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The following Scripture passages are offered to aid beginning fellowships. The readings and commentary are offered as openings into dialogue about the subject or concept. And the concept behind the readings for this Sabbath is Manna. Clickable hymns on this page require RealPlayer to be installed on your computer. The download is free. Possible songs include the following hymns: Sabbath Readings For the Sabbath of October 27, 2007 The person conducting the Sabbath service should open services with
two or three hymns, or psalms, followed by an opening prayer acknowledging that
two or three (or more) are gathered together in Christ Jesus’ name, and
inviting the Lord to be with them Christ died on the cross as the
reality of the goat sacrificed on the altar for Israel’s sins on Yom Kipporim, and He bears the sins of
Israel today as the reality of the Azazel
goat (Lev 16:21-22). Two goats, both are the sin offering for Israel, one for
the sins of Israel in this earthly realm, one for the sins of Israel, when born
of Spirit, in the heavenly realm, the reality of the far land to which the
Azazel goat was taken. And Christ
bears the sins of Israel by the terms of the Passover covenant (Matt 26:27-28)
that is renewed annually when the sacraments of bread and wine are taken on the
night that He was betrayed (1 Co 11:23-26). The
Passover is inexorably linked to Yom
Kipporim [Day of Coverings, plural, not singular: Kippur is not a good transliteration] through the forgiveness of
sin … although the spring high Sabbaths of God are separated by six
months from the fall high Sabbaths, this separation is only perceived here on
earth. In the timeless heavenly realm, the harvest of God began with
Jesus’ baptism and receipt of the Holy Spirit at the beginning of His
ministry and continues until death and Hades are thrown into the lake of fire
at the conclusion of the great White Throne Judgment. There is no separation of
the high Sabbaths into a spring harvest and a fall harvest, for the moment
remains unchanged and unchangeable. It is only here, inside of time, where
Israel perceives the passage of two millennia between when Jesus entered Heaven
after coming down from heaven, and when disciples, born of Spirit [which has
come from heaven], are glorified. It is only here where another millennium
passes between the resurrection of Firstfruits and the general resurrection in
the great White Throne Judgment. The
Promised Land—God’s rest (Ps 95:10-11)—supported two grain
harvests, which together formed the annual grain harvest of Judean hillsides.
The early rain in the spring of the year ripened the barley harvest; the latter
rain ripened the main crop wheat harvest. Together, the two harvests of Judea form
shadow and type of the harvest of God, with the resurrection of Firstfruits to
occur upon Jesus' return, and resurrection into the great White Throne Judgment
to occur after the thousand-year reign of Christ Jesus. Thus, the logic for the
same sacrifices to occur during Tabernacles [Sukkot] as occur during
Unleavened Bread in the Millennium (Ezek 45:21, 25) is in these high Sabbaths'
reality. The
person who argues that the high Sabbaths should not be kept by Christians because
Christ is today in heaven atoning for the sins of disciples lacks biblical
understanding and is not someone who should be teaching spiritually circumcised
Israel. Again, Christ
is today bearing the sins of Israel as the reality of the Azazel goat, and He
bears these sins by the terms of the Passover covenant that is renewed annually
when the sacraments of bread and wine are taken on the night that He was
betrayed. Atonement [Yom Kipporim]
and Passover are linked through the concept of Grace, which isn't unmerited
pardon as is too often taught, but disciples being cloaked in the mantle
[garment] (Gal 3:27) of Christ Jesus' righteousness so that no sin is imputed
to the disciple. Passover week (the Feast of Unleavened Bread) and Sukkot are joined in the future through the sameness of the
offerings presented during these seven day periods in the Millennium.
Therefore, it should come as no surprise that the spring holy day season and
the fall holy day season reflect each other as the two grain harvests of Judean
hillsides reflected each other to form the single grain harvest of the Promised
Land. But in
the single harvest of God, the unleavened bread Israel eats is neither barley
cakes nor wheat bread, but the bread that came down from heaven, with the type of
this bread being manna. * The person conducting services should read or assign to be read all of
John chapter 6, followed by Exodus chapter 16. Commentary: When Jesus' disciples heard what Jesus said about
eating His flesh, "they said, 'This is a hard saying; who can listen to
it'" (John 6:60). Indeed, who can listen and understand what Jesus said
about Him being the reality of the manna Israel ate in the wilderness?
Certainly Christendom thinks it understands, but like Israel in the wilderness
of Sin/Zin, Christendom thinks that Christ is worthless food (Num 21:5), for
Christendom steadfastly refuses to take the sacraments of bread and wine that
represent Jesus’ body and blood on the night that He was betrayed. The
Apostle Paul said, "You cannot drink the cup of the Lord and the cup of
demons. You cannot partake of the table of the Lord and the table of
demons" (1 Co 10:21). Yet most of Christendom provokes the Lord to
jealousy (v. 21) by offering to God
Cain's sacrifice (Gen 4:3): bread and wine on some day other than on the night
that Jesus was betrayed. They attempt to partake of the table of the Lord on a
day when He is not there. It is only on one night a year, the dark portion of
the 14th of Abib, that bread and wine, taken after thanks has been
given, represents the body and blood of the Lamb of God. On every other night,
bread and wine are just that, bread and wine, the fruit of the ground, Cain's
sacrifice. Those
disciples who take the sacraments on a day other than on the night that Jesus
was betrayed eat from the table of the demons—and they will not cease to
worship demons even following the sixth trumpet plague (Rev 9:20). As
explored in the reading for the Sabbath of October 13, 2007, Jesus gave only
one sign of whom He was: the sign of Jonah. This single sign, like the sign of
a red sky which has two distinct meanings that are context specific [calm seas
when going into night; rough seas when going into day], has two distinct
meanings. Going into the darkness that came over the world when the light of this world left it (cf. John 12:35-36; 1:4-10), the sign of
Jonah brought a sense of peace in which no work could be done. That is correct:
Jesus said, “‘The one who walks in the
darkness does not know where he is going’” (John 12:35). The work
that was done in the 1st-Century CE was accomplished by those who
walked in the light with Jesus as His first disciples. This includes the
Apostle Paul, to whom Jesus appeared. Once these first disciples slept with
their fathers, the spiritual Body of Christ (crucified with Christ) that these
first disciples raised up died as Christ’s physical body died on the
cross. And as the gates of Hades could not prevail over Jesus’ physical
body, the gates of Hades will not prevail over Christ’s spiritual Body:
the Church will be resurrected from death when Jesus, as the last Elijah,
restores all things. If the
Body of Christ were alive and well, there would be no need to restore anything.
However, because God will send “‘Elijah the prophet before the
great and awesome day of the Lord comes’” (Mal 4:5), the coming of
this endtime Elijah to
“‘restore all things’” (Matt 17:11) is Scripture’s
prima facie evidence that the Body of
Christ is dead, and that the relative “peace” the Church has
experienced for the past nineteen plus centuries stems from the Church being
dead and buried as Jesus was dead and buried for three days. All of the work
that has been done in the name of Christ has been by those who walk in darkness, not knowing where they are going. The murder
and mayhem, intrigue and deception that has been
committed by alleged disciples of Christ has been done by human beings who
lacked possessing the Holy Spirit; hence, by those who were never of the Body.
The visible Christian Church has merely incorporated the name of Christ in its
worship of demons [i.e., spiritual Baals]. From the
perspective of the heavenly realm, the Christian Church spiritually looks as
physically circumcised Do you
believe saying that Christendom sickens God is presumptive? Do you question how
God could not love Christians who
will not obey Him, who attempt to enter His rest on the following day [the 8th
day], who will not even cover their sins with the sacrifice of Christ’s
flesh and blood but bow pious heads to the sun? Do you think that God is
pleased with those “‘who sanctify and purify themselves to go into
the gardens, following one another in the midst, eating pig’s flesh and
the abomination’” (Isa 66:17) — what is the abomination? Is
it not like the meat for which Israel asked, the quail gathered that while “the
meat was yet between their [Israel’s] teeth, before it was consumed, the
anger of the Lord was kindled against the people and the Lord struck down the
people with a very great plague” (Num 11:33). Is the abomination not like
the swine Antiochus Epiphanes IV ordered sacrificed on the altar and the statue
of Zeus he ordered placed in the Holy of holies? Is it not an offering made to
idols? Is it not Cain’s sacrifice? Does not
an Easter ham qualify as the abomination? It certainly is a type; for the
eating of pork and the observance of Easter was used for centuries by the Roman
Church to “discover” hidden Jews and Judaizers, which genuine
disciples would have been … no person can
walk as Jesus walked (1 John 2:6) and be holy as Peter commanded (1:15-16) and
not outwardly appear to the world as a Judaizer. The anti-Semitism of
Christianity served to keep the dead Body of Christ dead. But again, the gates
of Hades will not prevail over the Body of Christ. As the
sign of Jonah brought the calm of death [sleep] to the Body of Christ once
darkness came at Calvary, the light of the third day of the spiritual creation
week will see turmoil and tempests and tribulations. As a red sky at dawn was a
sign for sailors to beware of the day ahead, the sign of Jonah at the end of
the age is a warning to beware for the day ahead, a day when fathers shall be
against sons and daughters against mothers, brothers against brothers—a
day on which Jesus will bring a sword (Matt 10:34) to divide the bloody waters
of humankind, with those who cover their sins with the blood of Christ being
further divided into those who hold the testimony of Jesus (Rev 12:17), which
is the spirit of prophecy (Rev 19:10), and those who teach the doctrines of men
[and women]. Israel
rebelled openly or grumbled loudly against Moses until the entire generation
counted in the census of Numbers chapter one perished in the wilderness because
of disbelief. The visible Christian Church rebels against Moses today; yet
Jesus said, “‘If you believed Moses, you
would believe me; for he wrote of me. But if you do not believe his writings,
how will you believe my words’” (John 5:46-47). The visible Church
does not believe Jesus’ words, and by extension, does not believe
Jesus’ words. Rather, Christendom grumbles against eating Jesus’
body (or the unleavened bread representing His body) on the night that He was
betrayed, as Israel grumbled about manna, calling it worthless food. How is
it that the Passover sacrifice equates with manna? When
Jesus crossed the Sea of Galilee and was on the far side of the headwaters of
the River Jordan, a large crowd followed Him (John 6:1-2). Jesus went up on the
mountain, and the crowd followed. The Passover was at hand (v. 4) … at the Passover of the
first year of His ministry, Jesus cleanses the temple by "making a whip of
cords" and driving out those who sold pigeons, thereby making the temple a
house of trade (John 2:13-17). In the last year of His ministry [the fourth
Passover], He is sacrificed as the Passover Lamb of God. Thus, there are two
Passovers in between, with the healing at the pool (John chap 5) and the
feeding of the five thousand to occur at or near one of these two Passovers. On
which one the feeding of the five thousand occurs is probably not fully
ascertainable although the text suggests that the feeding occurs at or near the
second of these Passovers (a year before Jesus is crucified) with John the
Baptist's execution occurring after a lengthy imprisonment. The
connection between the feeding of the five thousand and Passover comes from
Jesus establishing the link when addressing the crowd, and from manna being
promised on the 15th of the second month. The second Passover is
eaten, "'In the second month on the fourteenth
day at twilight'" (Num 9:11). The second Passover is eaten by those Israelites
who have been on a long journey, or who are ceremonially unclean—those
Israelites who followed Christ across the Sea of Galilee were on a relatively
long journey in a quest to hear the Messiah. And manna comes to Israel a month
after the nation leaves Egypt on its long journey from liberation to the
Promised Land. It ends after Israel eats its first Passover on the plains of
Jericho; it ends the day of the Wave Sheaf Offering (Josh 5:10-12). So manna came until the firstfruits of God's rest (from Ps 95:1-11)
were waved and accepted. Jesus is accepted into heaven on the morrow
after the weekly Sabbath during Unleavened Bread; He is the reality of the Wave
Sheaf Offering. As an
aside, Pharisees of the The
above paragraph introduces a term [a linguistic icon phrase] that should be
retained: Observant Christians, the spiritual equivalent of today’s
Observant Jews. Israel
entering the Promised Land on the 10th day of the first month (Josh
4:19) is a type of Jesus entering Jerusalem on the 10th day of the
first month, which in turn is a type of the reality of the glorified Jesus
returning as the Messiah on the 10th day of the first month seven
years after the Tribulation begins. The first handful of ripe barley was waved
by the high priest on the morrow after the Sabbath of Unleavened Bread. As the
First of the firstfruits of God, Jesus was waved and accepted by God on the
morrow after the Sabbath in Unleavened Bread. He enters heaven to sit down at
the right hand of God mid-week six weeks later (forty days later) as Israel
counted the weeks until the Feast of Weeks (Pentecost) was to be observed. Therefore,
by taking on the sins of Israel and being sacrificed as the Lamb of God Jesus is
the reality of the Yom Kipporim goat
that is sacrificed on the altar for the sins of Israel on the 10th
day of the seventh month. In addition, Jesus' ascent to Heaven (John 20:17) to
sit at the right hand of God forms the reality of the Azazel goat that has the
sins of Israel read over its head before being led into the wilderness by the
hand of a fit man on the 10th day of the seventh month. Jesus is the
Firstfruits of God as well as the First of the firstfruits, for when disciples
in this era are one with Jesus (one used
to represent complete unity), they are collectively the
Firstfruits of God. The ten
days between when Jesus left His first disciples and when these disciples were
visibly baptized with Spirit and with fire as the lively shadow of the two
future baptisms of this world (Matt 3:11; Acts 1:5) represents the period in
which disciples presently dwell. No work beyond waiting for “the promise
of the Father” (Acts 1:4) is being accomplished, regardless of the
activity that seems to be occurring within visible Christendom … all that
visible Christendom does today in its vaunted ministries is a thrashing about
in darkness by those who cannot see where they are going. Praise songs are
sung, but the praise of obedience is withheld. Satellite television programming
is broadcast into every corner of the world, but programming that teaches
disciples to continue in disobedience. Jesus is taught as more than enough, but the disciple who would walk as Jesus walked
is branded as a Judaizer and a heretic. So what is spiritually seen is the
equivalent of the Lord delivering to Israel “‘statutes that were
not good and rules by which they could not have life,’” thereby
defiling “‘them through their very gifts in their offering up all
their firstborn … that they might know that I am the Lord’”
(Ezek 20:25-26). Because Christendom rejected God laws and profaned His
Sabbaths in the 1st-Century CE—all in Asia left Paul while he
still lived (2 Tim 1:15)—God delivered to Christianity rules and
traditions by which disciples could not live; i.e., have spiritual life through
being born of Spirit. If the Body would have had life for the past two
millennia, then these sons of God would be condemned to the lake of fire for
their disobedience. Jesus
said He was the alpha and omega, the beginning and the end (Rev
22:13). He and His first disciples were the beginning; He and (when He restores
all things) His endtime disciples are the end. In between isn’t all of
the Greek alphabet, but the sleep of death, the stillness of night, the calm of
a flat sea. Note: the
glorified Christ and disciples in this era, together (two entities), form the
lively shadow of glorified disciples, the Firstfruits of God, coupled to humankind
resurrected to life in the great White Throne Judgment. Jesus is today to His
born-of-Spirit disciples as Jesus and His glorified disciples will be to all
who are raised from death through a resurrection to judgment after the thousand
years. Again, the glorified Christ and His disciples are the Firstfruits of
God. Together, they are the Son of Man, Head and Body—and when the Son of
Man is revealed (Luke 17:26-30), the Body will be made naked as the Head has
been. Christ will, when He baptizes His disciples in Spirit, cast aside the
mantle of Grace, for it should no longer be needed. Plus, it cannot be made
available to disciples when the saints are delivered into the hand of the
lawless one for a time, times, and half a time (Dan 7:25). It is during the
endtime years of tribulation when the Body of Christ that has been one with
Christ through being made of Him [i.e., of His Spirit – Rom 8:9; Matt
16:18] will become the Bride of Christ, a separate spiritual entity that will
be made one with Christ through marriage. Today,
nothing can separate disciples from Christ (Rom 8:38), but the Father is who
will “‘turn [His] hand against the little ones’” (Zech
13:7) as He awakened the sword “‘against my shepherd, against the
man who stands next to me … Strike the shepherd, and the sheep will be
scattered’” (same verse). Jesus identified Himself as this shepherd
who would be struck (Matt 26:31). He is the man who stands/stood next to the
Father. And His disciples are the two parts of the little ones who
“‘shall be cut off and perish’” (v. 8), with one part perishing physically but living spiritually,
and the other part perishing spiritually but physically living until Christ
returns. In this analogy, the third part represents that portion of humanity
that will be born of Spirit when the Holy Spirit is poured out on all flesh (v. 9). But a
second analogy pertains: the above two parts also represent the disciples who
perished in the 1st-Century, and disciples who will perish at the
end of the age, slain until the number to be killed by martyrdom is complete
(Rev 6:11), with the third part representing the woman and the remnant (Rev
12:13-17) that escape Death and Satan’s hand. The things of this world that reveal the invisible things of God (Rom
1:20) do not, in most cases, have fixed and limited one-for-one correspondences. The
manna that Israel ate in the wilderness represents Christ, the bread that came
down from heaven. But the Passover lambs Israel sacrificed and ate also
represents Christ. The daily or daily sacrifice at morning and evening
also represents Christ, as does the two goats that are Israel’s sin
offering on Yom Kipporim represent
Christ. And the sacraments of bread and wine, taken on the night that Jesus was
betrayed, represent Christ. The stones of the temple represent the living
stones (1 Pet 2:5) that are the temple of the God (1 Co 3:16-17; 2 Co 6:16),
with Christ being both the cornerstone and the capstone; so Christ is the
beginning and end of the stones used to build the temple. As such the stones of
the temple represent Christ, the logic behind Jesus saying,
“‘Destroy this temple, and in three days I will raise it
up’” (John 2:19), for the temple of God is the Body of Christ.
Therefore, the manna that Israel ate in the wilderness is the physical
equivalent to the Spirit of Christ (Rom 8:9) that is renewed daily by disciples
through prayer, and annually by taking the sacraments of bread and wine. It is through
this daily prayer that disciples build spiritual bodies from the Spirit of Christ;
hence, Jesus’ Church [assembly] is constructed “of Him,” the
idiomatic Greek expression for possession represented in English by possessive
pronouns. The holy
days or high Sabbaths do not represent separated events, but one harvest of God
that consists of two resurrections of disciples in the manner foreshadowed by Theos and Theon, together, with their divine Breaths, forming YHWH. The
flesh is of this earth. It dies, for the flesh cannot inherit the kingdom of
God (1 Co 15:50). Only that which has come down from heaven can return to
heaven. Jesus as the only son of Theos
came from heaven as the light of this world (Gen 1:3; 2 Co 4:6). Disciples are
made alive in the heavenly realm when they are raised from the dead through
receipt of the Holy Spirit (John 5:21), but this life is domiciled in
perishable tents of flesh that must now receive imperishability from Christ
Jesus, who gives life to whom He will (same verse); for all judgment has been
given to Christ (v. 22), with His
judgment of disciples to be revealed when He returns (1 Co 4:5). When
Israel was a physically circumcised nation, its sin offerings only delayed
inevitable death—those individuals whose faith was counted as
righteousness received the promise of inheriting eternal life, but did not
receive actual spiritual life (the Holy Spirit had not yet been given). Thus,
manna as well as the daily and all
paschal lambs and all sin offerings serve as copies and types of the unleavened
bread that is Christ Jesus' broken body, eaten when taking the Passover
sacraments while Jesus is on a long trip to heaven where He sits at the right
hand of God. Jesus
said, "'I am the bread of life. Your fathers ate manna in the wilderness,
and they died. … I am the living bread that came down from heaven. If
anyone eats this bread, he will live forever. And the bread that I will give
for the life of the world is my flesh'" (John 6:48-49, 51). Elsewhere
Matthew records, "Now as they were eating [the Passover], Jesus took
bread, and after blessing it broke it and gave it to the disciples, and said,
'Take, eat; this is my body'" (26:26). So at the Passover (probably) a
year earlier, Jesus introduced the subject that His body was the spiritual
equivalent of the manna that Israel ate in the wilderness; that those who ate
His body would never die. Then at the last Passover He would eat here on earth,
Jesus establishes the hard link that makes unleavened bread the representation
of His body. Although
manna was given six days a week for forty years as a test of Israel, unleavened
bread is merely bread except on one day each year: the 14th of Abib,
the night Jesus was taken. Yes, as manna was a test for the nation that left
Egypt, the Passover sacraments are a test for the nation that leaves sin. Two
decades after Calvary, the Apostle Paul writes to the saints at Corinth, But in
the following instructions I do not commend you, because when you come together
it is not for the better but for the worse. … When you come together, it
is not the Lord's supper that you eat. For in eating,
each one goes ahead with his own meal. … Shall I commend you in this? No,
I will not. For I
received from the Lord what I also delivered to you, that the Lord Jesus on the
night when he was betrayed took bread, and when he had given thanks, he broke
it, and said, "This is my body which is [broken] for you" (1 Co
11:17, 20, 22-24) The
disciple who does not take the Passover sacraments of bread and wine on the
night that Jesus was betrayed will nevertheless expect Jesus to cover his or
her sins. But this disciple is as those Israelites in the wilderness were who
went out on the Sabbath and expected to find manna (Ex 16:27). No manna was
found. Grace will not be found by this disciple who neglects so great a matter
as the covenant by which sins are forgiven—disciples are not yet under
the new covenant, for there remains the need to teach every man his neighbor
and his brother to know the Lord. All do not, today, know the Lord. The
Passover covenant made with Israel on the day God took this nation by the hand
to lead it out of Egypt ends when the new covenant is enacted, but the terms of
this new covenant will have the law of God written on hearts and minds so that
all know the Lord. The need for any Christian ministry will cease to exist, for
all will know the Lord. This is not, however, what is today seen within or
without Christendom. What is observable is the utter lack of knowledge about
God. It is as if no one has read Scripture. Thus, sins are today only forgiven
through the Passover covenant, annually renewed when the disciple takes the
sacraments of bread and wine on the night that Jesus was betrayed. Enactment of
the new covenant remains in the future. The new
covenant is implemented when first disciples, then the remainder of humankind
are liberated from indwelling sin and death through empowerment by the Holy
Spirit, with these two occasions of liberation being foreshadowed by Israel's
liberation from physical bondage to Pharaoh. The first of these two occasions
occurs at the second Passover, the event that begins the seven endtime years of
tribulation. The second occasion occurs when the kingdom of this world becomes
the kingdom of the Most High and His Christ three and a half years later, or halfway
through the seven endtime years, or at the fall holy day season. The Holy
Spirit will then be poured out on all flesh, thereby changing even the
predatory natures of lions and bears (Isa 11:6-9), when the kingdom of this
world becomes the kingdom of the Father and His Christ (Rev 11:15-18; Dan
7:9-14); when Satan is cast from heaven (Rev 12:7-10); when the second woe ends
(Rev 11:14). The
liberation of Israel from bondage to indwelling sin and death [i.e., the
resurrection of the Body of Christ to life] will occur on a second Passover and
will be a copy and type of the liberation of humankind from indwelling sin and
death 1260 days later. Therefore, until the Tribulation begins, Christendom
remains under the Passover covenant God made with Israel when this nation left
Egypt. For disciples today, the laws of God are not first written on hearts and
minds, but are first heard with the ears and read with the eyes. As with Israel
in Egypt and as with Abraham in Ur of the Chaldeans, disciples must undertake a
journey of faith to cleanse the heart before hearts can be spiritually
circumcised, the euphemistic expression for the equally euphemistic writing the laws of God on the heart and
mind. And these journeys of faith require that the person leave the mental
landscape of his or her nativity and "journey" into obedience, most
often seen outwardly through Sabbath observance. Calvary
doesn't abolish the Passover covenant, made on the day when God led Grace is
Christ, the Husband of Israel, covering Israel with the garment or mantel of
His righteousness as Joseph covered Mary. And because the Church spurned Grace,
the Church died in its sins before Emperor Hadrian buried the Church’s
dead carcass. In the
wilderness, Israel grumbled about receiving manna and called it worthless food.
Today, Christians call eating the
Passover [i.e., taking the sacraments on the night that Jesus was betrayed]
worthless food. Yes, they do. By taking the sacraments on any night but the 14th
of Abib, they spurn Grace; they spurn the covenant poured out for many for the
forgiveness of sins. They are as Israel was in the 1st-Century BCE
when this nation slew the Azazel goat that bore its sins in a far land. They
are as the Church was in the 1st-Century CE when its antagonism
toward Judaism prevented it from understanding that Christendom was a sect of
Judaism established when Jesus breathed on ten of His disciples and said,
“‘Receive the Holy Spirit’” (John 20:22). * The person conducting the Sabbath service should
close services with two hymns, or psalms, followed by a prayer asking
God’s dismissal. * * * * * "Scripture quotations are from The Holy Bible, English Standard Version, copyright © 2001 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved." [ Home ] [ Sabbath Readings ] |