Three months after the Exodus the nation arrives at Sinai. Moses goes up to God and the LORD speaks the preamble of the Mosaic covenant: you have seen what I did to Egypt and how I carried you on eagles' wings and brought you to myself. The basis of the covenant is the prior redemption: not a negotiation between equals but the grateful response of a redeemed people to the God who redeemed them.
If you will obey my voice and keep my covenant: the conditional is real. The Abrahamic covenant of Genesis 15 was ratified while Abram was asleep; God passed through the pieces alone, binding himself unilaterally. The Mosaic covenant at Sinai is bilateral: both parties are summoned into it. The if-then structure means the Mosaic covenant has a different character than the Abrahamic promise. Thread 5 is this dispensational distinction: a new administrative structure is being established with different terms than what came before.
A kingdom of priests and a holy nation, mamlekhet kohanim. The entire nation is called to a priestly identity among the nations. Israel exists not for its own sake but as the mediating community through which God reaches the surrounding peoples. Thread 2 is the corporate election for a corporate purpose: chosen not to be superior but to be the channel through which the blessing reaches kol goyei ha-arets.
Ye have seen what I did. The covenant at Sinai is grounded in the historical acts of redemption that preceded it; and if ye will obey. The conditionality is real and the Mosaic covenant is bilateral in a way the Abrahamic covenant was not.
וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ (ve-attem tihyu li mamlekhet kohanim ve-goy qadosh): ye shall be unto me a kingdom of priests and a holy nation: mamlekhet kohanim (a kingdom of priests, not merely a nation that has priests but a nation that in its entirety functions as a priesthood, mediating between God and the surrounding nations); goy qadosh (a holy nation, qadosh, set apart, distinct, consecrated for a specific purpose); the calling of Israel is corporate and priestly, mediating God to the nations
threads t2 · t5 · see Genesis 15:17-18 · Galatians 3:19 · 1 Peter 2:9
Three months after the Exodus the nation arrives at Sinai. Moses goes up to God and the LORD speaks the preamble of the Mosaic covenant: you have seen what I did to Egypt and how I carried you on eagles' wings and brought you to myself. The basis of the covenant is the prior redemption: not a negotiation between equals but the grateful response of a redeemed people to the God who redeemed them.
If you will obey my voice and keep my covenant: the conditional is real. The Abrahamic covenant of Genesis 15 was ratified while Abram was asleep; God passed through the pieces alone, binding himself unilaterally. The Mosaic covenant at Sinai is bilateral: both parties are summoned into it. The if-then structure means the Mosaic covenant has a different character than the Abrahamic promise. Thread 5 is this dispensational distinction: a new administrative structure is being established with different terms than what came before.
A kingdom of priests and a holy nation, mamlekhet kohanim. The entire nation is called to a priestly identity among the nations. Israel exists not for its own sake but as the mediating community through which God reaches the surrounding peoples. Thread 2 is the corporate election for a corporate purpose: chosen not to be superior but to be the channel through which the blessing reaches kol goyei ha-arets.
Ye have seen what I did. The covenant at Sinai is grounded in the historical acts of redemption that preceded it; and if ye will obey. The conditionality is real and the Mosaic covenant is bilateral in a way the Abrahamic covenant was not.
וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ (ve-attem tihyu li mamlekhet kohanim ve-goy qadosh): ye shall be unto me a kingdom of priests and a holy nation: mamlekhet kohanim (a kingdom of priests, not merely a nation that has priests but a nation that in its entirety functions as a priesthood, mediating between God and the surrounding nations); goy qadosh (a holy nation, qadosh, set apart, distinct, consecrated for a specific purpose); the calling of Israel is corporate and priestly, mediating God to the nations
threads t2 · t5 · see Genesis 15:17-18 · Galatians 3:19 · 1 Peter 2:9
Three months after the Exodus the nation arrives at Sinai. Moses goes up to God and the LORD speaks the preamble of the Mosaic covenant: you have seen what I did to Egypt and how I carried you on eagles' wings and brought you to myself. The basis of the covenant is the prior redemption: not a negotiation between equals but the grateful response of a redeemed people to the God who redeemed them.
If you will obey my voice and keep my covenant: the conditional is real. The Abrahamic covenant of Genesis 15 was ratified while Abram was asleep; God passed through the pieces alone, binding himself unilaterally. The Mosaic covenant at Sinai is bilateral: both parties are summoned into it. The if-then structure means the Mosaic covenant has a different character than the Abrahamic promise. Thread 5 is this dispensational distinction: a new administrative structure is being established with different terms than what came before.
A kingdom of priests and a holy nation, mamlekhet kohanim. The entire nation is called to a priestly identity among the nations. Israel exists not for its own sake but as the mediating community through which God reaches the surrounding peoples. Thread 2 is the corporate election for a corporate purpose: chosen not to be superior but to be the channel through which the blessing reaches kol goyei ha-arets.
Ye have seen what I did. The covenant at Sinai is grounded in the historical acts of redemption that preceded it; and if ye will obey. The conditionality is real and the Mosaic covenant is bilateral in a way the Abrahamic covenant was not.
וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ (ve-attem tihyu li mamlekhet kohanim ve-goy qadosh): ye shall be unto me a kingdom of priests and a holy nation: mamlekhet kohanim (a kingdom of priests, not merely a nation that has priests but a nation that in its entirety functions as a priesthood, mediating between God and the surrounding nations); goy qadosh (a holy nation, qadosh, set apart, distinct, consecrated for a specific purpose); the calling of Israel is corporate and priestly, mediating God to the nations
threads t2 · t5 · see Genesis 15:17-18 · Galatians 3:19 · 1 Peter 2:9
Three months after the Exodus the nation arrives at Sinai. Moses goes up to God and the LORD speaks the preamble of the Mosaic covenant: you have seen what I did to Egypt and how I carried you on eagles' wings and brought you to myself. The basis of the covenant is the prior redemption: not a negotiation between equals but the grateful response of a redeemed people to the God who redeemed them.
If you will obey my voice and keep my covenant: the conditional is real. The Abrahamic covenant of Genesis 15 was ratified while Abram was asleep; God passed through the pieces alone, binding himself unilaterally. The Mosaic covenant at Sinai is bilateral: both parties are summoned into it. The if-then structure means the Mosaic covenant has a different character than the Abrahamic promise. Thread 5 is this dispensational distinction: a new administrative structure is being established with different terms than what came before.
A kingdom of priests and a holy nation, mamlekhet kohanim. The entire nation is called to a priestly identity among the nations. Israel exists not for its own sake but as the mediating community through which God reaches the surrounding peoples. Thread 2 is the corporate election for a corporate purpose: chosen not to be superior but to be the channel through which the blessing reaches kol goyei ha-arets.
Ye have seen what I did. The covenant at Sinai is grounded in the historical acts of redemption that preceded it; and if ye will obey. The conditionality is real and the Mosaic covenant is bilateral in a way the Abrahamic covenant was not.
וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ (ve-attem tihyu li mamlekhet kohanim ve-goy qadosh): ye shall be unto me a kingdom of priests and a holy nation: mamlekhet kohanim (a kingdom of priests, not merely a nation that has priests but a nation that in its entirety functions as a priesthood, mediating between God and the surrounding nations); goy qadosh (a holy nation, qadosh, set apart, distinct, consecrated for a specific purpose); the calling of Israel is corporate and priestly, mediating God to the nations
threads t2 · t5 · see Genesis 15:17-18 · Galatians 3:19 · 1 Peter 2:9
Three months after the Exodus the nation arrives at Sinai. Moses goes up to God and the LORD speaks the preamble of the Mosaic covenant: you have seen what I did to Egypt and how I carried you on eagles' wings and brought you to myself. The basis of the covenant is the prior redemption: not a negotiation between equals but the grateful response of a redeemed people to the God who redeemed them.
If you will obey my voice and keep my covenant: the conditional is real. The Abrahamic covenant of Genesis 15 was ratified while Abram was asleep; God passed through the pieces alone, binding himself unilaterally. The Mosaic covenant at Sinai is bilateral: both parties are summoned into it. The if-then structure means the Mosaic covenant has a different character than the Abrahamic promise. Thread 5 is this dispensational distinction: a new administrative structure is being established with different terms than what came before.
A kingdom of priests and a holy nation, mamlekhet kohanim. The entire nation is called to a priestly identity among the nations. Israel exists not for its own sake but as the mediating community through which God reaches the surrounding peoples. Thread 2 is the corporate election for a corporate purpose: chosen not to be superior but to be the channel through which the blessing reaches kol goyei ha-arets.
Ye have seen what I did. The covenant at Sinai is grounded in the historical acts of redemption that preceded it; and if ye will obey. The conditionality is real and the Mosaic covenant is bilateral in a way the Abrahamic covenant was not.
וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ (ve-attem tihyu li mamlekhet kohanim ve-goy qadosh): ye shall be unto me a kingdom of priests and a holy nation: mamlekhet kohanim (a kingdom of priests, not merely a nation that has priests but a nation that in its entirety functions as a priesthood, mediating between God and the surrounding nations); goy qadosh (a holy nation, qadosh, set apart, distinct, consecrated for a specific purpose); the calling of Israel is corporate and priestly, mediating God to the nations
threads t2 · t5 · see Genesis 15:17-18 · Galatians 3:19 · 1 Peter 2:9
Three months after the Exodus the nation arrives at Sinai. Moses goes up to God and the LORD speaks the preamble of the Mosaic covenant: you have seen what I did to Egypt and how I carried you on eagles' wings and brought you to myself. The basis of the covenant is the prior redemption: not a negotiation between equals but the grateful response of a redeemed people to the God who redeemed them.
If you will obey my voice and keep my covenant: the conditional is real. The Abrahamic covenant of Genesis 15 was ratified while Abram was asleep; God passed through the pieces alone, binding himself unilaterally. The Mosaic covenant at Sinai is bilateral: both parties are summoned into it. The if-then structure means the Mosaic covenant has a different character than the Abrahamic promise. Thread 5 is this dispensational distinction: a new administrative structure is being established with different terms than what came before.
A kingdom of priests and a holy nation, mamlekhet kohanim. The entire nation is called to a priestly identity among the nations. Israel exists not for its own sake but as the mediating community through which God reaches the surrounding peoples. Thread 2 is the corporate election for a corporate purpose: chosen not to be superior but to be the channel through which the blessing reaches kol goyei ha-arets.
Ye have seen what I did. The covenant at Sinai is grounded in the historical acts of redemption that preceded it; and if ye will obey. The conditionality is real and the Mosaic covenant is bilateral in a way the Abrahamic covenant was not.
וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ (ve-attem tihyu li mamlekhet kohanim ve-goy qadosh): ye shall be unto me a kingdom of priests and a holy nation: mamlekhet kohanim (a kingdom of priests, not merely a nation that has priests but a nation that in its entirety functions as a priesthood, mediating between God and the surrounding nations); goy qadosh (a holy nation, qadosh, set apart, distinct, consecrated for a specific purpose); the calling of Israel is corporate and priestly, mediating God to the nations
threads t2 · t5 · see Genesis 15:17-18 · Galatians 3:19 · 1 Peter 2:9
Three months after the Exodus the nation arrives at Sinai. Moses goes up to God and the LORD speaks the preamble of the Mosaic covenant: you have seen what I did to Egypt and how I carried you on eagles' wings and brought you to myself. The basis of the covenant is the prior redemption: not a negotiation between equals but the grateful response of a redeemed people to the God who redeemed them.
If you will obey my voice and keep my covenant: the conditional is real. The Abrahamic covenant of Genesis 15 was ratified while Abram was asleep; God passed through the pieces alone, binding himself unilaterally. The Mosaic covenant at Sinai is bilateral: both parties are summoned into it. The if-then structure means the Mosaic covenant has a different character than the Abrahamic promise. Thread 5 is this dispensational distinction: a new administrative structure is being established with different terms than what came before.
A kingdom of priests and a holy nation, mamlekhet kohanim. The entire nation is called to a priestly identity among the nations. Israel exists not for its own sake but as the mediating community through which God reaches the surrounding peoples. Thread 2 is the corporate election for a corporate purpose: chosen not to be superior but to be the channel through which the blessing reaches kol goyei ha-arets.
Ye have seen what I did. The covenant at Sinai is grounded in the historical acts of redemption that preceded it; and if ye will obey. The conditionality is real and the Mosaic covenant is bilateral in a way the Abrahamic covenant was not.
וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ (ve-attem tihyu li mamlekhet kohanim ve-goy qadosh): ye shall be unto me a kingdom of priests and a holy nation: mamlekhet kohanim (a kingdom of priests, not merely a nation that has priests but a nation that in its entirety functions as a priesthood, mediating between God and the surrounding nations); goy qadosh (a holy nation, qadosh, set apart, distinct, consecrated for a specific purpose); the calling of Israel is corporate and priestly, mediating God to the nations
threads t2 · t5 · see Genesis 15:17-18 · Galatians 3:19 · 1 Peter 2:9
Three months after the Exodus the nation arrives at Sinai. Moses goes up to God and the LORD speaks the preamble of the Mosaic covenant: you have seen what I did to Egypt and how I carried you on eagles' wings and brought you to myself. The basis of the covenant is the prior redemption: not a negotiation between equals but the grateful response of a redeemed people to the God who redeemed them.
If you will obey my voice and keep my covenant: the conditional is real. The Abrahamic covenant of Genesis 15 was ratified while Abram was asleep; God passed through the pieces alone, binding himself unilaterally. The Mosaic covenant at Sinai is bilateral: both parties are summoned into it. The if-then structure means the Mosaic covenant has a different character than the Abrahamic promise. Thread 5 is this dispensational distinction: a new administrative structure is being established with different terms than what came before.
A kingdom of priests and a holy nation, mamlekhet kohanim. The entire nation is called to a priestly identity among the nations. Israel exists not for its own sake but as the mediating community through which God reaches the surrounding peoples. Thread 2 is the corporate election for a corporate purpose: chosen not to be superior but to be the channel through which the blessing reaches kol goyei ha-arets.
Ye have seen what I did. The covenant at Sinai is grounded in the historical acts of redemption that preceded it; and if ye will obey. The conditionality is real and the Mosaic covenant is bilateral in a way the Abrahamic covenant was not.
וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ (ve-attem tihyu li mamlekhet kohanim ve-goy qadosh): ye shall be unto me a kingdom of priests and a holy nation: mamlekhet kohanim (a kingdom of priests, not merely a nation that has priests but a nation that in its entirety functions as a priesthood, mediating between God and the surrounding nations); goy qadosh (a holy nation, qadosh, set apart, distinct, consecrated for a specific purpose); the calling of Israel is corporate and priestly, mediating God to the nations
threads t2 · t5 · see Genesis 15:17-18 · Galatians 3:19 · 1 Peter 2:9
Three months after the Exodus the nation arrives at Sinai. Moses goes up to God and the LORD speaks the preamble of the Mosaic covenant: you have seen what I did to Egypt and how I carried you on eagles' wings and brought you to myself. The basis of the covenant is the prior redemption: not a negotiation between equals but the grateful response of a redeemed people to the God who redeemed them.
If you will obey my voice and keep my covenant: the conditional is real. The Abrahamic covenant of Genesis 15 was ratified while Abram was asleep; God passed through the pieces alone, binding himself unilaterally. The Mosaic covenant at Sinai is bilateral: both parties are summoned into it. The if-then structure means the Mosaic covenant has a different character than the Abrahamic promise. Thread 5 is this dispensational distinction: a new administrative structure is being established with different terms than what came before.
A kingdom of priests and a holy nation, mamlekhet kohanim. The entire nation is called to a priestly identity among the nations. Israel exists not for its own sake but as the mediating community through which God reaches the surrounding peoples. Thread 2 is the corporate election for a corporate purpose: chosen not to be superior but to be the channel through which the blessing reaches kol goyei ha-arets.
Ye have seen what I did. The covenant at Sinai is grounded in the historical acts of redemption that preceded it; and if ye will obey. The conditionality is real and the Mosaic covenant is bilateral in a way the Abrahamic covenant was not.
וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ (ve-attem tihyu li mamlekhet kohanim ve-goy qadosh): ye shall be unto me a kingdom of priests and a holy nation: mamlekhet kohanim (a kingdom of priests, not merely a nation that has priests but a nation that in its entirety functions as a priesthood, mediating between God and the surrounding nations); goy qadosh (a holy nation, qadosh, set apart, distinct, consecrated for a specific purpose); the calling of Israel is corporate and priestly, mediating God to the nations
threads t2 · t5 · see Genesis 15:17-18 · Galatians 3:19 · 1 Peter 2:9
Three months after the Exodus the nation arrives at Sinai. Moses goes up to God and the LORD speaks the preamble of the Mosaic covenant: you have seen what I did to Egypt and how I carried you on eagles' wings and brought you to myself. The basis of the covenant is the prior redemption: not a negotiation between equals but the grateful response of a redeemed people to the God who redeemed them.
If you will obey my voice and keep my covenant: the conditional is real. The Abrahamic covenant of Genesis 15 was ratified while Abram was asleep; God passed through the pieces alone, binding himself unilaterally. The Mosaic covenant at Sinai is bilateral: both parties are summoned into it. The if-then structure means the Mosaic covenant has a different character than the Abrahamic promise. Thread 5 is this dispensational distinction: a new administrative structure is being established with different terms than what came before.
A kingdom of priests and a holy nation, mamlekhet kohanim. The entire nation is called to a priestly identity among the nations. Israel exists not for its own sake but as the mediating community through which God reaches the surrounding peoples. Thread 2 is the corporate election for a corporate purpose: chosen not to be superior but to be the channel through which the blessing reaches kol goyei ha-arets.
Ye have seen what I did. The covenant at Sinai is grounded in the historical acts of redemption that preceded it; and if ye will obey. The conditionality is real and the Mosaic covenant is bilateral in a way the Abrahamic covenant was not.
וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ (ve-attem tihyu li mamlekhet kohanim ve-goy qadosh): ye shall be unto me a kingdom of priests and a holy nation: mamlekhet kohanim (a kingdom of priests, not merely a nation that has priests but a nation that in its entirety functions as a priesthood, mediating between God and the surrounding nations); goy qadosh (a holy nation, qadosh, set apart, distinct, consecrated for a specific purpose); the calling of Israel is corporate and priestly, mediating God to the nations
threads t2 · t5 · see Genesis 15:17-18 · Galatians 3:19 · 1 Peter 2:9
Three months after the Exodus the nation arrives at Sinai. Moses goes up to God and the LORD speaks the preamble of the Mosaic covenant: you have seen what I did to Egypt and how I carried you on eagles' wings and brought you to myself. The basis of the covenant is the prior redemption: not a negotiation between equals but the grateful response of a redeemed people to the God who redeemed them.
If you will obey my voice and keep my covenant: the conditional is real. The Abrahamic covenant of Genesis 15 was ratified while Abram was asleep; God passed through the pieces alone, binding himself unilaterally. The Mosaic covenant at Sinai is bilateral: both parties are summoned into it. The if-then structure means the Mosaic covenant has a different character than the Abrahamic promise. Thread 5 is this dispensational distinction: a new administrative structure is being established with different terms than what came before.
A kingdom of priests and a holy nation, mamlekhet kohanim. The entire nation is called to a priestly identity among the nations. Israel exists not for its own sake but as the mediating community through which God reaches the surrounding peoples. Thread 2 is the corporate election for a corporate purpose: chosen not to be superior but to be the channel through which the blessing reaches kol goyei ha-arets.
Ye have seen what I did. The covenant at Sinai is grounded in the historical acts of redemption that preceded it; and if ye will obey. The conditionality is real and the Mosaic covenant is bilateral in a way the Abrahamic covenant was not.
וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ (ve-attem tihyu li mamlekhet kohanim ve-goy qadosh): ye shall be unto me a kingdom of priests and a holy nation: mamlekhet kohanim (a kingdom of priests, not merely a nation that has priests but a nation that in its entirety functions as a priesthood, mediating between God and the surrounding nations); goy qadosh (a holy nation, qadosh, set apart, distinct, consecrated for a specific purpose); the calling of Israel is corporate and priestly, mediating God to the nations
threads t2 · t5 · see Genesis 15:17-18 · Galatians 3:19 · 1 Peter 2:9
Three months after the Exodus the nation arrives at Sinai. Moses goes up to God and the LORD speaks the preamble of the Mosaic covenant: you have seen what I did to Egypt and how I carried you on eagles' wings and brought you to myself. The basis of the covenant is the prior redemption: not a negotiation between equals but the grateful response of a redeemed people to the God who redeemed them.
If you will obey my voice and keep my covenant: the conditional is real. The Abrahamic covenant of Genesis 15 was ratified while Abram was asleep; God passed through the pieces alone, binding himself unilaterally. The Mosaic covenant at Sinai is bilateral: both parties are summoned into it. The if-then structure means the Mosaic covenant has a different character than the Abrahamic promise. Thread 5 is this dispensational distinction: a new administrative structure is being established with different terms than what came before.
A kingdom of priests and a holy nation, mamlekhet kohanim. The entire nation is called to a priestly identity among the nations. Israel exists not for its own sake but as the mediating community through which God reaches the surrounding peoples. Thread 2 is the corporate election for a corporate purpose: chosen not to be superior but to be the channel through which the blessing reaches kol goyei ha-arets.
Ye have seen what I did. The covenant at Sinai is grounded in the historical acts of redemption that preceded it; and if ye will obey. The conditionality is real and the Mosaic covenant is bilateral in a way the Abrahamic covenant was not.
וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ (ve-attem tihyu li mamlekhet kohanim ve-goy qadosh): ye shall be unto me a kingdom of priests and a holy nation: mamlekhet kohanim (a kingdom of priests, not merely a nation that has priests but a nation that in its entirety functions as a priesthood, mediating between God and the surrounding nations); goy qadosh (a holy nation, qadosh, set apart, distinct, consecrated for a specific purpose); the calling of Israel is corporate and priestly, mediating God to the nations
threads t2 · t5 · see Genesis 15:17-18 · Galatians 3:19 · 1 Peter 2:9
Three months after the Exodus the nation arrives at Sinai. Moses goes up to God and the LORD speaks the preamble of the Mosaic covenant: you have seen what I did to Egypt and how I carried you on eagles' wings and brought you to myself. The basis of the covenant is the prior redemption: not a negotiation between equals but the grateful response of a redeemed people to the God who redeemed them.
If you will obey my voice and keep my covenant: the conditional is real. The Abrahamic covenant of Genesis 15 was ratified while Abram was asleep; God passed through the pieces alone, binding himself unilaterally. The Mosaic covenant at Sinai is bilateral: both parties are summoned into it. The if-then structure means the Mosaic covenant has a different character than the Abrahamic promise. Thread 5 is this dispensational distinction: a new administrative structure is being established with different terms than what came before.
A kingdom of priests and a holy nation, mamlekhet kohanim. The entire nation is called to a priestly identity among the nations. Israel exists not for its own sake but as the mediating community through which God reaches the surrounding peoples. Thread 2 is the corporate election for a corporate purpose: chosen not to be superior but to be the channel through which the blessing reaches kol goyei ha-arets.
Ye have seen what I did. The covenant at Sinai is grounded in the historical acts of redemption that preceded it; and if ye will obey. The conditionality is real and the Mosaic covenant is bilateral in a way the Abrahamic covenant was not.
וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ (ve-attem tihyu li mamlekhet kohanim ve-goy qadosh): ye shall be unto me a kingdom of priests and a holy nation: mamlekhet kohanim (a kingdom of priests, not merely a nation that has priests but a nation that in its entirety functions as a priesthood, mediating between God and the surrounding nations); goy qadosh (a holy nation, qadosh, set apart, distinct, consecrated for a specific purpose); the calling of Israel is corporate and priestly, mediating God to the nations
threads t2 · t5 · see Genesis 15:17-18 · Galatians 3:19 · 1 Peter 2:9
Three months after the Exodus the nation arrives at Sinai. Moses goes up to God and the LORD speaks the preamble of the Mosaic covenant: you have seen what I did to Egypt and how I carried you on eagles' wings and brought you to myself. The basis of the covenant is the prior redemption: not a negotiation between equals but the grateful response of a redeemed people to the God who redeemed them.
If you will obey my voice and keep my covenant: the conditional is real. The Abrahamic covenant of Genesis 15 was ratified while Abram was asleep; God passed through the pieces alone, binding himself unilaterally. The Mosaic covenant at Sinai is bilateral: both parties are summoned into it. The if-then structure means the Mosaic covenant has a different character than the Abrahamic promise. Thread 5 is this dispensational distinction: a new administrative structure is being established with different terms than what came before.
A kingdom of priests and a holy nation, mamlekhet kohanim. The entire nation is called to a priestly identity among the nations. Israel exists not for its own sake but as the mediating community through which God reaches the surrounding peoples. Thread 2 is the corporate election for a corporate purpose: chosen not to be superior but to be the channel through which the blessing reaches kol goyei ha-arets.
Ye have seen what I did. The covenant at Sinai is grounded in the historical acts of redemption that preceded it; and if ye will obey. The conditionality is real and the Mosaic covenant is bilateral in a way the Abrahamic covenant was not.
וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ (ve-attem tihyu li mamlekhet kohanim ve-goy qadosh): ye shall be unto me a kingdom of priests and a holy nation: mamlekhet kohanim (a kingdom of priests, not merely a nation that has priests but a nation that in its entirety functions as a priesthood, mediating between God and the surrounding nations); goy qadosh (a holy nation, qadosh, set apart, distinct, consecrated for a specific purpose); the calling of Israel is corporate and priestly, mediating God to the nations
threads t2 · t5 · see Genesis 15:17-18 · Galatians 3:19 · 1 Peter 2:9
Three months after the Exodus the nation arrives at Sinai. Moses goes up to God and the LORD speaks the preamble of the Mosaic covenant: you have seen what I did to Egypt and how I carried you on eagles' wings and brought you to myself. The basis of the covenant is the prior redemption: not a negotiation between equals but the grateful response of a redeemed people to the God who redeemed them.
If you will obey my voice and keep my covenant: the conditional is real. The Abrahamic covenant of Genesis 15 was ratified while Abram was asleep; God passed through the pieces alone, binding himself unilaterally. The Mosaic covenant at Sinai is bilateral: both parties are summoned into it. The if-then structure means the Mosaic covenant has a different character than the Abrahamic promise. Thread 5 is this dispensational distinction: a new administrative structure is being established with different terms than what came before.
A kingdom of priests and a holy nation, mamlekhet kohanim. The entire nation is called to a priestly identity among the nations. Israel exists not for its own sake but as the mediating community through which God reaches the surrounding peoples. Thread 2 is the corporate election for a corporate purpose: chosen not to be superior but to be the channel through which the blessing reaches kol goyei ha-arets.
Ye have seen what I did. The covenant at Sinai is grounded in the historical acts of redemption that preceded it; and if ye will obey. The conditionality is real and the Mosaic covenant is bilateral in a way the Abrahamic covenant was not.
וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ (ve-attem tihyu li mamlekhet kohanim ve-goy qadosh): ye shall be unto me a kingdom of priests and a holy nation: mamlekhet kohanim (a kingdom of priests, not merely a nation that has priests but a nation that in its entirety functions as a priesthood, mediating between God and the surrounding nations); goy qadosh (a holy nation, qadosh, set apart, distinct, consecrated for a specific purpose); the calling of Israel is corporate and priestly, mediating God to the nations
threads t2 · t5 · see Genesis 15:17-18 · Galatians 3:19 · 1 Peter 2:9
Three months after the Exodus the nation arrives at Sinai. Moses goes up to God and the LORD speaks the preamble of the Mosaic covenant: you have seen what I did to Egypt and how I carried you on eagles' wings and brought you to myself. The basis of the covenant is the prior redemption: not a negotiation between equals but the grateful response of a redeemed people to the God who redeemed them.
If you will obey my voice and keep my covenant: the conditional is real. The Abrahamic covenant of Genesis 15 was ratified while Abram was asleep; God passed through the pieces alone, binding himself unilaterally. The Mosaic covenant at Sinai is bilateral: both parties are summoned into it. The if-then structure means the Mosaic covenant has a different character than the Abrahamic promise. Thread 5 is this dispensational distinction: a new administrative structure is being established with different terms than what came before.
A kingdom of priests and a holy nation, mamlekhet kohanim. The entire nation is called to a priestly identity among the nations. Israel exists not for its own sake but as the mediating community through which God reaches the surrounding peoples. Thread 2 is the corporate election for a corporate purpose: chosen not to be superior but to be the channel through which the blessing reaches kol goyei ha-arets.
Ye have seen what I did. The covenant at Sinai is grounded in the historical acts of redemption that preceded it; and if ye will obey. The conditionality is real and the Mosaic covenant is bilateral in a way the Abrahamic covenant was not.
וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ (ve-attem tihyu li mamlekhet kohanim ve-goy qadosh): ye shall be unto me a kingdom of priests and a holy nation: mamlekhet kohanim (a kingdom of priests, not merely a nation that has priests but a nation that in its entirety functions as a priesthood, mediating between God and the surrounding nations); goy qadosh (a holy nation, qadosh, set apart, distinct, consecrated for a specific purpose); the calling of Israel is corporate and priestly, mediating God to the nations
threads t2 · t5 · see Genesis 15:17-18 · Galatians 3:19 · 1 Peter 2:9
Three months after the Exodus the nation arrives at Sinai. Moses goes up to God and the LORD speaks the preamble of the Mosaic covenant: you have seen what I did to Egypt and how I carried you on eagles' wings and brought you to myself. The basis of the covenant is the prior redemption: not a negotiation between equals but the grateful response of a redeemed people to the God who redeemed them.
If you will obey my voice and keep my covenant: the conditional is real. The Abrahamic covenant of Genesis 15 was ratified while Abram was asleep; God passed through the pieces alone, binding himself unilaterally. The Mosaic covenant at Sinai is bilateral: both parties are summoned into it. The if-then structure means the Mosaic covenant has a different character than the Abrahamic promise. Thread 5 is this dispensational distinction: a new administrative structure is being established with different terms than what came before.
A kingdom of priests and a holy nation, mamlekhet kohanim. The entire nation is called to a priestly identity among the nations. Israel exists not for its own sake but as the mediating community through which God reaches the surrounding peoples. Thread 2 is the corporate election for a corporate purpose: chosen not to be superior but to be the channel through which the blessing reaches kol goyei ha-arets.
Ye have seen what I did. The covenant at Sinai is grounded in the historical acts of redemption that preceded it; and if ye will obey. The conditionality is real and the Mosaic covenant is bilateral in a way the Abrahamic covenant was not.
וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ (ve-attem tihyu li mamlekhet kohanim ve-goy qadosh): ye shall be unto me a kingdom of priests and a holy nation: mamlekhet kohanim (a kingdom of priests, not merely a nation that has priests but a nation that in its entirety functions as a priesthood, mediating between God and the surrounding nations); goy qadosh (a holy nation, qadosh, set apart, distinct, consecrated for a specific purpose); the calling of Israel is corporate and priestly, mediating God to the nations
threads t2 · t5 · see Genesis 15:17-18 · Galatians 3:19 · 1 Peter 2:9
Three months after the Exodus the nation arrives at Sinai. Moses goes up to God and the LORD speaks the preamble of the Mosaic covenant: you have seen what I did to Egypt and how I carried you on eagles' wings and brought you to myself. The basis of the covenant is the prior redemption: not a negotiation between equals but the grateful response of a redeemed people to the God who redeemed them.
If you will obey my voice and keep my covenant: the conditional is real. The Abrahamic covenant of Genesis 15 was ratified while Abram was asleep; God passed through the pieces alone, binding himself unilaterally. The Mosaic covenant at Sinai is bilateral: both parties are summoned into it. The if-then structure means the Mosaic covenant has a different character than the Abrahamic promise. Thread 5 is this dispensational distinction: a new administrative structure is being established with different terms than what came before.
A kingdom of priests and a holy nation, mamlekhet kohanim. The entire nation is called to a priestly identity among the nations. Israel exists not for its own sake but as the mediating community through which God reaches the surrounding peoples. Thread 2 is the corporate election for a corporate purpose: chosen not to be superior but to be the channel through which the blessing reaches kol goyei ha-arets.
Ye have seen what I did. The covenant at Sinai is grounded in the historical acts of redemption that preceded it; and if ye will obey. The conditionality is real and the Mosaic covenant is bilateral in a way the Abrahamic covenant was not.
וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ (ve-attem tihyu li mamlekhet kohanim ve-goy qadosh): ye shall be unto me a kingdom of priests and a holy nation: mamlekhet kohanim (a kingdom of priests, not merely a nation that has priests but a nation that in its entirety functions as a priesthood, mediating between God and the surrounding nations); goy qadosh (a holy nation, qadosh, set apart, distinct, consecrated for a specific purpose); the calling of Israel is corporate and priestly, mediating God to the nations
threads t2 · t5 · see Genesis 15:17-18 · Galatians 3:19 · 1 Peter 2:9
Three months after the Exodus the nation arrives at Sinai. Moses goes up to God and the LORD speaks the preamble of the Mosaic covenant: you have seen what I did to Egypt and how I carried you on eagles' wings and brought you to myself. The basis of the covenant is the prior redemption: not a negotiation between equals but the grateful response of a redeemed people to the God who redeemed them.
If you will obey my voice and keep my covenant: the conditional is real. The Abrahamic covenant of Genesis 15 was ratified while Abram was asleep; God passed through the pieces alone, binding himself unilaterally. The Mosaic covenant at Sinai is bilateral: both parties are summoned into it. The if-then structure means the Mosaic covenant has a different character than the Abrahamic promise. Thread 5 is this dispensational distinction: a new administrative structure is being established with different terms than what came before.
A kingdom of priests and a holy nation, mamlekhet kohanim. The entire nation is called to a priestly identity among the nations. Israel exists not for its own sake but as the mediating community through which God reaches the surrounding peoples. Thread 2 is the corporate election for a corporate purpose: chosen not to be superior but to be the channel through which the blessing reaches kol goyei ha-arets.
Ye have seen what I did. The covenant at Sinai is grounded in the historical acts of redemption that preceded it; and if ye will obey. The conditionality is real and the Mosaic covenant is bilateral in a way the Abrahamic covenant was not.
וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ (ve-attem tihyu li mamlekhet kohanim ve-goy qadosh): ye shall be unto me a kingdom of priests and a holy nation: mamlekhet kohanim (a kingdom of priests, not merely a nation that has priests but a nation that in its entirety functions as a priesthood, mediating between God and the surrounding nations); goy qadosh (a holy nation, qadosh, set apart, distinct, consecrated for a specific purpose); the calling of Israel is corporate and priestly, mediating God to the nations
threads t2 · t5 · see Genesis 15:17-18 · Galatians 3:19 · 1 Peter 2:9
Three months after the Exodus the nation arrives at Sinai. Moses goes up to God and the LORD speaks the preamble of the Mosaic covenant: you have seen what I did to Egypt and how I carried you on eagles' wings and brought you to myself. The basis of the covenant is the prior redemption: not a negotiation between equals but the grateful response of a redeemed people to the God who redeemed them.
If you will obey my voice and keep my covenant: the conditional is real. The Abrahamic covenant of Genesis 15 was ratified while Abram was asleep; God passed through the pieces alone, binding himself unilaterally. The Mosaic covenant at Sinai is bilateral: both parties are summoned into it. The if-then structure means the Mosaic covenant has a different character than the Abrahamic promise. Thread 5 is this dispensational distinction: a new administrative structure is being established with different terms than what came before.
A kingdom of priests and a holy nation, mamlekhet kohanim. The entire nation is called to a priestly identity among the nations. Israel exists not for its own sake but as the mediating community through which God reaches the surrounding peoples. Thread 2 is the corporate election for a corporate purpose: chosen not to be superior but to be the channel through which the blessing reaches kol goyei ha-arets.
Ye have seen what I did. The covenant at Sinai is grounded in the historical acts of redemption that preceded it; and if ye will obey. The conditionality is real and the Mosaic covenant is bilateral in a way the Abrahamic covenant was not.
וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ (ve-attem tihyu li mamlekhet kohanim ve-goy qadosh): ye shall be unto me a kingdom of priests and a holy nation: mamlekhet kohanim (a kingdom of priests, not merely a nation that has priests but a nation that in its entirety functions as a priesthood, mediating between God and the surrounding nations); goy qadosh (a holy nation, qadosh, set apart, distinct, consecrated for a specific purpose); the calling of Israel is corporate and priestly, mediating God to the nations
threads t2 · t5 · see Genesis 15:17-18 · Galatians 3:19 · 1 Peter 2:9
Three months after the Exodus the nation arrives at Sinai. Moses goes up to God and the LORD speaks the preamble of the Mosaic covenant: you have seen what I did to Egypt and how I carried you on eagles' wings and brought you to myself. The basis of the covenant is the prior redemption: not a negotiation between equals but the grateful response of a redeemed people to the God who redeemed them.
If you will obey my voice and keep my covenant: the conditional is real. The Abrahamic covenant of Genesis 15 was ratified while Abram was asleep; God passed through the pieces alone, binding himself unilaterally. The Mosaic covenant at Sinai is bilateral: both parties are summoned into it. The if-then structure means the Mosaic covenant has a different character than the Abrahamic promise. Thread 5 is this dispensational distinction: a new administrative structure is being established with different terms than what came before.
A kingdom of priests and a holy nation, mamlekhet kohanim. The entire nation is called to a priestly identity among the nations. Israel exists not for its own sake but as the mediating community through which God reaches the surrounding peoples. Thread 2 is the corporate election for a corporate purpose: chosen not to be superior but to be the channel through which the blessing reaches kol goyei ha-arets.
Ye have seen what I did. The covenant at Sinai is grounded in the historical acts of redemption that preceded it; and if ye will obey. The conditionality is real and the Mosaic covenant is bilateral in a way the Abrahamic covenant was not.
וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ (ve-attem tihyu li mamlekhet kohanim ve-goy qadosh): ye shall be unto me a kingdom of priests and a holy nation: mamlekhet kohanim (a kingdom of priests, not merely a nation that has priests but a nation that in its entirety functions as a priesthood, mediating between God and the surrounding nations); goy qadosh (a holy nation, qadosh, set apart, distinct, consecrated for a specific purpose); the calling of Israel is corporate and priestly, mediating God to the nations
threads t2 · t5 · see Genesis 15:17-18 · Galatians 3:19 · 1 Peter 2:9
Three months after the Exodus the nation arrives at Sinai. Moses goes up to God and the LORD speaks the preamble of the Mosaic covenant: you have seen what I did to Egypt and how I carried you on eagles' wings and brought you to myself. The basis of the covenant is the prior redemption: not a negotiation between equals but the grateful response of a redeemed people to the God who redeemed them.
If you will obey my voice and keep my covenant: the conditional is real. The Abrahamic covenant of Genesis 15 was ratified while Abram was asleep; God passed through the pieces alone, binding himself unilaterally. The Mosaic covenant at Sinai is bilateral: both parties are summoned into it. The if-then structure means the Mosaic covenant has a different character than the Abrahamic promise. Thread 5 is this dispensational distinction: a new administrative structure is being established with different terms than what came before.
A kingdom of priests and a holy nation, mamlekhet kohanim. The entire nation is called to a priestly identity among the nations. Israel exists not for its own sake but as the mediating community through which God reaches the surrounding peoples. Thread 2 is the corporate election for a corporate purpose: chosen not to be superior but to be the channel through which the blessing reaches kol goyei ha-arets.
Ye have seen what I did. The covenant at Sinai is grounded in the historical acts of redemption that preceded it; and if ye will obey. The conditionality is real and the Mosaic covenant is bilateral in a way the Abrahamic covenant was not.
וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ (ve-attem tihyu li mamlekhet kohanim ve-goy qadosh): ye shall be unto me a kingdom of priests and a holy nation: mamlekhet kohanim (a kingdom of priests, not merely a nation that has priests but a nation that in its entirety functions as a priesthood, mediating between God and the surrounding nations); goy qadosh (a holy nation, qadosh, set apart, distinct, consecrated for a specific purpose); the calling of Israel is corporate and priestly, mediating God to the nations
threads t2 · t5 · see Genesis 15:17-18 · Galatians 3:19 · 1 Peter 2:9
Three months after the Exodus the nation arrives at Sinai. Moses goes up to God and the LORD speaks the preamble of the Mosaic covenant: you have seen what I did to Egypt and how I carried you on eagles' wings and brought you to myself. The basis of the covenant is the prior redemption: not a negotiation between equals but the grateful response of a redeemed people to the God who redeemed them.
If you will obey my voice and keep my covenant: the conditional is real. The Abrahamic covenant of Genesis 15 was ratified while Abram was asleep; God passed through the pieces alone, binding himself unilaterally. The Mosaic covenant at Sinai is bilateral: both parties are summoned into it. The if-then structure means the Mosaic covenant has a different character than the Abrahamic promise. Thread 5 is this dispensational distinction: a new administrative structure is being established with different terms than what came before.
A kingdom of priests and a holy nation, mamlekhet kohanim. The entire nation is called to a priestly identity among the nations. Israel exists not for its own sake but as the mediating community through which God reaches the surrounding peoples. Thread 2 is the corporate election for a corporate purpose: chosen not to be superior but to be the channel through which the blessing reaches kol goyei ha-arets.
Ye have seen what I did. The covenant at Sinai is grounded in the historical acts of redemption that preceded it; and if ye will obey. The conditionality is real and the Mosaic covenant is bilateral in a way the Abrahamic covenant was not.
וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ (ve-attem tihyu li mamlekhet kohanim ve-goy qadosh): ye shall be unto me a kingdom of priests and a holy nation: mamlekhet kohanim (a kingdom of priests, not merely a nation that has priests but a nation that in its entirety functions as a priesthood, mediating between God and the surrounding nations); goy qadosh (a holy nation, qadosh, set apart, distinct, consecrated for a specific purpose); the calling of Israel is corporate and priestly, mediating God to the nations
threads t2 · t5 · see Genesis 15:17-18 · Galatians 3:19 · 1 Peter 2:9
Three months after the Exodus the nation arrives at Sinai. Moses goes up to God and the LORD speaks the preamble of the Mosaic covenant: you have seen what I did to Egypt and how I carried you on eagles' wings and brought you to myself. The basis of the covenant is the prior redemption: not a negotiation between equals but the grateful response of a redeemed people to the God who redeemed them.
If you will obey my voice and keep my covenant: the conditional is real. The Abrahamic covenant of Genesis 15 was ratified while Abram was asleep; God passed through the pieces alone, binding himself unilaterally. The Mosaic covenant at Sinai is bilateral: both parties are summoned into it. The if-then structure means the Mosaic covenant has a different character than the Abrahamic promise. Thread 5 is this dispensational distinction: a new administrative structure is being established with different terms than what came before.
A kingdom of priests and a holy nation, mamlekhet kohanim. The entire nation is called to a priestly identity among the nations. Israel exists not for its own sake but as the mediating community through which God reaches the surrounding peoples. Thread 2 is the corporate election for a corporate purpose: chosen not to be superior but to be the channel through which the blessing reaches kol goyei ha-arets.
Ye have seen what I did. The covenant at Sinai is grounded in the historical acts of redemption that preceded it; and if ye will obey. The conditionality is real and the Mosaic covenant is bilateral in a way the Abrahamic covenant was not.
וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ (ve-attem tihyu li mamlekhet kohanim ve-goy qadosh): ye shall be unto me a kingdom of priests and a holy nation: mamlekhet kohanim (a kingdom of priests, not merely a nation that has priests but a nation that in its entirety functions as a priesthood, mediating between God and the surrounding nations); goy qadosh (a holy nation, qadosh, set apart, distinct, consecrated for a specific purpose); the calling of Israel is corporate and priestly, mediating God to the nations
threads t2 · t5 · see Genesis 15:17-18 · Galatians 3:19 · 1 Peter 2:9
Three months after the Exodus the nation arrives at Sinai. Moses goes up to God and the LORD speaks the preamble of the Mosaic covenant: you have seen what I did to Egypt and how I carried you on eagles' wings and brought you to myself. The basis of the covenant is the prior redemption: not a negotiation between equals but the grateful response of a redeemed people to the God who redeemed them.
If you will obey my voice and keep my covenant: the conditional is real. The Abrahamic covenant of Genesis 15 was ratified while Abram was asleep; God passed through the pieces alone, binding himself unilaterally. The Mosaic covenant at Sinai is bilateral: both parties are summoned into it. The if-then structure means the Mosaic covenant has a different character than the Abrahamic promise. Thread 5 is this dispensational distinction: a new administrative structure is being established with different terms than what came before.
A kingdom of priests and a holy nation, mamlekhet kohanim. The entire nation is called to a priestly identity among the nations. Israel exists not for its own sake but as the mediating community through which God reaches the surrounding peoples. Thread 2 is the corporate election for a corporate purpose: chosen not to be superior but to be the channel through which the blessing reaches kol goyei ha-arets.
Ye have seen what I did. The covenant at Sinai is grounded in the historical acts of redemption that preceded it; and if ye will obey. The conditionality is real and the Mosaic covenant is bilateral in a way the Abrahamic covenant was not.
וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ (ve-attem tihyu li mamlekhet kohanim ve-goy qadosh): ye shall be unto me a kingdom of priests and a holy nation: mamlekhet kohanim (a kingdom of priests, not merely a nation that has priests but a nation that in its entirety functions as a priesthood, mediating between God and the surrounding nations); goy qadosh (a holy nation, qadosh, set apart, distinct, consecrated for a specific purpose); the calling of Israel is corporate and priestly, mediating God to the nations
threads t2 · t5 · see Genesis 15:17-18 · Galatians 3:19 · 1 Peter 2:9