Deuteronomy 6:7

וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּֽבְשָׁכְבְּךָ וּבְקוּמֶֽךָ׃

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The same verse in five languages

Hebrew

וְשִׁנַּנְתָּ֣ם לְבָנֶ֔יךָ וְדִבַּרְתָּ֖ בָּ֑ם בְּשִׁבְתְּךָ֤ בְּבֵיתֶ֙ךָ֙ וּבְלֶכְתְּךָ֣ בַדֶּ֔רֶךְ וּֽבְשָׁכְבְּךָ֖ וּבְקוּמֶֽךָ׃

Greek (Septuagint)

καὶ προβιβάσεις τοὺς υἱούς σου, καὶ λαλήσεις ἐν αὐτοῖς καθήμενος ἐν οἴκῳ καὶ πορευόμενος ἐν ὁδῷ καὶ κοιταζόμενος καὶ διανιστάμενος·

Greek text from Swete's edition, CC BY-SA 4.0

Latin (Vulgate)

et narrabis ea filiis tuis, et meditaberis in eis sedens in domo tua, et ambulans in itinere, dormiens atque consurgens.

Spanish

y las enseñarás con diligencia a tus hijos, y hablarás de ellas cuando te sientes en tu casa, cuando andes por el camino, cuando te acuestes y cuando te levantes.

Classic Spanish (Reina-Valera 1909)

Y las repetirás á tus hijos, y hablarás de ellas estando en tu casa, y andando por el camino, y al acostarte, y cuando te levantes:

English

And you shall teach them diligently to your children and speak of them when you sit at home and when you walk along the road, when you lie down and when you get up.

What the text says

Summary

Deuteronomy 6:7 instructs a repeated, intensive verbal transmission of "them" (the preceding words/commandments) to one's children, and describes this speaking as happening continuously — at home, on the road, when lying down, and when rising. The verse structures daily life into four temporal moments during which this speech is to occur.

Key words

  • shinnanTam ("you will repeat", H8150) — piel (intensive) stem of a root meaning "to sharpen," here functioning as a sequential perfect continuing the narrative chain; the intensive form conveys repeated, sharpened transmission rather than a single act.
  • dibbarTa ("you will speak", H1696G) — piel sequential perfect, paired with shinnanTam, marking ongoing verbal action ("in them," referring back to the earlier-mentioned words).
  • shivteKha ("your sitting", H3427) — qal infinitive construct with pronominal suffix, forming a temporal clause ("in your sitting/when you sit"), part of the fourfold merism of daily activity.
  • lekhteKha ("your walking", H1980I) — qal infinitive construct with suffix, same temporal construction, referring to travel "on the road" (Derekh, H1870L).
  • qumeKha ("your rising", H6965B) — qal infinitive construct with suffix, closing the pair "lying down / rising up," marking the full daily cycle.

What the text says

The verse opens with two verbs joined by the narrative vav (H9001), both in the sequential perfect: shinnanTam ("you will repeat them", H8150) and dibbarTa ("you will speak", H1696G). These continue a chain of instructions from the preceding verses, with "them" (the pronominal suffix -m, H9038) referring back to unspecified prior content — presumably the words or commandments mentioned earlier in the passage, though this verse alone does not name them.

The remainder of the verse consists of four parallel prepositional phrases, each built from be- ("when/in", H9003) plus a qal infinitive construct plus a second-person pronominal suffix: "in your sitting" (shivteKha), "in your walking" (lekhteKha), "in your lying down" (shokhbekha), "in your rising" (qumeKha). This grammatical pattern — infinitive construct governed by a preposition — is a common Hebrew way of forming temporal clauses ("when you do X"), and the four phrases together form a merism, using two opposite pairs (sitting/walking, lying/rising) to indicate the entirety of daily activity rather than four isolated moments.

Differences between versions

The LXX renders shinnanTam (H8150, "sharpen/repeat") as προβιβάσεις ("you will lead forward" or "instruct"), while the Vulgate uses narrabis ("you will tell/narrate") — both diverging from the Hebrew root's sense of sharpening or intensifying repetition. For dibbarTa (H1696G, "speak"), the LXX has λαλήσεις ("you will speak"), closer to the Hebrew, whereas the Vulgate's meditaberis ("you will meditate/ponder") introduces a reflective nuance not present in the Hebrew verb itself.

This explanation describes the text using linguistic data; it adds no doctrine or confessional interpretation.