As the climactic renewal and enumeration of Yahweh’s covenant with Israel, Deuteronomy contains at its core a cross between an ancient Near Eastern law code and treaty. Within this structure, the laws and treaty stipulations – general (5:1-11:32) and specific (12:1-26:19) – are given pride of place. After the setting and introduction to the covenant (4:44-49), Moses begins his second sermon (5:1-28:69) with an interpretive restatement of the Decalogue (5:6-21), couched within an extended reflection on the initial law-giving at Horeb and Moses’ role as mediator (5:1-33). In the passage at hand (6:1-15), he then transitions to the remainder of the general stipulations (6:1-11:32) with an introductory exhortation (6:1-3), a distillation of the covenant principles (6:4-5), and an extension of these principles to future generations and society (6:6-9), concluding with a warning against forgetfulness and idolatry as the Israelites soon enter the land of Canaan (6:10-15). In remembrance of and in response to Yahweh’s unique faithfulness, Israel must love Yahweh absolutely and exclusively by internalizing, embodying, and teaching covenant faithfulness as they inherit the blessings of the promised land.
 The relevant sections are: Historical Prologue – Deut 1-3; Laws/Treaty Stipulations – chs. 4-26; Document Clause – 27:3; 31:9-13; Blessings – 28:1-14; and Curses – 28:15-68. Gordon J. Wenham proposes this structural approach to the Deuteronomic covenant in A Guide to the Pentateuch (vol. 1 of Exploring the Old Testament; Downers Grove, IL: IVP Academic, 2002), 125. The similarities between Deuteronomy and ANE suzerain-vassal treaties are also noted by Eugene E. Carpenter in “Deuteronomy,” in Genesis, Exodus, Leviticus, Numbers, Deuteronomy (ed. John H. Walton; vol. 1 of Zondervan Illustrated Bible Backgrounds Commentary: Old Testament, ed. John H. Walton; Grand Rapids: Zondervan, 2009), 420.
 Throughout this study, I assume Mosaic authorship of Deuteronomy. Furthermore, I assume that the passage at hand was originally composed just prior to Moses’ death and the subsequent conquest of Canaan. With regards to setting, Carpenter places Moses in the plains of Moab on the eastern side of the Jordan River in either 1406 or 1229 B.C. The earliest extrabiblical account of the Israelites in Canaan, a stele erected by Merneptah in western Thebes, mentions them already in the land in 1209 B.C (Cf. Carpenter, 420).