1
De 6:1-25.
英文原文
De 6:1-25.
MOSES EXHORTS ISRAEL TO HEAR GOD AND TO KEEP HIS COMMANDMENTS.
1-9. Now these are the commandments, the statutes, and the judgments, which the Lord your God commanded to teach you, that ye might do them . . . whither ye go to possess it--The grand design of all the institutions prescribed to Israel was to form a religious people, whose national character should be distinguished by that fear of the Lord their God which would ensure their divine observance of His worship and their steadfast obedience to His will. The basis of their religion was an acknowledgment of the unity of God with the understanding and the love of God in the heart
(De 6:4, 5).
Compared with the religious creed of all their contemporaries, how sound in principle, how elevated in character, how unlimited in the extent of its moral influence on the heart and habits of the people! Indeed, it is precisely the same basis on which rests the purer and more spiritual form of it which Christianity exhibits
(Mt 22:37; Mr 12:30; Lu 10:27).
Moreover, to help in keeping a sense of religion in their minds, it was commanded that its great principles should be carried about with them wherever they went, as well as meet their eyes every time they entered their homes. A further provision was made for the earnest inculcation of them on the minds of the young by a system of parental training, which was designed to associate religion with all the most familiar and oft-recurring scenes of domestic life. It is probable that Moses used the phraseology in
De 6:7
merely in a figurative way, to signify assiduous, earnest, and frequent instruction; and perhaps he meant the metaphorical language in
De 6:8
to be taken in the same sense also. But as the Israelites interpreted it literally, many writers suppose that a reference was made to a superstitious custom borrowed from the Egyptians, who wore jewels and ornamental trinkets on the forehead and arm, inscribed with certain words and sentences, as amulets to protect them from danger. These, it has been conjectured, Moses intended to supersede by substituting sentences of the law; and so the Hebrews understood him, for they have always considered the wearing of the Tephilim, or frontlets, a permanent obligation. The form was as follows: Four pieces of parchment, inscribed, the first with
Ex 13:2-10;
the second with
Ex 13:11-16;
the third with
De 6:1-8;
and the fourth with
De 11:18-21,
were enclosed in a square case or box of tough skin, on the side of which was placed the Hebrew letter (shin), and bound round the forehead with a thong or ribbon. When designed for the arms, those four texts were written on one slip of parchment, which, as well as the ink, was carefully prepared for the purpose. With regard to the other usage supposed to be alluded to, the ancient Egyptians had the lintels and imposts of their doors and gates inscribed with sentences indicative of a favorable omen [WILKINSON]; and this is still the case, for in Egypt and other Mohammedan countries, the front doors of houses (in Cairo, for instance) are painted red, white, and green, bearing conspicuously inscribed upon them such sentences from the Koran, as "God is the Creator," "God is one, and Mohammed is his prophet." Moses designed to turn this ancient and favorite custom to a better account and ordered that, instead of the former superstitious inscriptions, there should be written the words of God, persuading and enjoining the people to hold the laws in perpetual remembrance.
20
無標題
20-25. 日後你的兒子問你說……——為教導兒女所作的指示，只是前述勸勉的延伸而已。
英文原文
20-25. when thy son asketh thee in time to come, saying--The directions given for the instruction of their children form only an extension of the preceding counsels.
申 6:1-25.
摩西勸以色列聽從神並遵守祂的誡命。
1-9. 這是耶和華你們神所吩咐教訓你們的誡命、律例、典章，使你們在所要過去得為業的地上遵行——以色列所受一切制度的宏旨，是要塑造一個宗教性的民族，其民族特性應以對耶和華他們神的敬畏為標誌，這敬畏將確保他們忠實遵行祂的敬拜並堅貞順服祂的旨意。他們宗教的根基，是以悟性承認神的獨一性、以心愛神
(申 6:4, 5)。
與他們同時代一切宗教信條相比，這在原則上何等健全、在特性上何等高超、在對民心和習慣的道德影響之範圍上何等無限！事實上，這正是基督教所展示那更純淨、更屬靈的形式所依憑的同一根基
(太 22:37; 可 12:30; 路 10:27)。
此外，為幫助他們銘記宗教之感，又命令他們要把這些大原則隨身攜帶、無論何往，並且每次進家時都映入眼簾。又進一步規定借著父母訓練的體系，將這些原則殷勤灌輸到年輕人的心中，這體系旨在將宗教與家庭生活中最熟悉、最常重複的場景相聯。摩西在
申 6:7
所用的话语，很可能只是比喻性的，表示殷勤、懇切、頻繁的教導；他在
申 6:8
的比喻性語言可能也是如此。但以色列人按字面解釋，許多作者認為這裡是指一種從埃及人借來的迷信習俗——他們在額上和臂上佩戴刻有某些字句的珠寶飾物作為護身符，以保佑他們免遭危險。據推測，摩西要以律法的經文取代這些；希伯來人也是這樣領會，因為他們一直視佩戴Tephilim（經文匣）為一項永久的義務。其形式如下：四片羊皮紙上分別寫著——第一片寫
出 13:2-10；
第二片寫
出 13:11-16；
第三片寫
申 6:1-8；
第四片寫
申 11:18-21，
裝入一方堅韌皮革的方盒中，盒側寫上希伯來文字母（shin），以皮帶或絲帶繫於額上。若為手臂所用，這四段經文則寫在一條羊皮紙上，連同墨水都為此目的仔細預備。至於另一被認為暗指的習俗，古埃及人曾在門框和門楣上刻著吉祥之語〔WILKINSON〕；至今仍然如此，因為在埃及和其他伊斯蘭國家，房屋的大門（例如開羅）漆成紅、白、綠色，上面顯眼地刻著出自《古蘭經》的句子，如"神是創造主"、"神是一位，穆罕默德是祂的先知"。摩西要將這一古老而受喜愛的習俗轉為更好的用途，命令以神的話語取代從前的迷信銘文，勸導並吩咐百姓永遠記念律法。