segunda-feira, 3 de dezembro de 2012


 The Scribe Valdemir Mota de Menezes reads the eleventh chapter of the book To the Hebrews. This chapter is one of the most beautiful speeches about Faith The text concludes saying that faith was the force that drove many servants of God to bear needs, suffering and being mistreated.

quarta-feira, 14 de novembro de 2012



Esta história contada pelo Pastor Joaribe nos trás uma lição de vida importante sobre o valor do sagrado. Muitas pessoas têm a Bíblia como sagrada, mas não a tratam como tal. Quem acha a Bíblia um livro sagrado, deve se dedicar a sua leitura e a obediência das suas ordenanças. (Comentário do Valdemir Mota de Menezes, o Escriba)

A bíblia empoeirada Juanribe Pagliarin - YouTube por Scribeofgodvaldemir

quinta-feira, 4 de outubro de 2012


This study of the Book of Ezekiel made ​​by scholar David Malick is a special building for those wishing to better understand the Word of God. (Comment from: Valdemir Mota de Menezes, the Scribe)

An Introduction to the Book of Ezekiel

Printer-friendly versionSend to friend


A. In Hebrew: In Hebrew the book is titled laqzhy meaning God strengthens
B. In Greek: In Greek the book is titled IESEKIHL; the Hebrew is simply transliterated.

II. DATE: 593/2 to 562 B.C.

A. Ezekiel's prophecies seem to be dated around the exile of king Jehoiachin (597 B.C.)

Thirteen of Ezekiel's message are dated precisely to the day, month and year of King Jehoiachin's exile to Babylon. The following chart lays out the general chronological arrangement of these prophecies with three exceptions (29:1, 17; 32:1) all of which were oracles against Egypt and thus placed together with the other Egyptian prophecies:1
Chariot Vision
June 593 B.C.
Call to be a Watchman
June 593
Temple Vision
August/September 492
Discourse with Elders
August 591
Second Siege of Jerusalem
January 588
Judgment on Tyre
March/April 587/586
Judgment on Egypt
January 587
Judgment on Egypt
April 571
Judgment on Egypt
April 587
Judgment on Egypt
June 587
Lament over Pharaoh
March 585
Lament over Egypt
April 586
Fall of Jerusalem
December/January 586/85
New Temple Vision
April 573
B. Ezekiel was called to his prophetic ministry in the fifth year of the exile of King Jehoiachin--593/92 B.C.
C. Ezekiel's last discourse was dated in the twenty-seventh year of Jehoiachin's exile--571/70 B.C. (29:17)
D. Ezekiel never mentions the release of Jehoiachin in 560 B.C.
E. Therefore, it reasonable to conclude that Ezekiel's messages cover the period from 593/92 to 571/70 B.C. and were written down in present form from 571/70 B.C. to 562 B.C.


A. Josiah brought about the final spiritual revival for Judah when he came to the throne in 622 B.C.
B. The Assyrian Empire Fell
1. The Assyrian power rose with Ashurnasirpal II (884-859 B.C.) and Shalmaneser II (859-824 B.C.)
2. Tiglath-pileser III (Pul in the Scriptures) began a group of conquerors who took Syria and Palestine including Shalmaneser V (727-722 B.C. who began the deportation of Samaria), Sargon II (722-705 B.C. who completed the deportation of Samaria), Sennacherib (704-581 B.C. who attacked king of Judah, Hezekiah [Josiah's father]), and Esarhaddon (681-669 B.C. who led campaigns against Egypt)
3. Esarhaddon's son, Ashurbanipal (669-631) ruled much of the upper Egyptian city of Thebes, but his decline and that of Assyria's soon followed
4. Nineveh, the capital, was destroyed in 612 B.C.
5. Assyria's army was defeated in 609 B.C. at Haran
6. What was left of Assyria's army went to Carchemish (just west of the Euphrates River and north of Aram)
C. The Neo-Babylonian Empire Arose
1. Merodach Baladan was a Chaldean and father of Nabopolassar and grandfather of Nebuchadnezzar. Merodach Baladan sent ambassadors to Hezekiah (Isa 39; 2 Ki 20:12-19)
2. In October 626 B.C. Nabopolassar defeated the Assyrians outside of Babylon
3. In 616 B.C. Nabopolassar expanded his kingdom, and in 612 B.C. he joined with the Medes and destroyed Nineveh
D. A Realignment of Power in 609 B.C. and later
1. Judah: When Assyria fell and Babylon arose Judah, under Josiah, removed itself from Assyria's control and existed as an autonomous state until 609 B.C. when it lost a battle with Egypt on the plain of Megiddo
2. Egypt:
a. Attempted to expand its presence into Palestine with Assyria's troubles
b. Egypt joined with Assyria to fight the Babylonians at Haran
1) Judah tried to stop Egypt's (Pharaoh Neco II) alliance but was defeated on the plain of Megiddo with the loss of their king, Josiah (cf. 2 Chron 35:20-24)
2) The Assyrians lost their battle with Babylon (even with the help of Egypt) and disappeared as a power in the world, and Egypt retreated to Carchemish as the dividing line between Egypt and Babylonian
3) Egypt ruled Judah:
a) Egypt (Necho) replaced Josiah's son, Jehoahaz, after three months with Jehoiakim (who was another son of Josiah) as a vassal king (2 Ki 23:34-35)
b) Egypt (Necho) plundered Judah's treasuries
c) Egypt (Necho) took Jehoahaz into captivity in Egypt
E. In 605 B.C. other changes of power occurred:
1. Nebuchadnezzar defeated the Egyptians at Carchemish
2. Judah's king, Jehoiakim, changed his loyalty to the Babylonians rather than the Egyptians and became Nebuchadnezzar's vassal king (2 Ki. 24:1)
3. Nebuchadnezzar had to return to Babylon with the death of his father, Nebopolassar
4. Nebuchadnezzar solidified his rule by appointing vassal kings and taking hostages; Daniel was taken as a part of this deportation (Dan 1:1-6)
F. In 601 Egypt defeated the Babylonians
1. Judah's king, Jehoiakim, switched loyalty from Babylonia to the Egyptians (2 Ki 24:1)
2. On December of 598 Babylonia made an attack on Jerusalem leading to Jehoiakim's death and the surrender of the city by his successor, Jehoiachin, in March of 597
3. Nebuchadnezzar, replaced Jehoiachin after only three months of reign, deported him and 10,000 other leaders from the city, looted the city, and placed Zedekiah Judah's vassal king (cf. 2 Ki 24:12-16)
G. Ezekiel was one of those deported during this second deportation (597 B.C.). He would begin his prophetic ministry five years later (Ezk 1:2; 8:1 etc.)
1. He lived in Tel Aviv beside the Kebar River (Grand Canal) in Babylon 3:15
2. Dyer writes, During these final years Ezekiel was ministering in Babylon, predicting the coming collapse of Jerusalem. His message fell on deaf ears till word of the city's destruction was received in Babylon. The fall of the city prompted a change in Ezekiel's prophetic message. Before Jerusalem fell, Ezekiel's message focused on Judah's forthcoming destruction because of her sin. After Jerusalem's fall, Ezekiel's message centered on Judah's future restoration.3

IV. AUTHOR: The Prophet Ezekiel, a priest and son of Buzi (1:3)

A. External Evidence:
1. Ezekiel was considered to be the author of this book until the Twentieth Century when in 1924 Gustav Hoelscher first questioned authorship based upon questionable internal evidence4
2. Therefore, external evidence is almost unanimously in favor of the prophet Ezekiel as the book's author
B. Internal Evidence
1. The autobiographical style of the book supports Ezekiel as the author of the book (I, me, my are in almost every chapter of the book; cf. chapter 2:1-10)
2. The book has a uniformity of language, style, theme, and message which support the theory of a single author
3. Hill and Walton write, The lack of strict chronological ordering of the literature may argue in favor of Ezekiel as the compiler of the oracles, since it is very likely another editor would have been more concerned with the deliberate sequencing of the dated materials5


A. In the Hebrew canon Ezekiel is placed following Isaiah and Jeremiah among the Major Prophets
B. In the Greek canon, which the English arrangement follows, Ezekiel is placed after Lamentations which was associated with the Prophet Jeremiah
C. Hill and Walton write, While Ezekiel was always included in the Hebrew canon, later Jewish scholars disputed the book's canonical value. At issue were seeming discrepancies between the prophet's understanding of temple ritual and the prescriptions of Mosaic law (e.g., a disagreement in the number and kinds of animals sacrificed at the New Moon festival--cf. Num. 28:11 and Ezek. 46:6). The rabbis eventually restricted the public and private use of Ezekiel, commenting that the ultimate harmonization of the difficulties must await 'the coming of Elijah' (cf. Mal 4:5).6


A. There are many different Speech Types which Ezekiel employs to communicate his message. The following chart lists some of them out7
Judgment oracle
Usually introduced by formula, I am against you
Aftermath or restoration oracle
Reversing judgment formula, I am for you
Command formula
Especially Son of man, set your face ...
6:2-3; 20:46-47
Woe oracle of indictment
13:3-7; 34:2-6
Demonstration oracle
Usually containing because ... therefore clauses
13:8-9; 16:36-42
Disputation oracle
IN which popular proverb is recited and then refuted by prophetic discourse (e.g., sour grapes proverb)
18:1-20; cf. 12:22-25
Over Tyre
Over Pharaoh
Wailing lament
Introduced by wail
Riddles, parables, allegories
E.g., parable of the vine Allegories of the eagle and cedars, lion, boiling pot etc.
Chaps. 17, 19, 23, 24, 27
B. The book has a basic chronological arrangement (unlike Jeremiah)
C. The major units of the book follow the chronological flow of Ezekiel's life and naturally relate to the message of the book:
1. Chapters 1--24 speak of judgment since the fall of Jerusalem is coming
2. Chapters 25--32 emphasize judgment upon the nations after the fall of Jerusalem for either being participants in or gleeful onlookers to 'the day of Jacob's trouble'8
3. Chapters 33-48 speak of the hope of restoration for the people held in captivity after the fall of Jerusalem.


A. To speak locally to the exiles whom Jeremiah addresses by letter (e.g., Jer. 29), as people who continue to listen to false prophets and practice idolatry. The contents of Ezekiel indicate that little has changed in the attitude of the Jewish people who have come to Babylon9
B. To outline the blessing that follows necessary judgment10
C. To emphasize God's sovereignty which will bring about judgment and restoration11
D. To warn Israel as a watchman of imminent judgment
E. To stress the need for individual responsibility and national accountably before God12

1 Andrew E. Hill and John H. Walton, A Survey of the Old Testament, 343.
2 This was adapted from Charles H. Dyer, Jeremiah, The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty: Old Testament, 1125-27, and Homer Heater, Jr., Notes on the Book of Jeremiah, unpublished class notes in seminar in the preexilic Old Testament prophets (Dallas Theological Seminary, Fall 1990), 101-105.
3 Charles H. Dyer, Ezekiel, The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty: Old Testament, 1226. Hill and Walton also emphasize the couture of the book with the development of Ezekiel's message (Andrew E. Hill and John H. Walton, A Survey of the Old Testament, 342-43).
4 Gustav Hoelscher, Hesekiel: Der Dicter und das Buch, BZAW 39 (1924).
S. R. Driver wrote early in the Twentieth Century that No critical question arises in connection with the authorship of the book, the whole from beginning to end bearing unmistakably the stamp of a single mind (Introduction to the Literature of the Old Testament, 297.
See Gleason L. Archer, Jr. A Survey of Old Testament Introduction, 377-79 for a more indepth discussion; also see John B. Taylor, Ezekiel: An Introduction & Commentary, 13-20.
An exception to this might be that later Jewish tradition attributed the compilation of Ezekiel's oracles to the men of the Great Synagogue (see also Andrew E. Hill and John H. Walton, A Survey of the Old Testament, 339-40).
5 Andrew E. Hill and John H. Walton, A Survey of the Old Testament, 343.
6 Andrew E. Hill and John H. Walton, A Survey of the Old Testament, 339. For a fuller discussion of this problem see Gleason L. Archer, Jr. A Survey of Old Testament Introduction, 381-384. He provides a better resolution when he writes, In view of the foregoing considerations, the present writer has come to the view that a moderately literal interpretation of these chapters [40--48] is attended by less serious difficulties than a figurative interpretation. Much caution should be exercised in pressing details, but in the broad outline it may be reasonably deduced that in a coming age all the promises conveyed by the angel to Ezekiel will be fulfilled in the glorious earthly kingdom with which the drama of redemption is destined to close. The sacrificial offerings mentioned in these chapters are to be understood as devoid of propitiatory or atoning character, since Christ's sacrifice provided an atonement which was sufficient for all time (Heb 10:12). Nevertheless, the Lord Jesus ordained the sacrament of holy communion as an ordinance to be practiced even after His crucifixion, and He specified that it was to observed until His second coming (1 Co 11:26: 'till he come'). By premillennial definition, the millennium is to follow His second advent. If, then, there was a sacramental form practiced during the church age, why should there not be a new form of sacrament carried on during the millennium itself? (Gleason L. Archer, Jr. A Survey of Old Testament Introduction, 383).
7 Andrew E. Hill and John H. Walton, A Survey of the Old Testament, 345.
8 Andrew E. Hill and John H. Walton, A Survey of the Old Testament, 343.
9 Homer Heater, Jr., Notes on the Book of Ezekiel, unpublished class notes in seminar in the preexilic Old Testament prophets [Dallas Theological Seminary, Fall 1990], 202.
10 Whereas Jeremiah's primary emphasis was to warn of impending judgment (with a slight focus upon coming restoration), Ezekiel was emphasizing that necessary judgment on sin established a foundation for future national blessing. Future national blessing is the emphasis of Ezekiel. The opening vision in Jeremiah emphasizes the certain judgment which will come through man (the almond/cauldron), but the opening vision in Ezekiel emphasizes God in his glory in order to reassure him that He will carry out necessary judgment (4--32) and bring his nation subsequent blessing (33--38). While Judgment is the climax in Jeremiah, it is the foundation upon which righteous blessing builds in Ezekiel.
Dyer states it this way, Ezekiel's purpose in writing chapters 1--32 was to show both the necessity and inevitability of Judah's fall to Babylon because of her sin against God's holy character. After the fall of Jerusalem Ezekiel was recommissioned to show the necessity and inevitability of Judah's restoration to fellowship by God (chaps. 33-48) (Charles H. Dyer, Notes on the Book of Ezekiel, [Unpublished class notes in 304 Preexlic and Exilic Prophets, Dallas Theological Seminary, Fall 1993], 4).
11 Andrew E. Hill and John H. Walton, A Survey of the Old Testament, 344.
12 Ralph H. Alexander, Ezekiel. The Expositor's Bible Commentary, VI:744.

quinta-feira, 27 de setembro de 2012



Jesus foi rei, profeta e sacerdócio, Ele exercia os três ofícios sagrados que a Bíblia apresenta. Como sacerdote, Jesus não era um mero intercessor, era e é o único mediador entre Deus e os homens, pois esta é a função do sacerdote, interceder a Deus pelos homens. Em Israel havia uma tribo específica que intercedia pelas outra onze tribos de Israel, era a tribo de Levi, em que havia a família de Aarão, pai da família dos sacerdotes por todas as gerações. Mas Jesus era rei descendente da tribo de Judá e da família do rei Davi. Então como Jesus era sacerdote? – Jesus não sacerdote somente de Israel, pela tribo de Levi. Paulo, na carta aos Hebreus faz uma apologia, explicando que Jesus era sumo-sacerdote da linhagem espiritual de Melquisedeque, uma figura misteriosa que aparece para Abraão e a quem Abraão reconheceu como sacerdote do Deus Altíssimo. (Comentário do Valdemir Mota de Menezes, o Escriba)



O Salmos 119 ele é o mais extenso das Escrituras Sagradas. Quando dava aula de Teologia no Seminário Nathanael Rinaldi em São Vicente, cheguei a colocar o Salmo 119 como o texto bíblico fundamental do Seminário, pois este capítulo fala do amor do servo de Deus pela Palavra do Senhor, pela sua Lei e pelos seus Mandamentos. (Comentário do Valdemir Mota de Menezes, o Escriba)

terça-feira, 31 de julho de 2012



This chapter of the Epistle to the Romans, the apostle Paul tells us about salvation through faith in Jesus Christ. Believe in Jesus and confess with your mouth it is a requirement for salvation. Paul shows that through the sacred writings of the Old Covenant, Moses stated that God would be invoked by those who were not people of God and that God would be found by people who were not seeking, while Israel had a covenant with God, but even the Lord put forth their hands, the Israelites showed rebels. Since the days of Jesus until today, we live the period of grace, that God is opening salvation to all nations. The saving grace has reached all continents and countries as far away as Brazil, USA, Korea and many other countries that have had great spiritual revivals. (Comment of the theologian Valdemir Mota de Menezes, the Scribe)



          Publicado em 23/07/2012 por

This chapter of the Epistle to the Romans the Apostle Paul talks about God's election to the nation of Israel. The Israelis (or Israeli) of Abraham's seed has a divine calling. Verse four tells us that this election refers to the privilege of being Israeli intermediaries of God to men, because through the descendants of Abraham, God made the covenants, promises, worship and the law is not to say that the salvation of Jews are automatic and they are predestined to salvation. Without accepting Christ and without seeking to live according to the will of the Father, there is no salvation. (Comment of the theologian Valdemir Mota de Menezes, the Scribe)

segunda-feira, 26 de março de 2012


Este texto abajo representa la doctrina catolica sobre la inspiración de la Bíblia. Acá tiene dos conceptos católicos: La Bíblia y la tradición tiene el mismo valor y que la Bíblia no es la Palabra di Dios, sino que contiene la Palabra de Dios. El escribano Valdemir Mota de Menezes no esta de acuerdo con estas definiciones.


II. Dei Verbum
Capítulo I.

2. Capítulo II. Transmisión de la revelación divina

Cristo dispuso a los apóstoles que predicaran a todos los hombres la revelación de su Padre y que esta fuese transmitida a todas las generaciones. Ellos lo realizaron fielmente, enseñando con ejemplos lo que habían recibido por la palabra, convivencia y por las obras de Cristo, o que habían aprendido por medio de la inspiración del Espíritu Santo, posteriormente, escribieron el mensaje de salvación bajo la inspiración del mismo Espíritu Santo.

Los apóstoles anunciando lo que ellos mismos han recibido, advierten a los fieles que conservan las tradiciones que han aprendido de palabra o por escrito, que sigan combatiendo por la fe que les ha dado una vez para siempre.

La Sagrada Escritura es la palabra de Dios en cuanto se consigna por escrito bajo la inspiración del Espíritu Santo, y la Sagrada Tradición, transmite íntegramente a los sucesores de los apóstoles la palabra de Dios. Ambos términos están íntimamente unidos y compenetrados, debido a que surgieron de la misma fuente, se funden en un mismo caudal y tienen un mismo fin.
El magisterio de la Iglesia se encarga de interpretar auténticamente la palabra de Dios escrita o transmitida, cuya autoridad se ejerce en nombre de Jesucristo.

La Sagrada Tradición, la Sagrada Escritura y el Magisterio están entrelazados y unidos de tal forma que no tienen consistencia el uno sin el otro, y juntos contribuyen eficazmente a la salvación de las almas.

3. Capítulo III. Inspiración divina de la sagrada escritura y su interpretación

Las verdades reveladas por Dios, que se contienen y manifiestan en la Sagrada Escritura, se consignaron por inspiración del espíritu santo. Para que el intérprete de la sagrada Escritura comprenda lo que Él quiso comunicarnos, debe investigar con atención qué pretendieron expresar realmente los hagiógrafos y que quiso Dios manifestar con las palabras de ellos. La intención de los hagiógrafos puede ser descubierta atendiendo a los géneros literarios, además, es necesario investigar el sentido que intentó expresar y expresó el hagiógrafo en cada circunstancia, según la condición de su tiempo y cultura.

La condescendencia de Dios, es el cómo las Sagrada escrituras adapta su lenguaje a nuestra naturaleza, en otras palabras, la palabra de Dios expresada en lenguas humanas se hizo semejante al habla humana.

4. Capítulo IV. El antiguo testamento

La historia de salvación anunciada con anterioridad, narrada y explicada por los autores sagrados, se conserva como verdadera palabra de Dios en los libros del antiguo testamento, por lo cual estos libros inspirados por Dios conservan un valor perenne. Dicha historia comienza cuando Dios eligió a Abraham al realizar el pacto y al pueblo de Israel por medio de Moisés revelando con palabras y con obras.

Los libros del antiguo testamento contienen gran importancia, ya que manifiestan a todos el conocimiento de Dios y del hombre, y las formas de obrar de Dios justo y misericordioso con los hombres, es decir, expresan la verdadera pedagogía divina.

La unidad de los testamentos significa que los libros del antiguo testamento adquieren y manifiestan su plena significación en el nuevo testamento, ilustrándolo y explicándolo al mismo tiempo. En otras palabras, el segundo testamento ésta latente en el primer testamento, y el primer testamento ésta patente en el segundo.

5. Capítulo V. El nuevo testamento

En los escritos del nuevo testamento se muestra y es revelada la palabra divina, la cual es poder de Dios para la salvación de todo el que cree. Jesús es el que tiene palabra de vida eterna, esto lo manifestó a sus santos apóstoles y profetas por medio del Espíritu Santo. Los evangelios son el testimonio de la vida y doctrina del Verbo Encarnado, nuestro salvador. Los autores sagrados nos transmitieron la verdad auténtica acerca de Jesús. El primer testamento contiene las cartas de san Pablo, los cuatro Evangelios y otros libros apostólicos escritos bajo la inspiración del espíritu Santo.

6. Capítulo VI. L a sagrada escritura en la vida de la iglesia

La regla suprema de la fe es la veneración de la Sagrada escritura al igual que el cuerpo del Señor, juntamente con la tradición. Los cristianos tienen acceso a la Sagrada Escritura, comenzando con la antiquísima versión del antiguo testamento, llamada de los "Setenta" y otras traducciones orientales y latinas, sobre todo la que llaman "Vulgata". Las Sagradas Escrituras contienen la palabra de Dios; por consiguiente, el estudio de la Sagrada Escritura ha de ser como el alma de la sagrada teología. No hay que olvidar que se debe acompañar la oración a la lectura de la Sagrada Escritura para establecer el diálogo con Dios.

Presentación General a la Biblia. I semestre
Prof. Rebeca Cabrera
Elaborado y enviado por
Cesaria Angela Lubes Colella

Presentación General a la Biblia. I semestre
Prof. Rebeca Cabrera
Elaborado y enviado por
Cesaria Angela Lubes Colella

sábado, 28 de janeiro de 2012


Enviado por em 28/01/2012

O Escriba Valdemir Mota de Menezes em uma série de três videos faz um comentário sobre o capítulo dois, do livro de Provérbios de Salomão. O tema deste capítulo é a busca pela sabedoria. O maior patrimônio que devemos dar como herança aos nossos filhos é a sabedoria. O temor de Deus é o princípio da Sabedoria. No Jardim do Éden, o Escriba conversa com suas filhas.(audio em português)

The Scribe Valdemir Mota de Menezes in a series of three videos make a comment on chapter two, the Proverbs of Solomon. The theme of this chapter is the search for wisdom. The greatest asset that we give as an inheritance to our children is wisdom. The fear of God is the beginning of Wisdom. In the Garden of Eden, the Scribe conversation with their daughters. (Audio in Portuguese)

Le Scribe Valdemir Mota Menezes dans une série de trois vidéos faire un commentaire sur le chapitre deux, les Proverbes de Salomon. Le thème de ce chapitre est la recherche de la sagesse. Le plus grand atout que nous donnons en héritage à nos enfants est la sagesse. La crainte de Dieu est le commencement de la sagesse. Dans le jardin d'Eden, la conversation du Scribe avec leurs filles. (Audio en portugais)

El Escriba Valdemir Mota Menezes en una serie de tres videos hace un comentario sobre el capítulo dos, de los Proverbios de Salomón. El tema de este capítulo es la búsqueda de la sabiduría. El activo más importante que podremos dar en herencia a nuestros hijos es la sabiduría. El temor de Dios es el principio de la sabiduría. En el Jardín del Edén, la conversación del escriba con sus hijas. (Audio en Portugués)


In questo video, lo Scriba: Valdemir Mota de Menezes legge il capitolo due del libro biografia di Gesù secondo Marco. In questo capitolo vengono discussi tre temi del ministero di Gesù. In primo luogo, il Messia ha il potere di perdonare i peccati. Secondo: Durante il ministero terreno di Gesù ', gli apostoli non avevano bisogno di digiunare. Terzo: Il Messia è maggiore del sabato ebraico.


Enviado por em 28/01/2012

n questo video, lo scriba Valdemir Mota de Menezes legge capitolo uno del libro di biografie di Gesù secondo Marco. Questo libro è considerato il primo dei "Vangeli" e contiene in forma condensata, una sintesi delle opere di Gesù Cristo.