This coming week, 16-22 November 2025 (25 Cheshvan-2 Kislev 5786), the Bible reading plan covers Toldot (Generations).
https://thebarkingfox.com/2025..../11/14/weekly-bible-
In Luke 20:37-38, Jesus said that the title "God of Abraham" proves the resurrection of the dead because God is the God of the living, not the dead. However, Paul wrote in 1 Thessalonians 4:16 that the resurrection of the faithful is still to come.
How to reconcile these two statements?
In v38, Jesus said "All are alive to God," meaning, from God's perspective, all the righteous are alive today. But God's perspective isn't ours, as He sees the end from the beginning. Abraham, with all the faithful of every age, is alive today in God's eyes, whether or not he has already been resurrected today, because God isn't limited to a linear experience of time.
To YHWH, tomorrow is today.
https://www.americantorah.com/....2021/11/23/resurrect
111425 / 22nd day of the 8th month 5786
WORD FOR TODAY “can you walk blamelessly”: Luk 1:6 They were both righteous in the sight of God, walking blamelessly in all the commandments and requirements of the Lord.
WISDOM FOR TODAY: Pro 20:11 The character of even a child is known by how he acts, by whether his deeds are pure and right.
Ask the LORD how you can serve HIM better
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Lawful Literal Version
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The whole text of LLV364 The Petro Edition:
Gold nuggets in this edition: Often ‘the Petro’ REASON: so readers can see where the Greek text has it…
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The LLV translation expands the marking found in some English Bibles (such as KJV, ASV) which italicise some of their words which are not literally translated from words in the source text but are added for the needs of English grammar, or to offer a clear interpretation where the text seems otherwise difficult to understand: (round brackets means it’s a Hebrew/Greek thing, that the sense of the enclosed words is understood to be implied by the grammar or syntax in the original language text), whereas [square brackets means it’s an English thing, that the enclose words that seem required by English, or that the words otherwise go beyond the original language text to offer a possible interpretation]. Also, underscores_joining_words_together indicate that these words are translated from a single word in the original language text. All these markings are presently inconsistent, so that there absence should not be taken to mean that they should not be there; the marking should become more complete in future editions, and words remaining in italics will instead be converted into (round bracket) or [square bracket] style.
e.g. Genesis 1:10: “And God called the dry land Earth; and (the) gathering_(together)_of the_waters he_had_called Seas. And God saw that [it was] good.”
1. (the) is implied in Hebrew by the ‘the’ in “the_waters” at the end of the Hebrew construct chain. Hebrew thus implies all nouns of the chain to be ‘definite’ (as though having ‘the’).
2. [it was] is not needed in the Hebrew syntax here, but English seems to require it.
3. he_had_called is translated from a single Hebrew word.
As far as the translator is aware, every name is now spelled with the aim of accurately reflecting the correct, historical pronunciations of these historical names according to modern phonetic English-alphabet transcription, e.g. ‘y’ not ‘j’ for the sound at the start of ‘yellow’, ‘w’ not ‘v’ for the sound at the start of ‘water’. The transcriptions in the LLV are aimed to be better than those of any English translation of Scripture made so far, because they consider not only the pointings of the medieval Hebrew texts but also the older transcriptions in Greek and Latin letters.
The LLV translation restores the Name YHWH (as ‘YAH__’) where it has been replaced by 'adonai, removes added occurrences of 'adonai, and where 'adonai is original, interprets it according to its original meaning, 'my_Lord'.
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I apologize for the absence, we're helping a family member finish moving. Be back next wee
"Yahweh, whose name is Jealous, is a jealous God"
Ex 34
BIBLE STUDY --- THE BOOKS OF THE TORAH
THE BOOK OF DEUTERONOMY – PART 2
EXHORTATIONS AND APPLICATIONS {4:44–26:19}
The circumstances in which Moses addressed the Israelites are reported in a short transitional passage {Deuteronomy 4:44-49}. From the slopes of Mt Pisgah {or Nebo}, with Israel encamped in the valley opposite Beth-peor, Moses made his appeal to the people before they crossed the Jordan River. Moses’ exposition of the “great commandment” is centred in the agreement made between YHVH and Israel. He repeated the Ten Commandments as the essence of YHVH’s revelation at Sinai. As Moses explained what YHVH expected of Israel, he elaborated the first commandment: “I am Adonai your YHVH, who brought you out of the land of Egypt, out of the house of bondage” {5:6}. Their relationship with YHVH was of basic importance, since YHVH’s wrath will be against those who worship other YHVHs {verse 9}. Love is the key word in the relationship between YHVH and Israel. Moses boldly asserted, “Hear, O Israel! Adonai is our YHVH, Adonai alone. And you must love Adonai your YHVH with all your heart, all your soul, and all your strength” {Deuteronomy 6:4-5}. All other commandments are significant because they bear on that relationship {as spelled out in chapters 5–11}. Exclusive love and devotion to YHVH are essential. In a relationship of wholehearted love, no idols can be recognized or tolerated. Yet Moses wanted Israel to convey its consciousness of YHVH to future generations by many external things: signs on their hands, frontlets {or “phylacteries”} on their foreheads, Scripture verses on their doorposts, and so on. By precept and example, they should convey to their children that they love YHVH {Deuteronomy 6}. The Israelites should never forget that YHVH had chosen them to be his people {Deuteronomy 7}. They were to execute YHVH’s judgment on the Canaanites, who had been spared judgment since Abraham’s time {Genesis 15:16}. Although the Israelites themselves did not merit YHVH’s love, in love and mercy he had redeemed them out of Egypt. Moses appealed to the people to remember what YHVH had done for them {Deuteronomy 8}. To YHVH’s sustaining provisions they should respond with thankfulness, recognizing that the power to achieve anything they had done had been YHVH’s gift. The Israelites had repeatedly failed in their faith and commitment to YHVH {9:1–10:11}. Through Moses’ intercession they had been spared. It was for no merit of their own that they would enter Canaan; that was YHVH’s gracious provision for them. Moses’ appeal for a wholehearted commitment is summarized in Deuteronomy 10:12–11:32. It is necessary to display reverence, respect, love, and obedience to YHVH {see also 6:5, 13, 24}. The YHVH whom the Israelites must love sincerely and without reservation is Adonai of the cosmos. He is the righteous judge who rules supreme over all nature and history. YHVH loved their forefathers, the patriarchs. He redeemed the Israelites from Egyptian enslavement and gave them his Covenant. He manifested himself in helping the orphans, widows, and strangers. He multiplied Israel to be as numerous as the stars of the heavens. Moses gave two basic instructions to apply in daily life to maintain their relationship with YHVH as a reality: “circumcise therefore the foreskin of your heart” {Deuteronomy 10:16}. He did not refer to physical circumcision, a sign of the Covenant between YHVH and Abraham {Genesis 17}. Circumcision, which was not observed during the years of wilderness wanderings, was reinstituted under Joshua after the Israelites crossed the Jordan River {Joshua 5:2-9}. Moses referred to “spiritual circumcision” {see Leviticus 26:40-41; Jeremiah 4:4; 9:25; Romans 2:29}. All things that might restrict, interfere with, or negate total devotion to YHVH were to be cut away {circumcised} so that the Israelites would continue to love YHVH with all their heart. “Love the foreigner” {Deuteronomy 10:19} ranks second in importance to wholehearted love for YHVH. Love for the stranger or neighbour is basic to all other human obligations {see Leviticus 19:9-18}. Social obligations issue out of a person’s relationship with YHVH. Being recipients of YHVH’s love, the Israelites were to love others. They were to remember YHVH’s love for them when they were slaves and strangers in Egypt. YHVH loves the stranger, the widow, and the orphan; therefore, if anyone loves YHVH, he or she is under obligation to love other people. YHVH is concerned about justice and righteousness; a person who professes to love YHVH must be concerned about just treatment for other people. The Israelites were to be known for their concern for people whose social position exposed them to exploitation and oppression. The profound humanitarian spirit of the Mosaic Law stands in unique contrast to the Babylonian Code of Hammurabi and the Assyrian and Hittite Law codes of that day. In those codes human relationships reflected no vital consciousness of a love relationship with deity. In the first century AD Yeshua Moshiach came into conflict with Jewish religious leaders who had lost the essence of YHVH’s Law in a maze of legalism. For Yeshua, the greatest Commandment was to love YHVH; the second was to love one’s neighbour. Those two Commandments {which constitute the essence of the entire Old Testament revelation} would, if kept perfectly, provide the basis for eternal life {Matthew 22:37-39; Mark 12:29-31; Luke 10:27-28}. Believers believe that the climax of YHVH’s revelation of love came in Yeshua Moshiach. For them, responding to YHVH’s love means to accept Yeshua Moshiach in wholehearted devotion and to love one’s neighbour as Yeshua exemplified in his life. In Deuteronomy 12:1–26:19, Moses gave instruction in practical living for a YHVH-related people when they resided in the land YHVH had promised to them. Having once survived on manna supplied directly by YHVH, in Canaan they would enjoy the fruit and produce of the land. They would also encounter a culture permeated by Canaanite religion. In worshiping YHVH in their new setting, they were cautioned to maintain due sanctity {Deuteronomy 12:1–14:21}. They were not to worship at pagan shrines. They should bring their offerings to divinely appointed places for fellowship and rejoicing together in Adonai’s presence. Idolatry was not to be tolerated in any form. Any prophet who deviated from the Law of Moses in advising the worship of other gods should be stoned. Exclusive devotion to YHVH was to be daily practice. Canaan’s abundant blessings should be shared with neighbours {14:22–15:23}. Tithes should be brought to the central sanctuary where Levites assisted the priests in religious ministration. Joy in sharing life’s blessings and opportunities was to characterize Israel’s pattern of living. Moses prescribed three annual pilgrimages {16:1-17}. The people should remember their deliverance out of Egypt by observing the feasts of Passover and Unleavened Bread. Seven weeks later, when the barley harvest was completed, they should spend time rejoicing before Adonai in a one-day festival called the Feast of Weeks. When the vintage as well as the grain harvest was completed, they were to observe the Feast of Ingathering {or Booths}, a time of thanksgiving and sharing with others. Every seven years the Law was read at the Feast of Ingathering. In human relations justice was to prevail among the Israelites {16:18–21:23}. The Book of the Law kept at the main sanctuary was their divine authority, providing YHVH’s instructions for them. The king was to have a copy of this Law and govern his life in accordance with it. Prophets and priests played an important role as religious leaders in the life of Israel. Judicial authority was vested in the priests. In contrast to the brutality of other nations, humanitarian principles were to prevail in Israel’s warfare. Fathers were responsible for their own family households. In domestic and social relationships, the Law of love was to prevail {22:1–26:19}. Many regulations governed family life. In matters of sustenance, wages, and business dealings, the Israelites were admonished to be compassionate and just. Promises and warnings raised their consciousness about using the resources of land and animals entrusted to them so that their stewardship would please YHVH. In Deuteronomy 26, Moses instructed the Israelites in two liturgical confessions and a reaffirmation of the Covenant. By acknowledging that YHVH was the giver of all they had, and by confessing before YHVH that they shared his gifts with others, they confirmed their Covenant with YHVH.
ALTERNATIVES: BLESSINGS OR CURSES {27:1–30:20}
Moses set before the Israelites the alternatives of blessings or curses. Under Joshua they were to renew the Covenant publicly. At Mount Ebal stones were to be erected for inscribing the Law and an altar constructed for offering sacrifice. The curses were to be read from Mount Ebal and the blessings from Mount Gerizim. Conditional self-curses were read regarding offenses against YHVH and other human beings {Deuteronomy 27:15-26}. Thus, they acknowledged their accountability to YHVH. Though their sins might be hidden from people, it was YHVH to whom they were primarily and ultimately accountable. Blessings as a way of life and curses as a way of death were clearly set before the Israelites {chapter 28}. Setting them in the perspective of history, Moses appealed to the new generation to take advantage of their present opportunity {chapter 29}. Warning that, should they fail to love YHVH, they would ultimately be subjected to dispersion, Moses admonished them to choose the way of life and good rather than the way of death and evil {chapter 30}.
TRANSITION: FROM MOSES TO JOSHUA {31:1–34:12}
When the life and ministry of Moses were nearing completion, and transfer of leadership was near {Deuteronomy 31:1–34:12}, Joshua had already been designated by YHVH as Israel’s new leader. Moses assured the Israelites that YHVH would be the same with Joshua in charge. The revelation given through Moses had been put in writing and now was committed to the priests, the custodians of the Book of the Law. Joshua, who had already distinguished himself in responsible leadership, was publicly confirmed at the door of the tabernacle {31:1-29}. The “Song of Moses” is the Covenant’s document of witness {32:1-47}. In it Moses spoke with prophetic understanding as he recounted Israel’s past experience. Reiterating the consequences of their attitude toward YHVH, he assured the people of restoration if they failed again. He encouraged them to fix their hearts on what YHVH had revealed to them and to impress it on their children. Keeping the Covenant by maintaining a wholehearted love for YHVH would be important for all future generations as well as for those then listening to Moses. After some final, brief instructions {32:48-52}, Moses pronounced his blessings on the Israelites, whom he had led for 40 years {33:1-29}. In his final blessing, also called the “Testament of Moses,” the greatness of YHVH and his special relationship with Israel are delineated. Israel is unique among all the nations of the world. The book of Deuteronomy appropriately ends with an account of the death of Moses, the greatest prophet in Old Testament times {34:1-12}.
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