LUIS, Armand, Angel & Judge Florentino V. Floro

The Healing Judge Book Cover, filed / submitted, marked / admitted as exhibit / evidence in Judge Floro’s Supreme Court Cursed Case.

http://i226.photobucket.com/albums/dd249/judgefloro/Untitled-Scanned-72.jpg

At - San Juanico Bridge - Holy Thursday (middle) and  Good Friday, 12 noon, 1998, where Judge Floro predicted the appointment and downfall of President Joseph Ejercito Estrada, and for the first time BI-LOCATED.

http://i226.photobucket.com/albums/dd249/judgefloro/3.jpg

The ORIGINAL written Prediction of
Judge Floro regarding Erap’s downfall, inserted and displayed at his
Oath-taking picture in front of his court sala, Br. 73, RTC, Malabon,
on December 20, 1998; the 2 Blue Robes of Judge Floro.

http://i226.photobucket.com/albums/dd249/judgefloro/Untitled-Scanned-28.jpg

Oath-takings of Judge Flore before
President Joseph Erap Ejercito Estrada and Justice Bernardo P. Pardo,
on November, 1998 and December 8, 1998.

http://i226.photobucket.com/albums/dd249/judgefloro/Untitled-Scanned-30.jpg

Judge Floro at Subic, SBMA, El Kabayo Equestrian Fields, Olongapo City, Zambales, March, 2001.

 

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The Golden Yellow Healing and Prophetic Hands of Judge Floro, 2001.

http://photos-210.friendster.com/e1/photos/01/25/54505210/1_564165850l.jpg

The Holy Bible: King
James Version. 2000.

The Psalms 73

 The Fate of the
Wicked

A Psalm of Asaph.

 1  Truly God is
good to

Israel

,

  even to such as are of a clean heart.

2  But as for
me, my feet were almost gone;

  my steps had well-nigh slipped.

3  For I was
envious at the foolish,

  when I saw the prosperity of the wicked.

4  For there
are no bands in their death:

  but their strength is firm.

5  They are not
in trouble as other men;

  neither are they plagued like other men.

6  Therefore
pride compasseth them about as a chain;

  violence covereth them as a garment.

7  Their eyes
stand out with fatness:

  they have more than heart could wish.

8  They are
corrupt, and speak wickedly concerning oppression:

  they speak loftily.

9  They set their
mouth against the heavens,

  and their tongue walketh through the earth.

10  Therefore his
people return hither:

  and waters of a full cup are wrung out to
them.

11  And they say,
How doth God know?

  And is there knowledge in the Most High?

12  Behold, these
are the ungodly,

  who prosper in the world; they increase in
riches.

13  Verily I have
cleansed my heart in vain,

  and washed my hands in innocency.

14  For all the
day long have I been plagued,

   and
chastened every morning.

15  If I say, I
will speak thus;

  behold, I should offend against the
generation of thy children.

16  When I
thought to know this, it was too painful for me;

17  until I went
into the sanctuary of God;

 then understood
I their end.

18  Surely thou
didst set them in slippery places:

  thou castedst them down into destruction.

19  How are they
brought into desolation, as in a moment!

  They are utterly consumed with terrors.

 20  As a dream
when one awaketh so, O Lord, when thou awakest,

 thou shalt
despise their image.

21  Thus my heart
was grieved,

  and I was pricked in my reins.

22  So foolish
was I, and ignorant:

  I was as a beast before thee.

23  Nevertheless
I am continually with thee:

  thou hast holden me by my right hand.

24  Thou shalt
guide me with thy counsel,

  and afterward receive me to glory.

25  Whom have I
in heaven but thee?

  And there is none upon earth that I desire
besides thee.

26  My flesh and
my heart faileth:

  but God is the strength of my heart, and my
portion for ever.

27  For, lo, they
that are far from thee shall perish:

  thou hast destroyed all them that go a
whoring from thee.

28  But it is
good for me to draw near to God:

  I have put my trust in the Lord GOD, that I
may declare all thy works.

 

http://www.cprf.co.uk/bookstore/prosperouswicked.jpg

 

http://www.ischool.utexas.edu/~slavman/hypertexts/Theodore%20psalter/folio%2096r%20crucifixion.jpg

 

http://en.wikipedia.org/wiki/Psalm_109

 

Psalm 109 (Greek
numbering: Psalm 108) is a psalm noted for containing some of the most frighteningly severe curses in the
Bible, such as:

  "Let there be
none to extend mercy unto him: neither let there be any to favour his fatherless
children."

and:

 "Let his
posterity be cut off; and in the generation following let their name be blotted
out", and so on.

 Psalm 109 was the
first psalm sung at Sunday vespers.

http://www.columbia.edu/itc/music/manuscripts/images/thumb/western38_f137.jpg

 

 

The Holy Bible: King James Version. 2000.

The Psalms 109

 

A Cry for Vengeance

To the chief
Musician, A Psalm of David.

 
1  Hold not thy
peace, O God of my praise;

 2  for the
mouth of the wicked and the mouth of the deceitful are opened against me:

  they have spoken against me with a lying
tongue.

3  They
compassed me about also with words of hatred;

  and fought against me without a cause.

4  For my love
they are my adversaries:

  but I give myself unto prayer.

5  And they
have rewarded me evil for good,

  and hatred for my love.

6  Set thou a
wicked man over him:

  and let Satan stand at his right hand.

7  When he shall
be judged, let him be condemned:

  and let his prayer become sin.

8  Let his days
be few;

  and let another take his office. Acts 1.20

9  Let his
children be fatherless,

  and his wife a widow.

10  Let his
children be continually vagabonds, and beg:

  let them seek their bread also out of their
desolate places.

11  Let the
extortioner catch all that he hath;

  and let the strangers spoil his labor.

12  Let there be
none to extend mercy unto him:

  neither let there be any to favor his
fatherless children.

13  Let his
posterity be cut off;

  and in the generation following let their
name be blotted out.

14  Let the
iniquity of his fathers be remembered with the LORD;

  and let not the sin of his mother be blotted
out.

15  Let them be
before the LORD continually,

  that he may cut off the memory of them from
the earth.

16  Because that
he remembered not to show mercy,

  but persecuted the poor and needy man,

 that he
might even slay the broken in heart.

17  As he loved
cursing,

  so let it come unto him: as he delighted not
in blessing,

             so let it be far from him.

18  As he clothed
himself with cursing like as with his garment,

  so let it come into his bowels like water, and
like oil into his bones.

19  Let it be
unto him as the garment which covereth him,

  and for a girdle wherewith he is girded
continually.

20  Let this be
the reward of mine adversaries from the LORD,

  and of them that speak evil against my soul.

21  But do thou
for me, O GOD the Lord, for thy name’s sake:

  because thy mercy is good, deliver thou me.

22  For I am poor
and needy,

  and my heart is wounded within me.

23  I am gone
like the shadow when it declineth:

   I
am tossed up and down as the locust.

 24  My knees are
weak through fasting;

  and my flesh faileth of fatness.

25  I became also
a reproach unto them:

  when they looked upon me they shook their
heads. Mt. 27.39 · Mk. 15.29

26  Help me, O
LORD my God:

  O save me according to thy mercy:

27  that they may
know that this is thy hand;

  that thou, LORD, hast done it.

28  Let them
curse, but bless thou:

  when they arise, let them be ashamed; but
let thy servant rejoice.

29  Let mine
adversaries be clothed with shame;

  and let them cover themselves with their own
confusion, as with a mantle.

30  I will
greatly praise the LORD with my mouth;

  yea, I will praise him among the multitude.

31  For he shall
stand at the right hand of the poor,

  to save him from those that condemn his
soul.

What is a ‘Psalm’?

  A first attempt at definition of a psalm might be ‘a
prayerful poem’ or ‘a poetic prayer’. It is obvious enough to us that the
psalms are poems, though the characteristics of Hebrew poetry need to be
analysed. The Hebrew Book of Psalms is entitled mylht, which means ‘praises’. The Greek title is yalmoi,, or ‘hymns’, a title which over a
third of the psalms bears individually. Another title for them is twlpt, or ‘prayers’, which occurs in the
headings of seven psalms and at the end of Ps 72, ‘the  twlpt of David are ended’. However it must
always be considered that the collection of 150 psalms may be to some extent a
historical accident, and the genre of ‘psalms’ is not in itself clearly
delineated, since many similar poetic prayers appear in the Bible outside our
psalter of 150 psalms, and many more within the Hebrew religious tradition also
outside the Bible. The New Testament further contains canticles, such as Luke’s
canticles of the Benedictus, the Magnificat and the Nunc
Dimittis, not to mention the hymns of the Pauline corpus (Philippians
2.6-11; Colossians 1.15-20; 1 Timothy 3.16) and the hymns of the Book of
Revelation (7.12; 15.4-5), all of which are impregnated with language,
sentiments and rhythms familiar from the Book of Psalms.

Types of Psalms

 The division of the psalms into different categories
was basically the work of Hermann Gunkel. He wrote his great commentary on the
Psalms in 1925-6, and his Einleitung in die Psalmen was published
posthumously in 1933. Since then details have been the subject of scholarly
controversy and some modifications to the schema proposed by Gunkel have become
generally accepted. A useful categorization (based on S.E. Gillingham, The
Poems and Psalms of the Hebrew Bible (O.U.P., 1994), especially p. 231) is
here proposed. Psalms explicitly discussed later in this booklet are given in
heavy type.

 Miscellaneous Psalms

Royal Psalms about a king of David’s line: 2 17
19-20 44 71 88 100 109 131 143

Several of these seem to be attached to a
specific occasion, such as a coronation (2, 109), a royal wedding (44), the
installation of the

Ark

in the

Temple

(131)

Psalm 109 A Royal Coronation

Warning

This is a difficult psalm. It is of great importance for
Christians, since it is quoted in the New Testament more than any other psalm.
The first difficulty is to establish the original text, for the Greek version
differs considerably from the Hebrew. The psalm was, of course, composed in
Hebrew, but the Hebrew texts which we have date only from the ninth century AD.
The Greek translation (known as the ‘LXX’ or ‘Septuagint’ because of the legend
that it was completed by 70 scholars, each of whom simultaneously but independently
produced an identical translation) was made nearly a thousand years earlier, so
reflects a Hebrew text nearly a thousand years nearer the original. The most extreme of the
differences between Hebrew and LXX comes in v. 3, which R. Tournay considers
the most obscure verse in the psalter (‘Le Psaume CX’, RB 67 [1960], p.
11). A second difficulty is interpretative: the psalm contains several obscure
allusions which now escape us. A third difficulty is theological: was this
divine promise ever fulfilled?

Genre - A Royal Psalm

A large group of psalms can be classified as royal
psalms (2, 17, 19, 20, 44, 71, 88, 100, 109,  131, 143) because they
are concerned with the earthly king in

Jerusalem

.
Of these four (2, 71, 109, 131) could be coronation-songs. There is, however,
also a group of psalms which celebrate the kingship of God (46, 92, 95-98, 144)
and more which equivalently celebrate God’s throne (9, 46, 88, 102). This
reveals the double aspect of kingship in

Israel

.

http://users.ox.ac.uk/~sben0056/psalms/index_files/image143.jpg

 

http://users.ox.ac.uk/~sben0056/psalms/

http://www.spirit-of-metal.com/les%20goupes/I/Imprecation/pics/logo.jpg

http://www.leeds.ac.uk/library/spcoll/marrick/marrick2×7.jpg

Marrick Priory
Documents: a late fifteenth-century ‘imprecation’ or curse