Dante Gebel Live - El Jesús oculto

Episode Date: September 15, 2021

Hay dos palabras que uno jamás debería pensar que se pueden atribuir al Jesús de los evangelios: ¡aburrido y predecible! Sin embargo, a través de los tiempos hemos tratado de domesticar semejante personalidad. Lo caracterizamos en películas recitando sus enseñanzas con monotonía, abúlico, sin emoción; nada lo altera, no confronta, ni usa palabras severas. Pero Jesús era mucho menos manso: ¡La obstinación lo frustraba, la santurronería lo enfurecía y la fe sencilla lo conmovía!; era espontáneo y radical. Si nos permitimos ver la vida de Jesús con ojos nuevos, podremos entender que Su vida no es un tema para debatir, sino una invitación para conocer al Jesús que los religiosos y el legalismo intentan ocultar.

The first image of Jesus, that I remember, when I was a little, was a Jesus with a man, a little, suelt, ruby, carangulosa, piel black,

palida, almost a galang. It was almost a galang Venezuelan, no, right? Or a galan Brazilian, like the Jesus more modern.

But I was when I was a kid that had a few years, and I'd have a tunica black with a banda roja cruised and in his brazo had a cordelito dormido. And it was a, for me

was a man, Jesus, that acaricea the heads of the and of the nines and they'd, they'd, they'd say, they're good with mommy, be good with papi,

do you, prefering to that Jesus. A Jesus, a Jesus, a Jesus, a Jesus, a Jesus, a Jesus, a Jesus,

and, for so, is belto, not sure? Armonical. And we just the idea of a

Jesus with the good majority of the sub-consient collective Hollywood

was a man an unhous as an European

I don't know because because nation Jewish but agring

got kind and almost like to the gringo and

and they're totally of the physiomomies of the

media but the casting of Hollywood not respect the reality nor, nor the Jesus of Hollywood

or all those Jesus who have defilated for the celluloid always have been

some Jesus Christs perfect and when in some cultures retratan a

Jesus regortete or or feo or distinct because every culture

says that has his Jesus or as as you imagine, to us in the Occident even seems

offensive, those images, not? At the blasemas in a certain point, because we're saying, no,

that's not the Jesus that I imagine. But it's the that's the person, people, I mean, in terms of

physical. And, because, and because we don't know what was the appearance of Jesus,

how it was. And me it's very that's so. It's, it's, I think, intentional

because our representations of what we think that was Jesus, aesthetically, says more about of us than we're than we're than we.

It's what we're that we're the aesthetic or the canon of the beauty. For each of who, the beauty is relative and we say, well, I imagine

a Jesus be able, a Jesus'esthetic. But in the Bible only there's one description physical, only one of how was Jesus

or how it was Seemexus physically. It's a prophecy written of years of years before

of his births. It's the retrata that Isaiah, Sin Isaiah 52, 14.

You say, how, how they were of you much? In such that the

men, you've been defigurated in your and your and his and his

great, not is to be to the children, so that is more be you,

but it's more than the rest of the man, no? And we will be

more inattractive for what we want. Issa, is despreciated and desechated of the

man, of Dolores, experimented in quebranto. That's the only that's how well

been put been aesthetically the sir. And there a pletora, there's a

crissol of images of good how could have been how could have been

the figure central. The majority cre, the archaeologists, the historians

they think that was Jesus because of the physiognomies of the era of the left and the right were those of Hollywood those that some who decided that so much the Church Porto the whole

his own, some visions, some of the suites, but all is relative. The thing that in Jesus no was any blue natural, Juan El Baptist admitted that

never would have recognized that it was if it had been for a revelation divine. So, that not is that he was he said, it has to be he.

Look, what charisma, look, what sport, what caballero. No, I would have been recognized. It was no more. And, and according Isaias,

in what I just to have done, we can't explain their attraction, because it had, but not we could not

explain to the beauty or to any other factor of the aspect of exterior. And the clave,

then you have to be a part, not in the physical. So, so, let me

the aspect physical, to concentrate in how it was as a person. That this is what I think, God me has

been instigating to transmit you. How was the profile of your personality? That seems almost an obi-ed to predicate

to do this to people that is Christian or that's the majority is. Well, all the

world says, well, I know, we know the evangel, I saw the people, and here is where

many people preferring to a Christ conformed to the image and same

as how we about the I'm not going to imagine that Jesus can't with you and every

one will have an image of Jesus. Some of imagine like any of these figures that we've

done to show, but each one has their image. For some Jesus is like to someone

who know or that's to be with the aspect of physical. When we talk about

the personality also we imagine a lot we're wrongingly how could

be Jesus? for the religion, for the entorno, for what we said, for what I when I was a adolescent,

I'm just to see to see a man, like that he was carisied a little, cargave to and he

gave a counsel to that we know, when I when I said, Jesus,

he was to say to be the person, I'm saying, no, don't take you know, don't take

the football, alhate to the tletubis, of the pitufo. It's that Jesus was very interested in

what I saw in the TV, no? But Jesus is nothing that not quite

to be to what they're saying. The phrase that I'm that I'm

the message that is to see to see to Jesus, learn

the Bible, with new so with surprise with

so so the first that I so I'm so I'm

doing a busk of of Jesus, who were convivian to him, he had

had gained a reputation for them of a bebeard of wine and a glottom. Who is Jesus? Ah,

that's a bevedore of wine. So, a borrachito. We're saying, no, a bevedore of that's this.

Because the majority had a wine, but at making Jesus that Jesus was a beer of

a biter of not, not is that was a bit of a bit it was the reputation for the

which he knew much, for the which was subestimab. Ah, it's the borrachito that's that. Every that we see, you see a photo on Instagram

brindando with someone. If it's Malbec, Argentino, Mendozino, bendecido, and ungido, is a tequila Mexican, but what whatever whatever. Those who posseal

authority, no? Religiosa or political, it was considered a perturbator. It was a manasas

for the pass. A man. A man. He was, It was so it had been that camellar by the Calley. My

anemone to compare me to that me to get the memory that's sure that would have passed to

many people when we had been to go to and I gave the visa in Cuba and then

we were all we were the gyr that we were doing the year that and then then I

gave a card of the island that said that you were a

problem for the regime you. You, you it's a

a Regimen castrista. So, so it was what they put in the paper because they

have seen the people, and they're that they're going to people, I could

talk about in contra of the dicta or of the regime of the island. Well,

salvando the distance, I mean, that's what they were the person, a

person, a type of that's very very that's a most agnostic and the most ate

in this time and now he can know, nobody that can't ignore to Jesus.

No can't ignore to the Buddha, can ignore to Mahoma, to Confucius, but not you can't ignore

to Jesus. Because every every day every morning create or not create, what is is to recognize

implicitly that your nacimient divided the story. Because the feature that appears in

the cellular has been to be with the birth to the thing that all the

thing that has been in the category of before Christ or after of Christ or

you? Or do you? No. Diceice? It's Simon Bolivar and before of Ronald and

after Ronald and after of Ronald and before Christ and after Christ and the regimens the regimens

the regimens the dictatures or the imperios that has had been the world to the

humanity to the times they've always tried to establish their importance

to purduring in the story and the future in turn

to their own to their own to the before Jesus of

emperators Roman, fechered the history to the year of the reigns, or from the foundation of Rome. From there,

it's made the world, from the before the before from it. It was after of Rome,

and after the fact, San Lucas registered the first, because Jesus still didn't have been

to the cross, registered the initial of the new in the calendar

Roman, for that you know when he had been before. He said Lucas in

the year, 15 of Tiberio, Cesar. So, that's the of Judea. Herodes,

was Tetrarca of Galilea, of Iturea, of Tacone, and Lisaeus of Alibene. One is, what querno? It's not

saying, this is tal die. But today, every time we're making a calendar or we put a fecha

a cheque, we're not implicitly that life brief, that gave to be the line divisory

of the history. We're not used, no, we every we're doing every we we're,

and after the day, despite of the Mewartes, that one said, well,

after that he's murrayed, the mark will disappear. No, until the

day after the death, the market that was the market was going to

be to be so that's because for the general, when a celebrity mure,

when an premier, a new someone someone famous who, the impact

that exercised in the world, that he exercised in the time,

no, that the corred of the time not transform in something in some decades more now people

never will never be to know who's our kids not know to know who is Maradona

John Lennon Coebby Brian, Michael Jackson no one to have Michael Jackson who's

one that was a one that never had the menor idea no matter no

no no no no no no man no no chico and big

or no Michael Jackson So, So, our nets are people who were

and perhaps and maybe those aburried, abulikos and listen a little a chronicle, a repas,

a story in the school of one of these people, the day that were

that was Alexander Magno, Cesar Augusto, Napoleon, Socrates, the reputation

of each one was enormous. When Jesus Jesus was He was that all his movement was born

that nobody more was going to remember to him, it was diminutable all the

geographically had been in little he was a little he was a great-

when he was when he was when he did not he

didn't never nobody. Grand men tried of this to

to to get the immortality because they were

because they were to make of a name in a

a city. They said, well, when I'm when I'm going to get my name, like Rome, in favor of, or in honor of Romul and Remo. The world was full of cities. Alejandro had Alexandria. So, when he's mure,

like I put Dantelandia, so when I'm mure. I'm going to Dantelandia. Cesar, denomero, Cesar, denomerea, to have his city. And, not only only

in any city, to his name, but he had a place where I'm

not even not even not even those famous they're to preserve their legation if you

can't put in a name in a city because that

all the people, don't give to other that that were

that were that were that those were many

were made those men and b'rotunio. Why me

put because so so that's the abel Agapito. Well, pardoning

all the Agapito, but it's like to doling when he he's he's not

I'm really, I know someone called Diadif, Diadif Gonzales because they

put it for the name of the calendar that was the day of the

Mah and did you're the time so in the Bible mentions various erodes no?

Inclus the women they put erodias to record to

the great. It was an honor that you name after the death of Jesus nobody he put Jesus to his

recent natural because he was a diminutive because he was a delinquent, never of the person,

never, for a good, for a good for a casino. But the the numbers of those that are

written in the book of the life of Jesus are for always and they're

the life eternal with him. Yes, or no? Incluso

in the murder is difficult to escape of the influence of Jesus because

the practice of the sepultura of the cemeterios. This I was

a part of a reason of the followers of Jesus.

And before not they were not they were not

And the cemeterios never were in a city, much less convivian with a necropolis,

the city of the Mueros, that was out of the city, because they were that all the people were

with the muteric, was diabolical, it was immund, no? So the word cemeterio

proceeds a word Greek that says a place to a place to work

or a place to be and that's the of the followers

of Jesus express the the the the the

hope of the Resurrection. And when when it a lapida contienes also the fecha

of the emenageado that's there, a and the date of the deceseo, the

fecha of partida. Separated by a one, so the extension of that

that's also the years that they are that the

of Jesus. In many cases if not can coste a

lapid in the war or in some city where there

in the place of a tomb he put in a cross even a psal, even a

ball, with two rams another recordatorio of the death of Jesus, although the

that is agnostic the president of the United States Richard Nixon one day

he was going to go to the euphoria, for the enthusiasm, and that by

the 1969 when the astronauts of Apollo alunis for first when when he was

to to get to the lunar, he declared this is the day most important of the creation.

The day most important that will in the annals of the story, as far the before the

president, he recorded about the death of Jesus, that nobody would be to becha

a tomb respect to the first that the first time that the person, Graham had

had a reason, because this Galileo, that during his life, his short life,

about a much more people that the stadiums that Colmoh Graham, changed the world for ever. And it's impossible to get us impossible to ignore it. So, thanks to him, even to conceder to the children, of a manner different.

Because to the children, no, no, they'd have to be a, noce, no, no, no, no. Well, no is that he was that he was baptize, no, no, because then he was instaururo the baptism

in the Church Catholic. But no, no to the 8th day. Of course, Jesus he put a number at the 8th day. Until that moment it was legal

to be able to get a recent not even to give to give to the 8th day. I could have to be the interperia

for that were to be a crime especially if he had some some formidate if

had some a problem mental or it was they were in a baron and came a

man, and he was he was they were to they were they were they were

they were had been to be More than an abort is an as a assicinato, literally well, the abortion also is, but this is

an assessinato mansalva. And Jesus changed that because this custom, change, due to a group

of persons, seguidora of Jesus that said, let us, to us, don't you impidais,

of them, of them, of them, we're not, we're just we're a material of descartes, they said,

after Jesus. The Nations Unites have taken this merit or this line of this his

thinking, he's written in his annals, a part of Jesus.

Jesus never he and he never said to be to be

to be to be to be to be but the way in the way

he a atmosphere that that the people were

to he was that not occurred in time

record but not a not a real he's an attractive

a sensibility a very special for the women. There's a commentio, of Jesus, about

the children of Jerusalem, that if even is prophetic, and a lot of times it seems that we're saying, it's a bit of Jesus, it's tierno. In a moment, Jesus says, there are, of those that are in cintas.

There are, of those that who creen children in those days. It was with a lot, and it was normal that the men were in mind the difficulties of the embarazzo, the

to creer to the but he had that sensibility with the women, she was a detractist and he was for this

the religious they were denigrable, justly for that's for giving to give to the

children, to the women, to them for them for them the ecosystem social. And then

the ensnances of Jesus. I go to the things of Jesus and I

think that all the he had to the people, to the people, like he

was eliminating that those sorts of discrimination no? the double standard of gender

that was codified in the law woman not could be about, the woman had to be out of

and other the empire was very cruel and so were all the imperioes and so especially with

the malformats with the men, with the people, and Jesus said all what

did you did you for the most little made formated slave or roto

or roto as it was for me and that was

of In some form, emerging the idea that the suffering of every individual was important for Jesus. For much small that was, for much insignificant, that it was, important. That's not occurred in the world

before Jesus. If he was deformed, he had to die. If it was a short-de-vista, not mercea to live. If it was obese, there had to kill them. How'd most of them today,

imagine. So, the humiliation that in the ancient world the people desdenia, not a virtue, being a bit of a bit of a bit, being a bit of a human,

was a person man, be a human, evil, cobarred. But of the point

the humility kept in tron in a cross. And with the time, the humility was

in a virtue. And we say, that person is a person, is a man,

I'm that's a man, or that man, or that was a virtue.

It was a ability. It's a ability. Before Jesus was a thing to hand-to-

dente, hand, and you to your friends and castigua to your enemies. It was the way of to feel valid, I've been and when Jesus, the fact of pardoner is

seen as a little of love, of caballerosity, of being a dame, to be a dame, to say, the pardoner, so the pardoned too, and it

passed to be a act of, beaaity moral. For so we say, no I can't think that fulano pardoned to fulano. No I can't

think that he to be to extorga a pardon, the grace began to emerge as a virtue. And all of that, because Jesus was a man,

independently of the aspect of physical that he was a man in the sense practical of the word. Stimologically, it was

a man. Now you say, I know that's a man, but also was God, no. He, when

was a man, was man, because Job, that was the most caradura of all the prophets,

because the prophets, when, when, when, when, when, a few, at least they were to retabes.

Or so, he was saying, well, you're God, you're not? You know, what you know, was the maskardura, he went to say to way discarada,

you know how are the things here. That occasioned a debate with Jesus, with God. You don't know how are the

things here? And he said, Job, do you, do you, do you, do you, look at the

type. It's the same Argentino, Job, pitulante, no? He says, You're your eyes of

your eyes of the man, you know, the response of God not the question of

God. But God, he was three years confined to the planet to see.

Jesus came to know to know to know to be to be not that

he's not the people, he was he was to be in the life confined

to be the man, and I think that the words to

get to you eyes of the eyes of the I'm going to have to be for 33 years. I'm going to pass all what you're going to do for a time.

But, but, moving to the Evangelios, that this is what my most me interest is. It's going to be fascinating. A me surprise that the writers, from it, because he was, because it's a little, I'm surprised always that the scriptures passan for alto

the 90% of your life. There's a time to tell. What I see you? What I did you? How would make those movels? If he fabriced a house? If they reclamed some day for a sill of chueka,

I don't know, what I'd, what I'd, not say, not even if it's but I'm surprised that the writers, the evangelists

forgets, they're in the 90% of their life. It's like certain he's just biographical,

that we'd not, but we'd have been like, like, I'm a martinia, I had been

a newbie, he'd like, we'd like, we're just, we're just mottes all, well,

I'm not, but I just I just, I just, I just, I just, I just No,

not the authors of the Evangelios. No, not is important, not is relevant. The credo of the apostles

pass, presumably for your life, begins with a new something just in the adolescence

and then boughup, salt, at the moment that's to be baptized and has 30 years

and he's to start to be to his posteure and resurrection and ascension to the

year. What happened between the interval, between the the and the

suffering after Poncio Pilate. What was with Joseph? The padrastro.

Because not the father biological Jose. What did? Well, it's supposed

because no he said when he died? When did you did he did?

He was in a car, he got a infartal he got a question. All right, what Jesus

did, or he did decarted as a thing as a matter. not is relevant, so no chisement because this,

oh, of what about of Jesus occult? What does he? No, it's no important that. It's like Jesus'imus preferre,

prefere, preferio that mystery. Like if said, until the day of today of day, examine me, knowse me,

investigate me, supone, presume. And no does a light respect to that time.

And I was discovering, to a little, at least, at the Bible, with eyes new, especially during this pandemic, that Jesus,

is very little to those pictures that were in diapositivas from the school Dominical.

And, and men, the Jesus, of the movies, the day of the Brazilian,

that's a galang, nothing to see. The movie was always a hippie enahenado of

the life, almost maybe drugated, like, living in in an in a state of Zen,

in the Nirvana doing paces a more lapis. Now, no? Like a robot between the

human. In these films I saw all. From the Frank Kesefireire the first to Jesus

of Nazareth, a rey of the Reyes, all the movies that in Semana Santa passable in

Argentina, in black and never Jesus with the head with the little

a little ventilator that he'd with a Peinado with shampoo and ceramides, recita his

with monotony, abulical, with decidia, without emotion, no? Passes for the life in these in those

films as a character as in a medium of extras that are all neurotic

and he came in the middle. Nothing to alterer, distributes and distributes sabidurias

in quantities measured, uniformes, ecuanimes. Always in the movies, he's whizzerrown, there's 5,000, 10,000 people

and he says, "'Piname Turalas, "'l, what did you? "'I'd say, what? "'Pirateau! "'What? "'I'd say, "'Because, the third one

"'in' says. "'After, "'After, I'm going to "'Go to see, "'sa, sir, "'Muctor me, "'because, a very "'one, when

"'he's years "'in this peregrin' "'I said, "'I know I'm "'to know the New Testament, "'I know the Bible "'the memory, "'and there, when the

"'Ogots' "'Cansans, "'when the sacred Like when a pastor I say, I'm not to do you, I'm in at the hour of

the predicate and I'm in the time of the predicate, I'm going to I'm going to a level that you know that you know

that's a little that's a little opinion. So, sometimes one says, no, that's going to read the evangeles,

I'm more more than desofoenies. No, he knows where it's but it's like to say, look, to see, look, what theological

that I'm. And when one go to the Bible with eyes with new and he says, Spirit Santo,

Dime who are you know I'm I'm not care me to give me to be not quite with the photos of

your profile, or how is your profile while you came to you know, and I discovered that

to start to start was much men's too much less manso much less manso

of what the the retratos it was the ostination was frustrava the stourroner the santurronerion he

was The faith sensual it was and it was more spontaneous than a person promontaneous than a

person from today was spontaneous was a authentic, more leo of Jesus, more difficult me result

encasillard it ah ah it's colerico ah it's flematic ah no

no I can encasillar because I know that Jesus said very little about

about the occupation that was the theme principal of conversation between those

cotaranios, what we're to do with the government de facto, with the Romanos, with the imperial, he almost not, I don't know, the occupation Romana, like Romano is other thing.

One of someone has been to be, only is Rome, a message that's there, and we're that's a lot of, my reigns during the world,

no has been to not a lotto, but, in America, he ron't a row of the temple, judio, to the mercaders, basing by the

norms, by the norms of the normas, insistio, that's the law of Moise. We'll talk about this in another moment

he said, I want to I've been here to be able to the law, I've been here to be the law of the law

that's the same leases, that he said, he said, no, he said, no, he was doing, he said,

he was doing, he was he was doing a profound sympathy for an extrao, a centurion,

that was a type of the government dictatorial but of but of his best to your

man, getate to me, satanast, quittate before me, to me, to see

if someone came to say to the man, I'm going to get a satan I,

to do you do you I'm I'm going ideas radicales about the rich,

about the prostitutas and both groups were of the people

and the rich and those were in the day was the day the day

was in the fact of the people and no he did any a miracle. Evito

one that they were to arrest they're so that were to get

to get to not the people nobody have to be to the person

and he another once when he was and he

was and he was a free. When did

something when did do he he he there

two words that one could adjudic to Jesus. There are two words that I don't know, because the

church, always it's just two words that nothing to be with him. It's the antithesis. They're in the antipodes of what was Jesus. Aburried and pre-decible. That's your marid, but not was Jesus. Aburried and pre-decibly.

So, why the people have domesticated a semejante personality? Why do we domestic us? Why we put us like, all ruby and European, like saying, well,

the poor, why it's like, it's like, it's like, it's a

depressive to be like, he's he's cuted the unies

to the lion of the they're they're had had

had for for purs and pardos and pious

To put Jesus in a cross, that has and again he said, and he said, and he said, he's not he can't

not be a lot of Jesus was a man, a Jewel of Galilea with a name,

with family, a person like any another any other whatever, but at a very

to all the people that had had been never. And the church he took

six years, for the least six six years in debates. If Jesus was like any

any no no no Jesus was different there's there's pictures of Jesus transforming

a busano in mariposa or mariposa in guzano if he's enoged making that his

carritos no no no no no no there

he has done to his divinidad before the time

but for who we're we're in the church in the balancas

never no no how you you're saying that Jesus was

something Now, I thought, I thought, I said, well, the father of Christ was celestial, her mom was terranal. It was an adolescent, a man who was a man who was born out of the Spirit Santo, so his father was celestial and his mom was terranal.

Now, imagineate a Christ explaining the difference between his side paterno and his side maternal, no? When they say, what atonis? Look, I'm more than my mother. Yes, logico.

but I have the same age than my father. When they asked, where you're when you're born, by my mother in Belem? For part of my father, I've existed always. Where do you live? Well, for part of my mother,

I live in that casita in Nazareth. For part of my father, I'm a doign of the earth, of all of what you see. And I've been to visit the earth for some years. No?

And you have some a possession, an account, any part of my mother, I have to pay me a job and pay you all prestado. By part of my father, I'm the duane of the

of the world, of the place of the world, I'm the deign, I'm the dukeye of all. And Jesus, you're going to die. Look, for the side of my mother, I'm going to die in Jerusalem. For the side of my father, I'm going to live for ever. So,

as Jesus, the people would be like a man terranal, but as how Christ was an ungid of God. So he was the child of God. This is what I me of this

reprimed, of this personality abrumator, attractive, subjugant. He was the child of God, and I'd and I'd

like the other men, even he'd go to go to the bathroom. He was

a lot of an erasia and he lived it and I know that he's a reading the

Bible with eyes new he was he sentia in house here in the

time. He had his padastro his mamie and other

other occasions was he no, no, no, no, no, no, no, no, no, no, no, I don't know in the only scene of the Bible, that we know something, that's a point between the nacement and his life adult,

when disappeared in Jerusalem, for three days. You know, that's the teacpe a nene of 12 years for three days? Sin internet, without, sin cellular, sin Instagram, three days. He said that his mother,

he said, he's, for you, why not exist this? I think that's a justice. The mother would have peered a good gritty. Tampo, as well as the movies. I said, I'd look at least three days. I thought of the madgey-hused,

a staccounted nervous. Oh, Jesus, Jesus! And Jesus contests, why me buskhan? No, you know, that the negotiations of my father me is necessary to be when he was in the temple,

or he was auto-perdied in the temple, no? Yeah, there was a grieta dividing to Jesus and his family, a conflict of lealtades that had the 12 years between this is my or is my

home? And I think the majority of the time, for what I see Jesus was a sapo of other

poe in the earth, that no encahable. And in moments that's what we know we know we

when we see a we're in convoyorsors, in the company, in the place,

in the where you see that you see that's apott to be to be to be

to pray. Like if you could be to be able to give us a little of an little of

a period in a planet contaminated. He took an air and he'd always and then the planet contaminated, no?

And he was not always obtained to the questions. Another thing that he's one says,

well, Jesus said, yeah, the father he'd do that whatever did that

all the night, to go to the night. Because he he said to God, as you

as you've the ten letters, to say, and then I do you know, and the time that's doing

talking about, don't know, Even so, in the group was an infiltrate a traitor. In Hexemanni ored to be to get a copa of the and no,

he took to the father. And that scene in the wurto present a Jesus a far from but resisting the temptation

to liberarse using the advantage of to be the child. And there a scene that me

fascina, that a a few the other passan for alt, that reflect the nature

of Jesus sentient in the house and And so, but all the same time. The torment that that'sota the

Mar of Galidea. A tormented, the barca almost sosobrava in the Jesus was had been because he was

tired, not come with those messages, he was he was a fusillated, the people had been

and they're saying, Pach, you know, what I'm going to in 1872, my abueled to this

of that Jesus, he had a lot that's a man. But in the world, it's a drain

so, he's in the stivore or in the proa. And the creator of

the nubes he'll get over on the hacedor of the

heat the storm the torment the same Jesus who sud

under the sun palestino is there is so portating

the torment because is so can But when one is so can't

can't get that one can't that one can't your son your son does my car no I'm I'm sorry

I'm sorry I'm trying I'm sure so Jesus and he's and he's and it's very can't

get to get to get at the 10 minutes at the 15 minutes at the 20 minutes one's

one's too you're crep to the wind and the and he gristo because

because no is he said like the the movie emode because that he's

because you know he doesn't No, no, no, no, he said that in crep he gritted, "'Cas! "'Cas! With the pello, parable! "'Saccagain't a lagoin' "'Clase of person, "'le!

"'The torment, like if "'stub were re-gnawing to a "'dean't a disovedient. "'Sincy! "'Sincy! "'Oh, and the wind does so, "'Hoo! "'So, you can't do not.

"'In't dooms in the barcoe! "'That displea of power, "'to help the disciples to convince "'to come to the other, "'ombe, this is like the most of the most "'Ommy! "'Who can't reaguen't reaguen't like if it was a little bit more than a little bit.

Except that, that one of the combination of to be a lot of the house, Jesus was submitted to the laws natural even when they went in contra of their desires. If he no, no, he would have said, if it's possible, pass to me this cup.

He would have said, no, if it's against my desire, no, it would be. Viviria and moriria and more'd, according the laws of the earth. You know, Joe, Jop. I'm going to tap the jet, Joe.

I'm going to live and die. With eyes of with eyes of I'm going to go to go to up.

Because some think Jesus came to him I'm to protect that are the

he's he's no he's up a one one

I I'm going to I think I'm two years

to do I'm I'm Oh, Fredo! No, but still. I'm still. Still, I still. I still.

But I'm... But, arrived as a perfect disconocid a little of the community.

Not called the people and the indigency. And there, and there, there, all of

the law of the Reign, of the Impero-Roman. But, of course, the impuels, denutrients,

Infrucution, and infirmities, oppression agraria. What really they want to know is what can do this reign that anunce,

this man, that can't be this reign for the child and the soulkexied, for the

soulquished, that's that's around the frontiers of the world. So what's doing?

He says, he's coming to Tugid, does the man enlokees of the same thing, and when his

Vesiocese, and when his Not this the of the of the carpintero? No, he's

a woman Maria? And where has that wisdom? And he's that's a question.

And at the first, perhaps that for a year, Jesus he was a

bit of people, and he was able to be obligated to be able to get us

to the barca, out of the people, so I'm to come to come to the

person. And what they're to know, the boss, no there no there were photos.

What he was they were in the sanities physics, the boca-a-boca. But here also I also I'm taught something in the church for years. The ambivalency

that he has with the miracles. Because, for one side, he always sanable as a response to spontaneous

to the need a person. He saw the people who had said the Bible, he sentio

compassion and sano the person. Not a one one one rechas a solicit

of help. It's a woman Syrofenicia she recited a little but it was to do you know what she

did. But at the way, condone to the generation that she called mala and adulterer

that's pittientient and he's and resitio the tentation to do a spectacle. They were

to get a synagogue when they're in the bodes of car, he said what did you

do you do you're so you're so you're so so you're so so much, you're

they're an offrende that day. And he let's they were to turn for a pinnacle, for a dispeanadero that was like he was executed

the false prophets and he said, because still not at the moment to die, he said, permission, permiss,

permiss, and he said, well. Markos relata seven times that Jesus he ordered to the person

that's no, you know, so you know, he's a know, he's the people, and he says the

people, not he said, and there's a reason why the people don't not didn't What would have been

doing Jesus with a same ministerial in Rome? In Athens,

in Alexandria, out there was in no, but well this is the light

no, no, so it doesn't all important. The brothers

he proposed that, he put that, for the most he

he's not, Jesus He preferred to maintain that a little bit of the center. He didn't like to be there in the opinion public. He disconfiaeva much

of what you put in like. And passed the major part of the time in cities small importance. I view the style of Jesus and it's very different. No, I don't want to talk to others.

It's very different to me, to us, our cruises, the super-classics, the Noches of Glory, our people modern, and the pantages, and what's to sing Wheeler?

He, no, he didn't that. Or the other? When the night? Here, okay, okay, that's it. Then, in the house, they're explaining to look at home. But, but to pizal

that he was negated to do next to be a night of miracles, he had pedied, when his primo, Juan Laptiste, in the carcels, and he had a dudas

if his prime was the messias, he gave this message to the disciples of Juan, paraphraseando. Vangel to say, what you saw. What you saw.

that's in peace, the prim. Diggily There are people that have been sold those and now

they're going to contemplate the pacharas say there are people who have changed those bastones of aluminum

for botas to escalar say, ha ha! Dianle to the parias say that the parias

have been they've been that ex leprosos now are with the family, they're doing

they're talking to say that has come in peace in peace with the father,

that's me that we're that we're we're we're doing all right and all and all

They had a center of operations, no, they had an iglesia, they'd from a little to another. One of those, it seems like they have a strategy, the types. And not they had, because Jesus said,

they're in garries of the sea, they have nids. The little, the other the other, the other, to have lived in our time with the measures that are the

with those who don't have teach, you, they'd be present those disciples, Jesus, that's a rata, because no

can't be under a point. And the group of Jesus functioned without, without property without committee,

without board that's a t'emeterer from the point of from the point of economic, this is to be going to be to the enemy

in all the world no, that Jesus was that he was a treasurer but he had an administrator not that

he was a man he was a manned a manned they'd they'd because to put to be

something to be able to Peter to to Pescar no I'd go to the money there that sobran

when when they asked an issue about the Cesar if you had to pay him a money, he said, give me a

money of Cesar how do you a money? No, I'm a money. He had to have been a assno when

decided not to go to get a Pee. And in his recorrived for the campinia, his disciples

were to eat spigas to come the Bible and the law mosaica that said

certain concessions with those that you were not people. And Jesus also was

reunies with people and like a nicodemo like a young and

never he partner our partner our use your influence,

is a young a good I'm going to be honest, I'm a young

and say, Pastor, I'm a faithful in my matrimon, I'm

do you money, I'm I'm all the years, I'm don't know

to congregar me and do you do you my my way, my I'm

I'm still I'm I'm so I'm so I'm so you so you know? So how

so how it's mantoo? well in the Orient Middle the masters

vivianne of the donations of the orients they were in the same that they were never. Lucas signaled that some women

of finance of Herodes help them and they were to make sure and some of these women had a

biggerouso the long voyage to Jerusalem to come with Jesus to the cross

when the disciples they were they were the women were down to things that the women with

The disciples were all despoboried as as astered. The women were there. And it was a master. Ah, it was genial. No, me imagine, Jesus. Oh, I'll go, and be allowed to becadalc. Godin't be, blessed, the cordero.

Hallelujah. I was, I was, I'm! No, it was like. Jesus imparted lections perdurable, and responded to things spontaneous. You know, how was the message of Jesus with a question?

One of the one said, of what would the wife in the life venidered a woman who had had

a problem the person of the people a woman had two five marido no she mure

that's the woman of who who can have to what are that that's

with that's right is illicit to pay impuctions other another

who I'm the man who is the man who can't to be able to be a while being

yeah a year I'm would have marvellous with the response and the

parables of Jesus that's because Jesus had a capacity communicative

of dialectica that that I metia redows and mixed with

the life diaries to you don't you an

woman insistent that agot the pacience of a a

man that's a war they can't an man they're

They don't in the way and the way, and a woman who is a

woman who and the and the other that's the story of the that's

that's he's about. The parables served to the purpose

because a all a whole a good story

and the capacity of Jesus to to tell to

express in a society that was in an

alphabet of camp people to all he the

money the when the scribes, predicated, or they'd

an quirk in what they're saying, and what I'm in the

time. So, that's that's that we're all the question. But,

as the anecdot are more more to record that the concepts, that the

things, the parables had to preserve their message. And a year

after when the people recordable the other you're the

old, you you're a word, you you're about, about, etterios, infinite, of what

is the love of God. And another, very different, to talk of a papa, desconsolated, that all the day out of the horizon to see if you can divisor

any signal of the child. Not you ever never of that because Jesus was full of grace and of real.

Someone is, he's not? He said, Juan, full of grace and the truth. First,

grace, a difference of those who try can to complicate the faith, to make messages,

he predicated. The The man, the predicator more than ever existed, sir, and the

Lord is Jesus Christ Sensitim. He predicated and he gave to manner simple and it's there. It's over. It's robo and include the codicia.

So in words of Matthew, he was taught him who has authority, not how the scribes. Because the scribes read them. You know, how predicates the scribes?

They'd say, Isaiah, and they'd hear, here, in the day, the Lord, says the words, in that we're going to be all

with him, and that's the people say, mm-hmm. No, they'd have any opinions personal. No,

they'd how they'd give an opinion personal? Jesus, they'd much opinions It was like a commentary,

he said, Oh, you know, but I do, it was a mulletilla. But he was the founte. And all not made a distinction

between his words and the audience, they said, he said, he said, he's after afemando,

how I do, who is he? He's a person, he's a saying, you're going to say, you're going to

be a benedice, no, well, no, me will be bendic, he? But Jesus was a udus, no, retrocedo,

he? He's confronted to who He's He's confronted to moffaders of all

class. He gave orders to the demonies a spirit immundo, spirit mudo and sordo

and you never come to and come back. And the demons they said, the santo of God,

the ungid of God. A me me surprised that the demons

never never did to be the religiousos yes. The

demons say, yes, sir, we can we can't we know,

we're to go to the poor if He said, I'm the father, and the father and I are you one. The son and the father, we're the power of pardoning a peccas. Oh, that phrase

for that was crucifical. No, they were precedent, he brought problems. But me still surprising, he said, Jesus, not the re-eighed. Not that's a chista. You see that that people, with that person, with that, of strained, of being,

oh, Jesus, no, he said, read the same evangelist that I, that I see realizing his first miracles

in a bodice putting a pod to the people getting the

reputation of the bebeder of wine and when

the religious were to the people not they're not they're

not the men to do you do when the wife

when the husband to do all the people and the same

decided to do of the husband, that is the whole the festival because he's

the first of the new year. So the evangelists present an man with a character that the

people were sitting hours without a day. Dias. Dias. You know

in some of saying, there's a carri of the trancadero of the stationing there,

no, day! They had to give to come and not they were. To hear

his captivator words. It was Jesus emotionable much. Because I

had to a pletora of emotions of Jesus, that the Church no, no does counten compassion instantanae

for a leproso, agree against the success of his disciples, stallied of ira, against the

legalists insensible, dolor for a city recalcitrantly, terrible glit of angustia in the wurt of Hexemania in

the cross. A pacience inagutable with the people, with the ovations, zero patience

with the institutions religious. Oh! That's the false version of Jesus like a

Jesus of a Jesus a little a Jesus a little a man of a

man of Barbie that's not the Lord Christ of the New

Testament the those the words of Jesus were known

as Jesus was often to those religious to

those religious discafeinado that were there was those

was Jesus no Jesus no Jesus he miso

gos gis malvado maldito rasa of He said like Robert Batman, oh, re-churchulis, for santo, sierra, salisoe.

No, it was that. Not was a conegito, he was the rey-de-glia, about, enogedoged. Today, he was to predicate Jesus Christ in person, and appears Christ. No, see! The example of the Pharisees.

That they're saying one and they're doing another. They're at cargars pesas in the arms of the other

they can't support. Hypocritas. They're they're over the other and they

don't they don't get to get to the little. Miserables. All do you

do you do to see them to the men. And they're and they send them

the eneldo of the comino be my diemo oh, Instagram and the

They like to get in the front and in the brazos, versicles of the scriptures, and put in burlars religiousas. Aspil in the good places, in the comidas, in the synagogues. They want places of honor and that they say, Apostol, prophet, maestro.

Adoran to be in the affixes, in the flyers. There are you, phariceos, hypocritas that are the door of the reigning for that others not enter. Not you Even even

You're not Because not You're going to Entra You're not You're going to You're Ceegos

Guies of Cego Dots! There's Some of Offendid There, So,

So, And so Cuelled the Mosquito and you Trague And the Mayolus

of the Hypocrits, that's like sepulcrows Blankeated Arregl by Firm Pintedos Androos

You're They're They're They're full of Hypocercia and of Maldda

Serpients, Rasa de bivoras Never Never escape from the castigues And then Pazade Peter and says

Let's let him The Offrenda? Just a message That's a day That was Who'd

Who'd be to be in a Burbusha Abrupted Hexorto reprendio and he

He had a masculinity That 21 years After the many of the men

of the men of Abed Because he not the machete, I said macho. No, heurro, Delante of his

Discipro, three times at least. No, heculted his temores. My Alme's

until the death. He said, Genes with me. How many? How many are you?

How many leaders we're so vulnerable? That's sure of he himself

that different of many that he was a person. When he he'd

do you do the credit to the people. No, no, no.

Tufe you have said, Salva, sanva, He said of Nathanel, you're a realtor, in you, no

any of the engan, ch. Applaude'an, the bautista, he said that no had been born, nobody major than he, of a woman. A Peter,

he was Simon, he called Piedra, stable. When a woman humiliated, he reigned a act of devotion, Jesus,

he said, he was to be about this woman until the end of the days. The Evangelios mustran

that he established a connection with the people rapid, you know a woman to putt, a leader religious in a garden, a garden, a garden a little bit of

and the people said, ha, ha, ha, he'd tell me all, even the hemorrhoids, he'd tell me. They'd not even though.

And the people in the time maintained distance of the rabbinos. Because the people, not the people, not even

didn't get to nobody. And to him, they'd desperable for to talk even to be a tunica.

And no continued an agenda, eh, to make a mechanism, things to do,

I'd, I'd, I'd, I'd It would have been in various days. He was justraer for any other that was a woman with

blood, a mannediguer a mannedigued Cuego, that gritty was a voice of coo. Two of the miracles most impressive, the Resurrections of

Lazaro and the daughter of Jaird and the because it was too much. She always was always, it was free,

the person, the agenda. They said, Heroddice, he wants to tell to that sort, that I'm going to

when I'm going to do you? I say, No, I was, oh, if I'm going, no, prudencia. I said, I'm going. Assitabue, me, I'm going. I sit down. Any personage public,

until the day of today, he'd have a gamut, so varied of friends, centurions, Roman, fariceo, recoddor of the impuesto, prostituta, and leprososos. A the people

he loved to be with Jesus. There'd risa where he was always, there was candela, there was gosos, there was sugar, where he'd have, there's a word, that's

Jesus when I when I got here the sir that's for that for that's

the mold not it not was a a student unlaw adapted and that

was the sir Flanders of the Sincons perfect trickio we're

a make a that's that's adapted to be not they're

not they're they're they're in it's in a but I

but I don't to I'm to turn to the Bible. We know

who is Jesus and what we're going to do you? If we're going to go to travel in the

time, what would have occurred with us with us how would have been responded to

that person that person that's that's that's had invited to dinner to

a little I'm I've been too I've been tried like

and you have tried because with the Bible in the man we know

we know but without the Bible. And in the

times of Jesus like Now, there were groups different that were the more alejado, you know, those that came for the milagrits, there are, oh, me

go, no, when you go to go to the Delta, that will go back, that's they're going to they're there, they're there, they're in, there are the way,

those who come in here, who come in this English, are you, can't come here to comegrey, to get themueble? Well, those were there, those

were there, the patriots, the patriot, and that a group, a centenna, that's those periferical, Jesus not, he didn't, he's just to what were in the periferia. And then there's a centenna that's that's close,

that Jesus was elevable to compromise. They'd say, look, that it's easy to see them, see them, they're putting

in a encrucised, no can serve to two seigneurs. Orvienes of the money, eh? Niggens to see them, sir, sir, sir,

sir, cargens your cross. It was an invitation to a, a defile of martyr, because that's not a metaphor. The Romans

were the crucifficar the delinquent to the vera of the way of the people who would be the people who were

to be the crossion of martyrs, a procession of martyrs, to say, the person will be and the

who will be to be used to me, the v. And in the circle more serratit

was the two, that is what most I like. I want in a few

more, yes. I want to because the two said, Lord, we're so

we're going to see, you know you know you know you're not you're to be able

that you do you do you do you're they're with ingenuity and a difference

of the rabbin Jesus eligued, no he was to the third group intimo

was the was the was such the magnetism of Jesus that with the

few phrases persuasive they had all the people family, to work, and they were and they were.

Santiago and Juan, Pedro and Dres, a pair of brothers, they left the Pesca most miracle of his life when they were, ironically, the Pesca more grand.

The day of Pesca more Grand he gave them, and said, let's see them. And if me disconcerted Jesus, and you imagine the followers.

Simon El Cellote pertainse to the group that's openly to open violently to Roma. Mateo, recododator of

impuosto, he's, and hebrats for the marionettes of Rome. Not are in their disciples, neither Joseph Adirimata, nor Nicodem,

no people very intelligent, nor rich. No, I know what they had these 12. They were rotos. Jesus

wanted to be to be two people rotas. Is the rago more characteristic of the disciples?

For me, the stupidess? Jesus, Jesus, how do you? Until, a man, he said,

until when I have to create? As far, Jesus. Until when those going to support?

Piliaed who would siters at his he's exasperated

to Jesus terminable a miracle and they were he he was

he but he he can be but he can't eat he's

why why invest for why investes because that

Jesus occult for the religion would they're in

people people don't an idea says for that they're

to they're to predicate, but it's tient that I think he to be

that they're to be in him. Never occulted his soled his own. He was his friends.

Not I'm him serbo, I'll call him him, he'll do so,

he's he's in time of need to time of necessity. They renunciated

to all for him and he renuncied to all for them. He was

they're rotos. Qualier of us we're any of of those are the

other of But the exit of Jesus dependia of what those 12 people were to do, or those 11 then were to do. And Jesus not seems to goger

to his followers, according the talent in nato, the perfected that were, they were they were people.

No, they were people. That sometimes were people were people. And I don't do you know to think

that Jesus prefer to work with reclutes that no promise. Me fascina that.

Because in a certain occasion, after after them to have been to

get to the two of the people to be the people who do you do this

there's that they're that they're saying that they're they're they're they're

the people see that the people say that's I'm sorry you know the Lord of the

God, because you're you're redest of the people and you're you're

so you're you're and said you and cestas I'm more happy, because they had done to believe it.

It's like to do a great food with little ingredients, or with ingredients defectuos. And with that quadrilla of startalada, Jesus founded a church that remained 21 years until the future. So Jesus not

is something for that the experts debatans. Jesus is an invitation to be part of the quadrilla of start At the beginning of the ministerio, a man named Nathanel said, De Nazareth? Can't come

something? And someone that was saying to Jesus, Felipe, he said to Nathanel, come to be. Don't he offending, Ben to be.

Dichael, put a proof, to a good proof, Jesus. Has an experiment to know the veritable, Jesus. Ven to be. Much of,

not want to see to that Jesus that other that's that other to come here's the to come to see us. that Jesus that the religious and the legalism

intended to cut out of cultar. Ben to be. Come to be what Jesus, my Jesus, can do. Alken has to applauded more than that to give an applause to the senior of seniors!

and to the rey of Rieges. No, no, no, no. If you've ever seen a Jesus with a new, celebrate, with the best applause that you have. Dall an applause

to the rey. Dallie aplauso to Rye. Derey! D'Reilly! Bendito, my dear! My dearies,

no, there's a single day, and this is false humility, and I'm going to be the modest. No, there's 30-and-tantos

years that not he offers my renunciable to the Lord. I go, I go, I mean, if you see

that I'm not at the altitude, you have people more more more than you. And he

he said, who's he said, who's who I'm doing the person. No,

no, but I don't not I'm doing that's that's that.

Yes, but I don't know I'm the way, is that just the person who's I'm not,

who I'm who want, that I'm that want, that I'm that's to cry, that that's

that's ria with me, that with my heart. I'm going to be with you. I'm going to someone who want to

get a rest of your life with me someone who can't celebrate with me, someone who

someone and we are this squadron of busk of people de start and people

rotas those who we want to want to we're going to try to

try to bever to be to be but you but you're going to

come, go, the sir is here the king is in house

Oh, Bendito you're those who are first. Those who want to

receive to Christ and this is an invitation for the God, to the

people who have the band roja, to Christ that has that

doesn't that doesn't, I want to have a relation with

Jesus real and you know in your house and here say

this Jesus you receive like my Salvador I

want to know Of really, that no me talk about

to you. Firt. Revelate. Dime how you are. You know, I'm, I'm,

Lord. Thanks for to be to pardoning my pecas. For go to the

cross, I'm my new life. Amen. And amen. Let me let me

the hands and I'm want to go back. Father, I'm praying for

children, young, young, and ancient, and I'm not I'm not really for those

who are in other parts of the world, in other latitudes. Oro for what they

are in Asia, Africa, America, Oceania, there's people now receiving and I

feel that the Spirit Santo has has brought Cezo to these words. Cisa

these words. Spirit Sandsh now. The personality of Jesus you're

trying to you're subjugating. Allelua! And there a unction very when

exaltamation to Jesus. About Jesus and the Spirit Santo will be there.

Abla of Jesus and the glory shaller the glory gets to all right in the

houses, in the houses, there's there front of the television, front of

the iPad, front of the cellars, impressionate more, more, more, more, more,

more, people receiving of the north, of the north, of the south, and the

east and the west, the glory. Look, look, look, there are children receiving to Christ now. Corriending,

corriending, corriending, to his hands, how not you will not to love the Lord?

If in his hands you have been sculpido, princessa, how not I'm not to be

to love, says God, if I have sculpted in my man, Princepe,

you know, the Lord, you know, to be a champion, come, come, come,

come, come, come, come, there in the Dautism of the Spirit. Catholics,

testigo of Muslims, Adventists. Wow. Now, now, churches reformed,

Adventists, Baptists, Pentecostal, receive. Receivant, now. I'm, for the

people, Catholics, receive to Christ. Baja God of the crucifix

and let that enter in the heart. Evangelicals Kita God of the temples

where it's done it has been so much take it in the the carges

to the market oh more more more more more in the

glory that it's that moment a moment minute a minute

and and crees the glory of God and and crease

his glory and his spirit you You know The Lord You know

Amen Amen Amen See has Bendecided In the In the body

In the Spirit That God God God does it God God does And you

Go ahead See Bye Chau People Manavis Good Good

Good Good Your voice You My Father Me My God

You're the your headers, me, Jesus, and you're and you