Syntax Literate: Jurnal Ilmiah Indonesia p�ISSN:
2541-0849
e-ISSN:
2548-1398
Vol.
7, Special Issue No. 2, Februari 2022
THE
MEANING OF GOD IN DEUTRONOMY 6:6-9 AND ITS IMPLICATION TODAY
Yeremia, Jhon Wesley
Sekolah Tinggi Teologi Kadesi, Indonesia
Email: [email protected],
[email protected]
Abstract
The book of Deuteronomy is a book that contains the confirmation of God's
promise to the Israelites by the elders of the nation of Israel. This book contains
the remembrance made by Moses to the new generation of the Israelites, who at
that time did not exist and were not present when God first conveyed His
promise of a land flowing with milk and honey, and God's inclusion in the
nation of Israel. So that in this book the words and promises of God are
repeated and uttered, in addition to reminding and strengthening the faith of
the new generation of Israel, but also to warn this new generation of God's
commands and prohibitions, what is worthy and despised for those in the world.
his eyes. The author explains the meaning of the words in Deuteronomy 6:6-9,
describes the message and mandate contained in these verses and passages and
interprets God's message in Deuteronomy 6:6-9. The methods used in this exegesis
include historical studies, lexical studies, and grammatical studies. And then
compared to the results of the interpretation of the experts. The results of
this writing are obtained: Why did God convey this message to the Israelites at
that time? What did God want to mean by sending Moses to repeat the preaching
of God's promises and His commandments to the new generation of the Israelites?
And what is the current implementation?
Keywords: concept of god; deutronomy 6:6-9; implication
Introduction
The Book of
Deuteronomy (Greek: Deuteronomium) means the second
law (second law). It is not clear why it is referred to as the second law.
Experts provide various arguments. Some argue that this book contains the first
law reform given by God to Moses on Mount Sinai (Deut. 29:1); there are also
those who call it a substitute law that replaces a book or book of covenants (Woods, 2016).
While the Septuagint calls it repeated law or completed law. This section has a
close relationship with the book of the covenant (Exodus 20:22-23), even
experts think that this section is an extension of the book of the Covenant. This
book contains Moses' farewell message in which he reviews and renews God's
covenant with Israel for the sake of the new generation of Israel. (Cairns, 2015)
They had� reached
the end of their wilderness wanderings and were ready to enter Canaan. Most of
this generation do not remember the first Passover, the crossing of the Red
Sea, or the giving of the Law at Mount Sinai. They needed an enthusiastic
retelling of the covenant, law, and God's faithfulness, and a new revelation of
the blessings that accompany obedience and the curses that accompany
disobedience. In contrast to the book of Numbers, which records the 39-year
wandering of the rebellious "exodus" of Israel, Deuteronomy covers a
short period of about one month at one location in the plains of Moab east of
Jericho and the Jordan River. Regarding the author, the book of Deuteronomy is
part of the Pentateuch which, according to the traditional view, is derived
from Moses.But today's critical study, most of the
experts who think also think about the book of Deuteronomy. R. Coote citing the views of several experts (N. Gottwald; M. Noth; G. Von Rad; Cross) said that the book of Deuteronomy
is a collection of writings from Deuteronomistic History (History D, or Deuteronomistic
History, abbreviated DH). The article discusses the reforms carried out by
Josiah who ruled Judah (640-609 BC) as seen from the Book of Deuteronomy,
Joshua, Judges, 1-2 Samuel, 1-2 Kings. Regarding the time and origin of the
document, scholars understand differently. Most scholars agree before the exile
or after the exile (586-550 BC). (Robert B. Coote, 2015)
Gottwald argues that the Book of Deuteronomy was written by two different
sources. Chapters 12-26 contain a law that scholars say originated in Northern
Israel when the devastation was carried away to the South and hidden in the
Jerusalem Temple. The document is the Book of the Law which was found in the
Temple by Josiah and served as the basis for his reforms (2 Kings 22:10-11). By
Josiah, chapters 1-11 and chapters 27-34, Josiah, Judges, 1-2 Samuel and 1-2
Kings were added to the Torah. Noth argues that the
writing of the book occurred during the exile as a way that Judah's leaders
explained that the exile was inevitable. According to him, the book of
Deuteronomy came from a group of people/schools who joined in a group called
the Deuteronomicsschool. The Book of Deuteronomy is
one of the books in the Old Testament which according to Jewish tradition was
written by Moses. This book was written as a record of the speech Moses gave to
the Israelites when they camped in the plains of Moab, east of the Jordan
river, opposite the city of Jericho. On the first day of the eleventh month of
the fortieth year after they left Egypt, Moses began to tell the people
everything that God had commanded him to tell them. Moses was 120 years old at
that time (Bratcher & Hatton, 2000).
Research Methods
The methods
used in this exegesis include historical studies, lexical studies, and
grammatical studies. And then compared to the results of the interpretation of
the experts. The results of this writing are obtained: Why did God convey this
message to the Israelites at that time? What did God want to mean by sending
Moses to repeat the preaching of God's promises and His commandments to the new
generation of the Israelites? And what is the current implementation?.
Results and Discussion
1.
Grammatical
Studies
a) Genre-Book
of Deuteronomy
In
a general sense, genre is a category or type of literature. Genres are
generally distinguished by their literary form and function, such as narrative
style, and use of figurative language. The literary form (genre) of Deuteronomy
is the books of law because this book contains a mixture of religious law and
civil law, as well as several stories that are more accurately called
historical narrative literature. Deuteronomy is the main base in the life of
ancient Israel. ancient times at the time of its appearance. Some of the legal
traditions handed down by Deuteronomy have pre-Israeli origins from the ancient
Middle East. It should be noted that although scholars have understood the
genres of the Pentateuch differently and in particular Deuteronomy, some of
these views have only been stated or assumed without supporting evidence from
the text. Of the many views relating to the Deuteronomy genre, two seem to be
particularly important: poetry and prose/narrative. However, upon critical
examination of the biblical text one will come to the realization and
conclusion that the genre of the book of Deuteronomy is biblical narrative.
Daniel Kwame Bediako states that Pentatuech
is generally a straightforward narrative sequence (Bediako, 2009).
Leland Rylen asserts that the �literary genre of Deuteronomy is �both poetry
and (Bible) narrative, but . . . mostly biblical narrative.� (Ryken, 1984)
Redditt correctly states that Deuteronomy is a narrative section. It can be
proved that Deuteronomy is a narrative section and the section has all the
narrative features which include narrator, scene, plot, major and minor (Mueller, 2014).
b) Grammatical
Studies
Deutronomy6
:6-9 versi WTT (Hebrew Old Testament)
`^b<)bl' .-l[; ~AY�h;
^�W>c;m. yki�nOa '
rv,�a] hL,ae�h'~yrI�b'D>h; Wy�h'w>.
We
hayuhadevarim ha elleasheranokhimetsauwekha
ha yo al levavkha
^�T.k.l,bW. �^t�,ybeB. ^�T.b.viB.
~B'_ T�r' >B;dIw>
^yn<�bl' . ~Tn'�>N:viw
`^m<)Wqb.W ^�B.kv. 'b.W* %r<D<�b;
Washinantamlevanekha we dibarta bam besivtekhauvelektekha
Baderekhuveshakhbekhauvequmkha
`^yn<)y[e !yB�
e tpo�j'jol. Wy�h'w>^d<+y"-
l[; tAa�l. ~T�r' >v;q.W
Uqeshartamleot al yadekha we hayuletotafotbeineinekha
;s `^yr<(['v.biW ^t�y<Be tzO�Wzm.-l[;~T'�bt. ;kW.
uketavtam al mezuzotbeitekhauvishareikha
Deutronomy6
:6-9 versi TB (TerjemahanBaru-New
Version)
Some
of the words that are the focus and will be described include; a) I command; b)
Teaching repeatedly; c) binding; d) write
c) I
command (^�W>c;m.)
The
word I command 'in verse 6 comes from the Hebrew language ^�W>c;m,from the basic root hWc�tsavah{tsaw-vaw'}�
which means 'command' or 'order' which in English translation is command.hWchas
the nature as a piel participle verb which means it
has an active tense, expresses a process, and the second person is passive, so
that according to the context in verse 6 God who does the 'command'
listener/receiver which is the Israelites does not do an activity or it is said
passive. The word 'command' also has masculine gender and is a word with a
masculine second-person singular suffix that is marked by the suffix^ .I order in the big Indonesian dictionary from the root of
the word command is a word that means to order something or an order.According to BDB (Full) Lexicon, The wordhwcwho give the meaningto give chargedanto
command, to order, which means giving orders, envoys, provisions, and
enforced rules.
1) According
to TWOT Lexicon, it means Command is used for the instruction of a father to a
son. Giving orders like a father to children, giving instructions and
directions, provisions, and rules.
The
wordצווהtsauvahas a masculine form, which
indicates the male gender, where the target here is the second person, namely
Moses stressing the Israelites for important preparations before the Israelites
conquered and inhabited the land of Canaan (Deuteronomy 6:1-3). Moses taught
how the Israelites would one day become a noble and prosperous nation. The
singular participle is an action taken by the ruled, namely the Israelites in
preparation for teaching God's word to children at home. The words in the
passage, refer to the commandments or statutes of God, which Moses had
delivered to the Israelites repeatedly. Nelson reveals, the words speak of the
commandment, which refers broadly to verses 4-5 and broadly concerns the whole
of Moses' words in the Book-Test. With regard to the above, it can be
understood that the words of Moses are God's commands, and must be in the
hearts of the Israelites, meaning that every commandment is not only heard but
must be the basis of life and be in the heart which is a picture of permanent
attention. God's commands must be the focus of attention, become a pattern in
life or must be carried out continuously. In this direction it is understood
that commands are the same as obedience, obedience to carry out orders
accompanied by deep and correct understanding. In verse six shows that the Word
of God becomes a bridge of love and obedience, when the Israelites love the One
God, then it is followed by a command to obey all His statutes (King & Stager, 2010).
According
to the grammatical study, the discussion tells about
the commandments, namely the statutes and regulations of God. That is, love the
Lord your God with all your heart, which must be carried out by the intended
object, namely the Israelites how to teach every commandment that was conveyed
by Moses to them to teach every command of God to their children. his son.
So the word ordered is an act of
obedience or obedience to every command of God carried out by the intended
subject, namely the Israelites to convey every word or commandment that has
been ordered to him to teach every command of God.
d) Teach
diligently (~T'�n>N:viw>)
Teaching
repeatedly in the big Indonesian dictionary is giving lessons to him
continuously more than once, over and over again, even though he has told him
about it, he is not satisfied. 11 The word teaching repeatedly is taken from
the verse 7. The word teach repeatedly comes from Hebrew are~T�n'>N:viwwe shinantamfrom the basic word Shanan which is the Conjuntive
Perfect verb, which is a conjunction from the second person plural verb, which
is masculine from the root word shanam, sharpen or
sharpen or teach diligently. home, lawyer, teacher and others.Verse seven occurs a movement from the
previous verse if in verse six the commandments must be kept in private, then
verse seven commands must be out of the public domain. Commands that have been
accepted and believed, must then be taught. Teaching repeatedly using words𝑤𝑒shinnantamfrom
the basic word~nvshanamwho
give meaning whetwhich
interpret tosharpen,
teach incisivelythat
is to teach sharply.The
word shinnantam uses the conjugation piel in the consecutive perfect form, and is used in the
context of teaching words sharply, further explaining that the conjugation of
the word piel basically serves to emphasize the basic
meaning of a verb Qal the conjugation of Piel describes an action that is carried out more firmly or
explicitly over and over again. (Boeker, 1992)
Teaching repeatedly means teaching God's words diligently, diligently, sharply,
even by force. This shows that the teaching of God's statutes is not done
haphazardly, but must be taught with great emphasis. In the context of the
verse teaching repeatedly is a command shown to the parents of the Israelites,
where parents are obliged to teach children about God's statutes that have been
received through Moses. The rabbis used this verse to emphasize that the Shema
should be "repeated" morning and evening. We must talk about God's
will for our lives during the entire scope of our daily activities.
It
is the responsibility of parents to carry on the faith of the lifestyle. The
continuity and intensity of parents in teaching their children, is clearly seen
in Deuteronomy 6:7b, stating that God's word must be a constant topic of
conversation among believers, starting from family in everyday life in every
activity, from morning to night. The four activities stated in this case show
that every routine activity carried out by parents, both at home, on the way,
when going to bed, and when you wake up. All of these are opportunities for
parents to speak God's word to their children, as Fernando said, speaking God's
word to children at every opportunity, is an effective way to provide spiritual
input for children's lives. When you are on a journey, in the Hebrew sense that
is %r<D<�b;baderekhfrom the basic word%r<D<�derekhnamely
behavior or behavior, based on the Big Indonesian Dictionary, the word behavior
can be interpreted as a way of doing or doing, the authors are interested in
the root of the word how to learn in the classroom, students participate in the
learning process, the teacher plays an active role in tracing every student
there in the classroom how each student learns.In the
word derekh, it is a masculine noun where the target
here is men, if we look at the history or culture of the Israelites in
educating children, the most emphasis is on men in educating their children
because men are the most dominant in the family, so here parents play an active
role in educating children and helping children in terms of learning when the
teacher conveys the child's weaknesses in teaching, parents also help the
teacher in educating children about what are the child's weaknesses in how to
learn.
e) Bind
(~T�r' >v;q.W)
to write (~T�b' .t;k.W the word bind is~T'�r>v;q.Wuqsharttam from the basic wordrvqqashar who interpretingbind, league, together, conspirewhich can be
interpreted to bind, unite, together. The verb word~T'�r>v;q.Wuqsharttamwritten
in qal conjugation in the consecutive perfect form
with ending~T'tamit
means they, who point toShema.
So the word~T�r' >v;q.Wuqsharttamcan
be understood as a command to bind God's words or what is known as Shema. The next for the wordtAa�lleotfrom
proposationlleand
the basic wordtAaowhich
means for a sign upon thin hand. So in verse eight it
can be translated is "and you must bind them" namely Shema as a sign
on your hand. Then the next thing is to be a symbol on your forehead, to be
understood as a sign on your hand. The KJV says and they shall be as frontlets
between thin eyes.diartikanfor a sign upon thine hand.So in verse eight
it can be translated is "and you must bind them" namely Shema as a
sign on your hand. Then the next thing is to be a symbol on your forehead, to
be understood as a sign on your hand. The KJV says and they shall be as
frontlets between thin eyes.The
word~T�b' .t;k.Wuktabattamfrom the basic wordbtkkatavwho
interpret towritewho
give meaningto write. The word is written in the
consecutive perfect form which means will or must, and ending~T'tammeans those who refer to
Allah. Then verse nine can be translated and you must write Allah on the
threshold of your house and on your gate. Based on the description of the two
verses, it can be said that verses 8-9 must be understood in a figurative form.
Initially
this sentence seems to be used as a metaphor (cf. LXX). The context is a
lifestyle teaching opportunity for God's word. However, the rabbis took this
verse very literally and they began to wrap the leather cord around their left
hand with a small box (tefillin) attached which contained selected Scriptures
from the Torah. The same type of box was also tied to their foreheads. This
"phylactery" or "line of prayer" (BDB 377) is also
mentioned in Deut. 11:18 and Mt 23:5. This again is a symbolic gesture that God
has a part, not only in our domestic life, but in our social life (ie, gates, cf. 21:19; 22:15,24). As the threshold (BDB 265)
of the home was often seen as the devil's place in the Greek and Roman world,
in the Jewish world it represented God's presence (ie,
the place where the Passover blood was placed, cf. Exod. 12:7,22,23).
"Your gate" (BDB 1044) can refer to a meeting place for social and
justice (ie, like a city gate). Usually, these small
boxes and door signs (mezuza) contain several passages from Scripture: Deut.
6:4-9; 11:13-21 and Exodus 13:1-10,11-16.
Both
verses present the creative use of visual aidssymbolic
to communicate the word, and to help people to continue to obey it. Every
sentence written in verses 8-9 is figurative, because basically these words
want to express the unending obedience of the Israelites to divine commands.
Mayes explains this command is used figuratively of the command to the student
to keep the teacher's teaching continuously. Binding and writing orders is interpreted as the attitude of the Israelites who
continuously remember God's commands and no longer leave God like the first
generation. Moses advised these people to remain faithful and obedient to follow
God. Binding it and writing it down (verses 8-9), later-century Jews
interpreted it literally to mean that they put the parts of the written law
into small boxes tied to their hands and foreheads (cf. Matt. 23:5). Writing is
one of the oldest human arts.
In
the time of Moses there were various languages used for
communication purposes. Writing must have been part of Moses' general education
in Egypt (Acts 7:22). love for God, which is communicated in creative forms.
Verses 8-9 indicate that the person, home and community of the Israelites, were
distinguished in their character by obedience to the commandments in response
to love for God. So the word of God presented through
all creative, both an open book that can be read by all, and through it one can
know who the Israelites are.
Conclusion
The
exegetical approach to Deuteronomy 6:6-9 has revealed that the Old Testament
concept of education centers on the covenant relationship that Israel had with
God. Teaching is for the purpose of disseminating the knowledge of Israel and
loving service to the creator. Thus, teaching is not optional but essential for
the life and practice of the Israelites. that what is on the side of the
command must inevitably be done, where the application is for children to know
and obey the command through conversation, whether at home, namely when
sitting, sleeping or waking up while on a trip, the teaching is done
repeatedly, over time and in all activities. Where the teaching whose content
is about the commandment to love God must be carried out on children or the
next generation.
Expert
Opinion
1) The
Wycliffe Bible Commentary
What
I command you ... thou shalt heed. The past favors of God mentioned in the
historical introduction will give rise to such love, and that love will be
manifest in reverent obedience to all of God's commands (cf. 11:1, 22; 19:9;
30:16 ; John 14:15). So these
verses are the contents of all the verses that follow.7a. You must teach it ...
to your children. The familial element of the administration of the treaty
requires that the children are also led to obedience to the existing rules (cf.
20ff.). The righteous must meditate on the law of God day
and night (vv. 7b-9; cf. Ps. 1:2). Moses here does not carry out ceremonial
requirements, but outlines the demand to always focus on the approval of the
Lord of Israel through concrete images.
2) Matthew
Henry's Commentary
These
are the means to keep religion in our hearts and homes: 1) Meditation. The Word
of God must be placed in our hearts, so that our thoughts can be used daily
about Him; 2) Children's religious education. Often repeat these things to
them. Be careful and precise in teaching your children. Teach these truths to
all those under your care: 3) Godly discourse. You must speak of these things
with respect and seriousness, not only for the benefit of your children, but
also for your servants, your friends, and your companions. Take every
opportunity to talk to people about you, not about doubtful things, but about
God's clear truths and laws, and things that belong to our peace; 4) Often read
the word. God appointed them to write the sentences of the law on their walls,
and on scrolls of parchment to wear on their wrists. This seems to be binding
in his letter to the Jews, as it is to us in his purpose; namely, that we
should by all means make the word of God familiar to us; that we may have it
ready to be used on all occasions, to keep us from sin, and direct us in duty.
We should not be ashamed to have our religion, or to have ourselves under its
control and government. Here is a warning not to forget God in a day of
prosperity and abundance. When they come easy with the gift, they will tend to
grow up secure, and not care about the Giver. Therefore
be careful, when you lie down safely and gently, lest you forget God. When the world
smiles, we tend to judge it, and expect our happiness in it, so that we forget
Him who is our only part and rest. Attention and caution is
needed at such times. Then be careful; warned of your danger, be on guard. Do
not tempt the Lord your God; nor do we despair of its power and goodness, while
we remain in the course of our duty; nor by considering it so, when we deviatefrom that road.
Current
Implementation That understanding the concept of God's word contained in
Deuteronomy 6:6-9 is very impactful for parents who can set a good example that
can be imitated by children, and for teachers to have good performance in
teaching for students. Besides being a spiritual guide in the church, Servant
of God, Sunday school teacher, and even Shepherd, this teaching must be the
basis and guide in proclaiming the truth of God's word.
As
Moses emphasized to the Israelites to prepare a new Israel before inhabiting
the land that God had promised to the Israelites to teach every statute, God's
commandment to his children was to continue to fear God. Moses emphasized to
the Israelites that this commandment of God is required to be taught to
children, with sincerity, and by repeating it to them and as a symbol or mark
on your forehead, so that you become a child who fears God.
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