tsavah. Related to “commandments” in v5:10. See note LXIX above.
LXXXII “six” = shesh. This is six. Figuratively, it can be a surplus since it is one more than the number of fingers on the hand.
LXXXIII “labor” = abad. Same as “serve” in v5:9. See note LIV above.
LXXXIV “do” = asah. Same as “observe…diligently” in v5:1. See note XII above.
LXXXV “work” = melakah. From the same as malak (messenger, an angel, or a deputy; human messengers literally or for prophets, priests, or teachers as messengers of God; also supernatural messengers i.e. angels). Properly, this is a deputyship or some kind of work. It can also be the product that comes from labor.

14 But the seventhLXXXVI day is a Sabbath to the Lord your God;LXXXVII you shall not do anyLXXXVIII work—you, or your sonLXXXIX or your daughter,XC

Notes on verse 5:14a

LXXXVI “seventh” = shebii. From sheba (seven – the number of perfection/sacred fullness). This is seventh.
LXXXVII “God” = Elohim. Same as “God” in v5:2. See note XIV above.
LXXXVIII “any” = kol. Same as “all” in v5:1. See note III above.
LXXXIX “son” = ben. Same as “children” in v5:9. See note LVIII above.
XC “daughter” = bat. Related to “house” in v5:6 & “children” in v5:9. From ben (see note LVIII above). This is daughter in a literal or figurative sense.

or your maleXCI or female slave,XCII or your oxXCIII or your donkey,XCIV or any of your livestock,XCV

Notes on verse 5:14b

XCI “male” = ebed. Same as “slavery” in v5:6. See note XXXVIII above.
XCII “female slave” = amah. This is female servant or slave, handmaid.
XCIII “ox” = shor. Perhaps from shur (to travel, turn, journey; travelling like a prostitute or a merchant). This is bull, ox, head of cattle, cow.
XCIV “donkey” = chamor. From chamar (to be red, blush). This is a male donkey.
XCV “livestock” = behemah. This is animal or cattle. It is often used of large quadrupeds.

or the resident alienXCVI in your towns,XCVII so that your male and female slave may restXCVIII as well as you. 

Notes on verse 5:14c

XCVI “resident alien” = ger. From gur (to abide or sojourn; to leave the road to lodge or for any other reason). This is sojourner, guest, stranger, foreigner.
XCVII “towns” = shaar. May be related to sha’ar (to calculate or reckon; may come from a root that means to open up or split). This is a gate, door, or other opening like a port.
XCVIII “rest” = nuach. This is to rest, calm, camp, free, place, remain, satisfy, settle, station, or wait. It is rest and so implies settling down in a literal or figurative sense. This is perhaps the root verb of the name “Noah.”

15 RememberXCIX that you were a slave in the land of Egypt, and the Lord your GodC brought you out from there with a mightyCI handCII

Notes on verse 5:15a

XCIX “remember” = zakar. This is to remember, to mark something so that it can be recalled, to be mindful of, to mention.
C “God” = Elohim. Same as “God” in v5:2. See note XIV above.
CI “mighty” = chazaq. From chazaq (to strengthen, seize, be courageous, repair, bind, heal, conquer, harden). This is strong, hard, powerful, loud, bold, violent, impudent. It is usually strong in a negative sense.
CII “hand” = yad. This is hand, ability, power. Hand in a literal sense, but also what one can do or the means by which one does it.

and an outstretchedCIII arm;CIV thereforeCV the Lord your GodCVI commanded you to keepCVII the Sabbath day.

Notes on verse 5:15b

CIII “outstretched” = natah. This is to stretch or spread out, to extend, or bend. In can also imply moral deflection.
CIV “arm” = zeroa. Perhaps from zara (to sow, scatter seed, conceive). This is the arm, shoulder, or foreleg of an animal. It is figuratively used for power, force, might, or help.
CV “therefore” = ken. Perhaps from kun (properly, in a perpendicular position; literally, to establish, fix, fasten, prepare; figuratively, it is certainty, to be firm, faithfulness, render sure or prosperous). This is to set upright. Generally used figuratively to mean thus, so, afterwards, rightly so.
CVI “God” = Elohim. Same as “God” in v5:2. See note XIV above.
CVII “keep” = asah. Same as “observe…diligently” in v5:1. See note XII above.

16 “‘HonorCVIII your fatherCIX and your mother,CX as the Lord your GodCXI commanded you,

Notes on verse 5:16a

CVIII “honor” = kabad. To be heavy, weighty, or severe. It can also be positive abounding in, rich, or honorable. The Hebrew word for “glory,” kabod, is taken from this root.
CIX “father” = ab. Same as “ancestors” in v5:3. See note XVIII above.
CX “mother” = em. This is a mother as binding a family together or a breeding female animal. It could be mother in a literal or figurative sense.
CXI “God” = Elohim. Same as “God” in v5:2. See note XIV above.

so that your days may be longCXII and that it may go wellCXIII with you in the landCXIV that the Lord your GodCXV is givingCXVI you.

Notes on verse 5:16b

CXII “be long” = arak. This is to continue, lengthen prolong, delay, or endure. It is being long or causing something to be long in a literal or figurative sense.
CXIII “go well” = yatab. This is to be good or pleasing, joyful. It can also mean doing good in an ethical sense or be beautiful, happy, successful, or right.
CXIV “land” = adamah. From the same as adam (man, humankind); perhaps from ‘adom (to be red). This is ground, earth, soil as red, or land.
CXV “God” = Elohim. Same as “God” in v5:2. See note XIV above.
CXVI “giving” = natan. This is to give, put, set, offer. It is to give literally or figuratively.

17 “‘You shall not murder.CXVII

18 “‘Neither shall you commit adultery.CXVIII

19 “‘Neither shall you steal.CXIX

Notes on verses 5:17-19

CXVII “murder” = ratsach. Properly, this is to dash something to pieces. It is to kill a person, but it is used particularly (though not exclusively) for murder.
CXVIII “commit adultery” = naaph. This is to commit adultery or, figuratively, to be an apostate.
CXIX “steal” = ganab. This is to steal in a stealthy way rather than through violence. It can also mean to deceive. There is a Yiddish word ganef that derives from this root. It means thief or scoundrel.

20 “‘Neither shall you bearCXX falseCXXI witnessCXXII against your neighbor.CXXIII

Notes on verse 5:20

CXX “bear” = anah. Related to “time” in v5:5. See note XXV above.
CXXI “false” = shav. Same as “wrongful” in v5:11. See note LXX above.
CXXII “witness” = ed. From ud (to admonish, repeat, duplicate, testify, restore, record, relieve). This is a witness, testimony, or one who records testimony. It can also refer to a prince.
CXXIII “neighbor” = rea. From raah (to associate with). This is the same as neighbor in Leviticus 19:18 “love your neighbor as yourself.” This is friend, companion, fellow, neighbor. It is someone with whom you associate, whether more or less close.

21 “‘Neither shall you covetCXXIV your neighbor’s wife.CXXV

“‘Neither shall you desireCXXVI your neighbor’s house, or field,CXXVII or male or female slave, or ox, or donkey, or anything that belongs to your neighbor.’”

Notes on verse 5:21

CXXIV “covet” = chamad. This is to desire or delight in someone or something. It can also mean something that is precious or coveted. So, it can also refer to lust.
CXXV “wife” = ishshah. From ish (man); perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is woman, wife, or female.
CXXVI “desire” = avah. This is to desire, wish for, crave, lust after, to incline.
CXXVII “field” = sadeh. This is literally field, ground, soil, or land. It can be used to mean wild like a wild animal.

6:4 “Hear, O Israel: The Lord is our God,CXXVIII the Lord alone.CXXIX You shall love the Lord your GodCXXX with all your heartCXXXI

Notes on verses 6:4-5a

CXXVIII “God” = Elohim. Same as “God” in v5:2. See note XIV above.
CXXIX “alone” = echad. Perhaps from achad (to unify, continue on a path; figuratively, to gather one’s thoughts). This is the number one, first, united. It can also be alone, altogether, a certain, a few.
CXXX “God” = Elohim. Same as “God” in v5:2. See note XIV above.
CXXXI “heart” = lebab. May be related to labab (to encourage; properly, to be encased as with fat; used in a good sense, this means to transport someone with love; used in a bad sense, it can mean to dull one’s senses). This is the heart, courage, one’s inner self, the mind, or the will. Heart is only used in a figurative sense in the Old and New Testaments.

and with all your soulCXXXII and with all your might.CXXXIII KeepCXXXIV these words that I am commanding you today in your heart. ReciteCXXXV them to your children and talkCXXXVI about them

Notes on verses 6:5b-7a

CXXXII “soul” = nephesh. Related to naphash (to refresh or be refreshed). This is soul, self, person, emotion. It is a breathing creature. Can also refer to appetites and desires.
CXXXIII “might” = meod. Perhaps from the same as uwd (firebrand, a poker). This is very, greatly, exceedingly. It can also mean vehemence, force, abundance.
CXXXIV “keep” = hayah. Same as “have” in v5:7. See note XXXIX above.
CXXXV “recite” = shanan. 9x in OT. This is to pierce, sharpen, or whet. It is often used for sharp arrows or being pricked in the heart. Figuratively, it can mean to teach diligently.
CXXXVI “talk” = dabar. Same as “addressing” in v5:1. See note VIII above.

when you areCXXXVII at homeCXXXVIII and when you areCXXXIX

Notes on verse 6:7b

CXXXVII “are” = yashab. This is to sit and so to remain and so to dwell. It is sitting for any reason – as a judge, in order to ambush, or just sitting quietly. Causatively, this can mean settling or marrying. This can also mean continue, endure, or establish.
CXXXVIII “home” = bayit. Same as “house” in v5:6. See note XXXVII above.
CXXXIX “are” = halak. This is go, come, walk. It is walk literally and figuratively and includes people and animals. It can be used figuratively for one’s moral life – how we walk according to God’s way or against it. It can also refer to the walk of life as in the course one’s life takes, the choices we make, etc.

away,CXL when you lie downCXLI and when you rise.CXLII 

Notes on verse 6:7c

CXL “away” = derek. From darak (to tread, march, to walk. Can also mean affixing a string to a box since one needs to step on it to bend it in the process; so also an archer). This is a road as a thing that is walked on. Can be used figuratively for the path that one’s life takes or how one chooses to live one’s life.
CXLI “lie down” = shakab. This is to lie down, lodge. It is lying for sleep, sex, or other reasons.
CXLII “rise” = qum. To arise, stand, accomplish, establish, abide. This is rising as in rising against, getting up after being sick or asleep, arising from one state to another, becoming powerful, or rising for action. It can also be standing in a figurative sense.

BindCXLIII them as a signCXLIV on your hand, fixCXLV them as an emblemCXLVI 

Notes on verse 6:8a

CXLIII “bind” = qashar. This is to tie or bind. It can also refer to joining together as a league or in love. In a negative sense, it can mean to conspire.
CXLIV “sign” = ot. From avah (to mark, sign, point out); OR from uth (to agree). This is a sign in a literal or figurative sense. It could be a flag or monument. It could be evidence or a mark. It could also be an omen or a miracle. 
CXLV “fix” = hayah. Same as “have” in v5:7. See note XXXIX above.
CXLVI “emblem” = totaphoth. 3x in OT. Root may mean to bind. This is a band or phylactery.

onCXLVII your forehead,CXLVIII and writeCXLIX them on the doorpostsCL of your house and on your gates.CLI

Notes on verses 6:8b-9

CXLVII “on” = bayin. Same as “between” in v5:5. See note XXVII above.
CXLVIII “forehead” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
CXLIX “write” = kathab. This is to inscribe, write, record, or decree.
CL “doorposts” = mezuzah. 19x in OT. From the same as ziz (moving things like animals, abundance). This is a door or gate post. In modern Judaism, a mezuzah adorns the doorpost of many Jewish homes in reference to Deuteronomy 6:9. See
CLI “gates” = shaar. Same as “towns” in v5:14. See note XCVII above.

Image credit: “Giving of the Ten Commandments” by Lette Valeska, 1948.

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