723
edits
Changes
m
==SATAN'S LYING IN WAIT.==
114. A clock needs a most careful fitting of all its parts. It is quite conceivable that a typewriter wheel might be used for other purposes, but it could never be fitted into a clock, to take the place of a broken clock wheel. It would be too heavy or too light; the rim too thick or too thin; the hub too big or too little, and the cogs too many or too few. It would prove to be a misfit all around; the clock would not keep proper time. So it is with Scripture: "Every word of God is tried," and if we attempt to insinuate a false interpretation into it, it proves, on close inspection, a misfit all around. We shall demonstrate, by the misfit all around, that the usual interpretation of Genesis 3:16 is not correct. It bears a resemblance to the correct interpretation as a typewriter wheel may resemble a clock wheel, but it does not fit accurately anywhere.
115. As introductory, we go back to verse 15, "It shall bruise thy head, and thou shalt bruise his heel." "Bruise" is an obscure word; to quote Dr. Tayler Lewis, "The general sense of this passage is plain, but there is great difficulty in fixing the precise action intended by the Hebrew word shuph, in consequence of its occurrence but three times in the Bible." The two other places are Job 9:17, "breaking," and Psalm 139:11, "cover." Now what word, could imply, according to its context, either bite, crush, break, or cover? That is the question,—for our verse certainly means that the serpent will bite the heel,—and the "seed" of woman crush its head.
116. The sense "bruise," so unsuitable for the figure of a biting serpent, has been fixed upon on account of St. Paul's words, Romans 16:20, "The God of peace shall bruise Satan under your feet shortly." But we have no proof that Paul meant to translate the word shuph; he may have meant merely to give the general sense of the phrase, as it relates to man's part, which is clear to us all, whatever shuph means.
Some of the ancient versions translate, here, "lying in wait," or a kindred idea; and on the strength of this the R.V.gives us this as an alternative meaning in the margin. But this leaves the thought incomplete-to say merely that the "seed" will "lie in wait for his head." In that case, the seed of woman might in the end be defeated, while the real force of the prophecy is one of victory. No, shuph means something else, but we must leave the matter unsettled.
117. But why was the thought of "lying in wait" ever brought in here? This is an interesting point to raise. We hold that verse 16 should have been rendered, "Unto the woman He said. A snare hath increased thy sorrow,"—the word "snare" being, literally rendered, "a lying-in-wait." Instead, it is rendered, "I will greatly multiply thy sorrow." The difference between the two in Hebrew lies wholly in the interlinear vowel-signs (see par. 6), of comparatively recent invention.[3] This would explain why the idea of "lying in wait" still clings to the passage, though it can scarcely be the meaning of the word shuph.
The thought was obliterated from the opening expression of verse 16, by the words being construed as "multiplying I will multiply" (literal for "I will greatly multiply"), and then it was reflected backwards as a possible sense for the obscure word shuph. In this connection we must recall that originally Hebrew had no divisions into verses, or even words.
118. We have said, and shown, that the idea of God's passing a punitive sentence upon Eve, after the wonderful prophecy regarding her in verse 15, is inconsistent. But the rendering which we give is perfectly consistent with the context. We know that the Serpent was pronounced "subtil," and Eve was said to have been "beguiled," or deceived. Here, then, is a perfect fit in place of a misfit. This, as we believe, the correct rendering, became lost to us in the "days of mingling" (see par. 86), when the first version--the Greek--was made; when, as we have shown, the natural tendency would be, and was, to conform the story of Eve to the story of Pandora. A philologist of high repute, while doubting the general acceptance of my rendering, writes me, "I agree to the possibility of your translation."
119. I have written to another gentleman, a high authority in the Hebrew language, and enquired if he could find fault, grammatical or rhetorical, with my translation. His reply simply states: "The translation proposed in your letter would seem to me quite unnatural, or, at any rate, unduly forced, where the usual rendering is natural, and to my mind perfectly correct." On this point we differ. What could be more unnatural than for God to first repose that greatest promise of all the Bible in a person, and then in the next breath pronounce a terrible punishment upon her? But to first give a great and wonderful promise, but at the same time reveal that with that high and holy calling the enemy of souls would be at war, and much suffering must attend and eventuate from it, as was the case with the Virgin Mary, (Luke 1:28 and 2:35) and St. Paul (Acts 8:15, 16),—this view is both logically and theologically sound, and we imagine that many thoughtful people will think our reading more natural and less forced than the traditional translation and interpretation.
120. We must now consider another portion of Eve's so-called "sentence,—and thy conception;" especially that last word. When our Lord was on earth He promised us that, "Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all be fulfilled." Some have supposed this promise to cover all the scope that it would if spoken concerning such a language as the English. But those who have studied our Lessons 1 and 2 will be prepared to see the case in its true light. The consonants of such a language as Hebrew must remain unchangeable or else we can have no hope of preserving the original sense of its words. But even as to English, our law courts every day present cases where the most tremendous decisions turn upon the exact reading of human laws. Our laws must he drafted by experts, with utmost care. We can easily imagine a case in which the fate of life or death might be deter mined by the precise reading of the law, or even upon its punctuation. Imagine, then, what would be the outcome if we, in the end, at the great judgment seat, were to be tried by carelessly inscribed or imperfectly preserved laws. Imagine such a state of things even in the days of Israel's kings. Supposing, in the days when the law was written in consonants only, Rehoboam, who was an especially harsh king (1 Kings 12:10), had chosen to read, as a penalty for an offense, G L S instead of G L, claiming that the law was probably mutilated at the particular point where he had chosen to add that S to its consonants. This would have made all the difference between GaoL (jail) and GaLLowS; we take an English word for illustration. Now it is just such perversions as these against which God has undertaken, on the assurance of Jesus Christ, to protect us. That is not unreasonable, is it?
121. We have before us such a case as this, in this supposed law of retribution upon all womanhood, because Eve sinned. The "sentence," I will multiply . . . thy conception," has wrought terrible havoc with the health and happiness of wives; because, so read it has been understood to rob woman of the right to determine when she should become a mother, and to place that right outside her will, and in abeyance to the will of her husband,—at least, the law has been read thus, because of its connection with what follows in this passage. This word is spelled, in Hebrew HRN,—but that is not the correct Hebrew way to spell "conception." The latter occurs, and correctly spelled, in Ruth 4:13 and Hosea 9:11, and nowhere else. The real word, "conception," as it occurs in the above passages, is spelled HRJWN. This word in Genesis comes two letters short of spelling the word. All Hebrew scholars know this. For instance, Spurrell says: "It is an abnormal formation which occurs nowhere else in the Old Testament." Our highest lexical authorities (Brown, Briggs and Driver) call it a "contraction, or erroneous." Indeed! and is one half the human family to be placed at the mercy of the other half, on such a flimsy claim as this! So could Rehoboam have sent a man to the gallows, instead of sending him to gaol, by such a method of manipulating the law. We stand for our rights, as women, on the assurance of our Lord, that no word in Divine law has lost any of its consonants, or angles of a consonant; and on our Lord's promise we can demand a very different rendering of the word. While it is possible that the W of this word might be omitted in this particular formation, the j is a consonant of the root, and cannot be lost or omitted, particularly at the end of a phrase where the voice pauses or rests for awhile upon it; such is the Hebrew rule in an instance like this. The Septuagint gives the correct reading here, which is, "thy sighing,"—the whole sentence meaning, then, “A snare hath increased thy sorrow and thy sighing." Many ancient authorities agree with the Septuagint.
==Footnotes==
[1] The difference Is, between HaRBeh, AaRBeh, "multiplying I will multiply," and HIRBah AoReB, "hath-caused-to multiply," (or "made great"), a lying-in-wait,"--the verb, a usual preceding Its nominative. The capital letters, alike in both phrases, alone constitute the original text. This participial form, ARB, occurs fourteen times In Joshua and Judges. It in translated "ambush," and "liers-in-wait," or "in ambush." It to possible that we should read, here, "A lyer-in-wait (the subtil serpent) hath increased thy sorrow."
==See Also==
[[God's Word to Women]] |
[[Table of Contents]] |
[[Foreword to the 1943 edition published by Ray Munson]] |
[[Foreword to the 2005 edition published by God's Word to Women]] |
[[Author's Note]] |
[[God's Word to Women Lesson 1 | Lesson 1]] |
[[God's Word to Women Lesson 2 | Lesson 2]] |
[[God's Word to Women Lesson 3 | Lesson 3]] |
[[God's Word to Women Lesson 4 | Lesson 4]] |
[[God's Word to Women Lesson 5 | Lesson 5]] |
[[God's Word to Women Lesson 6 | Lesson 6]] |
[[God's Word to Women Lesson 7 | Lesson 7]] |
[[God's Word to Women Lesson 8 | Lesson 8]] |
[[God's Word to Women Lesson 9 | Lesson 9]] |
[[God's Word to Women Lesson 10 | Lesson 10]] |
[[God's Word to Women Lesson 11 | Lesson 11]] |
[[God's Word to Women Lesson 12 | Lesson 12]] |
[[God's Word to Women Lesson 13 | Lesson 13]] |
[[God's Word to Women Lesson 14 | Lesson 14]] |
[[God's Word to Women Lesson 15 | Lesson 15]] |
[[God's Word to Women Lesson 16 | Lesson 16]] |
[[God's Word to Women Lesson 17 | Lesson 17]] |
[[God's Word to Women Lesson 18 | Lesson 18]] |
[[God's Word to Women Lesson 19 | Lesson 19]] |
[[God's Word to Women Lesson 20 | Lesson 20]] |
[[God's Word to Women Lesson 21 | Lesson 21]] |
[[God's Word to Women Lesson 22 | Lesson 22]] |
[[God's Word to Women Lesson 23 | Lesson 23]] |
[[God's Word to Women Lesson 24 | Lesson 24]] |
[[God's Word to Women Lesson 25 | Lesson 25]] |
[[God's Word to Women Lesson 26 | Lesson 26]] |
[[God's Word to Women Lesson 27 | Lesson 27]] |
[[God's Word to Women Lesson 28 | Lesson 28]] |
[[God's Word to Women Lesson 29 | Lesson 29]] |
[[God's Word to Women Lesson 30 | Lesson 30]] |
[[God's Word to Women Lesson 31 | Lesson 31]] |
[[God's Word to Women Lesson 32 | Lesson 32]] |
[[God's Word to Women Lesson 33 | Lesson 33]] |
[[God's Word to Women Lesson 34 | Lesson 34]] |
[[God's Word to Women Lesson 35 | Lesson 35]] |
[[God's Word to Women Lesson 36 | Lesson 36]] |
[[God's Word to Women Lesson 37 | Lesson 37]] |
[[God's Word to Women Lesson 38 | Lesson 38]] |
[[God's Word to Women Lesson 39 | Lesson 39]] |
[[God's Word to Women Lesson 40 | Lesson 40]] |
[[God's Word to Women Lesson 41 | Lesson 41]] |
[[God's Word to Women Lesson 42 | Lesson 42]] |
[[God's Word to Women Lesson 43 | Lesson 43]] |
[[God's Word to Women Lesson 44 | Lesson 44]] |
[[God's Word to Women Lesson 45 | Lesson 45]] |
[[God's Word to Women Lesson 46 | Lesson 46]] |
[[God's Word to Women Lesson 47 | Lesson 47]] |
[[God's Word to Women Lesson 48 | Lesson 48]] |
[[God's Word to Women Lesson 49 | Lesson 49]] |
[[God's Word to Women Lesson 50 | Lesson 50]] |
[[God's Word to Women Lesson 51 | Lesson 51]] |
[[God's Word to Women Lesson 52 | Lesson 52]] |
[[God's Word to Women Lesson 53 | Lesson 53]] |
[[God's Word to Women Lesson 54 | Lesson 54]] |
[[God's Word to Women Lesson 55 | Lesson 55]] |
[[God's Word to Women Lesson 56 | Lesson 56]] |
[[God's Word to Women Lesson 57 | Lesson 57]] |
[[God's Word to Women Lesson 58 | Lesson 58]] |
[[God's Word to Women Lesson 59 | Lesson 59]] |
[[God's Word to Women Lesson 60 | Lesson 60]] |
[[God's Word to Women Lesson 61 | Lesson 61]] |
[[God's Word to Women Lesson 62 | Lesson 62]] |
[[God's Word to Women Lesson 63 | Lesson 63]] |
[[God's Word to Women Lesson 64 | Lesson 64]] |
[[God's Word to Women Lesson 65 | Lesson 65]] |
[[God's Word to Women Lesson 66 | Lesson 66]] |
[[God's Word to Women Lesson 67 | Lesson 67]] |
[[God's Word to Women Lesson 68 | Lesson 68]] |
[[God's Word to Women Lesson 69 | Lesson 69]] |
[[God's Word to Women Lesson 70 | Lesson 70]] |
[[God's Word to Women Lesson 71 | Lesson 71]] |
[[God's Word to Women Lesson 72 | Lesson 72]] |
[[God's Word to Women Lesson 73 | Lesson 73]] |
[[God's Word to Women Lesson 74 | Lesson 74]] |
[[God's Word to Women Lesson 75 | Lesson 75]] |
[[God's Word to Women Lesson 76 | Lesson 76]] |
[[God's Word to Women Lesson 77 | Lesson 77]] |
[[God's Word to Women Lesson 78 | Lesson 78]] |
[[God's Word to Women Lesson 79 | Lesson 79]] |
[[God's Word to Women Lesson 80 | Lesson 80]] |
[[God's Word to Women Lesson 81 | Lesson 81]] |
[[God's Word to Women Lesson 82 | Lesson 82]] |
[[God's Word to Women Lesson 83 | Lesson 83]] |
[[God's Word to Women Lesson 84 | Lesson 84]] |
[[God's Word to Women Lesson 85 | Lesson 85]] |
[[God's Word to Women Lesson 86 | Lesson 86]] |
[[God's Word to Women Lesson 87 | Lesson 87]] |
[[God's Word to Women Lesson 88 | Lesson 88]] |
[[God's Word to Women Lesson 89 | Lesson 89]] |
[[God's Word to Women Lesson 90 | Lesson 90]] |
[[God's Word to Women Lesson 91 | Lesson 91]] |
[[God's Word to Women Lesson 92 | Lesson 92]] |
[[God's Word to Women Lesson 93 | Lesson 93]] |
[[God's Word to Women Lesson 94 | Lesson 94]] |
[[God's Word to Women Lesson 95 | Lesson 95]] |
[[God's Word to Women Lesson 96 | Lesson 96]] |
[[God's Word to Women Lesson 97 | Lesson 97]] |
[[God's Word to Women Lesson 98 | Lesson 98]] |
[[God's Word to Women Lesson 99 | Lesson 99]] |
[[God's Word to Women Lesson 100 | Lesson 100]] |
[[Index of Scripture Texts]] |
[[Dictionary]]
114. A clock needs a most careful fitting of all its parts. It is quite conceivable that a typewriter wheel might be used for other purposes, but it could never be fitted into a clock, to take the place of a broken clock wheel. It would be too heavy or too light; the rim too thick or too thin; the hub too big or too little, and the cogs too many or too few. It would prove to be a misfit all around; the clock would not keep proper time. So it is with Scripture: "Every word of God is tried," and if we attempt to insinuate a false interpretation into it, it proves, on close inspection, a misfit all around. We shall demonstrate, by the misfit all around, that the usual interpretation of Genesis 3:16 is not correct. It bears a resemblance to the correct interpretation as a typewriter wheel may resemble a clock wheel, but it does not fit accurately anywhere.
115. As introductory, we go back to verse 15, "It shall bruise thy head, and thou shalt bruise his heel." "Bruise" is an obscure word; to quote Dr. Tayler Lewis, "The general sense of this passage is plain, but there is great difficulty in fixing the precise action intended by the Hebrew word shuph, in consequence of its occurrence but three times in the Bible." The two other places are Job 9:17, "breaking," and Psalm 139:11, "cover." Now what word, could imply, according to its context, either bite, crush, break, or cover? That is the question,—for our verse certainly means that the serpent will bite the heel,—and the "seed" of woman crush its head.
116. The sense "bruise," so unsuitable for the figure of a biting serpent, has been fixed upon on account of St. Paul's words, Romans 16:20, "The God of peace shall bruise Satan under your feet shortly." But we have no proof that Paul meant to translate the word shuph; he may have meant merely to give the general sense of the phrase, as it relates to man's part, which is clear to us all, whatever shuph means.
Some of the ancient versions translate, here, "lying in wait," or a kindred idea; and on the strength of this the R.V.gives us this as an alternative meaning in the margin. But this leaves the thought incomplete-to say merely that the "seed" will "lie in wait for his head." In that case, the seed of woman might in the end be defeated, while the real force of the prophecy is one of victory. No, shuph means something else, but we must leave the matter unsettled.
117. But why was the thought of "lying in wait" ever brought in here? This is an interesting point to raise. We hold that verse 16 should have been rendered, "Unto the woman He said. A snare hath increased thy sorrow,"—the word "snare" being, literally rendered, "a lying-in-wait." Instead, it is rendered, "I will greatly multiply thy sorrow." The difference between the two in Hebrew lies wholly in the interlinear vowel-signs (see par. 6), of comparatively recent invention.[3] This would explain why the idea of "lying in wait" still clings to the passage, though it can scarcely be the meaning of the word shuph.
The thought was obliterated from the opening expression of verse 16, by the words being construed as "multiplying I will multiply" (literal for "I will greatly multiply"), and then it was reflected backwards as a possible sense for the obscure word shuph. In this connection we must recall that originally Hebrew had no divisions into verses, or even words.
118. We have said, and shown, that the idea of God's passing a punitive sentence upon Eve, after the wonderful prophecy regarding her in verse 15, is inconsistent. But the rendering which we give is perfectly consistent with the context. We know that the Serpent was pronounced "subtil," and Eve was said to have been "beguiled," or deceived. Here, then, is a perfect fit in place of a misfit. This, as we believe, the correct rendering, became lost to us in the "days of mingling" (see par. 86), when the first version--the Greek--was made; when, as we have shown, the natural tendency would be, and was, to conform the story of Eve to the story of Pandora. A philologist of high repute, while doubting the general acceptance of my rendering, writes me, "I agree to the possibility of your translation."
119. I have written to another gentleman, a high authority in the Hebrew language, and enquired if he could find fault, grammatical or rhetorical, with my translation. His reply simply states: "The translation proposed in your letter would seem to me quite unnatural, or, at any rate, unduly forced, where the usual rendering is natural, and to my mind perfectly correct." On this point we differ. What could be more unnatural than for God to first repose that greatest promise of all the Bible in a person, and then in the next breath pronounce a terrible punishment upon her? But to first give a great and wonderful promise, but at the same time reveal that with that high and holy calling the enemy of souls would be at war, and much suffering must attend and eventuate from it, as was the case with the Virgin Mary, (Luke 1:28 and 2:35) and St. Paul (Acts 8:15, 16),—this view is both logically and theologically sound, and we imagine that many thoughtful people will think our reading more natural and less forced than the traditional translation and interpretation.
120. We must now consider another portion of Eve's so-called "sentence,—and thy conception;" especially that last word. When our Lord was on earth He promised us that, "Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all be fulfilled." Some have supposed this promise to cover all the scope that it would if spoken concerning such a language as the English. But those who have studied our Lessons 1 and 2 will be prepared to see the case in its true light. The consonants of such a language as Hebrew must remain unchangeable or else we can have no hope of preserving the original sense of its words. But even as to English, our law courts every day present cases where the most tremendous decisions turn upon the exact reading of human laws. Our laws must he drafted by experts, with utmost care. We can easily imagine a case in which the fate of life or death might be deter mined by the precise reading of the law, or even upon its punctuation. Imagine, then, what would be the outcome if we, in the end, at the great judgment seat, were to be tried by carelessly inscribed or imperfectly preserved laws. Imagine such a state of things even in the days of Israel's kings. Supposing, in the days when the law was written in consonants only, Rehoboam, who was an especially harsh king (1 Kings 12:10), had chosen to read, as a penalty for an offense, G L S instead of G L, claiming that the law was probably mutilated at the particular point where he had chosen to add that S to its consonants. This would have made all the difference between GaoL (jail) and GaLLowS; we take an English word for illustration. Now it is just such perversions as these against which God has undertaken, on the assurance of Jesus Christ, to protect us. That is not unreasonable, is it?
121. We have before us such a case as this, in this supposed law of retribution upon all womanhood, because Eve sinned. The "sentence," I will multiply . . . thy conception," has wrought terrible havoc with the health and happiness of wives; because, so read it has been understood to rob woman of the right to determine when she should become a mother, and to place that right outside her will, and in abeyance to the will of her husband,—at least, the law has been read thus, because of its connection with what follows in this passage. This word is spelled, in Hebrew HRN,—but that is not the correct Hebrew way to spell "conception." The latter occurs, and correctly spelled, in Ruth 4:13 and Hosea 9:11, and nowhere else. The real word, "conception," as it occurs in the above passages, is spelled HRJWN. This word in Genesis comes two letters short of spelling the word. All Hebrew scholars know this. For instance, Spurrell says: "It is an abnormal formation which occurs nowhere else in the Old Testament." Our highest lexical authorities (Brown, Briggs and Driver) call it a "contraction, or erroneous." Indeed! and is one half the human family to be placed at the mercy of the other half, on such a flimsy claim as this! So could Rehoboam have sent a man to the gallows, instead of sending him to gaol, by such a method of manipulating the law. We stand for our rights, as women, on the assurance of our Lord, that no word in Divine law has lost any of its consonants, or angles of a consonant; and on our Lord's promise we can demand a very different rendering of the word. While it is possible that the W of this word might be omitted in this particular formation, the j is a consonant of the root, and cannot be lost or omitted, particularly at the end of a phrase where the voice pauses or rests for awhile upon it; such is the Hebrew rule in an instance like this. The Septuagint gives the correct reading here, which is, "thy sighing,"—the whole sentence meaning, then, “A snare hath increased thy sorrow and thy sighing." Many ancient authorities agree with the Septuagint.
==Footnotes==
[1] The difference Is, between HaRBeh, AaRBeh, "multiplying I will multiply," and HIRBah AoReB, "hath-caused-to multiply," (or "made great"), a lying-in-wait,"--the verb, a usual preceding Its nominative. The capital letters, alike in both phrases, alone constitute the original text. This participial form, ARB, occurs fourteen times In Joshua and Judges. It in translated "ambush," and "liers-in-wait," or "in ambush." It to possible that we should read, here, "A lyer-in-wait (the subtil serpent) hath increased thy sorrow."
==See Also==
[[God's Word to Women]] |
[[Table of Contents]] |
[[Foreword to the 1943 edition published by Ray Munson]] |
[[Foreword to the 2005 edition published by God's Word to Women]] |
[[Author's Note]] |
[[God's Word to Women Lesson 1 | Lesson 1]] |
[[God's Word to Women Lesson 2 | Lesson 2]] |
[[God's Word to Women Lesson 3 | Lesson 3]] |
[[God's Word to Women Lesson 4 | Lesson 4]] |
[[God's Word to Women Lesson 5 | Lesson 5]] |
[[God's Word to Women Lesson 6 | Lesson 6]] |
[[God's Word to Women Lesson 7 | Lesson 7]] |
[[God's Word to Women Lesson 8 | Lesson 8]] |
[[God's Word to Women Lesson 9 | Lesson 9]] |
[[God's Word to Women Lesson 10 | Lesson 10]] |
[[God's Word to Women Lesson 11 | Lesson 11]] |
[[God's Word to Women Lesson 12 | Lesson 12]] |
[[God's Word to Women Lesson 13 | Lesson 13]] |
[[God's Word to Women Lesson 14 | Lesson 14]] |
[[God's Word to Women Lesson 15 | Lesson 15]] |
[[God's Word to Women Lesson 16 | Lesson 16]] |
[[God's Word to Women Lesson 17 | Lesson 17]] |
[[God's Word to Women Lesson 18 | Lesson 18]] |
[[God's Word to Women Lesson 19 | Lesson 19]] |
[[God's Word to Women Lesson 20 | Lesson 20]] |
[[God's Word to Women Lesson 21 | Lesson 21]] |
[[God's Word to Women Lesson 22 | Lesson 22]] |
[[God's Word to Women Lesson 23 | Lesson 23]] |
[[God's Word to Women Lesson 24 | Lesson 24]] |
[[God's Word to Women Lesson 25 | Lesson 25]] |
[[God's Word to Women Lesson 26 | Lesson 26]] |
[[God's Word to Women Lesson 27 | Lesson 27]] |
[[God's Word to Women Lesson 28 | Lesson 28]] |
[[God's Word to Women Lesson 29 | Lesson 29]] |
[[God's Word to Women Lesson 30 | Lesson 30]] |
[[God's Word to Women Lesson 31 | Lesson 31]] |
[[God's Word to Women Lesson 32 | Lesson 32]] |
[[God's Word to Women Lesson 33 | Lesson 33]] |
[[God's Word to Women Lesson 34 | Lesson 34]] |
[[God's Word to Women Lesson 35 | Lesson 35]] |
[[God's Word to Women Lesson 36 | Lesson 36]] |
[[God's Word to Women Lesson 37 | Lesson 37]] |
[[God's Word to Women Lesson 38 | Lesson 38]] |
[[God's Word to Women Lesson 39 | Lesson 39]] |
[[God's Word to Women Lesson 40 | Lesson 40]] |
[[God's Word to Women Lesson 41 | Lesson 41]] |
[[God's Word to Women Lesson 42 | Lesson 42]] |
[[God's Word to Women Lesson 43 | Lesson 43]] |
[[God's Word to Women Lesson 44 | Lesson 44]] |
[[God's Word to Women Lesson 45 | Lesson 45]] |
[[God's Word to Women Lesson 46 | Lesson 46]] |
[[God's Word to Women Lesson 47 | Lesson 47]] |
[[God's Word to Women Lesson 48 | Lesson 48]] |
[[God's Word to Women Lesson 49 | Lesson 49]] |
[[God's Word to Women Lesson 50 | Lesson 50]] |
[[God's Word to Women Lesson 51 | Lesson 51]] |
[[God's Word to Women Lesson 52 | Lesson 52]] |
[[God's Word to Women Lesson 53 | Lesson 53]] |
[[God's Word to Women Lesson 54 | Lesson 54]] |
[[God's Word to Women Lesson 55 | Lesson 55]] |
[[God's Word to Women Lesson 56 | Lesson 56]] |
[[God's Word to Women Lesson 57 | Lesson 57]] |
[[God's Word to Women Lesson 58 | Lesson 58]] |
[[God's Word to Women Lesson 59 | Lesson 59]] |
[[God's Word to Women Lesson 60 | Lesson 60]] |
[[God's Word to Women Lesson 61 | Lesson 61]] |
[[God's Word to Women Lesson 62 | Lesson 62]] |
[[God's Word to Women Lesson 63 | Lesson 63]] |
[[God's Word to Women Lesson 64 | Lesson 64]] |
[[God's Word to Women Lesson 65 | Lesson 65]] |
[[God's Word to Women Lesson 66 | Lesson 66]] |
[[God's Word to Women Lesson 67 | Lesson 67]] |
[[God's Word to Women Lesson 68 | Lesson 68]] |
[[God's Word to Women Lesson 69 | Lesson 69]] |
[[God's Word to Women Lesson 70 | Lesson 70]] |
[[God's Word to Women Lesson 71 | Lesson 71]] |
[[God's Word to Women Lesson 72 | Lesson 72]] |
[[God's Word to Women Lesson 73 | Lesson 73]] |
[[God's Word to Women Lesson 74 | Lesson 74]] |
[[God's Word to Women Lesson 75 | Lesson 75]] |
[[God's Word to Women Lesson 76 | Lesson 76]] |
[[God's Word to Women Lesson 77 | Lesson 77]] |
[[God's Word to Women Lesson 78 | Lesson 78]] |
[[God's Word to Women Lesson 79 | Lesson 79]] |
[[God's Word to Women Lesson 80 | Lesson 80]] |
[[God's Word to Women Lesson 81 | Lesson 81]] |
[[God's Word to Women Lesson 82 | Lesson 82]] |
[[God's Word to Women Lesson 83 | Lesson 83]] |
[[God's Word to Women Lesson 84 | Lesson 84]] |
[[God's Word to Women Lesson 85 | Lesson 85]] |
[[God's Word to Women Lesson 86 | Lesson 86]] |
[[God's Word to Women Lesson 87 | Lesson 87]] |
[[God's Word to Women Lesson 88 | Lesson 88]] |
[[God's Word to Women Lesson 89 | Lesson 89]] |
[[God's Word to Women Lesson 90 | Lesson 90]] |
[[God's Word to Women Lesson 91 | Lesson 91]] |
[[God's Word to Women Lesson 92 | Lesson 92]] |
[[God's Word to Women Lesson 93 | Lesson 93]] |
[[God's Word to Women Lesson 94 | Lesson 94]] |
[[God's Word to Women Lesson 95 | Lesson 95]] |
[[God's Word to Women Lesson 96 | Lesson 96]] |
[[God's Word to Women Lesson 97 | Lesson 97]] |
[[God's Word to Women Lesson 98 | Lesson 98]] |
[[God's Word to Women Lesson 99 | Lesson 99]] |
[[God's Word to Women Lesson 100 | Lesson 100]] |
[[Index of Scripture Texts]] |
[[Dictionary]]