Deuteronomy 30:12
It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it?
Original Language Analysis
לֹ֥א
H3808
לֹ֥א
Strong's:
H3808
Word #:
1 of 13
not (the simple or abs. negation); by implication, no; often used with other particles
הַשָּׁמַ֙יְמָה֙
It is not in heaven
H8064
הַשָּׁמַ֙יְמָה֙
It is not in heaven
Strong's:
H8064
Word #:
2 of 13
the sky (as aloft; the dual perhaps alluding to the visible arch in which the clouds move, as well as to the higher ether where the celestial bodies r
הִ֑וא
H1931
הִ֑וא
Strong's:
H1931
Word #:
3 of 13
he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demo
מִ֣י
H4310
מִ֣י
Strong's:
H4310
Word #:
5 of 13
who? (occasionally, by a peculiar idiom, of things); also (indefinitely) whoever; often used in oblique construction with prefix or suffix
יַֽעֲלֶה
Who shall go up
H5927
יַֽעֲלֶה
Who shall go up
Strong's:
H5927
Word #:
6 of 13
to ascend, intransitively (be high) or actively (mount); used in a great variety of senses, primary and secondary, literal and figurative
הַשָּׁמַ֙יְמָה֙
It is not in heaven
H8064
הַשָּׁמַ֙יְמָה֙
It is not in heaven
Strong's:
H8064
Word #:
8 of 13
the sky (as aloft; the dual perhaps alluding to the visible arch in which the clouds move, as well as to the higher ether where the celestial bodies r
וְיִקָּחֶ֣הָ
and bring
H3947
וְיִקָּחֶ֣הָ
and bring
Strong's:
H3947
Word #:
9 of 13
to take (in the widest variety of applications)
וְיַשְׁמִעֵ֥נוּ
it unto us that we may hear
H8085
וְיַשְׁמִעֵ֥נוּ
it unto us that we may hear
Strong's:
H8085
Word #:
11 of 13
to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)
Historical Context
Ancient Near Eastern mythology featured heroes ascending to heaven or gods descending to earth to obtain divine secrets. Israel needed no such dramatic quests - God gave His law directly through Moses at Sinai.
The accessibility of God's revelation contrasted with pagan religions' inaccessible divine realm, demonstrating God's condescension to make Himself known.
Questions for Reflection
- What excuses does this rhetorical question eliminate?
- How do people create unnecessary obstacles to obedience?
- What does this teach about God's initiative in revelation?
- How does Paul apply this to Christ's incarnation?
- Why is God's condescension in revelation crucial for covenant relationship?
Related Resources
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Analysis & Commentary
It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? The rhetorical question eliminates the excuse that God's law is too transcendent or distant to access. Israel need not send someone to heaven to retrieve divine revelation - God has already brought it down through Moses.
This addresses human tendency to create unnecessary obstacles to obedience. People often claim they would obey if only God made His will clearer or more accessible. This verse demolishes such excuses - God has clearly revealed His requirements.
The hypothetical who shall go up for us suggests desire for mediator or proxy to access divine will. But God has already provided revelation through Moses, eliminating need for additional mediators in the old covenant context.
Paul applies this to Christ's incarnation - Christ already came down from heaven (Romans 10:6). We need not accomplish impossible feats; God has done the impossible by sending His Son.