וְאָ֣הַבְתָּ֔ אֵ֖ת יְהוָ֣ה אֱלֹהֶ֑יךָ בְּכָל־לְבָבְךָ֥ וּבְכָל־נַפְשְׁךָ֖ וּבְכָל־מְאֹדֶֽךָ׃
Among the most famous verses in the Hebrew Bible, Deuteronomy 6:5 commands a love for God that is total—with all your heart, with all your soul, and with all your might. Yet beneath this theological profundity lies a grammatical structure as meticulously crafted as it is linguistically rich. In this verse alone, we encounter an intricate interplay of pronominal suffixes, prepositional constructs, and coordinative syntax that binds the human heart to divine command.
Let us not treat these words as mere repetition or poetic flourish. Within them lies a precise syntactic architecture—one that builds intensity through parallelism, unity through coordination, and totality through preposition + noun clusters.
The Threefold Cord: Parsing בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ
The final three words of the verse are not random synonyms; they form a tripartite syntactic unit, each beginning with the preposition בְּ (“in/with”) followed by the definite noun כָּל (“all”), then a body-part or abstract noun (heart, soul, might), each suffixed with the second masculine singular -ךָ (“your”). Let’s examine each phrase:
| Phrase | Root | Form | Literal Translation | Grammatical Notes |
|---|---|---|---|---|
| בְּכָל־לְבָבְךָ | לֵב | Prep. בְּ + כָּל + לֵבָב + 2ms suffix | with all your heart | Double bet in לְבָבְךָ is dialectal/archaic; alternative: לִבְּךָ |
| וּבְכָל־נַפְשְׁךָ | נֶפֶשׁ | Conjunctive waw + prep. בְּ + כָּל + נֶפֶשׁ + 2ms suffix | and with all your soul | Used here as “life” or “self”; often denotes existential commitment |
| וּבְכָל־מְאֹדֶךָ | מְאֹד | Conjunctive waw + prep. בְּ + כָּל + מְאֹד + 2ms suffix | and with all your might | Rare as a noun with pronominal suffix; usually adverbial |
Each phrase follows the same grammatical template:
[prep. בְּ] + [כָּל] + [noun] + [2ms suffix]
This formulaic structure creates a syntactic rhythm—a linguistic heartbeat that mirrors the emotional and spiritual demand of the commandment.
Suffix Conjugation Chains: Binding the Self to the Divine Command
One of the most striking features of Deuteronomy 6:5 is the accumulation of second-person singular suffixes throughout the verse. Consider:
| Word | Suffix Meaning | Function |
|---|---|---|
| אֱלֹהֶיךָ | your God | Possessive relationship |
| לְבָבְךָ | your heart | Emotional center |
| נַפְשְׁךָ | your soul | Existential self |
| מְאֹדֶךָ | your might | Physical or material capacity |
These suffixes create a chain of personalization—each binding the individual more tightly to the object of devotion. It is not enough to love God abstractly; the command insists on personal ownership: your God, your heart, your soul, your strength.
This is not merely possessive grammar—it is existential grammar. The self becomes the site of obligation, the body the vessel of covenant.
The Power of Coordination: וּבְכָל Repeated Twice
The conjunction וּבְכָל appears twice after the initial בְּכָל, forming a tricolon—a hallmark of Hebrew poetic structure. This triple repetition is not redundant but intensifying. Each addition reinforces the totality of the demand.
In Biblical Hebrew, such structures often serve to express comprehensiveness:
- Not just part of you, but all of you
- Not just one aspect of life, but every dimension
Yet the choice to use וּבְכָל rather than simply וְכָל is subtle but meaningful. The prefixed בְּ maintains the prepositional consistency across all three elements, creating parallel symmetry. This uniformity underscores the equal weight given to heart, soul, and might—no hierarchy among them, only unity in purpose.
Morphological Echoes: Why מְאֹדֶךָ Stands Out
Of particular interest is the final word: מְאֹדֶךָ. While מְאֹד typically functions as an adverb meaning “very” or “much,” here it is used nominally—as a noun modified by a pronominal suffix. This usage is rare in Biblical Hebrew.
Its presence here may be understood as:
- A semantic shift from “might” or “exceeding” to “resources” or “capacity”
- A stylistic intensifier, emphasizing that even one’s excess or potential must be devoted
Moreover, the segolate ending (-ֶךָ) adds a kind of rhythmic closure to the verse, echoing the earlier קָמֵץ–צֵרֵי pattern in לְבָבְךָ and נַפְשְׁךָ, yet differing slightly in vowel structure. This variation within repetition prevents monotony and enhances memorability—a feature especially important in a text destined to be recited daily.
The Verb That Commands Unity: וְאָהַבְתָּ
The verse opens with a command in the imperfective form:
וְאָ֣הַבְתָּ֔ אֵ֖ת יְהוָ֣ה אֱלֹהֶ֑יךָ — “You shall love the Lord your God.”
This is a Qal imperfect, 2nd person masculine singular, prefixed with waw-consecutive, which gives it the force of a binding imperative. Though technically “you will love,” the context makes clear this is not predictive—it is prescriptive.
What is remarkable is the placement of this verb at the head of the sentence, followed immediately by the direct object marker אֵת, ensuring that the focus is on God as the sole and absolute object of love.
There is no room for ambiguity: the command is direct, the object is specific, and the scope is total.
Chains That Bind Syntax
Deuteronomy 6:5 is not simply a moral or theological high point—it is a syntactic masterpiece. Through the careful orchestration of suffixes, prepositions, and parallel structures, the verse transforms a command into a covenantal act, a declaration of identity, and a grammar of devotion.
Every -ךָ draws the reader inward, binding them to the command.
Every בְּכָל expands outward, demanding full surrender.
Every וּבְכָל connects, unifies, and intensifies.
This is not just language about love.
It is love expressed through language—precise, structured, and eternal.