Moses is one hundred and twenty years old. He can no longer go out and come in. The phrase means he can no longer exercise the full functions of leadership. He is not physically decrepit, Deuteronomy 34:7 will say his eye was not dim and his vigor was not diminished when he died. The going out and coming in is the formula for active military and civic leadership. The LORD has said he will not cross the Jordan. His work is finished.
He commissions Joshua publicly and then writes the Torah and delivers it to the Levites with instructions for its public reading every seven years at the Feast of Tabernacles. The reading is not optional and it is not for the religious specialists only: gather the people, men and women and children and the sojourner within your gates, that they may hear and learn to fear the LORD.
And God tells Moses to write a song, the Song of Moses in chapter 32, and teach it to Israel so it will be on their lips when they have entered the land and prospered and turned to other gods. The song is a prophetic covenant witness: it will testify against them when the rebellion comes. Thread 4 is in the witness structure: God knows the rebellion is coming, but rather than preventing it he gives a song that will testify against it. The genuine choice is preserved; the witness is established in advance.
Thread 5 is the dispensational handoff: Moses commissions Joshua, the Torah is deposited with the priests, and the Mosaic administration is being handed to its next steward as Moses prepares to die.
Write this song and put it in their mouths. The Song of Moses is a prophetic covenant witness; the God who knows the outcome does not remove the genuine choice but gives a song that will testify against the people when they choose wrongly.
כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (kitvu lakhem et ha-shirah ha-zot ve-lammedah et benei Yisrael): write ye this song for you and teach it the children of Israel: kitvu (Qal imperative plural of katav, to write; the command is to Moses and Joshua together); ve-lammedah (and teach it, Piel imperative of lamad, to teach; the Piel intensive teaching makes the song memorable and permanent); the purpose: it will be a witness for me against them when they have turned to other gods
threads t1 · t4 · t5 · see Deuteronomy 34:7 · Joshua 1:5-9 · Revelation 15:3
Moses is one hundred and twenty years old. He can no longer go out and come in. The phrase means he can no longer exercise the full functions of leadership. He is not physically decrepit, Deuteronomy 34:7 will say his eye was not dim and his vigor was not diminished when he died. The going out and coming in is the formula for active military and civic leadership. The LORD has said he will not cross the Jordan. His work is finished.
He commissions Joshua publicly and then writes the Torah and delivers it to the Levites with instructions for its public reading every seven years at the Feast of Tabernacles. The reading is not optional and it is not for the religious specialists only: gather the people, men and women and children and the sojourner within your gates, that they may hear and learn to fear the LORD.
And God tells Moses to write a song, the Song of Moses in chapter 32, and teach it to Israel so it will be on their lips when they have entered the land and prospered and turned to other gods. The song is a prophetic covenant witness: it will testify against them when the rebellion comes. Thread 4 is in the witness structure: God knows the rebellion is coming, but rather than preventing it he gives a song that will testify against it. The genuine choice is preserved; the witness is established in advance.
Thread 5 is the dispensational handoff: Moses commissions Joshua, the Torah is deposited with the priests, and the Mosaic administration is being handed to its next steward as Moses prepares to die.
Write this song and put it in their mouths. The Song of Moses is a prophetic covenant witness; the God who knows the outcome does not remove the genuine choice but gives a song that will testify against the people when they choose wrongly.
כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (kitvu lakhem et ha-shirah ha-zot ve-lammedah et benei Yisrael): write ye this song for you and teach it the children of Israel: kitvu (Qal imperative plural of katav, to write; the command is to Moses and Joshua together); ve-lammedah (and teach it, Piel imperative of lamad, to teach; the Piel intensive teaching makes the song memorable and permanent); the purpose: it will be a witness for me against them when they have turned to other gods
threads t1 · t4 · t5 · see Deuteronomy 34:7 · Joshua 1:5-9 · Revelation 15:3
Moses is one hundred and twenty years old. He can no longer go out and come in. The phrase means he can no longer exercise the full functions of leadership. He is not physically decrepit, Deuteronomy 34:7 will say his eye was not dim and his vigor was not diminished when he died. The going out and coming in is the formula for active military and civic leadership. The LORD has said he will not cross the Jordan. His work is finished.
He commissions Joshua publicly and then writes the Torah and delivers it to the Levites with instructions for its public reading every seven years at the Feast of Tabernacles. The reading is not optional and it is not for the religious specialists only: gather the people, men and women and children and the sojourner within your gates, that they may hear and learn to fear the LORD.
And God tells Moses to write a song, the Song of Moses in chapter 32, and teach it to Israel so it will be on their lips when they have entered the land and prospered and turned to other gods. The song is a prophetic covenant witness: it will testify against them when the rebellion comes. Thread 4 is in the witness structure: God knows the rebellion is coming, but rather than preventing it he gives a song that will testify against it. The genuine choice is preserved; the witness is established in advance.
Thread 5 is the dispensational handoff: Moses commissions Joshua, the Torah is deposited with the priests, and the Mosaic administration is being handed to its next steward as Moses prepares to die.
Write this song and put it in their mouths. The Song of Moses is a prophetic covenant witness; the God who knows the outcome does not remove the genuine choice but gives a song that will testify against the people when they choose wrongly.
כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (kitvu lakhem et ha-shirah ha-zot ve-lammedah et benei Yisrael): write ye this song for you and teach it the children of Israel: kitvu (Qal imperative plural of katav, to write; the command is to Moses and Joshua together); ve-lammedah (and teach it, Piel imperative of lamad, to teach; the Piel intensive teaching makes the song memorable and permanent); the purpose: it will be a witness for me against them when they have turned to other gods
threads t1 · t4 · t5 · see Deuteronomy 34:7 · Joshua 1:5-9 · Revelation 15:3
Moses is one hundred and twenty years old. He can no longer go out and come in. The phrase means he can no longer exercise the full functions of leadership. He is not physically decrepit, Deuteronomy 34:7 will say his eye was not dim and his vigor was not diminished when he died. The going out and coming in is the formula for active military and civic leadership. The LORD has said he will not cross the Jordan. His work is finished.
He commissions Joshua publicly and then writes the Torah and delivers it to the Levites with instructions for its public reading every seven years at the Feast of Tabernacles. The reading is not optional and it is not for the religious specialists only: gather the people, men and women and children and the sojourner within your gates, that they may hear and learn to fear the LORD.
And God tells Moses to write a song, the Song of Moses in chapter 32, and teach it to Israel so it will be on their lips when they have entered the land and prospered and turned to other gods. The song is a prophetic covenant witness: it will testify against them when the rebellion comes. Thread 4 is in the witness structure: God knows the rebellion is coming, but rather than preventing it he gives a song that will testify against it. The genuine choice is preserved; the witness is established in advance.
Thread 5 is the dispensational handoff: Moses commissions Joshua, the Torah is deposited with the priests, and the Mosaic administration is being handed to its next steward as Moses prepares to die.
Write this song and put it in their mouths. The Song of Moses is a prophetic covenant witness; the God who knows the outcome does not remove the genuine choice but gives a song that will testify against the people when they choose wrongly.
כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (kitvu lakhem et ha-shirah ha-zot ve-lammedah et benei Yisrael): write ye this song for you and teach it the children of Israel: kitvu (Qal imperative plural of katav, to write; the command is to Moses and Joshua together); ve-lammedah (and teach it, Piel imperative of lamad, to teach; the Piel intensive teaching makes the song memorable and permanent); the purpose: it will be a witness for me against them when they have turned to other gods
threads t1 · t4 · t5 · see Deuteronomy 34:7 · Joshua 1:5-9 · Revelation 15:3
Moses is one hundred and twenty years old. He can no longer go out and come in. The phrase means he can no longer exercise the full functions of leadership. He is not physically decrepit, Deuteronomy 34:7 will say his eye was not dim and his vigor was not diminished when he died. The going out and coming in is the formula for active military and civic leadership. The LORD has said he will not cross the Jordan. His work is finished.
He commissions Joshua publicly and then writes the Torah and delivers it to the Levites with instructions for its public reading every seven years at the Feast of Tabernacles. The reading is not optional and it is not for the religious specialists only: gather the people, men and women and children and the sojourner within your gates, that they may hear and learn to fear the LORD.
And God tells Moses to write a song, the Song of Moses in chapter 32, and teach it to Israel so it will be on their lips when they have entered the land and prospered and turned to other gods. The song is a prophetic covenant witness: it will testify against them when the rebellion comes. Thread 4 is in the witness structure: God knows the rebellion is coming, but rather than preventing it he gives a song that will testify against it. The genuine choice is preserved; the witness is established in advance.
Thread 5 is the dispensational handoff: Moses commissions Joshua, the Torah is deposited with the priests, and the Mosaic administration is being handed to its next steward as Moses prepares to die.
Write this song and put it in their mouths. The Song of Moses is a prophetic covenant witness; the God who knows the outcome does not remove the genuine choice but gives a song that will testify against the people when they choose wrongly.
כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (kitvu lakhem et ha-shirah ha-zot ve-lammedah et benei Yisrael): write ye this song for you and teach it the children of Israel: kitvu (Qal imperative plural of katav, to write; the command is to Moses and Joshua together); ve-lammedah (and teach it, Piel imperative of lamad, to teach; the Piel intensive teaching makes the song memorable and permanent); the purpose: it will be a witness for me against them when they have turned to other gods
threads t1 · t4 · t5 · see Deuteronomy 34:7 · Joshua 1:5-9 · Revelation 15:3
Moses is one hundred and twenty years old. He can no longer go out and come in. The phrase means he can no longer exercise the full functions of leadership. He is not physically decrepit, Deuteronomy 34:7 will say his eye was not dim and his vigor was not diminished when he died. The going out and coming in is the formula for active military and civic leadership. The LORD has said he will not cross the Jordan. His work is finished.
He commissions Joshua publicly and then writes the Torah and delivers it to the Levites with instructions for its public reading every seven years at the Feast of Tabernacles. The reading is not optional and it is not for the religious specialists only: gather the people, men and women and children and the sojourner within your gates, that they may hear and learn to fear the LORD.
And God tells Moses to write a song, the Song of Moses in chapter 32, and teach it to Israel so it will be on their lips when they have entered the land and prospered and turned to other gods. The song is a prophetic covenant witness: it will testify against them when the rebellion comes. Thread 4 is in the witness structure: God knows the rebellion is coming, but rather than preventing it he gives a song that will testify against it. The genuine choice is preserved; the witness is established in advance.
Thread 5 is the dispensational handoff: Moses commissions Joshua, the Torah is deposited with the priests, and the Mosaic administration is being handed to its next steward as Moses prepares to die.
Write this song and put it in their mouths. The Song of Moses is a prophetic covenant witness; the God who knows the outcome does not remove the genuine choice but gives a song that will testify against the people when they choose wrongly.
כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (kitvu lakhem et ha-shirah ha-zot ve-lammedah et benei Yisrael): write ye this song for you and teach it the children of Israel: kitvu (Qal imperative plural of katav, to write; the command is to Moses and Joshua together); ve-lammedah (and teach it, Piel imperative of lamad, to teach; the Piel intensive teaching makes the song memorable and permanent); the purpose: it will be a witness for me against them when they have turned to other gods
threads t1 · t4 · t5 · see Deuteronomy 34:7 · Joshua 1:5-9 · Revelation 15:3
Moses is one hundred and twenty years old. He can no longer go out and come in. The phrase means he can no longer exercise the full functions of leadership. He is not physically decrepit, Deuteronomy 34:7 will say his eye was not dim and his vigor was not diminished when he died. The going out and coming in is the formula for active military and civic leadership. The LORD has said he will not cross the Jordan. His work is finished.
He commissions Joshua publicly and then writes the Torah and delivers it to the Levites with instructions for its public reading every seven years at the Feast of Tabernacles. The reading is not optional and it is not for the religious specialists only: gather the people, men and women and children and the sojourner within your gates, that they may hear and learn to fear the LORD.
And God tells Moses to write a song, the Song of Moses in chapter 32, and teach it to Israel so it will be on their lips when they have entered the land and prospered and turned to other gods. The song is a prophetic covenant witness: it will testify against them when the rebellion comes. Thread 4 is in the witness structure: God knows the rebellion is coming, but rather than preventing it he gives a song that will testify against it. The genuine choice is preserved; the witness is established in advance.
Thread 5 is the dispensational handoff: Moses commissions Joshua, the Torah is deposited with the priests, and the Mosaic administration is being handed to its next steward as Moses prepares to die.
Write this song and put it in their mouths. The Song of Moses is a prophetic covenant witness; the God who knows the outcome does not remove the genuine choice but gives a song that will testify against the people when they choose wrongly.
כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (kitvu lakhem et ha-shirah ha-zot ve-lammedah et benei Yisrael): write ye this song for you and teach it the children of Israel: kitvu (Qal imperative plural of katav, to write; the command is to Moses and Joshua together); ve-lammedah (and teach it, Piel imperative of lamad, to teach; the Piel intensive teaching makes the song memorable and permanent); the purpose: it will be a witness for me against them when they have turned to other gods
threads t1 · t4 · t5 · see Deuteronomy 34:7 · Joshua 1:5-9 · Revelation 15:3
Moses is one hundred and twenty years old. He can no longer go out and come in. The phrase means he can no longer exercise the full functions of leadership. He is not physically decrepit, Deuteronomy 34:7 will say his eye was not dim and his vigor was not diminished when he died. The going out and coming in is the formula for active military and civic leadership. The LORD has said he will not cross the Jordan. His work is finished.
He commissions Joshua publicly and then writes the Torah and delivers it to the Levites with instructions for its public reading every seven years at the Feast of Tabernacles. The reading is not optional and it is not for the religious specialists only: gather the people, men and women and children and the sojourner within your gates, that they may hear and learn to fear the LORD.
And God tells Moses to write a song, the Song of Moses in chapter 32, and teach it to Israel so it will be on their lips when they have entered the land and prospered and turned to other gods. The song is a prophetic covenant witness: it will testify against them when the rebellion comes. Thread 4 is in the witness structure: God knows the rebellion is coming, but rather than preventing it he gives a song that will testify against it. The genuine choice is preserved; the witness is established in advance.
Thread 5 is the dispensational handoff: Moses commissions Joshua, the Torah is deposited with the priests, and the Mosaic administration is being handed to its next steward as Moses prepares to die.
Write this song and put it in their mouths. The Song of Moses is a prophetic covenant witness; the God who knows the outcome does not remove the genuine choice but gives a song that will testify against the people when they choose wrongly.
כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (kitvu lakhem et ha-shirah ha-zot ve-lammedah et benei Yisrael): write ye this song for you and teach it the children of Israel: kitvu (Qal imperative plural of katav, to write; the command is to Moses and Joshua together); ve-lammedah (and teach it, Piel imperative of lamad, to teach; the Piel intensive teaching makes the song memorable and permanent); the purpose: it will be a witness for me against them when they have turned to other gods
threads t1 · t4 · t5 · see Deuteronomy 34:7 · Joshua 1:5-9 · Revelation 15:3
Moses is one hundred and twenty years old. He can no longer go out and come in. The phrase means he can no longer exercise the full functions of leadership. He is not physically decrepit, Deuteronomy 34:7 will say his eye was not dim and his vigor was not diminished when he died. The going out and coming in is the formula for active military and civic leadership. The LORD has said he will not cross the Jordan. His work is finished.
He commissions Joshua publicly and then writes the Torah and delivers it to the Levites with instructions for its public reading every seven years at the Feast of Tabernacles. The reading is not optional and it is not for the religious specialists only: gather the people, men and women and children and the sojourner within your gates, that they may hear and learn to fear the LORD.
And God tells Moses to write a song, the Song of Moses in chapter 32, and teach it to Israel so it will be on their lips when they have entered the land and prospered and turned to other gods. The song is a prophetic covenant witness: it will testify against them when the rebellion comes. Thread 4 is in the witness structure: God knows the rebellion is coming, but rather than preventing it he gives a song that will testify against it. The genuine choice is preserved; the witness is established in advance.
Thread 5 is the dispensational handoff: Moses commissions Joshua, the Torah is deposited with the priests, and the Mosaic administration is being handed to its next steward as Moses prepares to die.
Write this song and put it in their mouths. The Song of Moses is a prophetic covenant witness; the God who knows the outcome does not remove the genuine choice but gives a song that will testify against the people when they choose wrongly.
כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (kitvu lakhem et ha-shirah ha-zot ve-lammedah et benei Yisrael): write ye this song for you and teach it the children of Israel: kitvu (Qal imperative plural of katav, to write; the command is to Moses and Joshua together); ve-lammedah (and teach it, Piel imperative of lamad, to teach; the Piel intensive teaching makes the song memorable and permanent); the purpose: it will be a witness for me against them when they have turned to other gods
threads t1 · t4 · t5 · see Deuteronomy 34:7 · Joshua 1:5-9 · Revelation 15:3
Moses is one hundred and twenty years old. He can no longer go out and come in. The phrase means he can no longer exercise the full functions of leadership. He is not physically decrepit, Deuteronomy 34:7 will say his eye was not dim and his vigor was not diminished when he died. The going out and coming in is the formula for active military and civic leadership. The LORD has said he will not cross the Jordan. His work is finished.
He commissions Joshua publicly and then writes the Torah and delivers it to the Levites with instructions for its public reading every seven years at the Feast of Tabernacles. The reading is not optional and it is not for the religious specialists only: gather the people, men and women and children and the sojourner within your gates, that they may hear and learn to fear the LORD.
And God tells Moses to write a song, the Song of Moses in chapter 32, and teach it to Israel so it will be on their lips when they have entered the land and prospered and turned to other gods. The song is a prophetic covenant witness: it will testify against them when the rebellion comes. Thread 4 is in the witness structure: God knows the rebellion is coming, but rather than preventing it he gives a song that will testify against it. The genuine choice is preserved; the witness is established in advance.
Thread 5 is the dispensational handoff: Moses commissions Joshua, the Torah is deposited with the priests, and the Mosaic administration is being handed to its next steward as Moses prepares to die.
Write this song and put it in their mouths. The Song of Moses is a prophetic covenant witness; the God who knows the outcome does not remove the genuine choice but gives a song that will testify against the people when they choose wrongly.
כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (kitvu lakhem et ha-shirah ha-zot ve-lammedah et benei Yisrael): write ye this song for you and teach it the children of Israel: kitvu (Qal imperative plural of katav, to write; the command is to Moses and Joshua together); ve-lammedah (and teach it, Piel imperative of lamad, to teach; the Piel intensive teaching makes the song memorable and permanent); the purpose: it will be a witness for me against them when they have turned to other gods
threads t1 · t4 · t5 · see Deuteronomy 34:7 · Joshua 1:5-9 · Revelation 15:3
Moses is one hundred and twenty years old. He can no longer go out and come in. The phrase means he can no longer exercise the full functions of leadership. He is not physically decrepit, Deuteronomy 34:7 will say his eye was not dim and his vigor was not diminished when he died. The going out and coming in is the formula for active military and civic leadership. The LORD has said he will not cross the Jordan. His work is finished.
He commissions Joshua publicly and then writes the Torah and delivers it to the Levites with instructions for its public reading every seven years at the Feast of Tabernacles. The reading is not optional and it is not for the religious specialists only: gather the people, men and women and children and the sojourner within your gates, that they may hear and learn to fear the LORD.
And God tells Moses to write a song, the Song of Moses in chapter 32, and teach it to Israel so it will be on their lips when they have entered the land and prospered and turned to other gods. The song is a prophetic covenant witness: it will testify against them when the rebellion comes. Thread 4 is in the witness structure: God knows the rebellion is coming, but rather than preventing it he gives a song that will testify against it. The genuine choice is preserved; the witness is established in advance.
Thread 5 is the dispensational handoff: Moses commissions Joshua, the Torah is deposited with the priests, and the Mosaic administration is being handed to its next steward as Moses prepares to die.
Write this song and put it in their mouths. The Song of Moses is a prophetic covenant witness; the God who knows the outcome does not remove the genuine choice but gives a song that will testify against the people when they choose wrongly.
כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (kitvu lakhem et ha-shirah ha-zot ve-lammedah et benei Yisrael): write ye this song for you and teach it the children of Israel: kitvu (Qal imperative plural of katav, to write; the command is to Moses and Joshua together); ve-lammedah (and teach it, Piel imperative of lamad, to teach; the Piel intensive teaching makes the song memorable and permanent); the purpose: it will be a witness for me against them when they have turned to other gods
threads t1 · t4 · t5 · see Deuteronomy 34:7 · Joshua 1:5-9 · Revelation 15:3
Moses is one hundred and twenty years old. He can no longer go out and come in. The phrase means he can no longer exercise the full functions of leadership. He is not physically decrepit, Deuteronomy 34:7 will say his eye was not dim and his vigor was not diminished when he died. The going out and coming in is the formula for active military and civic leadership. The LORD has said he will not cross the Jordan. His work is finished.
He commissions Joshua publicly and then writes the Torah and delivers it to the Levites with instructions for its public reading every seven years at the Feast of Tabernacles. The reading is not optional and it is not for the religious specialists only: gather the people, men and women and children and the sojourner within your gates, that they may hear and learn to fear the LORD.
And God tells Moses to write a song, the Song of Moses in chapter 32, and teach it to Israel so it will be on their lips when they have entered the land and prospered and turned to other gods. The song is a prophetic covenant witness: it will testify against them when the rebellion comes. Thread 4 is in the witness structure: God knows the rebellion is coming, but rather than preventing it he gives a song that will testify against it. The genuine choice is preserved; the witness is established in advance.
Thread 5 is the dispensational handoff: Moses commissions Joshua, the Torah is deposited with the priests, and the Mosaic administration is being handed to its next steward as Moses prepares to die.
Write this song and put it in their mouths. The Song of Moses is a prophetic covenant witness; the God who knows the outcome does not remove the genuine choice but gives a song that will testify against the people when they choose wrongly.
כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (kitvu lakhem et ha-shirah ha-zot ve-lammedah et benei Yisrael): write ye this song for you and teach it the children of Israel: kitvu (Qal imperative plural of katav, to write; the command is to Moses and Joshua together); ve-lammedah (and teach it, Piel imperative of lamad, to teach; the Piel intensive teaching makes the song memorable and permanent); the purpose: it will be a witness for me against them when they have turned to other gods
threads t1 · t4 · t5 · see Deuteronomy 34:7 · Joshua 1:5-9 · Revelation 15:3
Moses is one hundred and twenty years old. He can no longer go out and come in. The phrase means he can no longer exercise the full functions of leadership. He is not physically decrepit, Deuteronomy 34:7 will say his eye was not dim and his vigor was not diminished when he died. The going out and coming in is the formula for active military and civic leadership. The LORD has said he will not cross the Jordan. His work is finished.
He commissions Joshua publicly and then writes the Torah and delivers it to the Levites with instructions for its public reading every seven years at the Feast of Tabernacles. The reading is not optional and it is not for the religious specialists only: gather the people, men and women and children and the sojourner within your gates, that they may hear and learn to fear the LORD.
And God tells Moses to write a song, the Song of Moses in chapter 32, and teach it to Israel so it will be on their lips when they have entered the land and prospered and turned to other gods. The song is a prophetic covenant witness: it will testify against them when the rebellion comes. Thread 4 is in the witness structure: God knows the rebellion is coming, but rather than preventing it he gives a song that will testify against it. The genuine choice is preserved; the witness is established in advance.
Thread 5 is the dispensational handoff: Moses commissions Joshua, the Torah is deposited with the priests, and the Mosaic administration is being handed to its next steward as Moses prepares to die.
Write this song and put it in their mouths. The Song of Moses is a prophetic covenant witness; the God who knows the outcome does not remove the genuine choice but gives a song that will testify against the people when they choose wrongly.
כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (kitvu lakhem et ha-shirah ha-zot ve-lammedah et benei Yisrael): write ye this song for you and teach it the children of Israel: kitvu (Qal imperative plural of katav, to write; the command is to Moses and Joshua together); ve-lammedah (and teach it, Piel imperative of lamad, to teach; the Piel intensive teaching makes the song memorable and permanent); the purpose: it will be a witness for me against them when they have turned to other gods
threads t1 · t4 · t5 · see Deuteronomy 34:7 · Joshua 1:5-9 · Revelation 15:3
Moses is one hundred and twenty years old. He can no longer go out and come in. The phrase means he can no longer exercise the full functions of leadership. He is not physically decrepit, Deuteronomy 34:7 will say his eye was not dim and his vigor was not diminished when he died. The going out and coming in is the formula for active military and civic leadership. The LORD has said he will not cross the Jordan. His work is finished.
He commissions Joshua publicly and then writes the Torah and delivers it to the Levites with instructions for its public reading every seven years at the Feast of Tabernacles. The reading is not optional and it is not for the religious specialists only: gather the people, men and women and children and the sojourner within your gates, that they may hear and learn to fear the LORD.
And God tells Moses to write a song, the Song of Moses in chapter 32, and teach it to Israel so it will be on their lips when they have entered the land and prospered and turned to other gods. The song is a prophetic covenant witness: it will testify against them when the rebellion comes. Thread 4 is in the witness structure: God knows the rebellion is coming, but rather than preventing it he gives a song that will testify against it. The genuine choice is preserved; the witness is established in advance.
Thread 5 is the dispensational handoff: Moses commissions Joshua, the Torah is deposited with the priests, and the Mosaic administration is being handed to its next steward as Moses prepares to die.
Write this song and put it in their mouths. The Song of Moses is a prophetic covenant witness; the God who knows the outcome does not remove the genuine choice but gives a song that will testify against the people when they choose wrongly.
כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (kitvu lakhem et ha-shirah ha-zot ve-lammedah et benei Yisrael): write ye this song for you and teach it the children of Israel: kitvu (Qal imperative plural of katav, to write; the command is to Moses and Joshua together); ve-lammedah (and teach it, Piel imperative of lamad, to teach; the Piel intensive teaching makes the song memorable and permanent); the purpose: it will be a witness for me against them when they have turned to other gods
threads t1 · t4 · t5 · see Deuteronomy 34:7 · Joshua 1:5-9 · Revelation 15:3
Moses is one hundred and twenty years old. He can no longer go out and come in. The phrase means he can no longer exercise the full functions of leadership. He is not physically decrepit, Deuteronomy 34:7 will say his eye was not dim and his vigor was not diminished when he died. The going out and coming in is the formula for active military and civic leadership. The LORD has said he will not cross the Jordan. His work is finished.
He commissions Joshua publicly and then writes the Torah and delivers it to the Levites with instructions for its public reading every seven years at the Feast of Tabernacles. The reading is not optional and it is not for the religious specialists only: gather the people, men and women and children and the sojourner within your gates, that they may hear and learn to fear the LORD.
And God tells Moses to write a song, the Song of Moses in chapter 32, and teach it to Israel so it will be on their lips when they have entered the land and prospered and turned to other gods. The song is a prophetic covenant witness: it will testify against them when the rebellion comes. Thread 4 is in the witness structure: God knows the rebellion is coming, but rather than preventing it he gives a song that will testify against it. The genuine choice is preserved; the witness is established in advance.
Thread 5 is the dispensational handoff: Moses commissions Joshua, the Torah is deposited with the priests, and the Mosaic administration is being handed to its next steward as Moses prepares to die.
Write this song and put it in their mouths. The Song of Moses is a prophetic covenant witness; the God who knows the outcome does not remove the genuine choice but gives a song that will testify against the people when they choose wrongly.
כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (kitvu lakhem et ha-shirah ha-zot ve-lammedah et benei Yisrael): write ye this song for you and teach it the children of Israel: kitvu (Qal imperative plural of katav, to write; the command is to Moses and Joshua together); ve-lammedah (and teach it, Piel imperative of lamad, to teach; the Piel intensive teaching makes the song memorable and permanent); the purpose: it will be a witness for me against them when they have turned to other gods
threads t1 · t4 · t5 · see Deuteronomy 34:7 · Joshua 1:5-9 · Revelation 15:3
Moses is one hundred and twenty years old. He can no longer go out and come in. The phrase means he can no longer exercise the full functions of leadership. He is not physically decrepit, Deuteronomy 34:7 will say his eye was not dim and his vigor was not diminished when he died. The going out and coming in is the formula for active military and civic leadership. The LORD has said he will not cross the Jordan. His work is finished.
He commissions Joshua publicly and then writes the Torah and delivers it to the Levites with instructions for its public reading every seven years at the Feast of Tabernacles. The reading is not optional and it is not for the religious specialists only: gather the people, men and women and children and the sojourner within your gates, that they may hear and learn to fear the LORD.
And God tells Moses to write a song, the Song of Moses in chapter 32, and teach it to Israel so it will be on their lips when they have entered the land and prospered and turned to other gods. The song is a prophetic covenant witness: it will testify against them when the rebellion comes. Thread 4 is in the witness structure: God knows the rebellion is coming, but rather than preventing it he gives a song that will testify against it. The genuine choice is preserved; the witness is established in advance.
Thread 5 is the dispensational handoff: Moses commissions Joshua, the Torah is deposited with the priests, and the Mosaic administration is being handed to its next steward as Moses prepares to die.
Write this song and put it in their mouths. The Song of Moses is a prophetic covenant witness; the God who knows the outcome does not remove the genuine choice but gives a song that will testify against the people when they choose wrongly.
כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (kitvu lakhem et ha-shirah ha-zot ve-lammedah et benei Yisrael): write ye this song for you and teach it the children of Israel: kitvu (Qal imperative plural of katav, to write; the command is to Moses and Joshua together); ve-lammedah (and teach it, Piel imperative of lamad, to teach; the Piel intensive teaching makes the song memorable and permanent); the purpose: it will be a witness for me against them when they have turned to other gods
threads t1 · t4 · t5 · see Deuteronomy 34:7 · Joshua 1:5-9 · Revelation 15:3
Moses is one hundred and twenty years old. He can no longer go out and come in. The phrase means he can no longer exercise the full functions of leadership. He is not physically decrepit, Deuteronomy 34:7 will say his eye was not dim and his vigor was not diminished when he died. The going out and coming in is the formula for active military and civic leadership. The LORD has said he will not cross the Jordan. His work is finished.
He commissions Joshua publicly and then writes the Torah and delivers it to the Levites with instructions for its public reading every seven years at the Feast of Tabernacles. The reading is not optional and it is not for the religious specialists only: gather the people, men and women and children and the sojourner within your gates, that they may hear and learn to fear the LORD.
And God tells Moses to write a song, the Song of Moses in chapter 32, and teach it to Israel so it will be on their lips when they have entered the land and prospered and turned to other gods. The song is a prophetic covenant witness: it will testify against them when the rebellion comes. Thread 4 is in the witness structure: God knows the rebellion is coming, but rather than preventing it he gives a song that will testify against it. The genuine choice is preserved; the witness is established in advance.
Thread 5 is the dispensational handoff: Moses commissions Joshua, the Torah is deposited with the priests, and the Mosaic administration is being handed to its next steward as Moses prepares to die.
Write this song and put it in their mouths. The Song of Moses is a prophetic covenant witness; the God who knows the outcome does not remove the genuine choice but gives a song that will testify against the people when they choose wrongly.
כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (kitvu lakhem et ha-shirah ha-zot ve-lammedah et benei Yisrael): write ye this song for you and teach it the children of Israel: kitvu (Qal imperative plural of katav, to write; the command is to Moses and Joshua together); ve-lammedah (and teach it, Piel imperative of lamad, to teach; the Piel intensive teaching makes the song memorable and permanent); the purpose: it will be a witness for me against them when they have turned to other gods
threads t1 · t4 · t5 · see Deuteronomy 34:7 · Joshua 1:5-9 · Revelation 15:3
Moses is one hundred and twenty years old. He can no longer go out and come in. The phrase means he can no longer exercise the full functions of leadership. He is not physically decrepit, Deuteronomy 34:7 will say his eye was not dim and his vigor was not diminished when he died. The going out and coming in is the formula for active military and civic leadership. The LORD has said he will not cross the Jordan. His work is finished.
He commissions Joshua publicly and then writes the Torah and delivers it to the Levites with instructions for its public reading every seven years at the Feast of Tabernacles. The reading is not optional and it is not for the religious specialists only: gather the people, men and women and children and the sojourner within your gates, that they may hear and learn to fear the LORD.
And God tells Moses to write a song, the Song of Moses in chapter 32, and teach it to Israel so it will be on their lips when they have entered the land and prospered and turned to other gods. The song is a prophetic covenant witness: it will testify against them when the rebellion comes. Thread 4 is in the witness structure: God knows the rebellion is coming, but rather than preventing it he gives a song that will testify against it. The genuine choice is preserved; the witness is established in advance.
Thread 5 is the dispensational handoff: Moses commissions Joshua, the Torah is deposited with the priests, and the Mosaic administration is being handed to its next steward as Moses prepares to die.
Write this song and put it in their mouths. The Song of Moses is a prophetic covenant witness; the God who knows the outcome does not remove the genuine choice but gives a song that will testify against the people when they choose wrongly.
כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (kitvu lakhem et ha-shirah ha-zot ve-lammedah et benei Yisrael): write ye this song for you and teach it the children of Israel: kitvu (Qal imperative plural of katav, to write; the command is to Moses and Joshua together); ve-lammedah (and teach it, Piel imperative of lamad, to teach; the Piel intensive teaching makes the song memorable and permanent); the purpose: it will be a witness for me against them when they have turned to other gods
threads t1 · t4 · t5 · see Deuteronomy 34:7 · Joshua 1:5-9 · Revelation 15:3
Moses is one hundred and twenty years old. He can no longer go out and come in. The phrase means he can no longer exercise the full functions of leadership. He is not physically decrepit, Deuteronomy 34:7 will say his eye was not dim and his vigor was not diminished when he died. The going out and coming in is the formula for active military and civic leadership. The LORD has said he will not cross the Jordan. His work is finished.
He commissions Joshua publicly and then writes the Torah and delivers it to the Levites with instructions for its public reading every seven years at the Feast of Tabernacles. The reading is not optional and it is not for the religious specialists only: gather the people, men and women and children and the sojourner within your gates, that they may hear and learn to fear the LORD.
And God tells Moses to write a song, the Song of Moses in chapter 32, and teach it to Israel so it will be on their lips when they have entered the land and prospered and turned to other gods. The song is a prophetic covenant witness: it will testify against them when the rebellion comes. Thread 4 is in the witness structure: God knows the rebellion is coming, but rather than preventing it he gives a song that will testify against it. The genuine choice is preserved; the witness is established in advance.
Thread 5 is the dispensational handoff: Moses commissions Joshua, the Torah is deposited with the priests, and the Mosaic administration is being handed to its next steward as Moses prepares to die.
Write this song and put it in their mouths. The Song of Moses is a prophetic covenant witness; the God who knows the outcome does not remove the genuine choice but gives a song that will testify against the people when they choose wrongly.
כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (kitvu lakhem et ha-shirah ha-zot ve-lammedah et benei Yisrael): write ye this song for you and teach it the children of Israel: kitvu (Qal imperative plural of katav, to write; the command is to Moses and Joshua together); ve-lammedah (and teach it, Piel imperative of lamad, to teach; the Piel intensive teaching makes the song memorable and permanent); the purpose: it will be a witness for me against them when they have turned to other gods
threads t1 · t4 · t5 · see Deuteronomy 34:7 · Joshua 1:5-9 · Revelation 15:3
Moses is one hundred and twenty years old. He can no longer go out and come in. The phrase means he can no longer exercise the full functions of leadership. He is not physically decrepit, Deuteronomy 34:7 will say his eye was not dim and his vigor was not diminished when he died. The going out and coming in is the formula for active military and civic leadership. The LORD has said he will not cross the Jordan. His work is finished.
He commissions Joshua publicly and then writes the Torah and delivers it to the Levites with instructions for its public reading every seven years at the Feast of Tabernacles. The reading is not optional and it is not for the religious specialists only: gather the people, men and women and children and the sojourner within your gates, that they may hear and learn to fear the LORD.
And God tells Moses to write a song, the Song of Moses in chapter 32, and teach it to Israel so it will be on their lips when they have entered the land and prospered and turned to other gods. The song is a prophetic covenant witness: it will testify against them when the rebellion comes. Thread 4 is in the witness structure: God knows the rebellion is coming, but rather than preventing it he gives a song that will testify against it. The genuine choice is preserved; the witness is established in advance.
Thread 5 is the dispensational handoff: Moses commissions Joshua, the Torah is deposited with the priests, and the Mosaic administration is being handed to its next steward as Moses prepares to die.
Write this song and put it in their mouths. The Song of Moses is a prophetic covenant witness; the God who knows the outcome does not remove the genuine choice but gives a song that will testify against the people when they choose wrongly.
כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (kitvu lakhem et ha-shirah ha-zot ve-lammedah et benei Yisrael): write ye this song for you and teach it the children of Israel: kitvu (Qal imperative plural of katav, to write; the command is to Moses and Joshua together); ve-lammedah (and teach it, Piel imperative of lamad, to teach; the Piel intensive teaching makes the song memorable and permanent); the purpose: it will be a witness for me against them when they have turned to other gods
threads t1 · t4 · t5 · see Deuteronomy 34:7 · Joshua 1:5-9 · Revelation 15:3
Moses is one hundred and twenty years old. He can no longer go out and come in. The phrase means he can no longer exercise the full functions of leadership. He is not physically decrepit, Deuteronomy 34:7 will say his eye was not dim and his vigor was not diminished when he died. The going out and coming in is the formula for active military and civic leadership. The LORD has said he will not cross the Jordan. His work is finished.
He commissions Joshua publicly and then writes the Torah and delivers it to the Levites with instructions for its public reading every seven years at the Feast of Tabernacles. The reading is not optional and it is not for the religious specialists only: gather the people, men and women and children and the sojourner within your gates, that they may hear and learn to fear the LORD.
And God tells Moses to write a song, the Song of Moses in chapter 32, and teach it to Israel so it will be on their lips when they have entered the land and prospered and turned to other gods. The song is a prophetic covenant witness: it will testify against them when the rebellion comes. Thread 4 is in the witness structure: God knows the rebellion is coming, but rather than preventing it he gives a song that will testify against it. The genuine choice is preserved; the witness is established in advance.
Thread 5 is the dispensational handoff: Moses commissions Joshua, the Torah is deposited with the priests, and the Mosaic administration is being handed to its next steward as Moses prepares to die.
Write this song and put it in their mouths. The Song of Moses is a prophetic covenant witness; the God who knows the outcome does not remove the genuine choice but gives a song that will testify against the people when they choose wrongly.
כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (kitvu lakhem et ha-shirah ha-zot ve-lammedah et benei Yisrael): write ye this song for you and teach it the children of Israel: kitvu (Qal imperative plural of katav, to write; the command is to Moses and Joshua together); ve-lammedah (and teach it, Piel imperative of lamad, to teach; the Piel intensive teaching makes the song memorable and permanent); the purpose: it will be a witness for me against them when they have turned to other gods
threads t1 · t4 · t5 · see Deuteronomy 34:7 · Joshua 1:5-9 · Revelation 15:3
Moses is one hundred and twenty years old. He can no longer go out and come in. The phrase means he can no longer exercise the full functions of leadership. He is not physically decrepit, Deuteronomy 34:7 will say his eye was not dim and his vigor was not diminished when he died. The going out and coming in is the formula for active military and civic leadership. The LORD has said he will not cross the Jordan. His work is finished.
He commissions Joshua publicly and then writes the Torah and delivers it to the Levites with instructions for its public reading every seven years at the Feast of Tabernacles. The reading is not optional and it is not for the religious specialists only: gather the people, men and women and children and the sojourner within your gates, that they may hear and learn to fear the LORD.
And God tells Moses to write a song, the Song of Moses in chapter 32, and teach it to Israel so it will be on their lips when they have entered the land and prospered and turned to other gods. The song is a prophetic covenant witness: it will testify against them when the rebellion comes. Thread 4 is in the witness structure: God knows the rebellion is coming, but rather than preventing it he gives a song that will testify against it. The genuine choice is preserved; the witness is established in advance.
Thread 5 is the dispensational handoff: Moses commissions Joshua, the Torah is deposited with the priests, and the Mosaic administration is being handed to its next steward as Moses prepares to die.
Write this song and put it in their mouths. The Song of Moses is a prophetic covenant witness; the God who knows the outcome does not remove the genuine choice but gives a song that will testify against the people when they choose wrongly.
כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (kitvu lakhem et ha-shirah ha-zot ve-lammedah et benei Yisrael): write ye this song for you and teach it the children of Israel: kitvu (Qal imperative plural of katav, to write; the command is to Moses and Joshua together); ve-lammedah (and teach it, Piel imperative of lamad, to teach; the Piel intensive teaching makes the song memorable and permanent); the purpose: it will be a witness for me against them when they have turned to other gods
threads t1 · t4 · t5 · see Deuteronomy 34:7 · Joshua 1:5-9 · Revelation 15:3
Moses is one hundred and twenty years old. He can no longer go out and come in. The phrase means he can no longer exercise the full functions of leadership. He is not physically decrepit, Deuteronomy 34:7 will say his eye was not dim and his vigor was not diminished when he died. The going out and coming in is the formula for active military and civic leadership. The LORD has said he will not cross the Jordan. His work is finished.
He commissions Joshua publicly and then writes the Torah and delivers it to the Levites with instructions for its public reading every seven years at the Feast of Tabernacles. The reading is not optional and it is not for the religious specialists only: gather the people, men and women and children and the sojourner within your gates, that they may hear and learn to fear the LORD.
And God tells Moses to write a song, the Song of Moses in chapter 32, and teach it to Israel so it will be on their lips when they have entered the land and prospered and turned to other gods. The song is a prophetic covenant witness: it will testify against them when the rebellion comes. Thread 4 is in the witness structure: God knows the rebellion is coming, but rather than preventing it he gives a song that will testify against it. The genuine choice is preserved; the witness is established in advance.
Thread 5 is the dispensational handoff: Moses commissions Joshua, the Torah is deposited with the priests, and the Mosaic administration is being handed to its next steward as Moses prepares to die.
Write this song and put it in their mouths. The Song of Moses is a prophetic covenant witness; the God who knows the outcome does not remove the genuine choice but gives a song that will testify against the people when they choose wrongly.
כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (kitvu lakhem et ha-shirah ha-zot ve-lammedah et benei Yisrael): write ye this song for you and teach it the children of Israel: kitvu (Qal imperative plural of katav, to write; the command is to Moses and Joshua together); ve-lammedah (and teach it, Piel imperative of lamad, to teach; the Piel intensive teaching makes the song memorable and permanent); the purpose: it will be a witness for me against them when they have turned to other gods
threads t1 · t4 · t5 · see Deuteronomy 34:7 · Joshua 1:5-9 · Revelation 15:3
Moses is one hundred and twenty years old. He can no longer go out and come in. The phrase means he can no longer exercise the full functions of leadership. He is not physically decrepit, Deuteronomy 34:7 will say his eye was not dim and his vigor was not diminished when he died. The going out and coming in is the formula for active military and civic leadership. The LORD has said he will not cross the Jordan. His work is finished.
He commissions Joshua publicly and then writes the Torah and delivers it to the Levites with instructions for its public reading every seven years at the Feast of Tabernacles. The reading is not optional and it is not for the religious specialists only: gather the people, men and women and children and the sojourner within your gates, that they may hear and learn to fear the LORD.
And God tells Moses to write a song, the Song of Moses in chapter 32, and teach it to Israel so it will be on their lips when they have entered the land and prospered and turned to other gods. The song is a prophetic covenant witness: it will testify against them when the rebellion comes. Thread 4 is in the witness structure: God knows the rebellion is coming, but rather than preventing it he gives a song that will testify against it. The genuine choice is preserved; the witness is established in advance.
Thread 5 is the dispensational handoff: Moses commissions Joshua, the Torah is deposited with the priests, and the Mosaic administration is being handed to its next steward as Moses prepares to die.
Write this song and put it in their mouths. The Song of Moses is a prophetic covenant witness; the God who knows the outcome does not remove the genuine choice but gives a song that will testify against the people when they choose wrongly.
כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (kitvu lakhem et ha-shirah ha-zot ve-lammedah et benei Yisrael): write ye this song for you and teach it the children of Israel: kitvu (Qal imperative plural of katav, to write; the command is to Moses and Joshua together); ve-lammedah (and teach it, Piel imperative of lamad, to teach; the Piel intensive teaching makes the song memorable and permanent); the purpose: it will be a witness for me against them when they have turned to other gods
threads t1 · t4 · t5 · see Deuteronomy 34:7 · Joshua 1:5-9 · Revelation 15:3
Moses is one hundred and twenty years old. He can no longer go out and come in. The phrase means he can no longer exercise the full functions of leadership. He is not physically decrepit, Deuteronomy 34:7 will say his eye was not dim and his vigor was not diminished when he died. The going out and coming in is the formula for active military and civic leadership. The LORD has said he will not cross the Jordan. His work is finished.
He commissions Joshua publicly and then writes the Torah and delivers it to the Levites with instructions for its public reading every seven years at the Feast of Tabernacles. The reading is not optional and it is not for the religious specialists only: gather the people, men and women and children and the sojourner within your gates, that they may hear and learn to fear the LORD.
And God tells Moses to write a song, the Song of Moses in chapter 32, and teach it to Israel so it will be on their lips when they have entered the land and prospered and turned to other gods. The song is a prophetic covenant witness: it will testify against them when the rebellion comes. Thread 4 is in the witness structure: God knows the rebellion is coming, but rather than preventing it he gives a song that will testify against it. The genuine choice is preserved; the witness is established in advance.
Thread 5 is the dispensational handoff: Moses commissions Joshua, the Torah is deposited with the priests, and the Mosaic administration is being handed to its next steward as Moses prepares to die.
Write this song and put it in their mouths. The Song of Moses is a prophetic covenant witness; the God who knows the outcome does not remove the genuine choice but gives a song that will testify against the people when they choose wrongly.
כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (kitvu lakhem et ha-shirah ha-zot ve-lammedah et benei Yisrael): write ye this song for you and teach it the children of Israel: kitvu (Qal imperative plural of katav, to write; the command is to Moses and Joshua together); ve-lammedah (and teach it, Piel imperative of lamad, to teach; the Piel intensive teaching makes the song memorable and permanent); the purpose: it will be a witness for me against them when they have turned to other gods
threads t1 · t4 · t5 · see Deuteronomy 34:7 · Joshua 1:5-9 · Revelation 15:3
Moses is one hundred and twenty years old. He can no longer go out and come in. The phrase means he can no longer exercise the full functions of leadership. He is not physically decrepit, Deuteronomy 34:7 will say his eye was not dim and his vigor was not diminished when he died. The going out and coming in is the formula for active military and civic leadership. The LORD has said he will not cross the Jordan. His work is finished.
He commissions Joshua publicly and then writes the Torah and delivers it to the Levites with instructions for its public reading every seven years at the Feast of Tabernacles. The reading is not optional and it is not for the religious specialists only: gather the people, men and women and children and the sojourner within your gates, that they may hear and learn to fear the LORD.
And God tells Moses to write a song, the Song of Moses in chapter 32, and teach it to Israel so it will be on their lips when they have entered the land and prospered and turned to other gods. The song is a prophetic covenant witness: it will testify against them when the rebellion comes. Thread 4 is in the witness structure: God knows the rebellion is coming, but rather than preventing it he gives a song that will testify against it. The genuine choice is preserved; the witness is established in advance.
Thread 5 is the dispensational handoff: Moses commissions Joshua, the Torah is deposited with the priests, and the Mosaic administration is being handed to its next steward as Moses prepares to die.
Write this song and put it in their mouths. The Song of Moses is a prophetic covenant witness; the God who knows the outcome does not remove the genuine choice but gives a song that will testify against the people when they choose wrongly.
כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (kitvu lakhem et ha-shirah ha-zot ve-lammedah et benei Yisrael): write ye this song for you and teach it the children of Israel: kitvu (Qal imperative plural of katav, to write; the command is to Moses and Joshua together); ve-lammedah (and teach it, Piel imperative of lamad, to teach; the Piel intensive teaching makes the song memorable and permanent); the purpose: it will be a witness for me against them when they have turned to other gods
threads t1 · t4 · t5 · see Deuteronomy 34:7 · Joshua 1:5-9 · Revelation 15:3
Moses is one hundred and twenty years old. He can no longer go out and come in. The phrase means he can no longer exercise the full functions of leadership. He is not physically decrepit, Deuteronomy 34:7 will say his eye was not dim and his vigor was not diminished when he died. The going out and coming in is the formula for active military and civic leadership. The LORD has said he will not cross the Jordan. His work is finished.
He commissions Joshua publicly and then writes the Torah and delivers it to the Levites with instructions for its public reading every seven years at the Feast of Tabernacles. The reading is not optional and it is not for the religious specialists only: gather the people, men and women and children and the sojourner within your gates, that they may hear and learn to fear the LORD.
And God tells Moses to write a song, the Song of Moses in chapter 32, and teach it to Israel so it will be on their lips when they have entered the land and prospered and turned to other gods. The song is a prophetic covenant witness: it will testify against them when the rebellion comes. Thread 4 is in the witness structure: God knows the rebellion is coming, but rather than preventing it he gives a song that will testify against it. The genuine choice is preserved; the witness is established in advance.
Thread 5 is the dispensational handoff: Moses commissions Joshua, the Torah is deposited with the priests, and the Mosaic administration is being handed to its next steward as Moses prepares to die.
Write this song and put it in their mouths. The Song of Moses is a prophetic covenant witness; the God who knows the outcome does not remove the genuine choice but gives a song that will testify against the people when they choose wrongly.
כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (kitvu lakhem et ha-shirah ha-zot ve-lammedah et benei Yisrael): write ye this song for you and teach it the children of Israel: kitvu (Qal imperative plural of katav, to write; the command is to Moses and Joshua together); ve-lammedah (and teach it, Piel imperative of lamad, to teach; the Piel intensive teaching makes the song memorable and permanent); the purpose: it will be a witness for me against them when they have turned to other gods
threads t1 · t4 · t5 · see Deuteronomy 34:7 · Joshua 1:5-9 · Revelation 15:3
Moses is one hundred and twenty years old. He can no longer go out and come in. The phrase means he can no longer exercise the full functions of leadership. He is not physically decrepit, Deuteronomy 34:7 will say his eye was not dim and his vigor was not diminished when he died. The going out and coming in is the formula for active military and civic leadership. The LORD has said he will not cross the Jordan. His work is finished.
He commissions Joshua publicly and then writes the Torah and delivers it to the Levites with instructions for its public reading every seven years at the Feast of Tabernacles. The reading is not optional and it is not for the religious specialists only: gather the people, men and women and children and the sojourner within your gates, that they may hear and learn to fear the LORD.
And God tells Moses to write a song, the Song of Moses in chapter 32, and teach it to Israel so it will be on their lips when they have entered the land and prospered and turned to other gods. The song is a prophetic covenant witness: it will testify against them when the rebellion comes. Thread 4 is in the witness structure: God knows the rebellion is coming, but rather than preventing it he gives a song that will testify against it. The genuine choice is preserved; the witness is established in advance.
Thread 5 is the dispensational handoff: Moses commissions Joshua, the Torah is deposited with the priests, and the Mosaic administration is being handed to its next steward as Moses prepares to die.
Write this song and put it in their mouths. The Song of Moses is a prophetic covenant witness; the God who knows the outcome does not remove the genuine choice but gives a song that will testify against the people when they choose wrongly.
כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (kitvu lakhem et ha-shirah ha-zot ve-lammedah et benei Yisrael): write ye this song for you and teach it the children of Israel: kitvu (Qal imperative plural of katav, to write; the command is to Moses and Joshua together); ve-lammedah (and teach it, Piel imperative of lamad, to teach; the Piel intensive teaching makes the song memorable and permanent); the purpose: it will be a witness for me against them when they have turned to other gods
threads t1 · t4 · t5 · see Deuteronomy 34:7 · Joshua 1:5-9 · Revelation 15:3
Moses is one hundred and twenty years old. He can no longer go out and come in. The phrase means he can no longer exercise the full functions of leadership. He is not physically decrepit, Deuteronomy 34:7 will say his eye was not dim and his vigor was not diminished when he died. The going out and coming in is the formula for active military and civic leadership. The LORD has said he will not cross the Jordan. His work is finished.
He commissions Joshua publicly and then writes the Torah and delivers it to the Levites with instructions for its public reading every seven years at the Feast of Tabernacles. The reading is not optional and it is not for the religious specialists only: gather the people, men and women and children and the sojourner within your gates, that they may hear and learn to fear the LORD.
And God tells Moses to write a song, the Song of Moses in chapter 32, and teach it to Israel so it will be on their lips when they have entered the land and prospered and turned to other gods. The song is a prophetic covenant witness: it will testify against them when the rebellion comes. Thread 4 is in the witness structure: God knows the rebellion is coming, but rather than preventing it he gives a song that will testify against it. The genuine choice is preserved; the witness is established in advance.
Thread 5 is the dispensational handoff: Moses commissions Joshua, the Torah is deposited with the priests, and the Mosaic administration is being handed to its next steward as Moses prepares to die.
Write this song and put it in their mouths. The Song of Moses is a prophetic covenant witness; the God who knows the outcome does not remove the genuine choice but gives a song that will testify against the people when they choose wrongly.
כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (kitvu lakhem et ha-shirah ha-zot ve-lammedah et benei Yisrael): write ye this song for you and teach it the children of Israel: kitvu (Qal imperative plural of katav, to write; the command is to Moses and Joshua together); ve-lammedah (and teach it, Piel imperative of lamad, to teach; the Piel intensive teaching makes the song memorable and permanent); the purpose: it will be a witness for me against them when they have turned to other gods
threads t1 · t4 · t5 · see Deuteronomy 34:7 · Joshua 1:5-9 · Revelation 15:3
Moses is one hundred and twenty years old. He can no longer go out and come in. The phrase means he can no longer exercise the full functions of leadership. He is not physically decrepit, Deuteronomy 34:7 will say his eye was not dim and his vigor was not diminished when he died. The going out and coming in is the formula for active military and civic leadership. The LORD has said he will not cross the Jordan. His work is finished.
He commissions Joshua publicly and then writes the Torah and delivers it to the Levites with instructions for its public reading every seven years at the Feast of Tabernacles. The reading is not optional and it is not for the religious specialists only: gather the people, men and women and children and the sojourner within your gates, that they may hear and learn to fear the LORD.
And God tells Moses to write a song, the Song of Moses in chapter 32, and teach it to Israel so it will be on their lips when they have entered the land and prospered and turned to other gods. The song is a prophetic covenant witness: it will testify against them when the rebellion comes. Thread 4 is in the witness structure: God knows the rebellion is coming, but rather than preventing it he gives a song that will testify against it. The genuine choice is preserved; the witness is established in advance.
Thread 5 is the dispensational handoff: Moses commissions Joshua, the Torah is deposited with the priests, and the Mosaic administration is being handed to its next steward as Moses prepares to die.
Write this song and put it in their mouths. The Song of Moses is a prophetic covenant witness; the God who knows the outcome does not remove the genuine choice but gives a song that will testify against the people when they choose wrongly.
כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל (kitvu lakhem et ha-shirah ha-zot ve-lammedah et benei Yisrael): write ye this song for you and teach it the children of Israel: kitvu (Qal imperative plural of katav, to write; the command is to Moses and Joshua together); ve-lammedah (and teach it, Piel imperative of lamad, to teach; the Piel intensive teaching makes the song memorable and permanent); the purpose: it will be a witness for me against them when they have turned to other gods
threads t1 · t4 · t5 · see Deuteronomy 34:7 · Joshua 1:5-9 · Revelation 15:3