Isaias yeshayah 46

yeshayah 46

bel boweth down, nevo stoopeth low, their atzabim (idols) were upon the beasts, and upon the behemah; your litters were heavy laden; they are a massa (burden) to the weary beast.

2 they stoop, they bow down together; they [bel and nevo, g-ds of babylon] could not save the massa (burden), but their own selves are gone into shevi (captivity, golus).

3 pay heed unto me, o bais ya’akov, and kol she’erit bais yisroel, who are borne by me from birth, who are carried from the rechem (womb);

4 and even to your ziknah (old age) i am he; and even to [your] gray hair will i carry you; i have made, and i will carry; even i will carry, and will deliver you.

5 lemi (to whom) will ye compare me, and make me equal, and liken me, that we may be comparable?

6 they lavish zahav out of the bag, and weigh kesef on the scale, and hire a tzoref (goldsmith); and he maketh it el (g-d); they fall down, yes, they bow down in worship.

7 they bear him upon the katef (shoulder), they carry him, and set him up in his place, and he standeth; from his makom shall he not move; yes, though one shall cry out unto him, yet can he not answer, nor save him out of his tzoros.

8 remember this, and stand firm; bring it again to lev (heart, mind), o ye poshe’im (rebelling, transgressing ones).

9 remember the rishonot (former things) me’olam (of old); for i am el (g-d), and there is not another [g-d]; elohim, and there is none like me.

10 making known acharim (end-times things) from reshit (the beginning), and mikedem (from ancient times) the things that have not yet happened, saying, my etza (counsel, purpose, plan) shall stand, and i will do all my pleasure;

11 calling a bird of prey from the mizrach (east), the ish that executeth my etza (counsel, purpose, plan) from a far country; yes, i have spoken it, i will indeed bring it to pass; i have purposed it, i will also do it.

presten atencion para mi ustedes tercos de corazon y mente [abirei levav] que estan lejos de la justicia [tzedakah]

hare que mi justicia [tzedakah] se acerque no se alejara y mi salvación [teshuah] no tardara pondre la salvacion [teshuah] en sion [tziyon] y para yisroael mi gloria  mi magnificencia [tife arti]

pay heed unto me you stubborn of heart and mind [abirei levav] that are far from righteousness[ tzedakah]

i bring near my righteousness [tzedakah] it shall not be far off and my salvaron [teshuah]  shall not tarry and i will place salvación  [teshuah] in zion [tziyon] for yisroael my glory magnificence [tifearti] 

jeremias yirmeyah capitulo chapter porcion [parashah] once eleven

the davar that came to yirmeyah from yhwh elohim saying

hear ye the divrei habrit hazot, and speak unto the ish yehudah, and to the inhabitants of yerushalayim;

jeremias yirmeyah capitulo porcion chapter [parashah] once versos verses pasukim tres y cuatro escrituras hebreas y tradicion kitvei ibrot ve masorah  11:3-4

y diles así dice yhwh elohim de israel [amar yhwh elohei yisroael] maldito [arur] el hombre [ish] que no obedezca las palabras de este pacto [divrei habrit hazot] que ordene para vuestros antepasados ​​[avoteichem] el día que los saque de la tierra de egipto [aeretz mitzrayim] del horno de hierro [kur habarzel] diciendo obedezcan mi voz [shema koli] y haced todo lo que os mando así seran  mi pueblo y yo sere vuestro elohim

and say you unto them thus say yhwh elohim of yisroael [yhwh elohei yisroael] cursed [arur]  be the man [ish] that obeyeth not the words of this covenant [divrei habrit hazot]

which i commanded your  ancestors [avoteichem] in the day that i brought them forth out from egyptians land [aeretz mitzrayim] from the furnace of iron [kur habarzel]  saying obey my voice [shimu beqoli] and do all which i command you so shall ye be my people and i will be your elohim

5 that i may perform the shevuah (oath) which i have sworn unto avoteichem to give them an eretz zavat cholov udevash as it is this day. then answered i, and said, omein, yhwh.

6 then yhwh eloheinu said unto me, proclaim all these devarim in the towns of yehudah, and in the streets of yerushalayim, saying, hear ye the divrei habrit hazot, and do them.

porque yo advertí firmemente [avoteichem] el dia que los saqué de la tierra de egipto [aeretz mitzrayim] hasta este dia madrugando y advirtiendo diciendo obedeced mi voz [shimu beqoli] pero ellos no obedecieron ni inclinaron su oido [ozen], sino que anduvieron cada uno en la terquedad [sherirut] de su malvado corazón [lev harah] por tanto traje sobre ellos todas las palabras del convenio [divrei habrit hazot] que les mande hacer pero no las hicieron

for i firmly warned [avoteichem] in the day that i brought them up out of egyptians land [aeretz mitzrayim] even unto this day rising early and warning saying obey my voice [shimu beqoli]

yet they obeyed not nor inclined their era [ozen]  but walked every one in the stubbornness [sherirut]  of their evil hearts [lev harah] therefore i brought upon them all the words of this covenant  [divrei habrit hazot] which i commanded them to do but they did them not.

9 and yhwh said unto me, a kesher (conspiracy) is found among the ish yehudah, and among the inhabitants of yerushalayim.

10 they are turned back to the avonot avotam harishonim, which refused to hear my words; and they went after elohim acherim to serve them; bais yisroel and bais yehudah have broken my brit which i cut with avotam.

therefore thus saith yhwh elohim look therefore thus saith yhwh elohim look i will bring ra’ah (evil, disaster) upon them, which they shall not be able to escape; and though they shall cry out unto me, i will not pay heed unto them.

12 then shall the towns of yahudah and inhabitants of yerushalayim go, and cry out unto the elohim unto whom they offer ketoret; but they shall not save them at all in the time of their ra’ah (disaster).

13 for as many as the mispar (number) of thy towns were thy elohim, o yehudah; and according to the mispar (number) of the streets of yerushalayim have ye set up mizbechot to that boshet (shameful [idol]), even mizbechot to burn ketoret unto ba’al.

14 therefore pray not thou for haam hazot, neither lift up a rinnah (entreaty) or tefillah on their behalf; for i will not hear them in the time that they cry unto me for their ra’ah (disaster).

15 what hath my yadid (beloved [see 12:7] to do in mine bais [hamikdash], seeing she hath with rabbim (many) wrought clever [ritual] schemes—can basar kodesh turn away from thee thy disaster, that thou can rejoice?

yhwh called thy shem, a green zayit (olive tree), yafeh, and of goodly pri (fruit); with the noise of a great tumult he hath kindled eish upon it, and the branches of it are broken.

17 for yhwh tzva’os, that planted thee, hath pronounced ra’ah against thee, for the evil of bais yisroel and of bais yehudah, which they have done against themselves to provoke me to anger in offering ketoret (incense) unto ba’al.

18 and yhwh elohim hath given me da’as (knowledge) of it, and i know it; then thou opened my eyes to their deeds.

19 but i was like an innocent keves (lamb) that is brought to the slaughter; and i knew not that they had devised machashavot (plots) against me, saying, let us destroy the etz (tree) with the fruit thereof, and let us cut him off from eretz chayyim, that shmo may be no more remembered.

20 but, yhwh tzva’os, shofet tzedek, that testeth the kelayot (kidneys) and the lev, let me see thy vengeance on them; for unto thee have i committed my cause.

therefore thus say yhwh elohim of the men of ananot [anshei anatot] that seek your life saying prophesy not the name [be shem yhwh] that you die not by our hand  [yad]                      

therefore thus say yhwh of the celestial armies [yhwh tzvaos] look i will punish them look i will punish them                           the bullies [bokhurim] shall die by the sword [kherev] their sons and daughters  [banim ve banot] shall die by famine [raav]

and there shall be no remnant [sheerit]  of them for i will bring destruction ra’ah upon the men of anatot [anshei anatot] even the year of their visitation [this is a teaching to recognize the curse of not naming his name yhwh and divine visitation for judgment]

por tanto asi dice yhwh elohim acerca de los hombres de ananot [anshei anatot] que buscan tu vida diciendo no profetices en el nombre de yhwh [b’shem yhwh] para que no mueras por nuestra mano [yad]
por tanto así dice yhwh de los ejércitos celestiales [yhwh tzvaos] mira, yo los castigaré mira, yo los castigaré los abusadores [bokhurim] morirán a espada [kherev] sus hijos e hijas [banim ve banot] morirán de hambre [raav]y no quedara remanente [sheerit] de ellos porque yo traeré destrucción [raah] sobre los hombres de anatot [anshei anatot] incluso el año de su visitacion [este es una enseñanza para reconocer la maldicion de no nombrar su nombre yhwh y la visitacion divina para juicio y lo mas importante entender la importancia de obtener respuesta mediante el poder la fuerza bendita de yhwh [ruakh ha kodesh]en isaías 10:30 leemos: "¡oh, pobre anatot!". este comentario fue inspirado por el envío del señor de los asirios (razones y pensamientos del plano sensorial que no reconocen al espíritu) contra anatot y otros lugares de israel a causa de sus pecados.
[uno reyes melakhim alef  capitulo porcion chapter [parasha] dos verso verse [pasuk] veintiseis escrituras hebreas y tradicion kitvei ibrot ve masorah

 and unto abiathar the hight priest  said salomon the king [evyatar  gadol hakohen amar shalomo hamelekh] get you to anatot your city get you to anatot your city [lekh ananot aeretz attah lekh ananot aeretz attah] unto yours own fields[sadot] for  you are a man deserving of death [kee ish mavet atah] but i will not this day put you to death because you borest the ark of my lord yhwh before my father david [aron adonoi yhwh elohim  qodam dovid avi] and because you have shared hardship in all wherein my father [abi] endured hardship

y para abiatar el sumo sacerdote dijo salomon el rey [evyatar gadol hakohen amar shalomo hamelekh] vete para anatot tu ciudad; vete a anatot, tu ciudad [lekh ananot aeretz attah lekh ananot aeretz attah] a tus propios campos [sadot] aunque eres hombre digno de muerte [kee ish mavet atah] pero yo no te matare hoy porque llevaste el arca de mi señor yhwh delante de mi padre david [aron adonoi yhwh elohim qodam dovid avi] y porque has compartido las penalidades en todas las cosas en que mi padre [abi] sufrió penalidades

salomón le dijo esto al sumo sacerdote abiatar porque lo destituyo de su deber y fue enviado para su propio lugar

en este caso abiatar representa la confianza fe [emunah] de que un gran y abundante bien solamente proviene del reconocimiento de elohim yhwh como padre y del amor para david como rey ungido 

no obstante abiatar desarrollo  conciencia intelectual y ella no estaba fundada conscientemente en el ambito del pensamiento conectado con el ruakh de elohim yhwh que es de donde provienen poder y la fuerza de quienes aman yhwh y le sirven por lo tanto y entonces abiatar no se aferro en la verdad y no se puso del lado de salomon [shalomo] que en esos tiempos de su reinado tenia una mente y un corazón [levav] lleno de sabiduría y paz de elohim yhwh 

asi podemos entender que para abiatar hubo otra oportunidad para arrepentirse ya que fue enviado para anato en sus propios campos y sabemos que ananot pagaba el precio de su incredulidad y transgresiones 

abiatar cayo desde la abundancia de pensamientos materiales y sin ruakh para vivir en la angustia la escasez pobreza aflicciones por poner en duda el valor de la vida con yhwh nuestro elohim
anatot representa las respuestas para  las oraciones que no contesta yhwh y que son solo el deseo intimo de nuestra carnalidad 

sin teshuvah las obras de la ley son usadas para satisfacer pensamientos de carencia y error en lugar de pensamientos que nos empujen para guardar los mandamientos [mitzvot] la ley [torah] 

por efecto de la libertad de escoger nuestra mente y corazón [levav] puede funciona en ambos sentidos y ello es segun donde ponemos nuestro sentido comun y por ello nuestro señor constantemente nos esta llamando para orar y vincularnos con el  

nuestro estado caido nos incitan a creer que es natural limitar la relación y la armonía con nuestro creador  (pensamientos y actos que tienden a la limitación y la desarmonía) son respondidas, al igual que nuestras oraciones positivas (pensamientos y palabras de plenitud y abundancia).

timoteo timotiyos dos capitulo porcion chapter [parashah] cuatro verso verse [pasuk] cinco escrituras hebreas y tradicion kitvei ibrot ve masorah 

but you exercise self-control [shlitah atzmi] in the fruit of the power of yhwh [ruakh ha kodesh] in all things suffer hardship do the work of a harvinger with the good news of redemption [mevaser besuras hageulah] fully carry out your blessed worship ministry [avodas kodesh] and  of bringing near to yahshua the far away ones [kiruv rekhokim]

pero tu ejerce dominio propio [shlitah atzmi] en el fruto del poder de yhwh [ruakh ha kodesh] en todas las cosas sufre dificultades haz la obra de un heraldo con las buenas nuevas de redencion [mevaser besuras hageulah] cumple plenamente tu bendito ministerio de adoración [avodas kodesh]  de acercar con yahshua los que estan lejos [kiruv rekhokim]

Lucas Lukas capitulo porcion [parashah] once

lucas lukas capitulo porcion [parashah] once escrituras hebreas y tradicion kitvei ibrot ve masorah

and it came about while he was in a certain place davening that, when he concluded, a certain one of his talmidim said to him, adoneinu, teach us to daven, just as also yochanan taught his talmidim.

2 and rebbe, melech hamoshiach said to them, when you daven, say, avinu, yitkadash shmecha (hallowed be thy name). tavo malchutechah (thy kingdom come).

3 es lechem chukeinu ten lanu yom yom (give us day by day the bread we need).

4 u slach lanu es chovoteinu (and forgive us our debts, sins) ki solechim gam anachnu lekhol hachayav lanu (for also we ourselves are forgiving all that are the debtor to us) val tevieinu lidei nisayon (and lead us not into temptation).

5 and rebbe melech hamoshiach said to them, who among you will have a chaver and will come to him at chatzot halailah (midnight), and say to him, chaver, lend me shalosh kikrot (loaves);

6 because a chaver of mine has come from a journey to me and i have nothing to set before him;

7 and from inside he shall reply, saying, do not bother me; the delet has already been shut, and my yeladim and i are already in bed; i cannot get up and give to you anything.

8 i say to you, even if he will not get up and give him anything, because he is his chaver, at least because of his keseder (constantly) persistent importunity he will get up and give to him as much as he needs.

9 and i tell you [when you daven], ask, and it shall be given to you; seek and you shall find; knock and it shall be opened to you.

10 for everyone asking receives; and he who is seeking, finds; and to the one knocking, it shall be opened.

11 and what abba among you is there who, if his ben asks for a dag (fish), instead of a dag (fish) will give to him a nachash (snake)?

12 or if the ben will ask for a beytzah (egg), will the av give him an akrav (scorpion)?

13 if, therefore, you, though you are ra’im (evil ones), have da’as (knowledge) of how to give matanot tovot (good gifts) to your yeladim, how much more will haav shbashomayim give the ruach hakodesh to the ones asking him.

14 and rebbe melech hamoshiach was casting out a shed from an ish illem (mute man). and it came to pass when the shed had come out, the ish illem spoke, and the multitudes were amazed.

15 but some of them said, he casts out the shedim by baal-zibbul sar hashedim.

16 and others, to test him, were demanding of rebbe, melech hamoshiach an ot (sign) from shomayim.

17 but rebbe melech hamoshiach, having had daas of their machshavot (thoughts), said to them, every malchut divided against itself is laid waste; and a bais (household) divided against itself falls.

18 and if hasatan also was divided against himself, how shall hasatan’s malchut (kingdom) stand? because you say by baal-zibbul i cast out shedim.

19 but if i by baal-zibbul cast out the shedim, by whom do your banim cast them out? oib azoi (consequently), they shall be your shofetim (judges).

20 but, if i, by the finger of hashem, cast out the shedim, then the malchut hashem has come upon you. [shemot 8:19]

21 when a gibbor (strong man), fully armed, is shomer over his armon (palace), his possessions are left in shalom;

22 but when someone stronger than he overpowers him, he takes away from him all his shiryon kaskasim (coat of scale armor) on which he had depended, and distributes his plunder.

23 the one who is not with me is against me (anti-moshiach); and he who does not gather with me, scatters.

24 when the ruach hatameh (unclean spirit) goes out from the ben adam, it goes through waterless places seeking a menuchah (resting place) and, not finding any, it says, i will return to my bais from where i came out.

25 and when it comes, it finds the bais having been swept and put beseder.

26 then it goes and takes another sheva shedim more ra’ot (evil) than itself, and they enter it and dwell there; and the acharit (last) condition of that ish becomes worse than the reshit (first).

and it came about while teacher King Savior yahshua [rebbe melech hamoshiakh yahshua] was saying these portion [parashah], a certain woman [isha] in the multitude, having lifted up her voice, said to him, blessed [ashrey] is the womb having carried you and the breasts that nursed you.

but teacher King Savior yahshua [rebbe melech hamoshiakh yahshua] said,rather [aderaba]  blessed [ashrey] are the ones hearing the word yhwh elohim [dvar elohim yhwh] and being keeper the commandments being keeper the commandments [shomer mitzvot shopmer mitzvot] [ notice the refusal here of the savior yahshua [moshiach yahshua] to allow his mother [em] to be given goyim veneration]

y sucedio que mientras el maestro el rey salvador yahshua [rebe melech hamoshiakh yahshua] hablaba estas porciones [parashah] una mujer [isha] de la multitud alzando la voz le grito bendito [ashrey] el vientre que te llevo y los pechos que te amamantaron

pero el maestro el rey salvador yahshua [rebe melech hamoshiakh yahshua] dijo 

mas bien [aderaba] benditos [ashrey] son ​​los que escuchan la palabra de yhwh elohim [davar elohim yhwh] y guardan los mandamientos [shomer mitzvot shomer mitzvot] [observen la negativa del salvador yahshúa [moshiakh yahshua] para permitir que su madre [em] recibiera veneracion gentil]

29 and as the multitudes are gathering even more, rebbe melech hamoshiach began to say, hador hazeh (this generation) is a dor rah! it is seeking an ot, and an ot will not be given to it except the ot hayonah (the sign of jonah).

30 for just as yonah became to the ninevites an ot, so also the ben haadam will be an ot to hador hazeh.

31 the queen of the south will be made to stand up alive at the [yom hadin] mishpat (judgment) with the men of hador hazeh and she will declare a gezar din (verdict) of harshaah (condemnation as guilty), because she came from the ends of the earth to hear the chochmah of shlomo, and one greater than shlomo is here. [melachim alef 10:1; divrey hayamim bais 9:1; ro 8:1]

32 men of nineveh will stand up at the mishpat (judgment of the yom hadin) with hador hazeh and will condemn it, because they made teshuva at the preaching of yonah, and one greater than yonah is here.

33 no one having lit a menorah puts it in a hidden place, nor under the measuring bucket, but on the shulchan, in order that the ones entering may see the ohr.

34 the menorah of the basar is your ayin (eye). when your ayin is sound, then your entire basar is full of ohr. but when it is rah, then your basar is full of choshech.

35 see to it, then, that the ohr in you is not choshech (darkness).

36 if therefore, your whole basar is full of ohr and not having any part choshech, it will be all full of ohr as when the menorah with the ohr (light) shines on you.

37 now while he spoke, a parush asks him that he might have betziat halechem (have a meal, breaking of bread) with him. and, having entered, rebbe melech hamoshiach reclined at tish.

38 and the parush, having seen this, was amazed that rebbe melech hamoshiach did not first do netilat yadayim before the meal.

39 but rebbe, melech hamoshiach adoneinu said to him, now you perushim wash the outside of the kos and the dish you clean, but the inside of you is full of gezel (robbery) and resha.

40 goilomim (foolish people)! did not the one having made the outside also make the inside?

41 but as far as what is inside, give tzedakah, and everything is tahor to you.

42 but oy to you, perushim, because you give as ma’aser (tithe) the mint and the rue and every herb and you disregard the mishpat and the ahavah of hashem. but these things it was necessary to do and those not to disregard. [devarim 6:5; michoh 6:8]

43 oy to you perushim! because your ahavah is for the moshavot harishonim (first seats) in the shuls and the [obsequious] birkat shalom greetings in the market places.

44 woe to you, because you are like the unmarked kevarim (graves), and bnei adam walk over them without having daas.

45 and, in reply, one of the baalei torah says to him, rabbi, by saying these things you insult us also.

46 but rebbe, melech, hamoshiach said, also woe to you baalei torah, because you burden men with [halachic] loads difficult to carry, and you yourselves with so much as one of your fingers do not touch the loads [with a heter].

47 woe to you, because you build the matsevot (tombstone monuments) for the kivrei haneviim (the sepulchers of the prophets), but it was your avot who killed them.

48 therefore, you are edim (witnesses) and in agreement with the deeds of your avot, because they do the killing of nevi’im part and you do the providing of the matsevot part.

49 therefore, also the chochmah of hashem said, i will send to them nevi’im and shlichim, some of whom they will kill and persecute, [lk 20:9-19]

50 that the dahm of all the neviim that has been poured out from the hivvased haolam (foundation of the world) may be charged to hador hazeh,

51 from the blood of hevel (abel) to the blood of zecharyah who was killed al kiddush ha-shem between the mizbe’ach and the beis hashem; ken, i tell you, it will be required of hador hazeh. [bereshis 4:8; divrey hayamim bais 24:20,21]

52 woe to you ba’alei torah, because you took the mafteach of da’as; you yourselves did not enter in; and the ones entering in you hindered.

53 and when he went from there, the sofrim and the perushim began to be terribly hostile and to hock (pose questions one right after the other) rebbe, melech hamoshiach and to subject him to a wide ranging crossexamination,

54 plotting to catch him in something from his mouth.

deuteronomio devarim trece

deuteronomio devarim capitulo porcion [parashah] trece escrituras hebreas y tradicion kitvei ibrit ve masorah

if there arise among you a navi, or a dreamer of dreams, and giveth thee an ot (sign) or a mofet (wonder),

and the ot (sign) or the mofet (wonder) come to pass, whereof he spoke unto thee, saying, let us go after elohim acherim, which thou hast not known, and let us serve them;

 thou shalt not give heed unto the devarim of that navi, or that dreamer of dreams; for yhwh eloheichem is testing you, to know whether ye love yhwh eloheichem with all your lev and with all your nefesh.

you shall walk after yhwh eloheikhem and fear [yareh] him and be keeper [shomer] over his statutes [mitzvot] and obey [shema] his voice, and you shall serve him and have cling to [deveykut] unto him

andaras en pos de yhwh tu elohim [yhwh eloheikhem] y le temeras [yareh] y guardaras [shomer] sus estatutos [mitzvot] y obedeceras [tishemau] su voz [kol] y le serviras y te apegaras [deveykut] con el

and that navi, or that dreamer of dreams, shall be put to death; because he hath spoken to turn you away from yhwh eloheichem, which brought you out of eretz mitzrayim, and redeemed you out of the bais avadim, to entice thee from haderech which yhwh eloheikha commanded thee to walk in. so shalt thou put harah away from the midst of thee.

if achicha (thy brother), the ben of thy em, or thy ben, or thy bat, or the eshet kheyk of thee (wife of thy bosom), or thy friend, which is as thine own nefesh, entice thee secretly, saying, let us go and serve elohim acherim, which thou hast not known, thou, nor thy avot;

namely, of the elohei ha’amim which are round about you, near unto thee, or far off from thee, from the one ketzeh ha’aretz (end of the earth) even unto the other ketzeh ha’aretz;

thou shalt not yield unto him, nor give heed unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him;

but thou shalt surely kill him; thine hand shall be first upon him to put him to death, and afterwards the hand of kol haam.

and thou shalt stone him with stones, that he die; because he hath sought to thrust thee away from yhwh eloheikha, which brought thee out of eretz mitzrayim, from the bais avadim.

 and kol yisroel shall hear, and fear, and shall not again do such wickedness as this is among you.

if thou shalt hear say in one of thy towns, which yhwh eloheikha hath given thee to dwell there, saying,

certain men, the bnei beliyaal (reprobate, worthless men), are gone out from among you, and have enticed the inhabitants of their town, saying, let us go and serve elohim acherim, which ye have not known;

then shalt thou inquire, and make search, and ask diligently; and, hinei, if it be emes, and the thing certain, that such to’evah (abomination, detestable action) is wrought among you;

thou shalt surely strike the inhabitants of that town with the edge of the kherev, in kherem destroying it utterly, and all that is therein, and the cattle thereof, with the edge of the kherev.

and thou shalt gather all the plunder of it into the midst of the street thereof, and shalt burn with eish the town, and all the plunder thereof completely for yhwh eloheikha; and it shall be a tel olam (heap forever); it shall not be built again.

and there shall cling none of the accursed thing to thine hand; that yhwh may turn from the fierceness of his anger, and show thee mercy, and have compassion upon thee, and multiply thee, as he hath sworn unto avoteicha;

when thou shalt give heed to the voice of yhwh eloheikha, to be shomer over all his mitzvot which i command thee today, to do that which is yashar (right, straight) in the eyes of yhwh eloheikha.