Deuteronomy 6

Deuteronomy 6


“Now this is the commandmentI—the statutesII and the ordinancesIII

Notes on verse 1a

I “commandment” = 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.
II “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.
III “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 the LordIV your GodV chargedVI me to teachVII you

Notes on verse 1b

IV “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.
V “God” = Elohim.
VI “charged” = tsavah. Related to “commandment” in v1. See note III above.
VII “teach” = lamad. Properly, this refers to goading (using a pointed stick to guide or prod one’s flock). By implication, it means teaching or instructing.

to observeVIII in the landIX that you are about to crossX into and occupy,XI 

Notes on verse 1c

VIII “observe” = asah. This is to make, do, act, appoint, become in many senses.
IX “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
X “cross” = abar. This is to pass over or cross over. It is used for transitions, whether literal or figurative. It can also mean to escape, alienate, or fail. This is the root verb from which “Hebrew” is drawn.
XI “occupy” = yarash. This is inheriting or dispossessing. It refers to occupying or colonizing – taking territory by driving out the previous inhabitants and living there instead of them. By implication, it can mean to seize or rob, to expel, ruin, or impoverish.

so that you and your childrenXII and your children’s children may fearXIII the Lord your God all the daysXIV of your lifeXV

Notes on verse 2a

XII “children” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.
XIII “fear” = 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.
XIV “days” = 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.
XV “life” = 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.

and keepXVI allXVII his decreesXVIII and his commandments that I am commandingXIX you, so that your days may be long.XX 

Notes on verse 2b

XVI “keep” = shamar. This is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something.
XVII “all” = kol. From kalal (to complete). This is all or every.
XVIII “decrees” = chuqqah. Related to “statutes” in v1. From choq (see note II above). This is something prescribed such as a statue, custom, or ordinance.
XIX “commanding” = tsavah. Same as “charged” in v1. See note VI above.
XX “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.

HearXXI therefore, O Israel,XXII and observe them diligently,XXIII so that it may go wellXXIV with you and so that you may multiplyXXV greatlyXXVI

Notes on verse 3a

XXI “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.
XXII “Israel” = Yisrael. Related to “God” in v1. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (see note V above). 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.
XXIII “observe…diligently” = shamar + asah. Shamar is the same as “keep” in v2. See note XVI above. Asah is the same as “observe” in v1. See note VIII above.
XXIV “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.
XXV “multiply” = rabah. This is increasing in any aspect whether quantity, authority, size, quality, greatness, etc.
XXVI “greatly” = meod. Perhaps from the same as uwd (firebrand, a poker). This is very, greatly, exceedingly. It can also mean vehemence, force, abundance.

in a land flowingXXVII with milkXXVIII and honey,XXIX as the Lord, the God of your ancestors,XXX has promisedXXXI you.

Notes on verse 3b

XXVII “flowing” = zub. This is to flow or gush. It is to flow like water or overflow. It can also be discharge, pine, waste away, or have a sexual flow.
XXVIII “milk” = chalab. Perhaps from the same as cheleb (fat, finest, marrow; fat in a literal or figurative sense; the richest or best part). This is milk or cheese or suckling.
XXIX “honey” = debash. Root may mean being gummy. This is honey or honeycomb because it is so sticky. It can also refer to syrup.
XXX “ancestors” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.
XXXI “promised” = 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.

“Hear, O Israel: The Lord is our God, the Lord alone.XXXII You shall loveXXXIII the Lord your God with all your heartXXXIV and with all your soulXXXV and with all your might.XXXVI 

Notes on verses 4-5

XXXII “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.
XXXIII “love” = aheb. This is to love, beloved, friend. It is to have affection for sexually or otherwise.
XXXIV “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.
XXXV “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.
XXXVI “might” = meod. Same as “greatly” in v3. See note XXVI above.

KeepXXXVII these wordsXXXVIII that I am commanding you todayXXXIX in your heart. 

Notes on verse 6

XXXVII “keep” = hayah. Related to “Lord” in v1. See note IV above.
XXXVIII “words” = dabar. Related to “promised” in v3. From dabar (see note XXXI 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.
XXXIX “today” = yom. Same as “days” in v2. See note XIV above.

ReciteXL them to your children and talkXLI about them when you areXLII at homeXLIII

Notes on verse 7a

XL “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.
XLI “talk” = dabar. Same as “promised” in v3. See note XXXI above.
XLII “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.
XLIII “home” = bayit. Related to “children” in v2. Probably from banah (see note XII above). This is house, court, family, palace, temple.

and when you areXLIV away,XLV when you lie downXLVI and when you rise.XLVII 

Notes on verse 7b

XLIV “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.
XLV “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.
XLVI “lie down” = shakab. This is to lie down, lodge. It is lying for sleep, sex, or other reasons.
XLVII “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.

BindXLVIII them as a signXLIX on your hand,L fixLI them as an emblemLII onLIII your forehead,LIV 

Notes on verse 8

XLVIII “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.
XLIXsign = oth. 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. 
L “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.
LI “fix” = hayah. Same as “keep” in v6. See note XXXVII above.
LII “emblem” = totaphoth. 3x in OT. Root may mean to bind. This is a band or phylactery.
LIII “on” = bayin. From bin (to discern, consider, attend to; distinguishing things in one’s mind or, more generally, to understand). This is among, between, interval.
LIV “forehead” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).

and writeLV them on the doorpostsLVI of your houseLVII and on your gates.LVIII

Notes on verse 9

LV “write” = kathab. This is to inscribe, write, record, or decree.
LVI “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
LVII “house” = bayit. Same as “home” in v7. See note XLIII above.
LVIII “gates” = 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.

10 LIXWhen the Lord your God has broughtLX you into the land that he sworeLXI to your ancestors, to Abraham,LXII

Notes on verse 10a

LIX {untranslated} = hayah. Same as “keep” in v6. See note XXXVII above.
LX “brought” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
LXI “swore” = shaba. Perhaps from sheba (seven – the number of perfection/sacred fullness). This is to swear, curse, vow, make a covenant. Properly, it can mean to be complete. This is to seven oneself – as in affirming something so strongly it is as though it were said seven times.
LXII “Abraham” = Abraham. Related to “ancestors” in v3. From the same as Abiram (exalted father, a high father – lofty) {from ab (see note XXX above) + rum (rise, bring up, being high, extol, exalt, haughty; to raise in a literal or figurative sense)}. This is Abraham, father of many nations or father of a multitude.

to Isaac,LXIII and to Jacob,LXIV to giveLXV you—a land with fine,LXVI

Notes on verse 10b

LXIII “Isaac” = Yitschaq. From tsachaq (to laugh, mock, play, make sport; this is laughing out loud whether in joy or in a scornful way). This is Isaac, meaning “he laughs.”
LXIV “Jacob” = Yaaqob. From the same as aqeb (heel, hind part, hoof, rear guard of an army, one who lies in wait, usurper). This is Isaac’s son and his descendants. The name means heel-catcher or supplanter.
LXV “give” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
LXVI “fine” = tob. From tob (to be pleasing, to be good). This is good, beautiful, pleasant, agreeable, bountiful, at ease. This word is used for goodness as a concept, a good thing, a good person. This can refer to prosperity and welfare as well as joy, kindness, sweetness, and graciousness. So, this is ethically good, but also enjoyably good.

largeLXVII citiesLXVIII that you did not build,LXIX 

Notes on verse 10c

LXVII “large” = gadol. From gadal (to grow up, become great, become wealthy – to advance. The root meaning may be to twist in the sense of the process of growing). This is great, high, bigger, noble, old, marvelous. It can also refer to someone who is powerful or distinguished.
LXVIII “cities” = iyr. From uwr (to awaken or wake oneself up). This can mean excitement in the sense of wakefulness or city. Properly, this is a place that is guarded. Guards kept schedules according to watches. This sense of the word would include cities as well as encampments or posts that were guarded.
LXIX “build” = banah. Related to “children” in v2 & “home” in v7. See note XII above.

11 houses filledLXX with all sorts of goodsLXXI that you did not fill,LXXII hewnLXXIII cisternsLXXIV that you did not hew,

Notes on verse 11a

LXX “filled” = male. From male (fill, satisfy, replenish, accomplish, fulfill, confirm, or consecrate; fill in a literal or figurative sense). This is full in a literal or figurative sense. It can also mean filling or pregnant.
LXXI “goods” = tub. Related to “fine” in v10. From tob (see note LXVI above). This is goodness, gladness, something that is good. It can also be beauty, welfare, or joy.
LXXII “fill” = male. Related to “filled” in v1. See note LXX above.
LXXIII “hewn” = chatsab. This is to hew or cut material like wood or stone. It can also be to dig, quarry, split, or engrave.
LXXIV “cisterns” = bor. From bur (to bore; figuratively, to explain, examine, or clear up). This is a pit – generally a cistern or dungeon. It could also be a well or fountain.

vineyardsLXXV and olive grovesLXXVI that you did not plantLXXVII—and when you have eatenLXXVIII your fill,LXXIX 

Notes on verse 11b

LXXV “vineyards” = kerem. This is a vineyard, garden, vines, or a vintage.
LXXVI “olive groves” = zayit. This is olive tree, grove, or other parts of the olive tree like the branch or berry.
LXXVII “plant” = nata. To fix or fasten, establish or plant. This is planting in a literal or figurative sense.
LXXVIII “eaten” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.
LXXIX “fill” = saba. To be satisfied or full in a literal or figurative sense. Also, to have plenty of.

12 take careLXXX that you do notLXXXI forgetLXXXII the Lord, who broughtLXXXIII you

Notes on verse 12a

LXXX “take care” = shamar. Same as “keep” in v2. See note XVI above.
LXXXI “not” = pen. Perhaps from panah (to turn, face, appear). This is lest, if, or.
LXXXII “forget” = shakach. This is to forget because of not remembering something or not paying attention to it. It can also mean to mislay.
LXXXIII “brought” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.

out of the land of Egypt,LXXXIV out of the house of slavery.LXXXV 13 The Lord your God you shall fear, him you shall serve,LXXXVI and by his nameLXXXVII alone you shall swear. 

Notes on verses 12b-13

LXXXIV “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.
LXXXV “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.
LXXXVI “serve” = abad. Related to “slavery” in v12. See note LXXXV above.
LXXXVII “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.

14 Do not followLXXXVIII otherLXXXIX gods,XC any of the gods of the peoplesXCI who are all aroundXCII you, 

Notes on verse 14

LXXXVIII “follow” = halak + achar. Halak is the same as “are” in v7. See note XLIV above. Achar is from achar (to remain behind, linger, continue, be behind, or delay; can also imply procrastination). This is after or the last part, following.
LXXXIX “other” = acher. Related to “follow” in v14. From achar (see note LXXXVIII above). This is following, next, strange, other.
XC “gods” = elohim. Same as “God” in v1. See note V above.
XCI “peoples” = am. From amam (to darken, hide, associate; creating shadows by huddling together). This is people or nation. It can be used specifically for a tribe, collectively of troops or armies, or figuratively to refer to a flock of animals.
XCII “all around” = sabib. From sabab (turning around, going around; to surround, cast, walk, fetch; to revolve or border in a literal or figurative sense). This is a circuit or a circle. It could refer to an environment, one’s neighbors, or a circular path round about.

15 because the Lord your God,XCIII who is present withXCIV you, is a jealousXCV God.XCVI

Notes on verse 15a

XCIII “God” = Elohim. Same as “God” in v1. See note V above.
XCIV “with” = qereb. Perhaps from qarab (to come near or approach). This is among, in the midst, before, the center It is the inward part, whether literal or figurative. It can also be used for the heart, the site of thoughts and feelings. This word is also used as a technical term for the entrails of the animals who are sacrificed.
XCV “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.
XCVI “God” = El. Related to “God” in v1 & “Israel” in v3. See note V above.

XCVIIThe angerXCVIII of the Lord your GodXCIX

Notes on verse 15b

XCVII {untranslated} = pen. Same as “not” in v12. See note LXXXI above.
XCVIII “anger” = aph. From anaph (to be angry; properly, breathing hard as a signifier of being enraged). This properly refers to the nose or nostril and by extension the face. It can specifically refer to anger or wrath as one breathes hard and nostrils flare in times of great anger.
XCIX “God” = Elohim. Same as “God” in v1. See note V above.

would be kindledC against you and he would destroyCI you from the faceCII of the earth.CIII

Notes on verse 15c

C “kindled” = charah. Perhaps related to charar (to be hot, burn, glow, melt, be scorched; figuratively, to incite passion, be angry). This is to be displeased, burn with anger, glow, become warn. Figuratively it is a blaze of anger, zeal, or jealousy.
CI “destroy” = shamad. This is to demolish, destroy, perish, overthrow, pluck down.
CII “face” = paneh. Related to “not” in v12. From panah (see note LXXXI above). 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.
CIII “earth” = adamah. From the same as adam (man, humankind); perhaps from ‘adom (to be red). This is ground, earth, soil as red, or land.

16 “Do not put the Lord your GodCIV to the test,CV as you testedCVI him at Massah.CVII 

Notes on verse 16

CIV “God” = Elohim. Same as “God” in v1. See note V above.
CV “put…to the test” = nasah. This is to test, prove, try, tempt, or attempt.
CVI “tested” = nasah. Same as “put…to the test” in v16. See note CV above.
CVII “Massah” = Massah. Related to “put…to the test” in v16. 4x in OT. From nasah (see note CV above). This is Massah, a place whose name means “test” or “proving” or “testing” or “temptation.” See

17 You must diligently keepCVIII the commandments of the Lord your GodCIX and his decreesCX and his statutes that he has commanded you. 18 DoCXI what is rightCXII and goodCXIII

Notes on verses 17-18a

CVIII “diligently keep” = shamar + shamar. Same as “keep” in v2. See note XVI above. The word is repeated twice – the first time as an Infinitive Absolute. The Infinitive Absolute serves to emphasize the sentiment of the word. It is rather like Foghorn Leghorn’s speech pattern, “I said, I said.”
CIX “God” = Elohim. Same as “God” in v1. See note V above.
CX “decrees” = edah. From ed (witness, testimony, recorder); from ud (to admonish, repeat, duplicate, testify, restore, record, relieve). This is testimony or witness.
CXI “do” = asah. Same as “observe” in v1. See note VIII above.
CXII “right” = yashar. From yashar (to be straight, right, even, smooth, or agreeable; figuratively, to make something pleasant or prosperous). This is straight, right, level. Also, it is pleasing, whether pleasing God or pleasing other people. So, it is upright or righteous.
CXIII “good” = tob. Same as “fine” in v10. See note LXVI above.

in the sightCXIV of the Lord, so that it may go well with you and so that you may go inCXV and occupy the good land that the Lord swore to your ancestors, 19 thrusting outCXVI all your enemiesCXVII from beforeCXVIII you, as the Lord has promised.

Notes on verses 18b-19

CXIV “sight” = ayin. Same as “forehead” in v8. See note LIV above.
CXV “go in” = bo. Same as “brought” in v10. See note LX above.
CXVI “thrusting out” = hadaph. 11x in OT. This is to push away, thrust, reject, expel, push down, depose.
CXVII “enemies” = oyeb. From ayab (to hate or be hostile to). This is a foe or enemy as one that you are hostile to.
CXVIII “before” = paneh. Same as “face” in v15. See note CII above.

20 “When your children askCXIX you in time to come,CXX, CXXI ‘What is the meaning of the decreesCXXII and the statutes and the ordinances that the Lord our GodCXXIII has commanded you?’ 

Notes on verse 20

CXIX “ask” = shaal. This is to ask, inquire, beg, borrow, desire, request. It can also mean to demand.
CXX “time to come” = machar. Related to “follow” and “other” in v14. Perhaps from achar (see note LXXXVIII above). This is tomorrow or later. It is some kind of deferred time, so it could also mean indefinitely or refer to the time to come.
CXXI {untranslated} = amar. This is to speak, say, answer, command, promise, report.
CXXII “decrees” = edah. Same as “decrees” in v17. See note CX above.
CXXIII “God” = Elohim. Same as “God” in v1. See note V above.

21 then you shall sayCXXIV to your children, ‘We wereCXXV Pharaoh’sCXXVI slavesCXXVII in Egypt, but the Lord broughtCXXVIII us out of Egypt with a mightyCXXIX hand. 

Notes on verse 21

CXXIV “say” = amar. Same as {untranslated} in v20. See note CXXI above.
CXXV “were” = hayah. Same as “keep” in v6. See note XXXVII above.
CXXVI “Pharaoh’s” = Paroh. From Egyptian pr (palace, pharaoh; literally house + great). This is Pharaoh, a title for Egyptian kings. See
CXXVII “slaves” = ebed. Same as “slavery” in v12. See note LXXXV above.
CXXVIII “brought” = yatsa. Same as “brought” in v12. See note LXXXIII above.
CXXIX “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.

22 The Lord displayedCXXX before our eyesCXXXI greatCXXXII and awesomeCXXXIII signs and wondersCXXXIV against Egypt, against Pharaoh and all his household.CXXXV 

Notes on verse 22

CXXX “displayed” = natan. Same as “give” in v10. See note LXV above.
CXXXI “eyes” = ayin. Same as “forehead” in v8. See note LIV above.
CXXXII “great” = gadol. Same as “large” in v10. See note LXVII above.
CXXXIII “awesome” = ra’. From ra’a’ (to be evil, bad, afflict; properly, to spoil – to destroy by breaking into pieces; figuratively, to cause something to be worthless; this is bad in a physical, social, or moral sense; that which displeases, to do harm or mischief, to punish or vex). This is bad, disagreeable, that which causes pain, misery, something having little or no value, something that is ethically bad, wicked, injury, calamity. This refers to anything that is not what it ought to be – a natural disaster, a disfigurement, an injury, a sin.
CXXXIV “wonders” = mophet. Perhaps from yaphah (to be beautiful, decorate; root means being bright, which implies being beautiful). This is a wonder, miracle, symbol, sign, or omen.
CXXXV “household” = bayit. Same as “home” in v7. See note XLIII above.

23 He broughtCXXXVI us out from there in order to bringCXXXVII us in, to give us the land that he promised on oathCXXXVIII to our ancestors. 24 Then the Lord commanded us to observeCXXXIX all these statutes, to fear the Lord our God,CXL

Notes on verses 23-24a

CXXXVI “brought” = yatsa. Same as “brought” in v12. See note LXXXIII above.
CXXXVII “bring” = bo. Same as “brought” in v10. See note LX above.
CXXXVIII “promised on oath” = shaba. Same as “swore” in v10. See note LXI above.
CXXXIX “observe” = asah. Same as “observe” in v1. See note VIII above.
CXL “God” = Elohim. Same as “God” in v1. See note V above.

for our lastingCXLI good, so as to keep us alive,CXLII as is nowCXLIII the case. 25 If we diligently observeCXLIV this entireCXLV commandment

Notes on verses 24b-25a

CXLI “lasting” = kol + yom. Literally, “all days.” Kol is the same as “all” in v2. See note XVII above. Yom is the same as “days” in v2. See note XIV above.
CXLII “keep…alive” = chayah. Related to “life” in v2. See note XV above.
CXLIII “now” = yom + zeh. Literally, “this day.” Yom is the same as “days” in v2. See note XIV above.
CXLIV “diligently observe” = shamar + asah. Shamar is the same as “keep” in v2. See note XVI above. Asah is the same as “observe” in v1. See note VIII above.
CXLV “entire” = kol. Same as “all” in v2. See note XVII above.

beforeCXLVI the Lord our God,CXLVII as he has commanded us, we will be in the right.’CXLVIII

Notes on verse 25b

CXLVI “before” = paneh. Same as “face” in v15. See note CII above.
CXLVII “God” = Elohim. Same as “God” in v1. See note V above.
CXLVIII “right” = tsedaqah. From the same as tsedeq (rightness, righteousness, vindication. It is everything that is just or ethical. That which is right in a natural, moral, or legal sense. It also includes just weights (i.e. true weights). Figuratively, this is justice, righteousness, equity – even prosperity). This is righteousness, justice, righteous acts, and moral virtue.

Image credit: “Shema Yisrael” at Temple Chai in Long Grove, Illinois. Photo by Howard Lifshitz, 2010.

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