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Author Topic: What is RICO CORTES up 2 Now ???  (Read 19561 times)
Masters
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« Reply #75 on: March 10, 2017, 02:07:11 PM »

Rico Cortes
22 hrs ·

Did you know about kinship teachings in the NT? kinship in Yeshua is not based upon race, being Jewish?
people cannot convert and suddenly claim superiority based on their race/ethnicity.
THE TORAH IS A LEGAL DOCUMENT OF EQUITY TO ALL.
But, it is also clear that Israel is the vessel that Elohim uses to fulfill his purpose.
Israelites or Jews should not mistreat anyone, oppress, or treat non-Jews like second class citizens.
If a person from the nations takes the yoke of Torah and submits to obedience then is our job to make sure he is not oppressed.
KINSHIP IS THE KEY TO BRINGING UNITY
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« Reply #76 on: May 14, 2017, 12:35:15 PM »

How many verses in the Bible LITERALLY say all of Israel's people are Priests in the ORDER OF MELCHIZEDEK?
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Hugo Nun
Hugo Nun Part 4 1 John 1:9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.
If Messiah is our High Priest to forgive us of our sins, what do we do when we sin?
1 John 3:4 Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.
SINNING = NOT FOLLOWING TORAH
Messiah is our High Priest of the New Covenant to forgive us when we don't follow Torah. However, forgiveness for not following Torah is based upon us REPENTING of our SIN. REPENTING means we make an oath or pledge in our hearts and minds to NOT SIN (which means that we pledge to FOLLOW TORAH when we REPENT).
MESSIAH OUR HIGH PRIEST AND TORAH TEACHER
Messiah is not only the High Priest of the New Covenant after the order of Melchezedek to forgive us of our sins but He will teach the Torah to ALL NATIONS during the Messianic Era.
Isaiah 2:3 And many people shall go and say, Come ye, and let us go up to the mountain of the YAHUAH, to the house of the Aluhim of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the YAHUAH from Jerusalem.
NEW COVENANT = CHANGE IN PRIESTHOOD / KEEP THE TORAH
Hebrews 7:12 For the priesthood being changed, there is made of necessity a change also of the law. based upon our understanding of what is written in the Torah and the Prophets.
We have concluded that when Messiah ushered in the New Covenant that He is our High Priest of the New Covenant after the order of Melchizedek.
With the New Covenant, Messiah didn't die on the tree to do away with His following the Torah but rather the New Covenant is the Torah written upon our hearts.
The prophets tell us that with the New Covenant that Messiah would change the HEARTS of His people. He wouldn't do away with the Torah because the New Covenant is the Torah written upon our hearts through the help of the indwelling Holy Spirit.
Prior to the New Covenant, we were under the tutorship of the Levitical priesthood until Messiah came and gave us the New Covenant. With the New Covenant, the PRIESTHOOD changed. YAHUAH still desires for His people to follow the Torah through the help and inspiration of the Holy Spirit.
During the Messianic Age when the Temple is rebuilt, the Levites will perform their Levitical services in the Temple under the New Covenant under the authority of the Melchezidek priesthood of the Messiah.
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 · Reply · 1 · May 12 at 7:18am
Elton Eyas
Elton Eyas if we will stick on the one sided argument that only aaronic priesthood is valid, then Yeshua will be disqualified. He did not come from aaron, he descended from Yahudah. thats why orthodox wont accept the MESSIAH as long as He had not yet returned, the orthodox will stay the same.
Like · Reply · May 12 at 7:22am · Edited
Hugo Nun
Hugo Nun Now I will say that in my walk Yahusha had me pray for others as the spirit move me. When I have pray I have seen many miracles done by YAHUSHA. Intercessor of prayer in the NAME of YAHUSHA our high priest. James. “A righteous man’s supplication, when it is at work, has much force.” 1 John 5:14-16 1 Samuel 15:22 But Samuel replied: "Does the YAHUAH delight in burnt offerings and sacrifices as much as in obeying the YAHUAH? To obey is better than sacrifice, and to heed is better than the fat of rams. HalleluYAH.
Like · Reply · 1 · May 12 at 7:30am
Julian Jackson
Julian Jackson Rico Cortes & Elton Eyas did you know about this? It shows how Yeshua also has a Levitical tie in to the son's of Tzadok through his mother. http://www.biblesearchers.com/yah.../davidian/dynasty3.shtml
Like · Reply · 1 · May 12 at 10:09am · Edited
Joseph Matias
Joseph Matias information overload! As always, thank you - will share. Hopefully Rico absorbs this also Smiley
Like · Reply · Yesterday at 11:48am · Edited
Julian Jackson
Julian Jackson The Line still would go through the father which is why the scriptures reckon Yeshua from Judah because tribal affiliation is via the father but still I think is interesting that there is a Levitical link via his mother and I always wondered how was Ma...See More
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Arle Masters

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Rico Cortes
Rico Cortes Hugo Nun, in all that you said above which 75% is completely out of context. YOU DID NOT ANSWER THE QUESTION IN THE POST.

ONE VERSE THAT LITERALLY SAYS YOU ARE NOW A PRIEST IN THE ORDER OF MELCHIZEDEK? ONE VERSE IS ALL I NEED.

Yeshua is our high priest but I am talking about the people? ONE VERSE PLEASE
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Hugo Nun
Hugo Nun I gave you a verse. I also have you verse that priesthood had to be a change. And that there are changes in the law. I am not sure why you would say they are out of context. 1 peter 2:9. He said chosen people. Royal priesthood. Set apart nation in this passage he is talking to all those that have been redemption in messiah.
Like · Reply · May 12 at 11:11am
Rico Cortes
Rico Cortes Hugo Hugo Hugo
Does it say in 1st Peter LITERALLY that you are a priest in that order? Does the text ever mentions the order of Melchizedek? Come on?? Really?
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 · Reply · May 12 at 11:15am
Hugo Nun
Hugo Nun So who is it talking to.
Like · Reply · May 12 at 11:17am
Rico Cortes
Rico Cortes Israelites in the dispersion.
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Rico Cortes
Rico Cortes A you a literal son of israel? Because the letter was to the dispersion in Galatia. Clearly they knew they were not priest but Peter is bringing comfort to the shame of dispersion. Reminding them who they are and their status of honor.
Like · Reply · May 12 at 11:19am
Rico Cortes
Rico Cortes Context context context
Like · Reply · May 12 at 11:20am
Hugo Nun
Hugo Nun I see. Dispersion ? The text do not mention that either. And it say nations.
Like · Reply · May 12 at 11:20am
Rico Cortes
Rico Cortes I wonder how much temple studies you guys have done?
Like · Reply · May 12 at 11:20am
Rico Cortes
Rico Cortes Hugo Nun
Verse one of chapter one
Like · Reply · May 12 at 11:20am
Rico Cortes
Rico Cortes Peter, an apostle of Jesus Christ,
To those who are elect exiles of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood:
May grace and peace be multiplied to you.
Like · Reply · May 12 at 11:21am
Hugo Nun
Hugo Nun Rico. Can I see your DNA
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Rico Cortes
Rico Cortes Why?
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Daniel Vaden DC
Daniel Vaden DC We are priests but that's nothing new.

"Change" in Hebrews 7:12 should read "when we are talking about a different priesthood then we must discuss a different set of laws pertaining to that priesthood."...See More

1 Peter 2:5; you yourselves like living stones are being built up as a spiritual house, to…
BIBLE.COM
Like · Reply · 2 · May 12 at 11:15am
Rico Cortes
Rico Cortes The word of God does not change and Yeshua never talked about a new priesthood. He is our high priest and the context of Hebrews is between the line of Aaron and Yeshua. The context here is not the regular Levites which by the way they were not priest.
Number 18:1-3
Like · Reply · 3 · May 12 at 11:17am
Rico Cortes
Rico Cortes Context context context
Like · Reply · 1 · May 12 at 11:17am
Preston McNutt
Preston McNutt "Text without context is only pretext."
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Arle Masters

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Hugo Nun
Hugo Nun Here is CONTEXT and It say ROYAL priesthood..Hebrews 7:12 For when the priesthood is changed, the law must be changed also.You Don’t See Things As They Are, YOU See Them As you want to see them.. 1 Peter 2:1-10 2 Therefore, rid yourselves of all malice...See More
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Lynda MacDonald
Lynda MacDonald Royal priesthood- serving the King not the same as Livitical priesthood that can never be done away with. Yah's covenant with Phinias (covenant of peace) is eternal -which means forever.
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Arle Masters

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Rico Cortes
Rico Cortes
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Asad Khan
Asad Khan Yeah letter to hebrews...
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Arle Masters

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Lynda MacDonald
Lynda MacDonald Rico - in Ezekiel 44:15-16 I see this as Yeshua saying that The Cohenim through the line of Zadok (from Phenias) will serve in the temple under the leadership (High priest) who is Yeshua.It corresponds with Zechariah 6:12-13 where this service will wo...See More
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Asha Arthur-Fraga
Asha Arthur-Fraga I have not seen yet even one. I m waiting to hear also if there is one.
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Carie Helt
Carie Helt It amazes me that so many brothers and sisters are trading the whole counsel of His word, for a Hebrew root version of old Mormon doctrine.
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Rico Cortes
Rico Cortes Crazy right!!!!
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Kenneth Judie Burdick
Kenneth Judie Burdick People that I thought would never fall for something like that Carie--I am just shocked !---judie
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Rico Cortes
Rico Cortes They do not study the temple or its functions and that is why they get fooled
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Carie Helt
Carie Helt Yeah, and if you listen to "The synagogue of SA-tan" teaching, you notice the "Christian Identity" teachings (bedrock for all branches of white supremacy Christianity). Abba, Help us all!
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« Reply #77 on: July 29, 2017, 04:04:30 PM »

Rico Cortes
18 hrs ·
Did you know that Zion is NOT just a name for the city of David?
B. Zion in the Bible
Most often Zion refers to parts of the city of Jerusalem and its environs or the country of which the city is the capital. Frequently, Zion even represents the inhabitants of Jerusalem or the whole country. Sometimes physical features connected with Zion are stressed. The praise of God is to be made in the “gates” of the Daughter of Zion (Ps 9:14), that “stronghold” which has “watchtowers” (Mic 4:Cool and whose “wall” the Lord determined to destroy (Lam 2:Cool. Mt. Zion experiences “dew” falling on it as the dew falls on Mt. Hermon (Ps 133:3). See Smith 1907: 134–69; Simons 1952: 60–64; Kenyon 1967: 187–93; Finegan 1969: 147–52.
When David captured Jerusalem at the beginning of the Monarchy, the city was called “the fortress of Zion,” “the City of David” (2 Sam 5:7; 1 Chr 11:5). At that time, it was only a small fortified city on the SE ridge S of what would subsequently become the Temple Mount. 1 Kgs 8:1 (= 2 Chr 5:2) relates how Solomon subsequently brought up from Zion, the City of David, the ark of the covenant to the new Zion, the Temple Mount.
The temple is therefore also called Zion, Mt. Zion, or the holy hill of Zion. The divine King of Israel is frequently spoken of as dwelling there. God, the Lord, is said to be enthroned in Zion (Ps 9:11); it (the temple) is his dwelling place (Ps 76:2), his holy hill (Joel 4:17, cf. the glory of God on the tabernacle, Exod 40:34). The Lord Almighty, is dwelling on Mt. Zion (Isa 8:18). God shines forth from Zion (Ps 50:2), the place where his Name dwells (Isa 18:7). It is from Zion that a deliverer/redeemer will come forth (Rom 11:26a [= Isa 59:20a]). This deliverer is the Son of whom God speaks, “I have installed my King on Zion, my holy hill” (Ps 2:6). He is that one whom God has laid as the cornerstone in Zion (Isa 28:16 [= Rom 9:33; 1 Pet 2:6]). In the future, it is from Mt. Zion that the Lord will rule over men forever (Mic 4:7); the Lord Almighty will reign on Mt. Zion, even in Jerusalem (Isa 24:23).
Furthermore, it is at the temple of the divine king that aliens such as Moab are instructed to bring lambs as tribute to the mount (the temple) of the Daughter of Zion (Isa 16:1). Also, when the Assyrian army advances against Jerusalem, Isaiah describes how that the enemy will defy the mount (the temple hill, or Jerusalem including the temple hill) of the Daughter of Zion (Isa 10:32).
Frequently the term “Zion” is used for Jerusalem, the city, or the people who inhabit it. The good news of the gospel is to be proclaimed to Zion, the people of Jerusalem (Isa 40:9; 52:7). Later this is expanded in Rom 10:15 to include the whole world. Making Zion prosper is equated with building up the walls of Jerusalem (Ps 51:18); furthermore, bringing judgment against Zion is also bringing judgment against Jerusalem (Isa 10:12). The Lord’s roaring from Zion is the same as his thundering from Jerusalem (Joel 4:16). The bloodshed practiced in Zion is explained as an illustration of wickedness of Jerusalem (Mic 3:10); the result of this wickedness will be that “Zion will be plowed like a field, Jerusalem will become a heap of rubble” (Mic 3:12).
Reference:
Anchor Yale bible dictionary on Zion
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« Reply #78 on: July 30, 2017, 10:20:48 PM »

Rico Cortes
32 mins ·
I am currently going over all the verses and historical context of Zion and its context in the bible. Oh boy, I wonder how difficult is for the reader to know that the people, the temple, the city of David, the city of Jerusalem, Zion were also an idiom for kingship, the nation is also known as Zion.
how can anyone just think that Zion is only in relation to the city of David?
Did you know? the temple mount is also called the ZION and it deals with the temple?
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« Reply #79 on: August 17, 2017, 06:54:20 PM »

Rico Cortes
3 hrs ·
DID YOU KNOW THE CULTURAL CONTEXT OF THIS COMMANDMENT?
DEUTERONOMY 14:1
“You are children of Yahweh your God; therefore you must not gash yourself, and ⌊you must not make your forehead bald⌋c for the dead.
Ancient Funerary Rites
Not surprisingly ancient Near Eastern parallels to the rites mentioned in 14:1 are found at Ugarit, since there was a cult of the dead there.A-123 Ugaritic kings were divinized after their death and became rpʾm (repāʾîm).A-124 Interaction with spirits of the dead was often tied to the use of a pit (Heb. bôr) in both ancient Near Eastern and Greek settings.A-125 But also the family at Ugarit was obliged to care for their deceased in order to stabilize the family.A-126
In a mourning rite El lacerates himself with a stone, cutting off his locks and making furrows in his cheeks and skin with a knife.A-127 Lewis understands the text describing El’s mourning over Baal’s death as an illustration of the fact that “the parallels from Ugarit clearly show that the mourning ritual involving self-laceration was a Canaanite practice and, hence, outlawed by normative Yahwism.”A-128 In the Aqhat Legend professional mourners cut or possibly bruised their skin.A-129 An Akkadian text from Ugarit describes persons who lacerate themselves on behalf of a dying righteous person.A-130
In Mesopotamian texts a cult of the dead is evident,A-131 and abundant funerary offerings are required to sustain the dead.A-132 Monthly sacrifices were presented to the dead at Mari,A-133 as many types of texts support offerings to various classes of deceased people, even the common person.A-134 West Semitic texts describe offerings and the care of dead kings.A-135 In Egypt a cult of the dead, involving ancestor worship, functioned; in the Old Kingdom only the king and nobles could take part in it. It featured elaborate rituals and sacrifices.A-136 In Canaanite culture these rituals could obtain blessings and favors from the dead—and placate the dead as well.A-137 Because of her separation to Yahweh, Israel was not to foster any such rituals.A-138
Walton, J. H. (2009). Zondervan Illustrated Bible Backgrounds Commentary (Old Testament): Genesis, Exodus, Leviticus, Numbers, Deuteronomy (Vol. 1, p. 478). Grand Rapids, MI: Zondervan.
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« Reply #80 on: September 24, 2017, 08:55:53 AM »

Rico Cortes
11 hrs ·
I do not care about NIBIRU, rapture theories or any other conspiracy going on and is time to stop the fear mongering because this movement is becoming a Joke the people outside. Time to grow and focus on the weightier matters of Torah.

All those false teachers that called for the rapture and the destruction of the known world please do me a favor sit your behind down and just serve Yah and stop leading people to disappointment. I ah e seeing tonight news making fun and mocking God because of all the foolishness this movement keeps promoting which is not biblical.
Do not send me any emails on any types of conspiracies, theories of the end of the world or any thing like that please.

TIME TO MATURE AND GROW UP.

Maybe now we can focus on things that actually matter.
There are a few million people in Puerto Rico suffering, thousands in mexico that died from the earthquake and many more on the islands who suffered from all the hurricanes. Houston citizens are Also in need and all the kingdom focuses is the end of the world and rapture?

I held my peace until after the 23rd on purpose I was waiting to see the reaction of people when nothing happens. Keep crying wolf and eventually people will never be afraid anymore. It is amazing how gullible some people in the Hebrew roots are that believe any crazy self appointed teacher who starts to scare people.

Every year is something new people. Stop the nonsense and except the fact that we are suppose to be the LIGHT IN THIS DARK WORLD. How in the world can we be witnesses if you want to escape? I am ashamed of the torah following community for continually falling prey to all these sensational, speculative and divisive doctrines going around.

Anyone can appoint themselves a teacher and then we wonder why we are not respected and fragmented.

I have being on this journey for 20 years now and is sad that we have not really changed and we complaint about the Christians but why in the world would a christian want to join us? Why?
We divided, argue, debate, we think we know everything, we have become self righteous, we are no longer teachable, we do according to the imagination of our own hearts.

RECONSIDER YOUR WAYS ISRAEL BECAUSE THE FEAR YOU KEEP PUTTING ON PEOPLE EVENTUALLY IT WILL PERSUE US BECAUSE OF OUR REBELLIONS AND SELF RIGHTEOUS ATTITUDES.

I for one repent and wan to do what is right and even if I go alone me and my house will serve YHVH.


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« Reply #81 on: October 17, 2017, 11:26:27 AM »

Rico Cortes
2 hrs ·
Shalom
It is time for people to STOP listening to self-appointed teachers who only teach the kingdom to question their faith in order to minimize Yeshua as our Master. This happens because people do not want any direction. If you follow a teacher who teaches you to always find fault with something in the bible please find another teacher.
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« Reply #82 on: October 25, 2017, 08:43:40 PM »

Rico Cortes
3 hrs ·
Did you know that the expression SINNERS in the first century had a cultural, idiomatic meaning?
Chapter 7
The Sinners—Marginalized and Profligate
INTRODUCTION: AN ATTEMPT AT IDENTIFICATION
Some form of the word “sinner” appears forty-two times in the New Testament.1 For the most part, the word functions as a theological description for those considered to be beyond the pale of redemption in Israel and the church (e.g., John 9:16, 24–25, 31; Rom 5:8, 19; Heb 7:26; Jas 4:8; 1 Tim 1:9). It is suggested here that Jesus understood and employed this sense of the word in his public ministry (Luke 6:32–34; 13:2). In the Synoptic Gospels, “sinner” is almost always paired with publicans or tax collectors, as in “tax collectors and ‘sinners’ ” (Matt 9:10; 11:19; Mark 2:15, 16; Luke 5:30; 7:34; 15:1). In these cases, one finds the frequent charge of the Pharisees that Jesus was a friend of tax collectors and sinners, a charge that Jesus does not deny (Matt 11:19; Luke 7:34). He shares meals with sinners, and as was the case with the tax collectors, he does so in the name of God (Matt 9:9–13//Mark 2:13–17//Luke 5:27–32). All of these uses indicate that the word “sinners” refers to a distinct social category in the minds of some who lived at the time of Jesus.
The identification of “sinners” in the Gospels entails some of the same problems as that of the ‘am ha-’arets, “people of the land.” That is, the meaning of the word depends to some degree on the social and religious contexts in which it is used.2 Thus, regarding the literary context of the Gospels, the critical question is whether the word “sinners” refers to the Jews who deliberately flout the law of Moses or refers to those who simply “lighten” the Torah for the sake of expediency. The question presents the following possibilities for who the “sinners” are: sinners by way of occupation, Gentiles, nonobservers of the Pharisaic interpretation of the Torah, or Jews who were flagrantly immoral, such as thieves, prostitutes, and murderers.3
The first two options appear to be the least likely. The phrase “tax collectors and ‘sinners’ ” indicates that the sinners are to be understood as a group distinct from that of tax collectors. Thus those who sin by way of occupation do not seem to be in view here. The notion that “sinners” means “Gentiles” has some support from the New Testament. In a few contexts, the word “sinners” has become nearly equivalent to “Gentiles.” For example, when confronting Peter in Gal 2:15, Paul comments, “We … are Jews by birth, and not Gentile sinners.” On balance, however, it is doubtful that Jesus was castigated by the Pharisees for having table fellowship with Gentiles. If that were so, statements like those found in Matt 10:5–6 and 15:21–28 would be incomprehensible. Nor would the conflict over the inclusion of Cornelius in the church at Antioch (Acts 10–11) make sense. Likewise, this first great step of the evangelists to take the gospel to the Gentiles as set forth in Acts 11:19–20 would be anticlimactic.
For all of these reasons, the problem of Jesus’ association with sinners seems to lie elsewhere. The theory that “sinners” refers to all Israelites who failed to abide by the Pharisaic interpretation of purity is part of a long-standing tradition in Protestant theology. The idea here is that in some way the Pharisees barred the common people from the kingdom of God and that Jesus let them in.
It must be admitted that some Pharisees may well have viewed common folk as beyond redemption. After all, John states that the Pharisees believed the common people were cursed because they did not know the law (John 7:49). Yet in a real sense, the Pharisees could not effectively bar anyone from the kingdom, for the whole purpose of the temple and the myriad number of sacrifices was to take care of sin in the lives of everyday folk.4
Yet theological acumen often gives way to the practical ambiguities of life. How the ritually “unclean” would have viewed themselves before God and the Pharisaic program for purity cannot be determined. That is, even though separatists such as the Pharisees and Qumran could not have effectively barred the common folk from the kingdom, many of the economically and spiritually impoverished may have perceived, in the face of this strident piety of the separatists, that something was not right between them and God. If so, then questions such as where one should worship (John 4:20), what would be the signs of the coming Messiah (Matt 17:10; 24:1–25:46; Mark 9:11; Luke 21:8–36), what is the greatest commandment (Matt 22:36; Mark 12:28), and how one can be saved (Matt 19:25; Mark 10:17, 26; Luke 10:25; 13:23; 18:18) would have borne down hard on the spiritually perplexed and would have shown a degree of uncertainty among the general populace. In this case, “sinner” in the Gospels would include everyone except the likes of the Pharisees.
To restrict the meaning of “sinners” to non-Pharisees, however. seems to draw the line too finely and cast the net too broadly. The consistent grouping of the sinners with the tax collectors seems to point in another direction. Perhaps, just as the tax collectors were deemed sinners because of graft and extortion, the sinners were also seen as lost because they were genuinely immoral persons.5 “Sinners” are paired not only with “tax collectors” but also with the likes of prostitutes (Matt 21:31–32). In this sense, the sinners of the Gospels would not be the people of the land or those who were ritually unclean. Rather, they would be moral profligates who had, by their lifestyle, effectively rejected their religious heritage.
YESHUA AND THE SINNERS
The Gospels appear to indicate that Jesus fully accepted the conventional understanding of “sinners,” a meaning that was thoroughly moral in nature and not confined to issues of ritual impurity. If this is the case, his offense would not have been that he associated with non-Pharisees or the ritually impure. Rather, the issue regarding sinners would have been that Jesus ate and had fellowship with Jews who were genuinely wicked in the eyes of the general populace.6 Furthermore, in the name of God, Jesus demonstrated by his deeds that notorious frauds and profligates could experience God’s grace even though they had not repented in accordance with the standards of contemporary Judaism.7 If this is the case, he would have reversed the conventional wisdom of his day if he declared that the sinners would enter the kingdom of God before “the righteous.”8 Thus the radical vision of God as set forth by Jesus’ table fellowship with the morally wicked may have been that if they heeded his message and followed him, they would have a place in the kingdom of God. This would mean that morally wicked persons could receive the grace of God completely independently of the temple and the sacrifices of the priests.
If this view is on target, then Jesus’ acceptance of sinners would have been theologically motivated from beginning to end. He would have graphically challenged the premise that separation from sinners constitutes one of the highest virtues. By effectively removing all barriers hindering immediate access to God and his grace, Jesus would have completely undermined the fundamental premise that the only fate awaiting the sinner was the judgment of God. These bold steps would have appeared to defy scriptural injunctions such as Exod 23:7, which says that God will in no way justify the guilty.
In light of these premises, it should be recalled that the immediate context of Jesus’ acceptance of sinners was that of sharing a meal with them. Long before first-century Judaism, what one ate and with whom one ate had far-reaching social and religious implications (Dan 1:8–16; 1 Macc 1:62–63; Tob 1:10–12; Jdt 12:1–4, 19). For the pious, meals created and maintained special relationships, clarified the identity of a people, and established boundaries between the things that belong to God and those that are part of this fallen world. This would have been especially true for the Pharisees, who may have insisted on following purity regulations even when not in the temple. This practice may mean that some Pharisees viewed the body as an extension of the temple, and the assembly of the “separated ones” as analogous to the “promised land.”9
Jesus apparently did not share these views concerning the body and purity and had little regard for the social and religious boundaries of his day. For Jesus, eating together was not an occasion to publicly demonstrate religious separation but an occasion to promote the inclusion of those who had been marginalized. Eating together in the name of God communicated friendship and the opportunity to extend grace to all persons without preconditions, regardless of their moral situation. It meant that God does not desire the death of the wicked but wills to associate with, love, and bestow honor on the ungodly (cf. Luke 15:1–32).10 In a way that would not become explicitly articulated until years later, that is, in Paul’s doctrine that God justifies the ungodly (Rom 4:5), Jesus’ table fellowship may have demonstrated this divine willingness to provide whatever was necessary for repentance in the truest sense of the word, that is, a loving response to God’s offer of love. And so Jesus’ “inspired behavior” may have reflected the righteousness of God in terms that provided the optimal conditions for reconciliation. That is, his conduct not only clarified the true character of God, but also proffered the grace needed to affect authentic reconciliation with God.
THEOLOGICAL IMPLICATIONS
The sinners in the Gospels, then, may have served as a fulcrum to affect a major paradigm shift in religious ideology, one that was to have momentous consequences for the early church. Through Jesus’ relationship with them, holiness as actualized by the Pharisees, and even more radically by the Qumran community, was cast into question. Jesus’ symbol-laden identification with sinners indicated that holiness was not a fragile something that needed to be coddled and protected in a thousand different ways. In one simple, commonplace act—sharing a meal together—Jesus relativized the many purity regulations and clarified holiness as the divine presence that transforms everything coming under its sway. Holiness could now be viewed as “inclusive mercy” and be actualized in ways that ran contrary to the separatist sects of the day. Regarding sinners, in what must have appeared as reckless abandon to some, Jesus’ table fellowship completely disregarded traditional categories that distinguished the righteous from the unrighteous, and the repentant from those who showed no conventional signs of repentance. He broke through the categories that separated the clean from the unclean and lifted the dividing wall that distinguished the sinner from the saint. The sinners in the Gospels may well serve as the point where the issue was pressed to its critical conclusions. Through them, Jesus seems to be emphasizing that God does not always have to work within the parameters of Torah and temple. In this way, his theologically laden conduct would have demonstrated Jesus’ fundamental understanding of God and would have set in motion principles and practices that would in time birth a new spiritual movement altogether.
Annotated Bibliography
Douglas, Mary. Implicit Meanings: Selected Essays in Anthropology. See description at the end of ch. 2.
Dunn, James D. G. Jesus’ Call to Discipleship. Cambridge: Cambridge University Press, 1992. Dunn provides a good introduction to the significance of the kingdom in Jesus’ preaching and how this significance relates to the call of the contemporary Christian. Jesus is represented as one who breaks boundaries in the interest of including many in the kingdom.
Harvey, A. E. Jesus and the Constraints of History: The Bampton Lectures, 1980. London: Gerald Duckworth, 1982. This work is a good orientation to the “quest for the historical Jesus” question and one that takes the Gospel records as historically reliable. In compliance with the “constraints of history,” Jesus was called the messiah by his disciples during his earthly ministry, and he accepted this title. Yet as teacher-prophet and miracle worker, Jesus challenged these constraints in order to open up new vistas for the understanding of God and God’s kingdom.
Sanders E. P. Jesus and Judaism. See description at the end of ch. 2.
Simmons, W. A. (2008). Peoples of the New Testament World: An Illustrated Guide (pp. 107–113). Peabody, MA: Hendrickson Publishers.
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« Reply #83 on: October 30, 2017, 07:58:11 PM »

Rico Cortes
16 mins ·
When does it stop?
Calendars
Names
One house
Two house
Shape of the earth/ flat earth
Round tabernacle
Arguments of messiah white or black color
Biblical day now at sunrise
Paul is wrong
The Jews are all wrong
The temple in City of david
Nephilim
Jew or gentile
Polygamy
Conspiracy theories
Every is pagan
Nimrod and Babylon
Sighting of the moon
Book of Enoch’s calendar
The Jubilee in the dispersion
Sacred name
Planet X
Fear mongers
Palestinians are real israel
The Melchizedek teaching
Anti land of israel
Black Israelites
Anti Judaism
Rejection of Yeshua
Identity of Yeshua
DID I MISS ANYTHING?
(Yet, we are called to do righteousness and justice according to scriptures and commanded to learn the temple in Ezequiel).
I WONDER HOW LONG THIS WILL GO ON BEFORE IT IMPLODES!!!
I will alway keep my faith and teach but I wonder how long we will continue in this direction of confusion and rebellious attitude.
Worse of all is that the movement is perceived as bitter, angry, rebellious and stubborn demeanor which is bringing SHAME to our Master Yeshua.
CHATANU LEFANEJA RACHEM ALEINU
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Julian Jackson
Julian Jackson It will all stop when messiah returns. Some of the debating and search for truth is good. Most isn't but it really isn't any different from what went on in Israel in ancient times, the church and now this movement. The only person to change that is messiah
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Rico Cortes
Rico Cortes Actually we are commanded to do righteousness and justice and seeking truth is leading people to argue, be hateful, mean, rude and I much rather stay ignorant but do what God called me to do and that is to keep the Way of Yah and do righteousness and justice. None of those topics above touches on righteousness and justice.
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« Reply #84 on: December 07, 2017, 07:04:35 AM »

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Rico Cortes
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In all my years in martial arts and self defense. I learned that no matter how much time goes by or even if I became better than my teachers. I would never minimized, belittle or disrespect those teachers who share their understanding for me to reach my goals. There is more loyalty in the secular society than people in the kingdom.
WHY DO PEOPLE BECOME SO DISRESPECTFUL TO THOSE WHO WERE THEIR TEACHERS?
If you move on to another level in your understanding please be grateful for those who took the time to help you in your beginnings.
I understand people move on and that is ok but be kind and respectful. It is the classy thing to do
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« Reply #85 on: December 16, 2017, 09:56:21 AM »

Rico Cortes
December 13 at 8:24am ·
WHAT IS LOVE IN LIGHT OF SCRIPTURES?

HUGS, KISSES, WORDS SAYING I LOVE YOU?

LOVE FROM A COVENANTAL, LEGAL LANGUAGE

The Pattern of Covenants

When Deuteronomy 6:5 gives us the command to love, what is this love that we are commanded to carry out? We can say a number of things about this love in Deut 6:5. The first thing we want to talk about is how love is covenantal. But to understand that we need to understand a little bit about the basics of ancient Near Eastern covenants.
Our love for God is our covenantal response to God’s covenantal love for us, so let’s talk a little bit about the ancient Near Eastern background, or the legal dimension, of covenantal love. Ancient Near Eastern covenants were like modern contracts. They followed a certain pattern, so let’s look at the basic elements in an ancient Near Eastern covenant.

Preamble

Typically, they started with a preamble, and the preamble identified who the great king was. Typically, a covenant was between two kings, and there was always a greater king and a lesser king, and the preamble identifies who the great king is. An example, out of a Hittite covenant—that covenant begins, “These are the words of Mursilis, the great king, king of the Hittites, the valiant.” Deuteronomy 1:1–4 are the equivalent to an ancient Near Eastern treaty’s preamble.

Prologue

After the preamble, we would have a prologue. The prologue was designed to rehearse the history of the relationship between the great king and the lesser king, between the great king and the vassal king, in particular with an emphasis on the benevolence of the great king, or how good the great king had been to the lesser king in years gone by.
Again, from the Hittite treaty, we read, “When your father died, I did not drop you. Since your father mentioned your name to me with great praise, I sought after you. To be sure, you were sick and ailing, but I still let you replace your father and accepted your brothers, sisters, and land in oath for you.” In other words, the great king says, “When your father died and I was to put somebody else in place, I could have picked anybody I wanted to pick. You were not the most likely candidate to be king for a number of reasons, but I still put you in position. Do you see how benevolent I have been, how good I have been to you in the past?”
Deuteronomy 1:5–4:29 is a recitation of the history of Israel up to this point, and in particular, it’s a history of Israel that emphasizes how good God had been to Israel through their wilderness experience. This is like the prologue in an ancient Near Eastern treaty.

Stipulations

After the prologue, you have the stipulations. These are really the terms of the covenant. These are the laws and the regulations. Again, from the Hittite treaty, we read, “You shall remain loyal to me, the Hittite king, the Hittite land, and my sons and grandsons forever. The tribute imposed upon your grandfather and your father—300 shekels of high-quality gold—you will also present to me. Do not turn your eyes to anyone else. Your fathers presented tribute to Egypt, but you shall never do that.” And so, in short, you have the stipulations, the terms of the covenant, and this is the longest section of the book of Deuteronomy—Deut 5–26—the stipulations, the terms, the laws of the covenant.

Sanctions

What then follows are the sanctions: What happens if you obey and keep the laws, what happens if you disobey and break the laws? In the Hittite treaty, we read, “Should Duppi-Tessub fail to honor this treaty, may these gods, the gods of the oath, destroy Duppi-Tessub together with his wife, his son, his grandsons, his house, his land and everything that he owns. But if Duppi-Tessub honors the treaty inscribed on this tablet, may these gods protect him together with his wife, his son, his grandsons, his house, and his country.” In short, you have blessings for complying with the stipulations, and you have curses for breaking the stipulations. And so, in Deut 27–28, following the long section on the laws or the stipulations, we have the blessing sanctions and we have the curse sanctions of the covenant.

Witnesses

The next part of an ancient treaty were the witnesses. There were always witnesses that were called upon to ratify the covenant. In the Hittite treaty we read, “The sun god of heaven, the sun goddess of Arinna, Ishtar, the gods and goddesses of the Hittites, the gods and goddesses of the Amorites, all the olden gods, the mountains, the rivers, heaven and earth, the winds and clouds—let these be witnesses to this treaty and to this oath.” Now, obviously the book of Deuteronomy can’t call upon all of these gods in order to witness or ratify the covenant, but Deuteronomy can call upon the creational elements as does the Hittite treaty. So in Deuteronomy 30:19, we have heaven and earth being called upon to witness the covenant between God and Israel.

Disposition of Documents

The last section are the disposition of the documents—that is, where are the documents going to be placed for safekeeping and also provision for how they are to be read periodically in public. The Hittite treaty says, “A duplicate of this document has been deposited before the god Tessub. At regular intervals they shall read it in the presence of the king and in the presence of the sons of the country.” And in this way, Deut 31:9–13 make provision not only for the copies of the covenant to be kept in the tabernacle, but also for their periodic reading, so that the Israelites would be reminded of the essence of their covenant relationship with God. It’s this covenantal background that is the background for understanding love as covenantal.

Futato, M. D. (2015). OT391 The Shema. Bellingham, WA: Lexham Press.
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« Reply #86 on: December 28, 2017, 09:36:20 PM »

Rico Cortes
4 hrs ·
Do you know what is direptio?

Do you want to know why the Romans were so relentless against the Jews in the destruction of the temple?

Roman Imperialism

Debate rages over whether Rome acquired its empire accidentally, reluctantly, defensively or, surely most plausibly, deliberately and aggressively—imperial expansion being driven by the need of a small and highly competitive elite to acquire power, honour, riches and clients.9 Whatever the reasons motivating the growth of the empire, the pattern of its operation was well established under the Republic by the second century BCE, when Rome and Judea first encountered one another, and continued in a similar form after the establishment of the Principate by Augustus and the development of rule by emperors.

The foundation of Roman imperial success was the extreme effectiveness of its military machine. War came naturally to the Romans, and in the Republican period their legions marched out every spring for the next campaign. Their Greek contemporaries observed that the Romans waged war with more determination and ferocity than other peoples of their time, characteristically using violent force wherever necessary. This approach continued under the emperors.

Roman martial savagery reached its acme in the sacking of cities. Where a city was taken by force, the Romans first killed all male adults. They then plundered the city, the word direptio being used of this process. Plundering meant the legionaries being given (or sometimes simply taking) free rein to rape all available women and children and to pillage the property of the inhabitants. Sometimes the Romans killed the entire population, and their animals as well. If there were survivors, they were regularly enslaved. In many cases, but not all, the city was burnt. Even when a city surrendered, the Romans often killed all adult males and unleashed direptio on the rest of the population.

A Roman general, and later an emperor who won a major victory against an opponent who put up a stout resistance, earned a triumphal procession through Rome, preceded by captive representatives of the enemy and his own victorious troops bearing samples of the booty. A triumph represented a status elevation ritual for the Roman general or emperor, his city, and his gods, and a status degradation ritual for his vanquished opponents and their gods.

Riches, J. K., & Sim, D. C. (2005). The Gospel of Matthew in its Roman Imperial context (Vol. 276, pp. 11–12). London; New York: T&T Clark International.

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Daniel McGirr
Daniel McGirr Amazing how much we don't know.
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Scott Skaggs
Scott Skaggs Rome often used soldiers who were contracted out, mercenaries if you will, and according to Josephus and other historians, it was Arabs soldiers who were under Roman authority who sacked the Temple in 70 ad.
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Brian Michael
Brian Michael That's my understanding too. Learned that in beast of mid east book. Good read.
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« Reply #87 on: December 31, 2017, 11:10:19 AM »

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Rico Cortes
1 hr ·
Shalom L’kulam
Did you know about Roman citizenship?
Did you know how many languages Paul knew?

READ BELOW AND LEARN ABOUT IT:

ROMAN CITIZENSHIP

The Romans through their experience of alliances in Italy gradually discovered the notion of dual citizenship and applied it to the provinces of their overseas empire. An infinitely expansible concept of citizenship became an instrument of promoting loyalty to Rome and the sign of unification of the empire within one system of law. Under the empire it became normal for provincials to make use of the citizen status without surrendering their connections with their original homes and so to break down the principle that no one could be a citizen of two cities (so Paul was a citizen of Tarsus—Acts 21:39—and a citizen of Rome—Acts 22:26–27). Beginning with the pax Augusta the connection of citizenship with Italian birth and later with Latin culture was gradually loosened. Concurrently it became a “passive citizenship” in the sense that it was sought as an honor and not for its political significance.

Claudius greatly extended Roman citizenship, but probably not as indiscriminately as some of the ancient authors charged (Seneca, Apocolocyntosis 3); rather, he continued the steady advance of the policy begun under Caesar and Augustus.

Claudius revoked the citizenship of a man who did not know Latin (Dio Cassius, Roman History 60.17.4), and he regarded the two languages of Greek and Latin as “our tongues” (Suetonius, Claudius 42.1). The requirement of a knowledge of Latin would have been hard to enforce, but the report does suggest that Claudius tied extension of citizenship to a preparation for receiving it. However, this official policy is not necessarily contradictory to Dio’s further information that Claudius granted citizenship indiscriminately. He adds that subordinates allowed it to be bought, accepting bribes to include names on the list of candidates for citizenship (Roman History 60.17.6–8). This provides the setting in which the tribune Claudius Lysias secured his citizenship (Acts 22:25–28). It was normal on becoming a citizen to take as one’s nomen (see p. 27) the name of one’s patron or the emperor under whom one received it.

Citizenship could be obtained in the following ways:

(1) birth to citizen parents—a “birth certificate” was issued certifying the citizen status;

(2) manumission of slaves of citizens at Rome;

(3) as a favor for special service to the empire—probably in this way Paul’s family obtained it so that he was a born citizen (Acts 22:28);

(4) on discharge from service in the auxiliaries or on enlistment in the legions in cases of emergency recruitment, special classes of the preceding.

The privileges and advantages of citizenship included the following:

(1) voting—but one had to be in Rome to exercise this right, and there was a grant of citizenship “without the franchise”;

(2) freedom from degrading forms of punishment, such as scourging (Acts 16:22ff.; 22:25ff.; cf. Cicero, Against Verres 2.5.161–70)—the traditions of the different kinds of death experienced by Peter and Paul reflect their different status, the former by crucifixion upside down and the latter by beheading (a swifter and therefore considered a more merciful form of execution suitable for citizens);

(3) right of appeal to Rome and thus exemption from ultimate jurisdiction of the local authorities and the Roman governor (which privilege Paul exercised; Acts 25:10–12).

Under the Republic citizenship had carried certain duties, especially the possibility of military service, but under the principate such duties were increasingly severed from citizenship.

The Flavians and Antonines continued the policy of extending citizenship. Whereas in the first century the initiative was normally with the emperor, in the second century cities and not individuals petitioned for citizenship. By the second century, too, the content of citizenship had been reduced as concerns public duties and honors. The status of a Roman citizen was more a matter of honor and titular distinction, carrying no special privileges and leaving a man in daily life and with local duties where he was, although it still brought men directly into the sphere of Roman law with the right of appeal. The Constitutio Antoniana of Caracalla (212) climaxed the development by giving citizenship to all the free inhabitants of the empire. The dominant motive was the majesty of Rome, but its effect was to strip citizenship of any specific content.

Bibliography
Sherwin-White, A. N. The Roman Citizenship. Oxford, 1939.
Cadbury, H. J. The Book of Acts in History. New York, 1955. Pp. 65–82.
Sherwin-White, A. N. Roman Society and Roman Law in the New Testament. Oxford, 1963. Lecture 7.

Must likely Paul spoke 4 languages:
1. Hebrew
2. Aramaic
3. Greek
4. Latin (he was a Roman citizen)
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« Reply #88 on: January 06, 2018, 07:11:12 PM »

Did you know which god was being honored in the pools of Bethesda?
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Daniel McGirr
Daniel McGirr Asclepeus . Greek God of medicine and healing is what some scholars believe.
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Carole Ann Holsapple
Carole Ann Holsapple No. Please, expound. I'm so curious.
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Brendaliz Gonzalez
Brendaliz Gonzalez No
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Rico Cortes
Rico Cortes Yes Daniel
It was the god of healing and Yeshua came to restore the honor back to the father as the Elohim that heals his people. Yeshua becomes a broker, mediator and benefactor on behalf of the father
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Laurie Browning- Johnson
Laurie Browning- Johnson Thank you for that info- that passage never made sense or flowed with the other NT biblical events. Now it fits perfectly in the puzzle. ( Everything has to link together.)
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Kathy Shearer-Kaiser
Kathy Shearer-Kaiser I always wondered about that!
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Carole Ann Holsapple
Carole Ann Holsapple Thank you.
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Arle Masters

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Terri Neely
Terri Neely I did not know that! Woo hoo!
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Daniel McGirr
Daniel McGirr Yup yup.
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Emily Kewin
Emily Kewin Wow... that is cool. I could never make sense of thatscripture
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« Reply #89 on: January 16, 2018, 06:17:20 PM »

Rico Cortes
10 hrs ·
Shalom
To all the Wisdom in Torah members

I WILL NOT BE ABLE TO POST THE GOSPEL CYCLE STUDY THIS WEEK DUE TO JURY DUTY.

Sorry guys but I can not get out of this one.   Cheesy
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