Bible49

DEU 11

Deuteronomy 11:13

WEB

It shall happen, if you shall listen diligently to my commandments which I command you today, to love Yahweh your God, and to serve him with all your heart and with all your soul,

BSB

So if you carefully obey the commandments I am giving you today, to love the LORD your God and to serve Him with all your heart and with all your soul,

KJV

¶ And it shall come to pass, if ye shall hearken diligently unto my commandments which I command you this day, to love the LORD your God, and to serve him with all your heart and with all your soul,

Matthew Henry

Verses 8–17

Deuteronomy 11:8–17

Still Moses urges the same subject, as loth to conclude till he had gained his point. "If thou wilt enter into life, if thou wilt enter into Canaan, a type of that life, and find it a good land indeed to thee, keep the commandments: Keep all the commandments which I command you this day; love God, and serve him with all your heart."

I. Because this was the way to get and keep possession of the promised land. 1. It was the way to get possession (Deu 11:8): That you may be strong for war, and so go in and possess it. So little did they know either of hardship or hazard in the wars of Canaan that he does not say they should go in and fight for it; no, they had nothing in effect to do but go in and possess it. He does not go about to teach them the art of war, how to draw the bow, and use the sword, and keep ranks, that they might be strong, and go in and possess the land; no, but let them keep God's commandments, and their religion, while they are true to it, will be their strength, and secure their success. (2.) It was the way to keep possession (Deu 11:9): That you may prolong your days in this land that your eye is upon. Sin tends to the shortening of the days of particular persons and to the shortening of the days of a people's prosperity; but obedience will be a lengthening out of their tranquillity.

II. Because the land of Canaan, into which they were going, had a more sensible dependence upon the blessing of heaven than the land of Egypt had, Deu 11:10-12. Egypt was a country fruitful enough, but it was all flat, and was watered, not as other countries with rain (it is said of Egypt, Zac 14:18, that it has no rain), but by the overflowing of the river Nile at a certain season of the year, to the improving of which there was necessary a great deal of the art and labour of the husbandman, so that in Egypt a man must bestow as much cost and pains upon a field as upon a garden of herbs. And this made them the more apt to imagine that the power of their own hands got them this wealth. But the land of Canaan was an uneven country, a land of hills and valleys, which not only gave a more pleasing prospect to the eye, but yielded a greater variety of soils for the several purposes of the husbandman. It was a land that had no great rivers in it, except Jordan, but drank water of the rain of heaven, and so, 1. Saved them a great deal of labour. While the Egyptians were ditching and guttering in the fields, up to the knees in mud, to bring water to their land, which otherwise would soon become like the heath in the wilderness, the Israelites could sit in their houses, warm and easy, and leave it to God to water their land with the former and the latter rain, which is called the river of God (Psa 65:9), perhaps in allusion to, and contempt of, the river of Egypt, which that nation was so proud of. Note, The better God has provided, by our outward condition, for our ease and convenience, the more we should abound in his service: the less we have to do for our bodies the more we should do for God and our souls. 2. So he directed them to look upwards to God, who giveth us rain form heaven and fruitful seasons (Act 14:17), and promised to be himself as the dew unto Israel, Hos 14:5. Note, (1.) Mercies bring with them the greatest comfort and sweetness when we see them coming from heaven, the immediate gifts of divine Providence. (2.) The closer dependence we have upon God the more cheerful we should be in our obedience to him. See how Moses here magnifies the land of Canaan above all other lands, that the eyes of God were always upon it, that is, they should be so, to see that nothing was wanting, while they kept close to God and duty; its fruitfulness should be not so much the happy effect of its soil as the immediate fruit of the divine blessing; this may be inferred from its present state, for it is said to be at this day, now that God has departed from it, as barren a spot of ground as perhaps any under heaven. Call it not Naomi: call it Marah.

III. Because God would certainly bless them with an abundance of all good things if they would love him and serve him (Deu 11:13-15): I will give you the rain of your land in due season, so that they should neither want it when the ground called for it nor have it in excess; but they should have the former rain, which fell at seed-time, and the latter rain, which fell before the harvest, Amo 4:7. This represented all the seasonable blessings which God would bestow upon them, especially spiritual comforts, which should come as the latter and former, rain, Hos 6:3. And the earth thus watered produced, 1. Fruits for the service of man, corn and wine, and oil, Psa 104:13-15. 2. Grass for the cattle, that they also might be serviceable to man, that he might eat of them and be full, Deu 11:15. Godliness hath here the promise of the life that now is; but the favour of God shall put gladness into the heart, more than the increase of corn, and wine, and oil will.

IV. Because their revolt from God to idols. would certainly be their ruin: Take heed that your hearts be not deceived, Deu 11:16, Deu 11:17. All that forsake God to set their affection upon, or pay their devotion to, any creature, will find themselves wretchedly deceived to their own destruction; and this will aggravate it that it was purely for want of taking heed. A little care would have prevented their being imposed upon by the great deceiver. To awaken them to take heed, Moses here tells them plainly that if they should turn aside to other gods, 1. They would provoke the wrath of God against them; and who knows the power of that anger? 2. Good things would be turned away from them; the heaven would withhold its rain, and then of course the earth would not yield its fruit. 3. Evil things would come upon them; they would perish quickly form off this good land. And the better the land was the more grievous it would be to perish from it. The goodness of the land would not be their security, when the badness of the inhabitants had made them ripe for ruin.

Cross-references: Deut 11:8 · Deut 11:9 · Deut 11:10 · Zech 14:18 · Ps 65:9 · Acts 14:17 · Hos 14:5 · Deut 11:13 · Amos 4:7 · Hos 6:3 · Ps 104:13 · Deut 11:15 · Deut 11:16 · Deut 11:17

Hebrew interlinear

H1961

הָיָהhâyâh/haw-yaw/

v — exist, be, become, come to pass

Derivation: a primitive root (compare 1933);

to exist, i.e. be or become, come to pass (always emphatic, and not a mere copula or auxiliary)

KJV: beacon, × altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, follow, happen, × have, last, pertain, quit (one-) self, require, × use.

הָיָה

vb — fall out

הָיָה 3570 vb. fall out, come to pass, become, be

Qal

I.

1.

a. Fall out, happen

b. occur, take place, come about, come to pass

2. esp. & very oft., come about, come to pass

a.

(1). וַיְהִי and it came to pass that, most often (c. 292 t.)

(2). rarely also Pf. c. וְ conj. וְהָיָה

b. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)

II. Come into being, become

1.

a. abs., in lively narrative, arise, appear, come

b. sq. prep.

2. become

a. sq. pred. noun (to be viewed as implicit accus.)

b. sq. pred. adj.

c. become like

d. sq. pred. לְ pers.

e. sq. לְ pred.

f. oft. c. לְ pred. לְ pers.

g. with עַל and לְ

h. sts. c. לְ pers. only = became the property of, come into the possession of

III. Be (often with subbordinate idea of becoming)

1. exist, be in existence

2. abide, remain, continue

3. with word of locality, be in or at a place, be situated, stand, lie

4. as copula, joining subj. & pred.

5. periphrastic conjug.

Niph.

1. either be done, be brought about, or occur, come to pass

2. be done, finished, gone

H518

אִםʼim/eem/

prt — lo!, whether?, if, although, Oh that!, when, not

Derivation: a primitive particle;

used very widely as demonstrative, lo!; interrogative, whether?; or conditional, if, although; also Oh that!, when; hence, as a negative, not

KJV: (and, can-, doubtless, if, that) (not), + but, either, + except, + more(-over if, than), neither, nevertheless, nor, oh that, or, + save (only, -ing), seeing, since, sith, + surely (no more, none, not), though, + of a truth, + unless, + verily, when, whereas, whether, while, + yet.

אִם

conj — if

אִם conj.

1. hypoth. part. if

2. Interrog. part.

כִּי אם־

relative conjunction

כִּי אם־

1. each part. retaining its independent force, and relating to a different clause:

a. that if

b. for if

2. (About 140 t.) the two particles being closely conjoined, and relating to the same clause—

a. limiting the prec. clause, except

b. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

c. after an oath, surely

H8085

שָׁמַעshâmaʻ/shaw-mah'/

v — hear, tell

Derivation: a primitive root;

to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)

KJV: × attentively, call (gather) together, × carefully, × certainly, consent, consider, be content, declare, × diligently, discern, give ear, (cause to, let, make to) hear(-ken, tell), × indeed, listen, make (a) noise, (be) obedient, obey, perceive, (make a) proclaim(-ation), publish, regard, report, shew (forth), (make a) sound, × surely, tell, understand, whosoever (heareth), witness.

שָׁמַע

vb — hear

שָׁמַע 1152 vb. hear

Qal 1052

1. subj. pers. hum.

2. י׳ (God) subj.

Niph. 42

1. be heard, of voice, sound

2. be heard of

3. be regarded, obeyed

4. = (favourable) hearing was granted to their voice.

Pi. he caused the people to hear

Hiph. 63

1. of man

2. י׳ subj.

H413

אֵלʼêl/ale/

prep — near, with, among, to

Derivation: (but only used in the shortened constructive form אֶל ); a primitive particle; properly, denoting motion towards, but occasionally used of a quiescent position, i.e.

near, with or among; often in general, to

KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, × hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in).

אֶל

prep — motion to

אֶל (nearly always followed by Makkeph), prep. denoting motion to or direction towards (whether physical or mental).

1. of motion to or unto a person or place

2. Where the limit is actually entered, into

3. Of direction towards anything

4. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against

5. Unto sometimes acquires from the context the sense of in addition to

6. Metaph. in regard to, concerning, on account of

7. Of rule or standard according to (rare)

8. Expressing presence at a spot, against, at, by, not merely after verbs implying motion

9. Prefixed to other preps. it combines with them the idea of motion or direction to

H4687

מִצְוָהmitsvâh/mits-vaw'/

n-f — command, Law

Derivation: from 6680;

a command, whether human or divine (collectively, the Law)

KJV: (which was) commanded(-ment), law, ordinance, precept.

מִצְוָה

n.f — commandment

מִצְוָה 181 n.f. commandment

H834

אֲשֶׁרʼăsher/ash-er'/

r — who, which, what, that, when, where, how, because, in order that

Derivation: a primitive relative pronoun (of every gender and number);

who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.

KJV: × after, × alike, as (soon as), because, × every, for, + forasmuch, + from whence, + how(-soever), × if, (so) that ((thing) which, wherein), × though, + until, + whatsoever, when, where (+ -as, -in, -of, -on, -soever, -with), which, whilst, + whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection.

אֲשֶׁר

part. of relation — who

אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.

בַאֲשֶׁר

adv — in which

בַאֲשֶׁר

a. in (that) which

b. adv. in (the place) where

c. conj. in that, inasmuch as

d. on account of whom?

כַּאֲשֶׁר

conj — according as

כַּאֲשֶׁר conj. according as, as, when

1. according to that which, according as, as

2. with a causal force, in so far as, since

3. with a temporal force, when

מֵאֲשֶׁר

adv — who

מֵאֲשֶׁר

a. from (or than) that which

b. adv. from (the place) where

c. conj. from (the fact) that …, since

H595

אָנֹכִיʼânôkîy/aw-no-kee'/

p — I

Derivation: sometimes, אָנֹכִי; a primitive pronoun;

I

KJV: I, me, × which.

אָֽנֹכִ֫י

pron — I

אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I

H6680

צָוָהtsâvâh/tsaw-vaw'/

v — constitute, enjoin

Derivation: a primitive root;

(intensively) to constitute, enjoin

KJV: appoint, (for-) bid, (give a) charge, (give a, give in, send with) command(-er, -ment), send a messenger, put, (set) in order.

צָוָה

vb — lay charge

[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order

H853

אֵתʼêth/ayth/

prt — self, even, namely

Derivation: apparent contracted from 226 in the demonstrative sense of entity;

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

KJV: [as such unrepresented in English].

אֵת

mark of the accusative

אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

H3117

יוֹםyôwm/yome/

n-m — day

Derivation: from an unused root meaning to be hot;

a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)

KJV: age, always, chronicals, continually(-ance), daily, ((birth-), each, to) day, (now a, two) days (agone), elder, × end, evening, (for) ever(-lasting, -more), × full, life, as (so) long as (... live), (even) now, old, outlived, perpetually, presently, remaineth, × required, season, × since, space, then, (process of) time, as at other times, in trouble, weather, (as) when, (a, the, within a) while (that), × whole ( age), (full) year(-ly), younger.

יוֹם

n.m — day

יוֹם 2285 n.m. day

1. day, opp. night

2. Day as division of time

3. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous

4. Pl. days of anyone

5. Days

6. יוֹם = time

7. Phrases

H157

אָהַבʼâhab/aw-hab'/

v — have affection

Derivation: or אָהֵב ; a primitive root;

to have affection for (sexually or otherwise)

KJV: (be-) love(-d, -ly, -r), like, friend.

אָהֵב

vb — love

אָהֵב 216 vb. love

Qal

1. human love to human object

2. less oft. of appetite

3. love to God

4. esp. Pt.

5. of divine love

Niph. Pt. pl. lovely, loveable

Pi.

1. friends

2. lovers

H3068

יְהֹוָהYᵉhôvâh/yeh-ho-vaw'/

n-pr — Existent, Jeho-vah

Derivation: from 1961;

(the) self-Existent or Eternal; Jeho-vah, Jewish national name of God

KJV: Jehovah, the Lord. Compare 3050, 3069.

יהוה

n.pr.dei — God

יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)

I. יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb

II.

1. יהוה is used with אלהים and suffixes, especially in D

2. the phrase † אֲנִי יהוה is noteworthy

3. יהוה is also used with several predicates, to form sacred names of holy places of Yahweh

H430

אֱלֹהִיםʼĕlôhîym/el-o-heem'/

n-m — gods, God, magistrates

Derivation: plural of 433;

gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative

KJV: angels, × exceeding, God (gods) (-dess, -ly), × (very) great, judges, × mighty.

אֱלֹהִים

n.m.pl — gods

אֱלֹהִים 2570 n.m.pl.

1. pl. in number.

a. rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power

b. divine ones, superhuman beings including God and angels

c. angels

d. gods

2. pl. intensive

a. god or goddess

b. godlike one

c. works of God, or things belongng to him

d. God

3. הָאֱלֹהִים the (true) God

4. אֱלֹהִים = God

H5647

עָבַדʻâbad/aw-bad'/

v — work, serve, till, enslave

Derivation: a primitive root;

to work (in any sense); by implication, to serve, till, (causatively) enslave, etc.

KJV: × be, keep in bondage, be bondmen, bond-service, compel, do, dress, ear, execute, husbandman, keep, labour(-ing man, bring to pass, (cause to, make to) serve(-ing, self), (be, become) servant(-s), do (use) service, till(-er), transgress (from margin), (set a) work, be wrought, worshipper,

עָבַד

vb — work

עָבַד 290 vb. work, serve

Qal

1. labour, work, do work

2. work for another, serve him by labour

3. serve as subjects

4. serve God

5. serve י׳ with Levitical service

Niph.

1. be tilled, of land

2. dub. cultivated field

Pu. worked

Hiph.

1. compel to labour as slaves

2. make to serve as subjects

3. cause to serve God

Hoph. be led or enticed to serve

H3605

כֹּלkôl/kole/

n-m — whole, all, any, every

Derivation: or (Jeremiah 33:8) כּוֹל; from 3634;

properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)

KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever).

כֹּל

n.m — the whole

כֹּל once כּוֹל n.m. the whole, all

1. with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every

2. Absolutely:

a. without the art., all things, all

b. with the art. הַכֹּל

(a). where the sense is limited by the context to things (or persons) just mentioned

(b). in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)

H3824

לֵבָבlêbâb/lay-bawb'/

n-m — heart

Derivation: from 3823; used also like 3820

the heart (as the most interior organ);

KJV: bethink themselves, breast, comfortably, courage, ((faint), (tender-) heart(-ed), midst, mind, × unawares, understanding.

לֵבָב

n.m — inner man

לֵבָב 251 n.m. inner man, mind, will, heart

I. seldom of things in the midst of the seas

II. usu. of men

1. the inner man in contrast with the outer

2. the inner man, indef. the soul, comprehending mind, affections and will

3. specific ref. to mind

4. spec. ref. to inclinations, resolutions, determinations of the will

5. spec. ref. to conscience

6. spec. ref. to moral character

7. = the man himself

8. spec. as seat of appetites

9. spec. of seat of the emotions and passions

10. seat of courage

H5315

נֶפֶשׁnephesh/neh'-fesh/

n-f — breathing creature, animal, vitality

Derivation: from 5314;

properly, a breathing creature, i.e. animal of (abstractly) vitality; used very widely in a literal, accommodated or figurative sense (bodily or mental)

KJV: any, appetite, beast, body, breath, creature, × dead(-ly), desire, × (dis-) contented, × fish, ghost, greedy, he, heart(-y), (hath, × jeopardy of) life (× in jeopardy), lust, man, me, mind, mortally, one, own, person, pleasure, (her-, him-, my-, thy-) self, them (your) -selves, slay, soul, tablet, they, thing, (× she) will, × would have it.

נֶ֫פֶשׁ

n.f — soul

נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion

1. = that which breathes, the breathing substance or being

2. The נפשׁ becomes a living being

3. The נפשׁ is specif.

4. The נפשׁ as the essential of man stands for the man himself

5. נפשׁ = seat of the appetites, in all periods (46 t.)

6. נ׳ = seat of emotions and passions

7. נפשׁ is used occasionally for mental acts

8. נפשׁ for acts of the will is dub.

9. נפשׁ = character is still more dub.

10. נ׳ in D

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