The covenant renewal at Moab is not merely a repetition of Sinai. It is an extension of Sinai's covenant to those not present at Sinai, to you who stand here today and to those who are not here with us today. The covenant spans generations. It binds the people not only as individuals but as a continuous community across time.
The covenant in Deuteronomy 29 is explicit about its generational scope: the children's children, those not yet born, are included. Thread 2 is the corporate covenant's generational reach: the elect body is constituted across time, not only across space.
And then the most important epistemological statement in the Torah: the secret things belong to YHWH our God, but the revealed things belong to us and to our children forever. Ha-nistarot la-YHWH. Ha-niglot lanu.
This verse is the Torah's own doctrine of revelation and mystery. What God has not disclosed, we do not presume to know. What God has disclosed: the covenant, the commandments, the law, belongs to us permanently. The Provisionist-Calvinist debate in every generation comes back to this verse: the secret things are God's. The revealed things: including the genuine imperatives, the genuine conditions, the genuine offer, are ours. We reason from what is revealed. We do not presume to reason from what is hidden.
Thread 4 is the practical application: the law belongs to us and to our children so that we may do all the words of this law. The purpose of the revealed things is action. The commandments are revealed so they can be kept. The keeping requires genuine agency.
The secret things belong to the LORD but the revealed things belong to us and to our children: the most important epistemological statement in the Torah; the distinction between divine hiddenness and divine disclosure is the ground of the entire covenant.
הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם (ha-nistarot la-YHWH Elohenu ve-ha-niglot lanu u-le-vaneinu ad olam): the secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for ever: ha-nistarot (the hidden things, Niphal participle of satar, to hide; the divine mysteries that God has not disclosed); ha-niglot (the revealed things, Niphal participle of galah, to reveal, uncover; what God has made known; the covenant is in the revealed category, not hidden from the people to whom it was given); ad olam (forever, the revealed things belong to us permanently, not temporarily)
threads t2 · t4 · t5 · see Romans 11:33-36 · John 15:15 · 1 Corinthians 2:10
The covenant renewal at Moab is not merely a repetition of Sinai. It is an extension of Sinai's covenant to those not present at Sinai, to you who stand here today and to those who are not here with us today. The covenant spans generations. It binds the people not only as individuals but as a continuous community across time.
The covenant in Deuteronomy 29 is explicit about its generational scope: the children's children, those not yet born, are included. Thread 2 is the corporate covenant's generational reach: the elect body is constituted across time, not only across space.
And then the most important epistemological statement in the Torah: the secret things belong to YHWH our God, but the revealed things belong to us and to our children forever. Ha-nistarot la-YHWH. Ha-niglot lanu.
This verse is the Torah's own doctrine of revelation and mystery. What God has not disclosed, we do not presume to know. What God has disclosed: the covenant, the commandments, the law, belongs to us permanently. The Provisionist-Calvinist debate in every generation comes back to this verse: the secret things are God's. The revealed things: including the genuine imperatives, the genuine conditions, the genuine offer, are ours. We reason from what is revealed. We do not presume to reason from what is hidden.
Thread 4 is the practical application: the law belongs to us and to our children so that we may do all the words of this law. The purpose of the revealed things is action. The commandments are revealed so they can be kept. The keeping requires genuine agency.
The secret things belong to the LORD but the revealed things belong to us and to our children: the most important epistemological statement in the Torah; the distinction between divine hiddenness and divine disclosure is the ground of the entire covenant.
הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם (ha-nistarot la-YHWH Elohenu ve-ha-niglot lanu u-le-vaneinu ad olam): the secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for ever: ha-nistarot (the hidden things, Niphal participle of satar, to hide; the divine mysteries that God has not disclosed); ha-niglot (the revealed things, Niphal participle of galah, to reveal, uncover; what God has made known; the covenant is in the revealed category, not hidden from the people to whom it was given); ad olam (forever, the revealed things belong to us permanently, not temporarily)
threads t2 · t4 · t5 · see Romans 11:33-36 · John 15:15 · 1 Corinthians 2:10
The covenant renewal at Moab is not merely a repetition of Sinai. It is an extension of Sinai's covenant to those not present at Sinai, to you who stand here today and to those who are not here with us today. The covenant spans generations. It binds the people not only as individuals but as a continuous community across time.
The covenant in Deuteronomy 29 is explicit about its generational scope: the children's children, those not yet born, are included. Thread 2 is the corporate covenant's generational reach: the elect body is constituted across time, not only across space.
And then the most important epistemological statement in the Torah: the secret things belong to YHWH our God, but the revealed things belong to us and to our children forever. Ha-nistarot la-YHWH. Ha-niglot lanu.
This verse is the Torah's own doctrine of revelation and mystery. What God has not disclosed, we do not presume to know. What God has disclosed: the covenant, the commandments, the law, belongs to us permanently. The Provisionist-Calvinist debate in every generation comes back to this verse: the secret things are God's. The revealed things: including the genuine imperatives, the genuine conditions, the genuine offer, are ours. We reason from what is revealed. We do not presume to reason from what is hidden.
Thread 4 is the practical application: the law belongs to us and to our children so that we may do all the words of this law. The purpose of the revealed things is action. The commandments are revealed so they can be kept. The keeping requires genuine agency.
The secret things belong to the LORD but the revealed things belong to us and to our children: the most important epistemological statement in the Torah; the distinction between divine hiddenness and divine disclosure is the ground of the entire covenant.
הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם (ha-nistarot la-YHWH Elohenu ve-ha-niglot lanu u-le-vaneinu ad olam): the secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for ever: ha-nistarot (the hidden things, Niphal participle of satar, to hide; the divine mysteries that God has not disclosed); ha-niglot (the revealed things, Niphal participle of galah, to reveal, uncover; what God has made known; the covenant is in the revealed category, not hidden from the people to whom it was given); ad olam (forever, the revealed things belong to us permanently, not temporarily)
threads t2 · t4 · t5 · see Romans 11:33-36 · John 15:15 · 1 Corinthians 2:10
The covenant renewal at Moab is not merely a repetition of Sinai. It is an extension of Sinai's covenant to those not present at Sinai, to you who stand here today and to those who are not here with us today. The covenant spans generations. It binds the people not only as individuals but as a continuous community across time.
The covenant in Deuteronomy 29 is explicit about its generational scope: the children's children, those not yet born, are included. Thread 2 is the corporate covenant's generational reach: the elect body is constituted across time, not only across space.
And then the most important epistemological statement in the Torah: the secret things belong to YHWH our God, but the revealed things belong to us and to our children forever. Ha-nistarot la-YHWH. Ha-niglot lanu.
This verse is the Torah's own doctrine of revelation and mystery. What God has not disclosed, we do not presume to know. What God has disclosed: the covenant, the commandments, the law, belongs to us permanently. The Provisionist-Calvinist debate in every generation comes back to this verse: the secret things are God's. The revealed things: including the genuine imperatives, the genuine conditions, the genuine offer, are ours. We reason from what is revealed. We do not presume to reason from what is hidden.
Thread 4 is the practical application: the law belongs to us and to our children so that we may do all the words of this law. The purpose of the revealed things is action. The commandments are revealed so they can be kept. The keeping requires genuine agency.
The secret things belong to the LORD but the revealed things belong to us and to our children: the most important epistemological statement in the Torah; the distinction between divine hiddenness and divine disclosure is the ground of the entire covenant.
הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם (ha-nistarot la-YHWH Elohenu ve-ha-niglot lanu u-le-vaneinu ad olam): the secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for ever: ha-nistarot (the hidden things, Niphal participle of satar, to hide; the divine mysteries that God has not disclosed); ha-niglot (the revealed things, Niphal participle of galah, to reveal, uncover; what God has made known; the covenant is in the revealed category, not hidden from the people to whom it was given); ad olam (forever, the revealed things belong to us permanently, not temporarily)
threads t2 · t4 · t5 · see Romans 11:33-36 · John 15:15 · 1 Corinthians 2:10
The covenant renewal at Moab is not merely a repetition of Sinai. It is an extension of Sinai's covenant to those not present at Sinai, to you who stand here today and to those who are not here with us today. The covenant spans generations. It binds the people not only as individuals but as a continuous community across time.
The covenant in Deuteronomy 29 is explicit about its generational scope: the children's children, those not yet born, are included. Thread 2 is the corporate covenant's generational reach: the elect body is constituted across time, not only across space.
And then the most important epistemological statement in the Torah: the secret things belong to YHWH our God, but the revealed things belong to us and to our children forever. Ha-nistarot la-YHWH. Ha-niglot lanu.
This verse is the Torah's own doctrine of revelation and mystery. What God has not disclosed, we do not presume to know. What God has disclosed: the covenant, the commandments, the law, belongs to us permanently. The Provisionist-Calvinist debate in every generation comes back to this verse: the secret things are God's. The revealed things: including the genuine imperatives, the genuine conditions, the genuine offer, are ours. We reason from what is revealed. We do not presume to reason from what is hidden.
Thread 4 is the practical application: the law belongs to us and to our children so that we may do all the words of this law. The purpose of the revealed things is action. The commandments are revealed so they can be kept. The keeping requires genuine agency.
The secret things belong to the LORD but the revealed things belong to us and to our children: the most important epistemological statement in the Torah; the distinction between divine hiddenness and divine disclosure is the ground of the entire covenant.
הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם (ha-nistarot la-YHWH Elohenu ve-ha-niglot lanu u-le-vaneinu ad olam): the secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for ever: ha-nistarot (the hidden things, Niphal participle of satar, to hide; the divine mysteries that God has not disclosed); ha-niglot (the revealed things, Niphal participle of galah, to reveal, uncover; what God has made known; the covenant is in the revealed category, not hidden from the people to whom it was given); ad olam (forever, the revealed things belong to us permanently, not temporarily)
threads t2 · t4 · t5 · see Romans 11:33-36 · John 15:15 · 1 Corinthians 2:10
The covenant renewal at Moab is not merely a repetition of Sinai. It is an extension of Sinai's covenant to those not present at Sinai, to you who stand here today and to those who are not here with us today. The covenant spans generations. It binds the people not only as individuals but as a continuous community across time.
The covenant in Deuteronomy 29 is explicit about its generational scope: the children's children, those not yet born, are included. Thread 2 is the corporate covenant's generational reach: the elect body is constituted across time, not only across space.
And then the most important epistemological statement in the Torah: the secret things belong to YHWH our God, but the revealed things belong to us and to our children forever. Ha-nistarot la-YHWH. Ha-niglot lanu.
This verse is the Torah's own doctrine of revelation and mystery. What God has not disclosed, we do not presume to know. What God has disclosed: the covenant, the commandments, the law, belongs to us permanently. The Provisionist-Calvinist debate in every generation comes back to this verse: the secret things are God's. The revealed things: including the genuine imperatives, the genuine conditions, the genuine offer, are ours. We reason from what is revealed. We do not presume to reason from what is hidden.
Thread 4 is the practical application: the law belongs to us and to our children so that we may do all the words of this law. The purpose of the revealed things is action. The commandments are revealed so they can be kept. The keeping requires genuine agency.
The secret things belong to the LORD but the revealed things belong to us and to our children: the most important epistemological statement in the Torah; the distinction between divine hiddenness and divine disclosure is the ground of the entire covenant.
הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם (ha-nistarot la-YHWH Elohenu ve-ha-niglot lanu u-le-vaneinu ad olam): the secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for ever: ha-nistarot (the hidden things, Niphal participle of satar, to hide; the divine mysteries that God has not disclosed); ha-niglot (the revealed things, Niphal participle of galah, to reveal, uncover; what God has made known; the covenant is in the revealed category, not hidden from the people to whom it was given); ad olam (forever, the revealed things belong to us permanently, not temporarily)
threads t2 · t4 · t5 · see Romans 11:33-36 · John 15:15 · 1 Corinthians 2:10
The covenant renewal at Moab is not merely a repetition of Sinai. It is an extension of Sinai's covenant to those not present at Sinai, to you who stand here today and to those who are not here with us today. The covenant spans generations. It binds the people not only as individuals but as a continuous community across time.
The covenant in Deuteronomy 29 is explicit about its generational scope: the children's children, those not yet born, are included. Thread 2 is the corporate covenant's generational reach: the elect body is constituted across time, not only across space.
And then the most important epistemological statement in the Torah: the secret things belong to YHWH our God, but the revealed things belong to us and to our children forever. Ha-nistarot la-YHWH. Ha-niglot lanu.
This verse is the Torah's own doctrine of revelation and mystery. What God has not disclosed, we do not presume to know. What God has disclosed: the covenant, the commandments, the law, belongs to us permanently. The Provisionist-Calvinist debate in every generation comes back to this verse: the secret things are God's. The revealed things: including the genuine imperatives, the genuine conditions, the genuine offer, are ours. We reason from what is revealed. We do not presume to reason from what is hidden.
Thread 4 is the practical application: the law belongs to us and to our children so that we may do all the words of this law. The purpose of the revealed things is action. The commandments are revealed so they can be kept. The keeping requires genuine agency.
The secret things belong to the LORD but the revealed things belong to us and to our children: the most important epistemological statement in the Torah; the distinction between divine hiddenness and divine disclosure is the ground of the entire covenant.
הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם (ha-nistarot la-YHWH Elohenu ve-ha-niglot lanu u-le-vaneinu ad olam): the secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for ever: ha-nistarot (the hidden things, Niphal participle of satar, to hide; the divine mysteries that God has not disclosed); ha-niglot (the revealed things, Niphal participle of galah, to reveal, uncover; what God has made known; the covenant is in the revealed category, not hidden from the people to whom it was given); ad olam (forever, the revealed things belong to us permanently, not temporarily)
threads t2 · t4 · t5 · see Romans 11:33-36 · John 15:15 · 1 Corinthians 2:10
The covenant renewal at Moab is not merely a repetition of Sinai. It is an extension of Sinai's covenant to those not present at Sinai, to you who stand here today and to those who are not here with us today. The covenant spans generations. It binds the people not only as individuals but as a continuous community across time.
The covenant in Deuteronomy 29 is explicit about its generational scope: the children's children, those not yet born, are included. Thread 2 is the corporate covenant's generational reach: the elect body is constituted across time, not only across space.
And then the most important epistemological statement in the Torah: the secret things belong to YHWH our God, but the revealed things belong to us and to our children forever. Ha-nistarot la-YHWH. Ha-niglot lanu.
This verse is the Torah's own doctrine of revelation and mystery. What God has not disclosed, we do not presume to know. What God has disclosed: the covenant, the commandments, the law, belongs to us permanently. The Provisionist-Calvinist debate in every generation comes back to this verse: the secret things are God's. The revealed things: including the genuine imperatives, the genuine conditions, the genuine offer, are ours. We reason from what is revealed. We do not presume to reason from what is hidden.
Thread 4 is the practical application: the law belongs to us and to our children so that we may do all the words of this law. The purpose of the revealed things is action. The commandments are revealed so they can be kept. The keeping requires genuine agency.
The secret things belong to the LORD but the revealed things belong to us and to our children: the most important epistemological statement in the Torah; the distinction between divine hiddenness and divine disclosure is the ground of the entire covenant.
הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם (ha-nistarot la-YHWH Elohenu ve-ha-niglot lanu u-le-vaneinu ad olam): the secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for ever: ha-nistarot (the hidden things, Niphal participle of satar, to hide; the divine mysteries that God has not disclosed); ha-niglot (the revealed things, Niphal participle of galah, to reveal, uncover; what God has made known; the covenant is in the revealed category, not hidden from the people to whom it was given); ad olam (forever, the revealed things belong to us permanently, not temporarily)
threads t2 · t4 · t5 · see Romans 11:33-36 · John 15:15 · 1 Corinthians 2:10
The covenant renewal at Moab is not merely a repetition of Sinai. It is an extension of Sinai's covenant to those not present at Sinai, to you who stand here today and to those who are not here with us today. The covenant spans generations. It binds the people not only as individuals but as a continuous community across time.
The covenant in Deuteronomy 29 is explicit about its generational scope: the children's children, those not yet born, are included. Thread 2 is the corporate covenant's generational reach: the elect body is constituted across time, not only across space.
And then the most important epistemological statement in the Torah: the secret things belong to YHWH our God, but the revealed things belong to us and to our children forever. Ha-nistarot la-YHWH. Ha-niglot lanu.
This verse is the Torah's own doctrine of revelation and mystery. What God has not disclosed, we do not presume to know. What God has disclosed: the covenant, the commandments, the law, belongs to us permanently. The Provisionist-Calvinist debate in every generation comes back to this verse: the secret things are God's. The revealed things: including the genuine imperatives, the genuine conditions, the genuine offer, are ours. We reason from what is revealed. We do not presume to reason from what is hidden.
Thread 4 is the practical application: the law belongs to us and to our children so that we may do all the words of this law. The purpose of the revealed things is action. The commandments are revealed so they can be kept. The keeping requires genuine agency.
The secret things belong to the LORD but the revealed things belong to us and to our children: the most important epistemological statement in the Torah; the distinction between divine hiddenness and divine disclosure is the ground of the entire covenant.
הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם (ha-nistarot la-YHWH Elohenu ve-ha-niglot lanu u-le-vaneinu ad olam): the secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for ever: ha-nistarot (the hidden things, Niphal participle of satar, to hide; the divine mysteries that God has not disclosed); ha-niglot (the revealed things, Niphal participle of galah, to reveal, uncover; what God has made known; the covenant is in the revealed category, not hidden from the people to whom it was given); ad olam (forever, the revealed things belong to us permanently, not temporarily)
threads t2 · t4 · t5 · see Romans 11:33-36 · John 15:15 · 1 Corinthians 2:10
The covenant renewal at Moab is not merely a repetition of Sinai. It is an extension of Sinai's covenant to those not present at Sinai, to you who stand here today and to those who are not here with us today. The covenant spans generations. It binds the people not only as individuals but as a continuous community across time.
The covenant in Deuteronomy 29 is explicit about its generational scope: the children's children, those not yet born, are included. Thread 2 is the corporate covenant's generational reach: the elect body is constituted across time, not only across space.
And then the most important epistemological statement in the Torah: the secret things belong to YHWH our God, but the revealed things belong to us and to our children forever. Ha-nistarot la-YHWH. Ha-niglot lanu.
This verse is the Torah's own doctrine of revelation and mystery. What God has not disclosed, we do not presume to know. What God has disclosed: the covenant, the commandments, the law, belongs to us permanently. The Provisionist-Calvinist debate in every generation comes back to this verse: the secret things are God's. The revealed things: including the genuine imperatives, the genuine conditions, the genuine offer, are ours. We reason from what is revealed. We do not presume to reason from what is hidden.
Thread 4 is the practical application: the law belongs to us and to our children so that we may do all the words of this law. The purpose of the revealed things is action. The commandments are revealed so they can be kept. The keeping requires genuine agency.
The secret things belong to the LORD but the revealed things belong to us and to our children: the most important epistemological statement in the Torah; the distinction between divine hiddenness and divine disclosure is the ground of the entire covenant.
הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם (ha-nistarot la-YHWH Elohenu ve-ha-niglot lanu u-le-vaneinu ad olam): the secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for ever: ha-nistarot (the hidden things, Niphal participle of satar, to hide; the divine mysteries that God has not disclosed); ha-niglot (the revealed things, Niphal participle of galah, to reveal, uncover; what God has made known; the covenant is in the revealed category, not hidden from the people to whom it was given); ad olam (forever, the revealed things belong to us permanently, not temporarily)
threads t2 · t4 · t5 · see Romans 11:33-36 · John 15:15 · 1 Corinthians 2:10
The covenant renewal at Moab is not merely a repetition of Sinai. It is an extension of Sinai's covenant to those not present at Sinai, to you who stand here today and to those who are not here with us today. The covenant spans generations. It binds the people not only as individuals but as a continuous community across time.
The covenant in Deuteronomy 29 is explicit about its generational scope: the children's children, those not yet born, are included. Thread 2 is the corporate covenant's generational reach: the elect body is constituted across time, not only across space.
And then the most important epistemological statement in the Torah: the secret things belong to YHWH our God, but the revealed things belong to us and to our children forever. Ha-nistarot la-YHWH. Ha-niglot lanu.
This verse is the Torah's own doctrine of revelation and mystery. What God has not disclosed, we do not presume to know. What God has disclosed: the covenant, the commandments, the law, belongs to us permanently. The Provisionist-Calvinist debate in every generation comes back to this verse: the secret things are God's. The revealed things: including the genuine imperatives, the genuine conditions, the genuine offer, are ours. We reason from what is revealed. We do not presume to reason from what is hidden.
Thread 4 is the practical application: the law belongs to us and to our children so that we may do all the words of this law. The purpose of the revealed things is action. The commandments are revealed so they can be kept. The keeping requires genuine agency.
The secret things belong to the LORD but the revealed things belong to us and to our children: the most important epistemological statement in the Torah; the distinction between divine hiddenness and divine disclosure is the ground of the entire covenant.
הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם (ha-nistarot la-YHWH Elohenu ve-ha-niglot lanu u-le-vaneinu ad olam): the secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for ever: ha-nistarot (the hidden things, Niphal participle of satar, to hide; the divine mysteries that God has not disclosed); ha-niglot (the revealed things, Niphal participle of galah, to reveal, uncover; what God has made known; the covenant is in the revealed category, not hidden from the people to whom it was given); ad olam (forever, the revealed things belong to us permanently, not temporarily)
threads t2 · t4 · t5 · see Romans 11:33-36 · John 15:15 · 1 Corinthians 2:10
The covenant renewal at Moab is not merely a repetition of Sinai. It is an extension of Sinai's covenant to those not present at Sinai, to you who stand here today and to those who are not here with us today. The covenant spans generations. It binds the people not only as individuals but as a continuous community across time.
The covenant in Deuteronomy 29 is explicit about its generational scope: the children's children, those not yet born, are included. Thread 2 is the corporate covenant's generational reach: the elect body is constituted across time, not only across space.
And then the most important epistemological statement in the Torah: the secret things belong to YHWH our God, but the revealed things belong to us and to our children forever. Ha-nistarot la-YHWH. Ha-niglot lanu.
This verse is the Torah's own doctrine of revelation and mystery. What God has not disclosed, we do not presume to know. What God has disclosed: the covenant, the commandments, the law, belongs to us permanently. The Provisionist-Calvinist debate in every generation comes back to this verse: the secret things are God's. The revealed things: including the genuine imperatives, the genuine conditions, the genuine offer, are ours. We reason from what is revealed. We do not presume to reason from what is hidden.
Thread 4 is the practical application: the law belongs to us and to our children so that we may do all the words of this law. The purpose of the revealed things is action. The commandments are revealed so they can be kept. The keeping requires genuine agency.
The secret things belong to the LORD but the revealed things belong to us and to our children: the most important epistemological statement in the Torah; the distinction between divine hiddenness and divine disclosure is the ground of the entire covenant.
הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם (ha-nistarot la-YHWH Elohenu ve-ha-niglot lanu u-le-vaneinu ad olam): the secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for ever: ha-nistarot (the hidden things, Niphal participle of satar, to hide; the divine mysteries that God has not disclosed); ha-niglot (the revealed things, Niphal participle of galah, to reveal, uncover; what God has made known; the covenant is in the revealed category, not hidden from the people to whom it was given); ad olam (forever, the revealed things belong to us permanently, not temporarily)
threads t2 · t4 · t5 · see Romans 11:33-36 · John 15:15 · 1 Corinthians 2:10
The covenant renewal at Moab is not merely a repetition of Sinai. It is an extension of Sinai's covenant to those not present at Sinai, to you who stand here today and to those who are not here with us today. The covenant spans generations. It binds the people not only as individuals but as a continuous community across time.
The covenant in Deuteronomy 29 is explicit about its generational scope: the children's children, those not yet born, are included. Thread 2 is the corporate covenant's generational reach: the elect body is constituted across time, not only across space.
And then the most important epistemological statement in the Torah: the secret things belong to YHWH our God, but the revealed things belong to us and to our children forever. Ha-nistarot la-YHWH. Ha-niglot lanu.
This verse is the Torah's own doctrine of revelation and mystery. What God has not disclosed, we do not presume to know. What God has disclosed: the covenant, the commandments, the law, belongs to us permanently. The Provisionist-Calvinist debate in every generation comes back to this verse: the secret things are God's. The revealed things: including the genuine imperatives, the genuine conditions, the genuine offer, are ours. We reason from what is revealed. We do not presume to reason from what is hidden.
Thread 4 is the practical application: the law belongs to us and to our children so that we may do all the words of this law. The purpose of the revealed things is action. The commandments are revealed so they can be kept. The keeping requires genuine agency.
The secret things belong to the LORD but the revealed things belong to us and to our children: the most important epistemological statement in the Torah; the distinction between divine hiddenness and divine disclosure is the ground of the entire covenant.
הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם (ha-nistarot la-YHWH Elohenu ve-ha-niglot lanu u-le-vaneinu ad olam): the secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for ever: ha-nistarot (the hidden things, Niphal participle of satar, to hide; the divine mysteries that God has not disclosed); ha-niglot (the revealed things, Niphal participle of galah, to reveal, uncover; what God has made known; the covenant is in the revealed category, not hidden from the people to whom it was given); ad olam (forever, the revealed things belong to us permanently, not temporarily)
threads t2 · t4 · t5 · see Romans 11:33-36 · John 15:15 · 1 Corinthians 2:10
The covenant renewal at Moab is not merely a repetition of Sinai. It is an extension of Sinai's covenant to those not present at Sinai, to you who stand here today and to those who are not here with us today. The covenant spans generations. It binds the people not only as individuals but as a continuous community across time.
The covenant in Deuteronomy 29 is explicit about its generational scope: the children's children, those not yet born, are included. Thread 2 is the corporate covenant's generational reach: the elect body is constituted across time, not only across space.
And then the most important epistemological statement in the Torah: the secret things belong to YHWH our God, but the revealed things belong to us and to our children forever. Ha-nistarot la-YHWH. Ha-niglot lanu.
This verse is the Torah's own doctrine of revelation and mystery. What God has not disclosed, we do not presume to know. What God has disclosed: the covenant, the commandments, the law, belongs to us permanently. The Provisionist-Calvinist debate in every generation comes back to this verse: the secret things are God's. The revealed things: including the genuine imperatives, the genuine conditions, the genuine offer, are ours. We reason from what is revealed. We do not presume to reason from what is hidden.
Thread 4 is the practical application: the law belongs to us and to our children so that we may do all the words of this law. The purpose of the revealed things is action. The commandments are revealed so they can be kept. The keeping requires genuine agency.
The secret things belong to the LORD but the revealed things belong to us and to our children: the most important epistemological statement in the Torah; the distinction between divine hiddenness and divine disclosure is the ground of the entire covenant.
הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם (ha-nistarot la-YHWH Elohenu ve-ha-niglot lanu u-le-vaneinu ad olam): the secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for ever: ha-nistarot (the hidden things, Niphal participle of satar, to hide; the divine mysteries that God has not disclosed); ha-niglot (the revealed things, Niphal participle of galah, to reveal, uncover; what God has made known; the covenant is in the revealed category, not hidden from the people to whom it was given); ad olam (forever, the revealed things belong to us permanently, not temporarily)
threads t2 · t4 · t5 · see Romans 11:33-36 · John 15:15 · 1 Corinthians 2:10
The covenant renewal at Moab is not merely a repetition of Sinai. It is an extension of Sinai's covenant to those not present at Sinai, to you who stand here today and to those who are not here with us today. The covenant spans generations. It binds the people not only as individuals but as a continuous community across time.
The covenant in Deuteronomy 29 is explicit about its generational scope: the children's children, those not yet born, are included. Thread 2 is the corporate covenant's generational reach: the elect body is constituted across time, not only across space.
And then the most important epistemological statement in the Torah: the secret things belong to YHWH our God, but the revealed things belong to us and to our children forever. Ha-nistarot la-YHWH. Ha-niglot lanu.
This verse is the Torah's own doctrine of revelation and mystery. What God has not disclosed, we do not presume to know. What God has disclosed: the covenant, the commandments, the law, belongs to us permanently. The Provisionist-Calvinist debate in every generation comes back to this verse: the secret things are God's. The revealed things: including the genuine imperatives, the genuine conditions, the genuine offer, are ours. We reason from what is revealed. We do not presume to reason from what is hidden.
Thread 4 is the practical application: the law belongs to us and to our children so that we may do all the words of this law. The purpose of the revealed things is action. The commandments are revealed so they can be kept. The keeping requires genuine agency.
The secret things belong to the LORD but the revealed things belong to us and to our children: the most important epistemological statement in the Torah; the distinction between divine hiddenness and divine disclosure is the ground of the entire covenant.
הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם (ha-nistarot la-YHWH Elohenu ve-ha-niglot lanu u-le-vaneinu ad olam): the secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for ever: ha-nistarot (the hidden things, Niphal participle of satar, to hide; the divine mysteries that God has not disclosed); ha-niglot (the revealed things, Niphal participle of galah, to reveal, uncover; what God has made known; the covenant is in the revealed category, not hidden from the people to whom it was given); ad olam (forever, the revealed things belong to us permanently, not temporarily)
threads t2 · t4 · t5 · see Romans 11:33-36 · John 15:15 · 1 Corinthians 2:10
The covenant renewal at Moab is not merely a repetition of Sinai. It is an extension of Sinai's covenant to those not present at Sinai, to you who stand here today and to those who are not here with us today. The covenant spans generations. It binds the people not only as individuals but as a continuous community across time.
The covenant in Deuteronomy 29 is explicit about its generational scope: the children's children, those not yet born, are included. Thread 2 is the corporate covenant's generational reach: the elect body is constituted across time, not only across space.
And then the most important epistemological statement in the Torah: the secret things belong to YHWH our God, but the revealed things belong to us and to our children forever. Ha-nistarot la-YHWH. Ha-niglot lanu.
This verse is the Torah's own doctrine of revelation and mystery. What God has not disclosed, we do not presume to know. What God has disclosed: the covenant, the commandments, the law, belongs to us permanently. The Provisionist-Calvinist debate in every generation comes back to this verse: the secret things are God's. The revealed things: including the genuine imperatives, the genuine conditions, the genuine offer, are ours. We reason from what is revealed. We do not presume to reason from what is hidden.
Thread 4 is the practical application: the law belongs to us and to our children so that we may do all the words of this law. The purpose of the revealed things is action. The commandments are revealed so they can be kept. The keeping requires genuine agency.
The secret things belong to the LORD but the revealed things belong to us and to our children: the most important epistemological statement in the Torah; the distinction between divine hiddenness and divine disclosure is the ground of the entire covenant.
הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם (ha-nistarot la-YHWH Elohenu ve-ha-niglot lanu u-le-vaneinu ad olam): the secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for ever: ha-nistarot (the hidden things, Niphal participle of satar, to hide; the divine mysteries that God has not disclosed); ha-niglot (the revealed things, Niphal participle of galah, to reveal, uncover; what God has made known; the covenant is in the revealed category, not hidden from the people to whom it was given); ad olam (forever, the revealed things belong to us permanently, not temporarily)
threads t2 · t4 · t5 · see Romans 11:33-36 · John 15:15 · 1 Corinthians 2:10
The covenant renewal at Moab is not merely a repetition of Sinai. It is an extension of Sinai's covenant to those not present at Sinai, to you who stand here today and to those who are not here with us today. The covenant spans generations. It binds the people not only as individuals but as a continuous community across time.
The covenant in Deuteronomy 29 is explicit about its generational scope: the children's children, those not yet born, are included. Thread 2 is the corporate covenant's generational reach: the elect body is constituted across time, not only across space.
And then the most important epistemological statement in the Torah: the secret things belong to YHWH our God, but the revealed things belong to us and to our children forever. Ha-nistarot la-YHWH. Ha-niglot lanu.
This verse is the Torah's own doctrine of revelation and mystery. What God has not disclosed, we do not presume to know. What God has disclosed: the covenant, the commandments, the law, belongs to us permanently. The Provisionist-Calvinist debate in every generation comes back to this verse: the secret things are God's. The revealed things: including the genuine imperatives, the genuine conditions, the genuine offer, are ours. We reason from what is revealed. We do not presume to reason from what is hidden.
Thread 4 is the practical application: the law belongs to us and to our children so that we may do all the words of this law. The purpose of the revealed things is action. The commandments are revealed so they can be kept. The keeping requires genuine agency.
The secret things belong to the LORD but the revealed things belong to us and to our children: the most important epistemological statement in the Torah; the distinction between divine hiddenness and divine disclosure is the ground of the entire covenant.
הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם (ha-nistarot la-YHWH Elohenu ve-ha-niglot lanu u-le-vaneinu ad olam): the secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for ever: ha-nistarot (the hidden things, Niphal participle of satar, to hide; the divine mysteries that God has not disclosed); ha-niglot (the revealed things, Niphal participle of galah, to reveal, uncover; what God has made known; the covenant is in the revealed category, not hidden from the people to whom it was given); ad olam (forever, the revealed things belong to us permanently, not temporarily)
threads t2 · t4 · t5 · see Romans 11:33-36 · John 15:15 · 1 Corinthians 2:10
The covenant renewal at Moab is not merely a repetition of Sinai. It is an extension of Sinai's covenant to those not present at Sinai, to you who stand here today and to those who are not here with us today. The covenant spans generations. It binds the people not only as individuals but as a continuous community across time.
The covenant in Deuteronomy 29 is explicit about its generational scope: the children's children, those not yet born, are included. Thread 2 is the corporate covenant's generational reach: the elect body is constituted across time, not only across space.
And then the most important epistemological statement in the Torah: the secret things belong to YHWH our God, but the revealed things belong to us and to our children forever. Ha-nistarot la-YHWH. Ha-niglot lanu.
This verse is the Torah's own doctrine of revelation and mystery. What God has not disclosed, we do not presume to know. What God has disclosed: the covenant, the commandments, the law, belongs to us permanently. The Provisionist-Calvinist debate in every generation comes back to this verse: the secret things are God's. The revealed things: including the genuine imperatives, the genuine conditions, the genuine offer, are ours. We reason from what is revealed. We do not presume to reason from what is hidden.
Thread 4 is the practical application: the law belongs to us and to our children so that we may do all the words of this law. The purpose of the revealed things is action. The commandments are revealed so they can be kept. The keeping requires genuine agency.
The secret things belong to the LORD but the revealed things belong to us and to our children: the most important epistemological statement in the Torah; the distinction between divine hiddenness and divine disclosure is the ground of the entire covenant.
הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם (ha-nistarot la-YHWH Elohenu ve-ha-niglot lanu u-le-vaneinu ad olam): the secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for ever: ha-nistarot (the hidden things, Niphal participle of satar, to hide; the divine mysteries that God has not disclosed); ha-niglot (the revealed things, Niphal participle of galah, to reveal, uncover; what God has made known; the covenant is in the revealed category, not hidden from the people to whom it was given); ad olam (forever, the revealed things belong to us permanently, not temporarily)
threads t2 · t4 · t5 · see Romans 11:33-36 · John 15:15 · 1 Corinthians 2:10
The covenant renewal at Moab is not merely a repetition of Sinai. It is an extension of Sinai's covenant to those not present at Sinai, to you who stand here today and to those who are not here with us today. The covenant spans generations. It binds the people not only as individuals but as a continuous community across time.
The covenant in Deuteronomy 29 is explicit about its generational scope: the children's children, those not yet born, are included. Thread 2 is the corporate covenant's generational reach: the elect body is constituted across time, not only across space.
And then the most important epistemological statement in the Torah: the secret things belong to YHWH our God, but the revealed things belong to us and to our children forever. Ha-nistarot la-YHWH. Ha-niglot lanu.
This verse is the Torah's own doctrine of revelation and mystery. What God has not disclosed, we do not presume to know. What God has disclosed: the covenant, the commandments, the law, belongs to us permanently. The Provisionist-Calvinist debate in every generation comes back to this verse: the secret things are God's. The revealed things: including the genuine imperatives, the genuine conditions, the genuine offer, are ours. We reason from what is revealed. We do not presume to reason from what is hidden.
Thread 4 is the practical application: the law belongs to us and to our children so that we may do all the words of this law. The purpose of the revealed things is action. The commandments are revealed so they can be kept. The keeping requires genuine agency.
The secret things belong to the LORD but the revealed things belong to us and to our children: the most important epistemological statement in the Torah; the distinction between divine hiddenness and divine disclosure is the ground of the entire covenant.
הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם (ha-nistarot la-YHWH Elohenu ve-ha-niglot lanu u-le-vaneinu ad olam): the secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for ever: ha-nistarot (the hidden things, Niphal participle of satar, to hide; the divine mysteries that God has not disclosed); ha-niglot (the revealed things, Niphal participle of galah, to reveal, uncover; what God has made known; the covenant is in the revealed category, not hidden from the people to whom it was given); ad olam (forever, the revealed things belong to us permanently, not temporarily)
threads t2 · t4 · t5 · see Romans 11:33-36 · John 15:15 · 1 Corinthians 2:10
The covenant renewal at Moab is not merely a repetition of Sinai. It is an extension of Sinai's covenant to those not present at Sinai, to you who stand here today and to those who are not here with us today. The covenant spans generations. It binds the people not only as individuals but as a continuous community across time.
The covenant in Deuteronomy 29 is explicit about its generational scope: the children's children, those not yet born, are included. Thread 2 is the corporate covenant's generational reach: the elect body is constituted across time, not only across space.
And then the most important epistemological statement in the Torah: the secret things belong to YHWH our God, but the revealed things belong to us and to our children forever. Ha-nistarot la-YHWH. Ha-niglot lanu.
This verse is the Torah's own doctrine of revelation and mystery. What God has not disclosed, we do not presume to know. What God has disclosed: the covenant, the commandments, the law, belongs to us permanently. The Provisionist-Calvinist debate in every generation comes back to this verse: the secret things are God's. The revealed things: including the genuine imperatives, the genuine conditions, the genuine offer, are ours. We reason from what is revealed. We do not presume to reason from what is hidden.
Thread 4 is the practical application: the law belongs to us and to our children so that we may do all the words of this law. The purpose of the revealed things is action. The commandments are revealed so they can be kept. The keeping requires genuine agency.
The secret things belong to the LORD but the revealed things belong to us and to our children: the most important epistemological statement in the Torah; the distinction between divine hiddenness and divine disclosure is the ground of the entire covenant.
הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם (ha-nistarot la-YHWH Elohenu ve-ha-niglot lanu u-le-vaneinu ad olam): the secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for ever: ha-nistarot (the hidden things, Niphal participle of satar, to hide; the divine mysteries that God has not disclosed); ha-niglot (the revealed things, Niphal participle of galah, to reveal, uncover; what God has made known; the covenant is in the revealed category, not hidden from the people to whom it was given); ad olam (forever, the revealed things belong to us permanently, not temporarily)
threads t2 · t4 · t5 · see Romans 11:33-36 · John 15:15 · 1 Corinthians 2:10
The covenant renewal at Moab is not merely a repetition of Sinai. It is an extension of Sinai's covenant to those not present at Sinai, to you who stand here today and to those who are not here with us today. The covenant spans generations. It binds the people not only as individuals but as a continuous community across time.
The covenant in Deuteronomy 29 is explicit about its generational scope: the children's children, those not yet born, are included. Thread 2 is the corporate covenant's generational reach: the elect body is constituted across time, not only across space.
And then the most important epistemological statement in the Torah: the secret things belong to YHWH our God, but the revealed things belong to us and to our children forever. Ha-nistarot la-YHWH. Ha-niglot lanu.
This verse is the Torah's own doctrine of revelation and mystery. What God has not disclosed, we do not presume to know. What God has disclosed: the covenant, the commandments, the law, belongs to us permanently. The Provisionist-Calvinist debate in every generation comes back to this verse: the secret things are God's. The revealed things: including the genuine imperatives, the genuine conditions, the genuine offer, are ours. We reason from what is revealed. We do not presume to reason from what is hidden.
Thread 4 is the practical application: the law belongs to us and to our children so that we may do all the words of this law. The purpose of the revealed things is action. The commandments are revealed so they can be kept. The keeping requires genuine agency.
The secret things belong to the LORD but the revealed things belong to us and to our children: the most important epistemological statement in the Torah; the distinction between divine hiddenness and divine disclosure is the ground of the entire covenant.
הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם (ha-nistarot la-YHWH Elohenu ve-ha-niglot lanu u-le-vaneinu ad olam): the secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for ever: ha-nistarot (the hidden things, Niphal participle of satar, to hide; the divine mysteries that God has not disclosed); ha-niglot (the revealed things, Niphal participle of galah, to reveal, uncover; what God has made known; the covenant is in the revealed category, not hidden from the people to whom it was given); ad olam (forever, the revealed things belong to us permanently, not temporarily)
threads t2 · t4 · t5 · see Romans 11:33-36 · John 15:15 · 1 Corinthians 2:10
The covenant renewal at Moab is not merely a repetition of Sinai. It is an extension of Sinai's covenant to those not present at Sinai, to you who stand here today and to those who are not here with us today. The covenant spans generations. It binds the people not only as individuals but as a continuous community across time.
The covenant in Deuteronomy 29 is explicit about its generational scope: the children's children, those not yet born, are included. Thread 2 is the corporate covenant's generational reach: the elect body is constituted across time, not only across space.
And then the most important epistemological statement in the Torah: the secret things belong to YHWH our God, but the revealed things belong to us and to our children forever. Ha-nistarot la-YHWH. Ha-niglot lanu.
This verse is the Torah's own doctrine of revelation and mystery. What God has not disclosed, we do not presume to know. What God has disclosed: the covenant, the commandments, the law, belongs to us permanently. The Provisionist-Calvinist debate in every generation comes back to this verse: the secret things are God's. The revealed things: including the genuine imperatives, the genuine conditions, the genuine offer, are ours. We reason from what is revealed. We do not presume to reason from what is hidden.
Thread 4 is the practical application: the law belongs to us and to our children so that we may do all the words of this law. The purpose of the revealed things is action. The commandments are revealed so they can be kept. The keeping requires genuine agency.
The secret things belong to the LORD but the revealed things belong to us and to our children: the most important epistemological statement in the Torah; the distinction between divine hiddenness and divine disclosure is the ground of the entire covenant.
הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם (ha-nistarot la-YHWH Elohenu ve-ha-niglot lanu u-le-vaneinu ad olam): the secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for ever: ha-nistarot (the hidden things, Niphal participle of satar, to hide; the divine mysteries that God has not disclosed); ha-niglot (the revealed things, Niphal participle of galah, to reveal, uncover; what God has made known; the covenant is in the revealed category, not hidden from the people to whom it was given); ad olam (forever, the revealed things belong to us permanently, not temporarily)
threads t2 · t4 · t5 · see Romans 11:33-36 · John 15:15 · 1 Corinthians 2:10
The covenant renewal at Moab is not merely a repetition of Sinai. It is an extension of Sinai's covenant to those not present at Sinai, to you who stand here today and to those who are not here with us today. The covenant spans generations. It binds the people not only as individuals but as a continuous community across time.
The covenant in Deuteronomy 29 is explicit about its generational scope: the children's children, those not yet born, are included. Thread 2 is the corporate covenant's generational reach: the elect body is constituted across time, not only across space.
And then the most important epistemological statement in the Torah: the secret things belong to YHWH our God, but the revealed things belong to us and to our children forever. Ha-nistarot la-YHWH. Ha-niglot lanu.
This verse is the Torah's own doctrine of revelation and mystery. What God has not disclosed, we do not presume to know. What God has disclosed: the covenant, the commandments, the law, belongs to us permanently. The Provisionist-Calvinist debate in every generation comes back to this verse: the secret things are God's. The revealed things: including the genuine imperatives, the genuine conditions, the genuine offer, are ours. We reason from what is revealed. We do not presume to reason from what is hidden.
Thread 4 is the practical application: the law belongs to us and to our children so that we may do all the words of this law. The purpose of the revealed things is action. The commandments are revealed so they can be kept. The keeping requires genuine agency.
The secret things belong to the LORD but the revealed things belong to us and to our children: the most important epistemological statement in the Torah; the distinction between divine hiddenness and divine disclosure is the ground of the entire covenant.
הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם (ha-nistarot la-YHWH Elohenu ve-ha-niglot lanu u-le-vaneinu ad olam): the secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for ever: ha-nistarot (the hidden things, Niphal participle of satar, to hide; the divine mysteries that God has not disclosed); ha-niglot (the revealed things, Niphal participle of galah, to reveal, uncover; what God has made known; the covenant is in the revealed category, not hidden from the people to whom it was given); ad olam (forever, the revealed things belong to us permanently, not temporarily)
threads t2 · t4 · t5 · see Romans 11:33-36 · John 15:15 · 1 Corinthians 2:10
The covenant renewal at Moab is not merely a repetition of Sinai. It is an extension of Sinai's covenant to those not present at Sinai, to you who stand here today and to those who are not here with us today. The covenant spans generations. It binds the people not only as individuals but as a continuous community across time.
The covenant in Deuteronomy 29 is explicit about its generational scope: the children's children, those not yet born, are included. Thread 2 is the corporate covenant's generational reach: the elect body is constituted across time, not only across space.
And then the most important epistemological statement in the Torah: the secret things belong to YHWH our God, but the revealed things belong to us and to our children forever. Ha-nistarot la-YHWH. Ha-niglot lanu.
This verse is the Torah's own doctrine of revelation and mystery. What God has not disclosed, we do not presume to know. What God has disclosed: the covenant, the commandments, the law, belongs to us permanently. The Provisionist-Calvinist debate in every generation comes back to this verse: the secret things are God's. The revealed things: including the genuine imperatives, the genuine conditions, the genuine offer, are ours. We reason from what is revealed. We do not presume to reason from what is hidden.
Thread 4 is the practical application: the law belongs to us and to our children so that we may do all the words of this law. The purpose of the revealed things is action. The commandments are revealed so they can be kept. The keeping requires genuine agency.
The secret things belong to the LORD but the revealed things belong to us and to our children: the most important epistemological statement in the Torah; the distinction between divine hiddenness and divine disclosure is the ground of the entire covenant.
הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם (ha-nistarot la-YHWH Elohenu ve-ha-niglot lanu u-le-vaneinu ad olam): the secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for ever: ha-nistarot (the hidden things, Niphal participle of satar, to hide; the divine mysteries that God has not disclosed); ha-niglot (the revealed things, Niphal participle of galah, to reveal, uncover; what God has made known; the covenant is in the revealed category, not hidden from the people to whom it was given); ad olam (forever, the revealed things belong to us permanently, not temporarily)
threads t2 · t4 · t5 · see Romans 11:33-36 · John 15:15 · 1 Corinthians 2:10
The covenant renewal at Moab is not merely a repetition of Sinai. It is an extension of Sinai's covenant to those not present at Sinai, to you who stand here today and to those who are not here with us today. The covenant spans generations. It binds the people not only as individuals but as a continuous community across time.
The covenant in Deuteronomy 29 is explicit about its generational scope: the children's children, those not yet born, are included. Thread 2 is the corporate covenant's generational reach: the elect body is constituted across time, not only across space.
And then the most important epistemological statement in the Torah: the secret things belong to YHWH our God, but the revealed things belong to us and to our children forever. Ha-nistarot la-YHWH. Ha-niglot lanu.
This verse is the Torah's own doctrine of revelation and mystery. What God has not disclosed, we do not presume to know. What God has disclosed: the covenant, the commandments, the law, belongs to us permanently. The Provisionist-Calvinist debate in every generation comes back to this verse: the secret things are God's. The revealed things: including the genuine imperatives, the genuine conditions, the genuine offer, are ours. We reason from what is revealed. We do not presume to reason from what is hidden.
Thread 4 is the practical application: the law belongs to us and to our children so that we may do all the words of this law. The purpose of the revealed things is action. The commandments are revealed so they can be kept. The keeping requires genuine agency.
The secret things belong to the LORD but the revealed things belong to us and to our children: the most important epistemological statement in the Torah; the distinction between divine hiddenness and divine disclosure is the ground of the entire covenant.
הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם (ha-nistarot la-YHWH Elohenu ve-ha-niglot lanu u-le-vaneinu ad olam): the secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for ever: ha-nistarot (the hidden things, Niphal participle of satar, to hide; the divine mysteries that God has not disclosed); ha-niglot (the revealed things, Niphal participle of galah, to reveal, uncover; what God has made known; the covenant is in the revealed category, not hidden from the people to whom it was given); ad olam (forever, the revealed things belong to us permanently, not temporarily)
threads t2 · t4 · t5 · see Romans 11:33-36 · John 15:15 · 1 Corinthians 2:10
The covenant renewal at Moab is not merely a repetition of Sinai. It is an extension of Sinai's covenant to those not present at Sinai, to you who stand here today and to those who are not here with us today. The covenant spans generations. It binds the people not only as individuals but as a continuous community across time.
The covenant in Deuteronomy 29 is explicit about its generational scope: the children's children, those not yet born, are included. Thread 2 is the corporate covenant's generational reach: the elect body is constituted across time, not only across space.
And then the most important epistemological statement in the Torah: the secret things belong to YHWH our God, but the revealed things belong to us and to our children forever. Ha-nistarot la-YHWH. Ha-niglot lanu.
This verse is the Torah's own doctrine of revelation and mystery. What God has not disclosed, we do not presume to know. What God has disclosed: the covenant, the commandments, the law, belongs to us permanently. The Provisionist-Calvinist debate in every generation comes back to this verse: the secret things are God's. The revealed things: including the genuine imperatives, the genuine conditions, the genuine offer, are ours. We reason from what is revealed. We do not presume to reason from what is hidden.
Thread 4 is the practical application: the law belongs to us and to our children so that we may do all the words of this law. The purpose of the revealed things is action. The commandments are revealed so they can be kept. The keeping requires genuine agency.
The secret things belong to the LORD but the revealed things belong to us and to our children: the most important epistemological statement in the Torah; the distinction between divine hiddenness and divine disclosure is the ground of the entire covenant.
הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם (ha-nistarot la-YHWH Elohenu ve-ha-niglot lanu u-le-vaneinu ad olam): the secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for ever: ha-nistarot (the hidden things, Niphal participle of satar, to hide; the divine mysteries that God has not disclosed); ha-niglot (the revealed things, Niphal participle of galah, to reveal, uncover; what God has made known; the covenant is in the revealed category, not hidden from the people to whom it was given); ad olam (forever, the revealed things belong to us permanently, not temporarily)
threads t2 · t4 · t5 · see Romans 11:33-36 · John 15:15 · 1 Corinthians 2:10
The covenant renewal at Moab is not merely a repetition of Sinai. It is an extension of Sinai's covenant to those not present at Sinai, to you who stand here today and to those who are not here with us today. The covenant spans generations. It binds the people not only as individuals but as a continuous community across time.
The covenant in Deuteronomy 29 is explicit about its generational scope: the children's children, those not yet born, are included. Thread 2 is the corporate covenant's generational reach: the elect body is constituted across time, not only across space.
And then the most important epistemological statement in the Torah: the secret things belong to YHWH our God, but the revealed things belong to us and to our children forever. Ha-nistarot la-YHWH. Ha-niglot lanu.
This verse is the Torah's own doctrine of revelation and mystery. What God has not disclosed, we do not presume to know. What God has disclosed: the covenant, the commandments, the law, belongs to us permanently. The Provisionist-Calvinist debate in every generation comes back to this verse: the secret things are God's. The revealed things: including the genuine imperatives, the genuine conditions, the genuine offer, are ours. We reason from what is revealed. We do not presume to reason from what is hidden.
Thread 4 is the practical application: the law belongs to us and to our children so that we may do all the words of this law. The purpose of the revealed things is action. The commandments are revealed so they can be kept. The keeping requires genuine agency.
The secret things belong to the LORD but the revealed things belong to us and to our children: the most important epistemological statement in the Torah; the distinction between divine hiddenness and divine disclosure is the ground of the entire covenant.
הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם (ha-nistarot la-YHWH Elohenu ve-ha-niglot lanu u-le-vaneinu ad olam): the secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for ever: ha-nistarot (the hidden things, Niphal participle of satar, to hide; the divine mysteries that God has not disclosed); ha-niglot (the revealed things, Niphal participle of galah, to reveal, uncover; what God has made known; the covenant is in the revealed category, not hidden from the people to whom it was given); ad olam (forever, the revealed things belong to us permanently, not temporarily)
threads t2 · t4 · t5 · see Romans 11:33-36 · John 15:15 · 1 Corinthians 2:10
The covenant renewal at Moab is not merely a repetition of Sinai. It is an extension of Sinai's covenant to those not present at Sinai, to you who stand here today and to those who are not here with us today. The covenant spans generations. It binds the people not only as individuals but as a continuous community across time.
The covenant in Deuteronomy 29 is explicit about its generational scope: the children's children, those not yet born, are included. Thread 2 is the corporate covenant's generational reach: the elect body is constituted across time, not only across space.
And then the most important epistemological statement in the Torah: the secret things belong to YHWH our God, but the revealed things belong to us and to our children forever. Ha-nistarot la-YHWH. Ha-niglot lanu.
This verse is the Torah's own doctrine of revelation and mystery. What God has not disclosed, we do not presume to know. What God has disclosed: the covenant, the commandments, the law, belongs to us permanently. The Provisionist-Calvinist debate in every generation comes back to this verse: the secret things are God's. The revealed things: including the genuine imperatives, the genuine conditions, the genuine offer, are ours. We reason from what is revealed. We do not presume to reason from what is hidden.
Thread 4 is the practical application: the law belongs to us and to our children so that we may do all the words of this law. The purpose of the revealed things is action. The commandments are revealed so they can be kept. The keeping requires genuine agency.
The secret things belong to the LORD but the revealed things belong to us and to our children: the most important epistemological statement in the Torah; the distinction between divine hiddenness and divine disclosure is the ground of the entire covenant.
הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם (ha-nistarot la-YHWH Elohenu ve-ha-niglot lanu u-le-vaneinu ad olam): the secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for ever: ha-nistarot (the hidden things, Niphal participle of satar, to hide; the divine mysteries that God has not disclosed); ha-niglot (the revealed things, Niphal participle of galah, to reveal, uncover; what God has made known; the covenant is in the revealed category, not hidden from the people to whom it was given); ad olam (forever, the revealed things belong to us permanently, not temporarily)
threads t2 · t4 · t5 · see Romans 11:33-36 · John 15:15 · 1 Corinthians 2:10
The covenant renewal at Moab is not merely a repetition of Sinai. It is an extension of Sinai's covenant to those not present at Sinai, to you who stand here today and to those who are not here with us today. The covenant spans generations. It binds the people not only as individuals but as a continuous community across time.
The covenant in Deuteronomy 29 is explicit about its generational scope: the children's children, those not yet born, are included. Thread 2 is the corporate covenant's generational reach: the elect body is constituted across time, not only across space.
And then the most important epistemological statement in the Torah: the secret things belong to YHWH our God, but the revealed things belong to us and to our children forever. Ha-nistarot la-YHWH. Ha-niglot lanu.
This verse is the Torah's own doctrine of revelation and mystery. What God has not disclosed, we do not presume to know. What God has disclosed: the covenant, the commandments, the law, belongs to us permanently. The Provisionist-Calvinist debate in every generation comes back to this verse: the secret things are God's. The revealed things: including the genuine imperatives, the genuine conditions, the genuine offer, are ours. We reason from what is revealed. We do not presume to reason from what is hidden.
Thread 4 is the practical application: the law belongs to us and to our children so that we may do all the words of this law. The purpose of the revealed things is action. The commandments are revealed so they can be kept. The keeping requires genuine agency.
The secret things belong to the LORD but the revealed things belong to us and to our children: the most important epistemological statement in the Torah; the distinction between divine hiddenness and divine disclosure is the ground of the entire covenant.
הַנִּסְתָּרֹת לַיהוָה אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם (ha-nistarot la-YHWH Elohenu ve-ha-niglot lanu u-le-vaneinu ad olam): the secret things belong unto the LORD our God but those things which are revealed belong unto us and to our children for ever: ha-nistarot (the hidden things, Niphal participle of satar, to hide; the divine mysteries that God has not disclosed); ha-niglot (the revealed things, Niphal participle of galah, to reveal, uncover; what God has made known; the covenant is in the revealed category, not hidden from the people to whom it was given); ad olam (forever, the revealed things belong to us permanently, not temporarily)
threads t2 · t4 · t5 · see Romans 11:33-36 · John 15:15 · 1 Corinthians 2:10