Moses writes the oldest psalm in the canon from the wilderness, the man who has walked with God longer and more intimately than any person alive meditates on the difference between divine eternity and human brevity.
Lord, you have been our dwelling place, ma'on, in all generations. Before the mountains were born, before you formed the earth and the world, from everlasting to everlasting you are God. A thousand years in your sight are as yesterday when it passes, as a watch in the night. Thread 5 is in the thousand years: the same framework that Revelation 20's millennium will inhabit is present in Moses's meditation on divine time; a thousand years is a real duration and also a flash in the divine perspective.
You turn man back to dust, return, O children of men. The brevity of human life as the backdrop for the petition of verses 12-17. Teach us to number our days so that we may gain a heart of wisdom. The numbering is not calculation but orientation, the person who knows the days are few lives differently than the one who acts as if they are infinite.
Thread 1 is in the being-our-dwelling-place: through every generation, through the wilderness, through the not-yet of the promised land, the God who cannot stop reaching has been the dwelling place of his people. The Mishkan was not yet built when Moses wrote this, but God himself was already the ma'on, the refuge, the dwelling place.
Lord thou hast been our dwelling place in all generations, the only psalm of Moses; the oldest psalm in the canon; from the man who saw the most and was closest to God in the Mosaic period, a meditation on divine eternity and human brevity.
לִמְנוֹת יָמֵינוּ כֵּן הוֹדַע וְנָבִא לְבַב חָכְמָה (limnot yameinu ken hoda ve-navi levav chokhma): so teach us to number our days that we may apply our hearts unto wisdom: limnot yameinu (to number our days, manah in the infinitive construct; the counting of the days is not mathematical but existential; to number the days is to feel their finitude, to live in the light of their ending); levav chokhma (a heart of wisdom, the wisdom that comes from understanding what the days are for and how few of them there are)
threads t1 · t4 · t5 · see Revelation 20:4-6 · James 4:14 · Deuteronomy 33:27
Moses writes the oldest psalm in the canon from the wilderness, the man who has walked with God longer and more intimately than any person alive meditates on the difference between divine eternity and human brevity.
Lord, you have been our dwelling place, ma'on, in all generations. Before the mountains were born, before you formed the earth and the world, from everlasting to everlasting you are God. A thousand years in your sight are as yesterday when it passes, as a watch in the night. Thread 5 is in the thousand years: the same framework that Revelation 20's millennium will inhabit is present in Moses's meditation on divine time; a thousand years is a real duration and also a flash in the divine perspective.
You turn man back to dust, return, O children of men. The brevity of human life as the backdrop for the petition of verses 12-17. Teach us to number our days so that we may gain a heart of wisdom. The numbering is not calculation but orientation, the person who knows the days are few lives differently than the one who acts as if they are infinite.
Thread 1 is in the being-our-dwelling-place: through every generation, through the wilderness, through the not-yet of the promised land, the God who cannot stop reaching has been the dwelling place of his people. The Mishkan was not yet built when Moses wrote this, but God himself was already the ma'on, the refuge, the dwelling place.
Lord thou hast been our dwelling place in all generations, the only psalm of Moses; the oldest psalm in the canon; from the man who saw the most and was closest to God in the Mosaic period, a meditation on divine eternity and human brevity.
לִמְנוֹת יָמֵינוּ כֵּן הוֹדַע וְנָבִא לְבַב חָכְמָה (limnot yameinu ken hoda ve-navi levav chokhma): so teach us to number our days that we may apply our hearts unto wisdom: limnot yameinu (to number our days, manah in the infinitive construct; the counting of the days is not mathematical but existential; to number the days is to feel their finitude, to live in the light of their ending); levav chokhma (a heart of wisdom, the wisdom that comes from understanding what the days are for and how few of them there are)
threads t1 · t4 · t5 · see Revelation 20:4-6 · James 4:14 · Deuteronomy 33:27
Moses writes the oldest psalm in the canon from the wilderness, the man who has walked with God longer and more intimately than any person alive meditates on the difference between divine eternity and human brevity.
Lord, you have been our dwelling place, ma'on, in all generations. Before the mountains were born, before you formed the earth and the world, from everlasting to everlasting you are God. A thousand years in your sight are as yesterday when it passes, as a watch in the night. Thread 5 is in the thousand years: the same framework that Revelation 20's millennium will inhabit is present in Moses's meditation on divine time; a thousand years is a real duration and also a flash in the divine perspective.
You turn man back to dust, return, O children of men. The brevity of human life as the backdrop for the petition of verses 12-17. Teach us to number our days so that we may gain a heart of wisdom. The numbering is not calculation but orientation, the person who knows the days are few lives differently than the one who acts as if they are infinite.
Thread 1 is in the being-our-dwelling-place: through every generation, through the wilderness, through the not-yet of the promised land, the God who cannot stop reaching has been the dwelling place of his people. The Mishkan was not yet built when Moses wrote this, but God himself was already the ma'on, the refuge, the dwelling place.
Lord thou hast been our dwelling place in all generations, the only psalm of Moses; the oldest psalm in the canon; from the man who saw the most and was closest to God in the Mosaic period, a meditation on divine eternity and human brevity.
לִמְנוֹת יָמֵינוּ כֵּן הוֹדַע וְנָבִא לְבַב חָכְמָה (limnot yameinu ken hoda ve-navi levav chokhma): so teach us to number our days that we may apply our hearts unto wisdom: limnot yameinu (to number our days, manah in the infinitive construct; the counting of the days is not mathematical but existential; to number the days is to feel their finitude, to live in the light of their ending); levav chokhma (a heart of wisdom, the wisdom that comes from understanding what the days are for and how few of them there are)
threads t1 · t4 · t5 · see Revelation 20:4-6 · James 4:14 · Deuteronomy 33:27
Moses writes the oldest psalm in the canon from the wilderness, the man who has walked with God longer and more intimately than any person alive meditates on the difference between divine eternity and human brevity.
Lord, you have been our dwelling place, ma'on, in all generations. Before the mountains were born, before you formed the earth and the world, from everlasting to everlasting you are God. A thousand years in your sight are as yesterday when it passes, as a watch in the night. Thread 5 is in the thousand years: the same framework that Revelation 20's millennium will inhabit is present in Moses's meditation on divine time; a thousand years is a real duration and also a flash in the divine perspective.
You turn man back to dust, return, O children of men. The brevity of human life as the backdrop for the petition of verses 12-17. Teach us to number our days so that we may gain a heart of wisdom. The numbering is not calculation but orientation, the person who knows the days are few lives differently than the one who acts as if they are infinite.
Thread 1 is in the being-our-dwelling-place: through every generation, through the wilderness, through the not-yet of the promised land, the God who cannot stop reaching has been the dwelling place of his people. The Mishkan was not yet built when Moses wrote this, but God himself was already the ma'on, the refuge, the dwelling place.
Lord thou hast been our dwelling place in all generations, the only psalm of Moses; the oldest psalm in the canon; from the man who saw the most and was closest to God in the Mosaic period, a meditation on divine eternity and human brevity.
לִמְנוֹת יָמֵינוּ כֵּן הוֹדַע וְנָבִא לְבַב חָכְמָה (limnot yameinu ken hoda ve-navi levav chokhma): so teach us to number our days that we may apply our hearts unto wisdom: limnot yameinu (to number our days, manah in the infinitive construct; the counting of the days is not mathematical but existential; to number the days is to feel their finitude, to live in the light of their ending); levav chokhma (a heart of wisdom, the wisdom that comes from understanding what the days are for and how few of them there are)
threads t1 · t4 · t5 · see Revelation 20:4-6 · James 4:14 · Deuteronomy 33:27
Moses writes the oldest psalm in the canon from the wilderness, the man who has walked with God longer and more intimately than any person alive meditates on the difference between divine eternity and human brevity.
Lord, you have been our dwelling place, ma'on, in all generations. Before the mountains were born, before you formed the earth and the world, from everlasting to everlasting you are God. A thousand years in your sight are as yesterday when it passes, as a watch in the night. Thread 5 is in the thousand years: the same framework that Revelation 20's millennium will inhabit is present in Moses's meditation on divine time; a thousand years is a real duration and also a flash in the divine perspective.
You turn man back to dust, return, O children of men. The brevity of human life as the backdrop for the petition of verses 12-17. Teach us to number our days so that we may gain a heart of wisdom. The numbering is not calculation but orientation, the person who knows the days are few lives differently than the one who acts as if they are infinite.
Thread 1 is in the being-our-dwelling-place: through every generation, through the wilderness, through the not-yet of the promised land, the God who cannot stop reaching has been the dwelling place of his people. The Mishkan was not yet built when Moses wrote this, but God himself was already the ma'on, the refuge, the dwelling place.
Lord thou hast been our dwelling place in all generations, the only psalm of Moses; the oldest psalm in the canon; from the man who saw the most and was closest to God in the Mosaic period, a meditation on divine eternity and human brevity.
לִמְנוֹת יָמֵינוּ כֵּן הוֹדַע וְנָבִא לְבַב חָכְמָה (limnot yameinu ken hoda ve-navi levav chokhma): so teach us to number our days that we may apply our hearts unto wisdom: limnot yameinu (to number our days, manah in the infinitive construct; the counting of the days is not mathematical but existential; to number the days is to feel their finitude, to live in the light of their ending); levav chokhma (a heart of wisdom, the wisdom that comes from understanding what the days are for and how few of them there are)
threads t1 · t4 · t5 · see Revelation 20:4-6 · James 4:14 · Deuteronomy 33:27
Moses writes the oldest psalm in the canon from the wilderness, the man who has walked with God longer and more intimately than any person alive meditates on the difference between divine eternity and human brevity.
Lord, you have been our dwelling place, ma'on, in all generations. Before the mountains were born, before you formed the earth and the world, from everlasting to everlasting you are God. A thousand years in your sight are as yesterday when it passes, as a watch in the night. Thread 5 is in the thousand years: the same framework that Revelation 20's millennium will inhabit is present in Moses's meditation on divine time; a thousand years is a real duration and also a flash in the divine perspective.
You turn man back to dust, return, O children of men. The brevity of human life as the backdrop for the petition of verses 12-17. Teach us to number our days so that we may gain a heart of wisdom. The numbering is not calculation but orientation, the person who knows the days are few lives differently than the one who acts as if they are infinite.
Thread 1 is in the being-our-dwelling-place: through every generation, through the wilderness, through the not-yet of the promised land, the God who cannot stop reaching has been the dwelling place of his people. The Mishkan was not yet built when Moses wrote this, but God himself was already the ma'on, the refuge, the dwelling place.
Lord thou hast been our dwelling place in all generations, the only psalm of Moses; the oldest psalm in the canon; from the man who saw the most and was closest to God in the Mosaic period, a meditation on divine eternity and human brevity.
לִמְנוֹת יָמֵינוּ כֵּן הוֹדַע וְנָבִא לְבַב חָכְמָה (limnot yameinu ken hoda ve-navi levav chokhma): so teach us to number our days that we may apply our hearts unto wisdom: limnot yameinu (to number our days, manah in the infinitive construct; the counting of the days is not mathematical but existential; to number the days is to feel their finitude, to live in the light of their ending); levav chokhma (a heart of wisdom, the wisdom that comes from understanding what the days are for and how few of them there are)
threads t1 · t4 · t5 · see Revelation 20:4-6 · James 4:14 · Deuteronomy 33:27
Moses writes the oldest psalm in the canon from the wilderness, the man who has walked with God longer and more intimately than any person alive meditates on the difference between divine eternity and human brevity.
Lord, you have been our dwelling place, ma'on, in all generations. Before the mountains were born, before you formed the earth and the world, from everlasting to everlasting you are God. A thousand years in your sight are as yesterday when it passes, as a watch in the night. Thread 5 is in the thousand years: the same framework that Revelation 20's millennium will inhabit is present in Moses's meditation on divine time; a thousand years is a real duration and also a flash in the divine perspective.
You turn man back to dust, return, O children of men. The brevity of human life as the backdrop for the petition of verses 12-17. Teach us to number our days so that we may gain a heart of wisdom. The numbering is not calculation but orientation, the person who knows the days are few lives differently than the one who acts as if they are infinite.
Thread 1 is in the being-our-dwelling-place: through every generation, through the wilderness, through the not-yet of the promised land, the God who cannot stop reaching has been the dwelling place of his people. The Mishkan was not yet built when Moses wrote this, but God himself was already the ma'on, the refuge, the dwelling place.
Lord thou hast been our dwelling place in all generations, the only psalm of Moses; the oldest psalm in the canon; from the man who saw the most and was closest to God in the Mosaic period, a meditation on divine eternity and human brevity.
לִמְנוֹת יָמֵינוּ כֵּן הוֹדַע וְנָבִא לְבַב חָכְמָה (limnot yameinu ken hoda ve-navi levav chokhma): so teach us to number our days that we may apply our hearts unto wisdom: limnot yameinu (to number our days, manah in the infinitive construct; the counting of the days is not mathematical but existential; to number the days is to feel their finitude, to live in the light of their ending); levav chokhma (a heart of wisdom, the wisdom that comes from understanding what the days are for and how few of them there are)
threads t1 · t4 · t5 · see Revelation 20:4-6 · James 4:14 · Deuteronomy 33:27
Moses writes the oldest psalm in the canon from the wilderness, the man who has walked with God longer and more intimately than any person alive meditates on the difference between divine eternity and human brevity.
Lord, you have been our dwelling place, ma'on, in all generations. Before the mountains were born, before you formed the earth and the world, from everlasting to everlasting you are God. A thousand years in your sight are as yesterday when it passes, as a watch in the night. Thread 5 is in the thousand years: the same framework that Revelation 20's millennium will inhabit is present in Moses's meditation on divine time; a thousand years is a real duration and also a flash in the divine perspective.
You turn man back to dust, return, O children of men. The brevity of human life as the backdrop for the petition of verses 12-17. Teach us to number our days so that we may gain a heart of wisdom. The numbering is not calculation but orientation, the person who knows the days are few lives differently than the one who acts as if they are infinite.
Thread 1 is in the being-our-dwelling-place: through every generation, through the wilderness, through the not-yet of the promised land, the God who cannot stop reaching has been the dwelling place of his people. The Mishkan was not yet built when Moses wrote this, but God himself was already the ma'on, the refuge, the dwelling place.
Lord thou hast been our dwelling place in all generations, the only psalm of Moses; the oldest psalm in the canon; from the man who saw the most and was closest to God in the Mosaic period, a meditation on divine eternity and human brevity.
לִמְנוֹת יָמֵינוּ כֵּן הוֹדַע וְנָבִא לְבַב חָכְמָה (limnot yameinu ken hoda ve-navi levav chokhma): so teach us to number our days that we may apply our hearts unto wisdom: limnot yameinu (to number our days, manah in the infinitive construct; the counting of the days is not mathematical but existential; to number the days is to feel their finitude, to live in the light of their ending); levav chokhma (a heart of wisdom, the wisdom that comes from understanding what the days are for and how few of them there are)
threads t1 · t4 · t5 · see Revelation 20:4-6 · James 4:14 · Deuteronomy 33:27
Moses writes the oldest psalm in the canon from the wilderness, the man who has walked with God longer and more intimately than any person alive meditates on the difference between divine eternity and human brevity.
Lord, you have been our dwelling place, ma'on, in all generations. Before the mountains were born, before you formed the earth and the world, from everlasting to everlasting you are God. A thousand years in your sight are as yesterday when it passes, as a watch in the night. Thread 5 is in the thousand years: the same framework that Revelation 20's millennium will inhabit is present in Moses's meditation on divine time; a thousand years is a real duration and also a flash in the divine perspective.
You turn man back to dust, return, O children of men. The brevity of human life as the backdrop for the petition of verses 12-17. Teach us to number our days so that we may gain a heart of wisdom. The numbering is not calculation but orientation, the person who knows the days are few lives differently than the one who acts as if they are infinite.
Thread 1 is in the being-our-dwelling-place: through every generation, through the wilderness, through the not-yet of the promised land, the God who cannot stop reaching has been the dwelling place of his people. The Mishkan was not yet built when Moses wrote this, but God himself was already the ma'on, the refuge, the dwelling place.
Lord thou hast been our dwelling place in all generations, the only psalm of Moses; the oldest psalm in the canon; from the man who saw the most and was closest to God in the Mosaic period, a meditation on divine eternity and human brevity.
לִמְנוֹת יָמֵינוּ כֵּן הוֹדַע וְנָבִא לְבַב חָכְמָה (limnot yameinu ken hoda ve-navi levav chokhma): so teach us to number our days that we may apply our hearts unto wisdom: limnot yameinu (to number our days, manah in the infinitive construct; the counting of the days is not mathematical but existential; to number the days is to feel their finitude, to live in the light of their ending); levav chokhma (a heart of wisdom, the wisdom that comes from understanding what the days are for and how few of them there are)
threads t1 · t4 · t5 · see Revelation 20:4-6 · James 4:14 · Deuteronomy 33:27
Moses writes the oldest psalm in the canon from the wilderness, the man who has walked with God longer and more intimately than any person alive meditates on the difference between divine eternity and human brevity.
Lord, you have been our dwelling place, ma'on, in all generations. Before the mountains were born, before you formed the earth and the world, from everlasting to everlasting you are God. A thousand years in your sight are as yesterday when it passes, as a watch in the night. Thread 5 is in the thousand years: the same framework that Revelation 20's millennium will inhabit is present in Moses's meditation on divine time; a thousand years is a real duration and also a flash in the divine perspective.
You turn man back to dust, return, O children of men. The brevity of human life as the backdrop for the petition of verses 12-17. Teach us to number our days so that we may gain a heart of wisdom. The numbering is not calculation but orientation, the person who knows the days are few lives differently than the one who acts as if they are infinite.
Thread 1 is in the being-our-dwelling-place: through every generation, through the wilderness, through the not-yet of the promised land, the God who cannot stop reaching has been the dwelling place of his people. The Mishkan was not yet built when Moses wrote this, but God himself was already the ma'on, the refuge, the dwelling place.
Lord thou hast been our dwelling place in all generations, the only psalm of Moses; the oldest psalm in the canon; from the man who saw the most and was closest to God in the Mosaic period, a meditation on divine eternity and human brevity.
לִמְנוֹת יָמֵינוּ כֵּן הוֹדַע וְנָבִא לְבַב חָכְמָה (limnot yameinu ken hoda ve-navi levav chokhma): so teach us to number our days that we may apply our hearts unto wisdom: limnot yameinu (to number our days, manah in the infinitive construct; the counting of the days is not mathematical but existential; to number the days is to feel their finitude, to live in the light of their ending); levav chokhma (a heart of wisdom, the wisdom that comes from understanding what the days are for and how few of them there are)
threads t1 · t4 · t5 · see Revelation 20:4-6 · James 4:14 · Deuteronomy 33:27
Moses writes the oldest psalm in the canon from the wilderness, the man who has walked with God longer and more intimately than any person alive meditates on the difference between divine eternity and human brevity.
Lord, you have been our dwelling place, ma'on, in all generations. Before the mountains were born, before you formed the earth and the world, from everlasting to everlasting you are God. A thousand years in your sight are as yesterday when it passes, as a watch in the night. Thread 5 is in the thousand years: the same framework that Revelation 20's millennium will inhabit is present in Moses's meditation on divine time; a thousand years is a real duration and also a flash in the divine perspective.
You turn man back to dust, return, O children of men. The brevity of human life as the backdrop for the petition of verses 12-17. Teach us to number our days so that we may gain a heart of wisdom. The numbering is not calculation but orientation, the person who knows the days are few lives differently than the one who acts as if they are infinite.
Thread 1 is in the being-our-dwelling-place: through every generation, through the wilderness, through the not-yet of the promised land, the God who cannot stop reaching has been the dwelling place of his people. The Mishkan was not yet built when Moses wrote this, but God himself was already the ma'on, the refuge, the dwelling place.
Lord thou hast been our dwelling place in all generations, the only psalm of Moses; the oldest psalm in the canon; from the man who saw the most and was closest to God in the Mosaic period, a meditation on divine eternity and human brevity.
לִמְנוֹת יָמֵינוּ כֵּן הוֹדַע וְנָבִא לְבַב חָכְמָה (limnot yameinu ken hoda ve-navi levav chokhma): so teach us to number our days that we may apply our hearts unto wisdom: limnot yameinu (to number our days, manah in the infinitive construct; the counting of the days is not mathematical but existential; to number the days is to feel their finitude, to live in the light of their ending); levav chokhma (a heart of wisdom, the wisdom that comes from understanding what the days are for and how few of them there are)
threads t1 · t4 · t5 · see Revelation 20:4-6 · James 4:14 · Deuteronomy 33:27
Moses writes the oldest psalm in the canon from the wilderness, the man who has walked with God longer and more intimately than any person alive meditates on the difference between divine eternity and human brevity.
Lord, you have been our dwelling place, ma'on, in all generations. Before the mountains were born, before you formed the earth and the world, from everlasting to everlasting you are God. A thousand years in your sight are as yesterday when it passes, as a watch in the night. Thread 5 is in the thousand years: the same framework that Revelation 20's millennium will inhabit is present in Moses's meditation on divine time; a thousand years is a real duration and also a flash in the divine perspective.
You turn man back to dust, return, O children of men. The brevity of human life as the backdrop for the petition of verses 12-17. Teach us to number our days so that we may gain a heart of wisdom. The numbering is not calculation but orientation, the person who knows the days are few lives differently than the one who acts as if they are infinite.
Thread 1 is in the being-our-dwelling-place: through every generation, through the wilderness, through the not-yet of the promised land, the God who cannot stop reaching has been the dwelling place of his people. The Mishkan was not yet built when Moses wrote this, but God himself was already the ma'on, the refuge, the dwelling place.
Lord thou hast been our dwelling place in all generations, the only psalm of Moses; the oldest psalm in the canon; from the man who saw the most and was closest to God in the Mosaic period, a meditation on divine eternity and human brevity.
לִמְנוֹת יָמֵינוּ כֵּן הוֹדַע וְנָבִא לְבַב חָכְמָה (limnot yameinu ken hoda ve-navi levav chokhma): so teach us to number our days that we may apply our hearts unto wisdom: limnot yameinu (to number our days, manah in the infinitive construct; the counting of the days is not mathematical but existential; to number the days is to feel their finitude, to live in the light of their ending); levav chokhma (a heart of wisdom, the wisdom that comes from understanding what the days are for and how few of them there are)
threads t1 · t4 · t5 · see Revelation 20:4-6 · James 4:14 · Deuteronomy 33:27
Moses writes the oldest psalm in the canon from the wilderness, the man who has walked with God longer and more intimately than any person alive meditates on the difference between divine eternity and human brevity.
Lord, you have been our dwelling place, ma'on, in all generations. Before the mountains were born, before you formed the earth and the world, from everlasting to everlasting you are God. A thousand years in your sight are as yesterday when it passes, as a watch in the night. Thread 5 is in the thousand years: the same framework that Revelation 20's millennium will inhabit is present in Moses's meditation on divine time; a thousand years is a real duration and also a flash in the divine perspective.
You turn man back to dust, return, O children of men. The brevity of human life as the backdrop for the petition of verses 12-17. Teach us to number our days so that we may gain a heart of wisdom. The numbering is not calculation but orientation, the person who knows the days are few lives differently than the one who acts as if they are infinite.
Thread 1 is in the being-our-dwelling-place: through every generation, through the wilderness, through the not-yet of the promised land, the God who cannot stop reaching has been the dwelling place of his people. The Mishkan was not yet built when Moses wrote this, but God himself was already the ma'on, the refuge, the dwelling place.
Lord thou hast been our dwelling place in all generations, the only psalm of Moses; the oldest psalm in the canon; from the man who saw the most and was closest to God in the Mosaic period, a meditation on divine eternity and human brevity.
לִמְנוֹת יָמֵינוּ כֵּן הוֹדַע וְנָבִא לְבַב חָכְמָה (limnot yameinu ken hoda ve-navi levav chokhma): so teach us to number our days that we may apply our hearts unto wisdom: limnot yameinu (to number our days, manah in the infinitive construct; the counting of the days is not mathematical but existential; to number the days is to feel their finitude, to live in the light of their ending); levav chokhma (a heart of wisdom, the wisdom that comes from understanding what the days are for and how few of them there are)
threads t1 · t4 · t5 · see Revelation 20:4-6 · James 4:14 · Deuteronomy 33:27
Moses writes the oldest psalm in the canon from the wilderness, the man who has walked with God longer and more intimately than any person alive meditates on the difference between divine eternity and human brevity.
Lord, you have been our dwelling place, ma'on, in all generations. Before the mountains were born, before you formed the earth and the world, from everlasting to everlasting you are God. A thousand years in your sight are as yesterday when it passes, as a watch in the night. Thread 5 is in the thousand years: the same framework that Revelation 20's millennium will inhabit is present in Moses's meditation on divine time; a thousand years is a real duration and also a flash in the divine perspective.
You turn man back to dust, return, O children of men. The brevity of human life as the backdrop for the petition of verses 12-17. Teach us to number our days so that we may gain a heart of wisdom. The numbering is not calculation but orientation, the person who knows the days are few lives differently than the one who acts as if they are infinite.
Thread 1 is in the being-our-dwelling-place: through every generation, through the wilderness, through the not-yet of the promised land, the God who cannot stop reaching has been the dwelling place of his people. The Mishkan was not yet built when Moses wrote this, but God himself was already the ma'on, the refuge, the dwelling place.
Lord thou hast been our dwelling place in all generations, the only psalm of Moses; the oldest psalm in the canon; from the man who saw the most and was closest to God in the Mosaic period, a meditation on divine eternity and human brevity.
לִמְנוֹת יָמֵינוּ כֵּן הוֹדַע וְנָבִא לְבַב חָכְמָה (limnot yameinu ken hoda ve-navi levav chokhma): so teach us to number our days that we may apply our hearts unto wisdom: limnot yameinu (to number our days, manah in the infinitive construct; the counting of the days is not mathematical but existential; to number the days is to feel their finitude, to live in the light of their ending); levav chokhma (a heart of wisdom, the wisdom that comes from understanding what the days are for and how few of them there are)
threads t1 · t4 · t5 · see Revelation 20:4-6 · James 4:14 · Deuteronomy 33:27
Moses writes the oldest psalm in the canon from the wilderness, the man who has walked with God longer and more intimately than any person alive meditates on the difference between divine eternity and human brevity.
Lord, you have been our dwelling place, ma'on, in all generations. Before the mountains were born, before you formed the earth and the world, from everlasting to everlasting you are God. A thousand years in your sight are as yesterday when it passes, as a watch in the night. Thread 5 is in the thousand years: the same framework that Revelation 20's millennium will inhabit is present in Moses's meditation on divine time; a thousand years is a real duration and also a flash in the divine perspective.
You turn man back to dust, return, O children of men. The brevity of human life as the backdrop for the petition of verses 12-17. Teach us to number our days so that we may gain a heart of wisdom. The numbering is not calculation but orientation, the person who knows the days are few lives differently than the one who acts as if they are infinite.
Thread 1 is in the being-our-dwelling-place: through every generation, through the wilderness, through the not-yet of the promised land, the God who cannot stop reaching has been the dwelling place of his people. The Mishkan was not yet built when Moses wrote this, but God himself was already the ma'on, the refuge, the dwelling place.
Lord thou hast been our dwelling place in all generations, the only psalm of Moses; the oldest psalm in the canon; from the man who saw the most and was closest to God in the Mosaic period, a meditation on divine eternity and human brevity.
לִמְנוֹת יָמֵינוּ כֵּן הוֹדַע וְנָבִא לְבַב חָכְמָה (limnot yameinu ken hoda ve-navi levav chokhma): so teach us to number our days that we may apply our hearts unto wisdom: limnot yameinu (to number our days, manah in the infinitive construct; the counting of the days is not mathematical but existential; to number the days is to feel their finitude, to live in the light of their ending); levav chokhma (a heart of wisdom, the wisdom that comes from understanding what the days are for and how few of them there are)
threads t1 · t4 · t5 · see Revelation 20:4-6 · James 4:14 · Deuteronomy 33:27
Moses writes the oldest psalm in the canon from the wilderness, the man who has walked with God longer and more intimately than any person alive meditates on the difference between divine eternity and human brevity.
Lord, you have been our dwelling place, ma'on, in all generations. Before the mountains were born, before you formed the earth and the world, from everlasting to everlasting you are God. A thousand years in your sight are as yesterday when it passes, as a watch in the night. Thread 5 is in the thousand years: the same framework that Revelation 20's millennium will inhabit is present in Moses's meditation on divine time; a thousand years is a real duration and also a flash in the divine perspective.
You turn man back to dust, return, O children of men. The brevity of human life as the backdrop for the petition of verses 12-17. Teach us to number our days so that we may gain a heart of wisdom. The numbering is not calculation but orientation, the person who knows the days are few lives differently than the one who acts as if they are infinite.
Thread 1 is in the being-our-dwelling-place: through every generation, through the wilderness, through the not-yet of the promised land, the God who cannot stop reaching has been the dwelling place of his people. The Mishkan was not yet built when Moses wrote this, but God himself was already the ma'on, the refuge, the dwelling place.
Lord thou hast been our dwelling place in all generations, the only psalm of Moses; the oldest psalm in the canon; from the man who saw the most and was closest to God in the Mosaic period, a meditation on divine eternity and human brevity.
לִמְנוֹת יָמֵינוּ כֵּן הוֹדַע וְנָבִא לְבַב חָכְמָה (limnot yameinu ken hoda ve-navi levav chokhma): so teach us to number our days that we may apply our hearts unto wisdom: limnot yameinu (to number our days, manah in the infinitive construct; the counting of the days is not mathematical but existential; to number the days is to feel their finitude, to live in the light of their ending); levav chokhma (a heart of wisdom, the wisdom that comes from understanding what the days are for and how few of them there are)
threads t1 · t4 · t5 · see Revelation 20:4-6 · James 4:14 · Deuteronomy 33:27
Moses writes the oldest psalm in the canon from the wilderness, the man who has walked with God longer and more intimately than any person alive meditates on the difference between divine eternity and human brevity.
Lord, you have been our dwelling place, ma'on, in all generations. Before the mountains were born, before you formed the earth and the world, from everlasting to everlasting you are God. A thousand years in your sight are as yesterday when it passes, as a watch in the night. Thread 5 is in the thousand years: the same framework that Revelation 20's millennium will inhabit is present in Moses's meditation on divine time; a thousand years is a real duration and also a flash in the divine perspective.
You turn man back to dust, return, O children of men. The brevity of human life as the backdrop for the petition of verses 12-17. Teach us to number our days so that we may gain a heart of wisdom. The numbering is not calculation but orientation, the person who knows the days are few lives differently than the one who acts as if they are infinite.
Thread 1 is in the being-our-dwelling-place: through every generation, through the wilderness, through the not-yet of the promised land, the God who cannot stop reaching has been the dwelling place of his people. The Mishkan was not yet built when Moses wrote this, but God himself was already the ma'on, the refuge, the dwelling place.
Lord thou hast been our dwelling place in all generations, the only psalm of Moses; the oldest psalm in the canon; from the man who saw the most and was closest to God in the Mosaic period, a meditation on divine eternity and human brevity.
לִמְנוֹת יָמֵינוּ כֵּן הוֹדַע וְנָבִא לְבַב חָכְמָה (limnot yameinu ken hoda ve-navi levav chokhma): so teach us to number our days that we may apply our hearts unto wisdom: limnot yameinu (to number our days, manah in the infinitive construct; the counting of the days is not mathematical but existential; to number the days is to feel their finitude, to live in the light of their ending); levav chokhma (a heart of wisdom, the wisdom that comes from understanding what the days are for and how few of them there are)
threads t1 · t4 · t5 · see Revelation 20:4-6 · James 4:14 · Deuteronomy 33:27