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==THE ANCIENT RENDERINGS OF TESHUQA.==
130. The SEPTUAGINT GREEK version of the Old Testament is the most important of all the versions. It is also the most ancient. Tradition says it was the work of seventy-two Jewish scholars, and its name means "seventy." Made at Alexandria, about 285 B. C., certainly more was known about Hebrew then than at any time since. The version was much in favor among the Jews until the Christians used its translation of the prophecies to prove that Jesus was the Messiah, when it fell under Jewish displeasure. Nearly every quotation from the Old Testament to be found in the New, is an exact reproduction of the Septuagint reading. This accounts for N. T. quotations not seeming always accurate. Dean Stanley says: "If there ever was a translation which, by means of its importance, rose to a level with the original, it was this. It is, not the original Hebrew, but the Septuagint, which is the Bible of the evangelists and the apostles of the first century, and of the Christian Church for the first age of its existence. . . . Whatever may be the value of the Hebrew text itself, or its value in the present Jewish Church, or the present Church of Western Europe, the Septuagint was the text sanctioned probably by our Lord Himself, certainly by the apostles." The Pentateuch of the Septuagint is especially esteemed for its accuracy. This version renders teshuqa into the Greek word apostrophe in both passages in Genesis: and epistrophe in Canticles. The former word, apostrophe, is familiar to us all: it means "turning away," and the latter, "turning to." The teaching is, that Eve is turning away from God to her husband, and, as a consequence of that deflection, Adam will rule over her.
131. Next in order of excellence is the SYRIAC PESHITTO of the second, or perhaps first, century after Christ. This version gives the same sense, rendering, "thou shalt turn," (Genesis 3:16); "will turn" (Genesis 4:7), and "turning" for the third passage. We have only the Pentateuch in the SAMARITAN version. It translates both the passages in Genesis, "turning." The OLD LATIN version gives "turning" in all three places. We have a COPTIC (Sahidic), of not great value, which gives the same rendering for the first and third passage; and the more valued BOHAIRIC COPTIC which so renders the passage in the first two. These two copies are not complete Bibles, but fragments. The AETHIOPIC version of about 500 A. D. renders all three passages by words signifying "turning." In fact, as regards the third passage, all the ancient versions without any exceptions whatever, give no other sense but "turning" for teshuqa.[4]
132. Now as to some variations in the rendering of the passages in Genesis: The Talmud, as we have shown, sets forth the teaching that God pronounced "Ten Curses" upon Eve; but the Talmud is not a translation of the Scriptures, but a compilation of the traditions of the Jews. The fifth, sixth and the ninth of these "curses" supply the sense "lust" for the Hebrew word teshuqa, together with the teaching that woman must center her "desire" upon her husband alone; his "desire" could wander away to other women. From this immoral teaching the English rendering has its sole original authority, so far as we have been able to trace, after very much research. After the Septuagint came into disfavor with the Jews, AQUILA, a proselyte to Judaism, in close touch with Jewish scholars of the second century after Christ, made a Greek translation of the Hebrew, to offset the errors, as was claimed, of the Septuagint. His translation does not exist, so far as known. But Origen compiled a work called the Hexapla, in which he gave the variations between the Septuagint and Aquila's renderings. According to the Hexapla, Aquila has rendered this word "coalition," or "alliance"—a not unnatural sense, since Eve is represented as turning from God to form an alliance with her husband. Origen gives information also in his Hexapla of two other Greek versions made shortly after Aquila's, both of them, likewise, under the influence of Judaism. Of these, SYMMACHUS follows Aquila in Genesis 3:16, according to some authorities, but other manuscripts use another Greek word here, namely, horme, "impulse," and there is strong testimony that this latter word was employed by Symmachus in Genesis 4:7. But as to the passage in Canticles, we have no light beyond the inference that since Origen called attention to no variations at this point, these Greek translations agreed with the Septuagint. We have not yet mentioned the third Greek translation: All we know of THEODOTION'S renderings is, that he used "turning" in Genesis 4:7.
133. Jerome's LATIN VULGATE was made about 382 A. D. He went to Palestine and studied Hebrew under Jewish rabbis. He renders the first passage, "Thou shalt be under the power of a husband, and he will rule over thee." The first phrase is mere guesswork; it is no translation of the original words. The second passage reads, "his appetite,"—whatever that may mean in a relation between brothers. The third passage reads, 'his turning." The ARABIC is of most uncertain date; probably not earlier than the tenth century. It renders the word teshuqa in the three places, respectively, "direction," "moderation" and "turning."
134. A TARGUM is not a translation, but a paraphrase,—the Synagogue explanation of the sense of Scripture. The TARGUM of ONKELOS, or Chaldee Paraphrase, was published at Babylon, and therefore would, conform quite closely to the traditions embodied in the Babylonian Talmud which teaches the "ten curses of Eve." This Targum—the most reliable one—relates only to the Pentateuch. It renders, "lust" in the first passage, and "turning" in the second. A very unreliable Targum, accredited wrongly to "Joseph the Blind," of about the eleventh century, renders "lust" in the third passage.
135. Wiener says: "The coincidences of truth are infinite. In other words, the true hypothesis explains all difficulties." Let us apply this scientific test to our claim that teshuqa means "turning:"
Aquila and Symmachus assume that Eve "turns" to make an alliance with her husband; hence, they translate "alliance." Or, according to other readings, Symmachus assumes that the "turning" is rather, as yet, an impulse, than an act,—he translates "impulse." (This Greek word for "impulse" does not necessarily imply a sensual impulse. It is used in Acts 14:5, and translated "assault," and in James 3:4,—not rendered in the A., but the R.V.reads: "whither the impulse of the steersman willeth.") The Arabic reasons, "If Eve is about to turn away from God, it must be in some direction;" so it renders, "direction." Jerome plainly shows he does not know what teshuqa means, but since the latter part of the phrase refers to the man's part,—"he will rule over thee,"—he concludes that the beginning of the passage must refer to woman's position, and renders, "Thou shalt be under the power of a husband."
136. Likewise, the sense "turning" reconciles the three passages one with another, whereas the sense "desire" puts them in utter conflict. Eve is "turning" from God, and He warns her that if she does this, she will fall under the dominion of Adam. Abel is "turning" toward Cain, in all the confidence of a younger and unsuspecting brother. God warns Cain prophetically that this confiding approach of his brother will be a temptation to slay him in his defenselessness. The third passage is a joyful boast of the bridegroom's favor and attention, "He is turning to me."
137. Prof. H. G. Mitchell of Boston University, in his book, The World Before Abraham," has well represented the general sense of the phrase translated, "thy desire shall be to thy husband." He says, "This interpretation, however, is not altogether satisfactory. The word here used is found only in two other places in the O. T., Genesis 4:7 and Canticles 7:10. In the former of these two passages, if it means anything, it must mean mere inclination, or something equally removed from sensuality: and in the latter, where a man is the subject, it has the force of affection, devotion. There is therefore ground for the opinion that the author in this passage intended to make Jehovah say that the very tenderness of the woman for the husband would [eventually] enable him to make and keep her his inferior.
==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]]
130. The SEPTUAGINT GREEK version of the Old Testament is the most important of all the versions. It is also the most ancient. Tradition says it was the work of seventy-two Jewish scholars, and its name means "seventy." Made at Alexandria, about 285 B. C., certainly more was known about Hebrew then than at any time since. The version was much in favor among the Jews until the Christians used its translation of the prophecies to prove that Jesus was the Messiah, when it fell under Jewish displeasure. Nearly every quotation from the Old Testament to be found in the New, is an exact reproduction of the Septuagint reading. This accounts for N. T. quotations not seeming always accurate. Dean Stanley says: "If there ever was a translation which, by means of its importance, rose to a level with the original, it was this. It is, not the original Hebrew, but the Septuagint, which is the Bible of the evangelists and the apostles of the first century, and of the Christian Church for the first age of its existence. . . . Whatever may be the value of the Hebrew text itself, or its value in the present Jewish Church, or the present Church of Western Europe, the Septuagint was the text sanctioned probably by our Lord Himself, certainly by the apostles." The Pentateuch of the Septuagint is especially esteemed for its accuracy. This version renders teshuqa into the Greek word apostrophe in both passages in Genesis: and epistrophe in Canticles. The former word, apostrophe, is familiar to us all: it means "turning away," and the latter, "turning to." The teaching is, that Eve is turning away from God to her husband, and, as a consequence of that deflection, Adam will rule over her.
131. Next in order of excellence is the SYRIAC PESHITTO of the second, or perhaps first, century after Christ. This version gives the same sense, rendering, "thou shalt turn," (Genesis 3:16); "will turn" (Genesis 4:7), and "turning" for the third passage. We have only the Pentateuch in the SAMARITAN version. It translates both the passages in Genesis, "turning." The OLD LATIN version gives "turning" in all three places. We have a COPTIC (Sahidic), of not great value, which gives the same rendering for the first and third passage; and the more valued BOHAIRIC COPTIC which so renders the passage in the first two. These two copies are not complete Bibles, but fragments. The AETHIOPIC version of about 500 A. D. renders all three passages by words signifying "turning." In fact, as regards the third passage, all the ancient versions without any exceptions whatever, give no other sense but "turning" for teshuqa.[4]
132. Now as to some variations in the rendering of the passages in Genesis: The Talmud, as we have shown, sets forth the teaching that God pronounced "Ten Curses" upon Eve; but the Talmud is not a translation of the Scriptures, but a compilation of the traditions of the Jews. The fifth, sixth and the ninth of these "curses" supply the sense "lust" for the Hebrew word teshuqa, together with the teaching that woman must center her "desire" upon her husband alone; his "desire" could wander away to other women. From this immoral teaching the English rendering has its sole original authority, so far as we have been able to trace, after very much research. After the Septuagint came into disfavor with the Jews, AQUILA, a proselyte to Judaism, in close touch with Jewish scholars of the second century after Christ, made a Greek translation of the Hebrew, to offset the errors, as was claimed, of the Septuagint. His translation does not exist, so far as known. But Origen compiled a work called the Hexapla, in which he gave the variations between the Septuagint and Aquila's renderings. According to the Hexapla, Aquila has rendered this word "coalition," or "alliance"—a not unnatural sense, since Eve is represented as turning from God to form an alliance with her husband. Origen gives information also in his Hexapla of two other Greek versions made shortly after Aquila's, both of them, likewise, under the influence of Judaism. Of these, SYMMACHUS follows Aquila in Genesis 3:16, according to some authorities, but other manuscripts use another Greek word here, namely, horme, "impulse," and there is strong testimony that this latter word was employed by Symmachus in Genesis 4:7. But as to the passage in Canticles, we have no light beyond the inference that since Origen called attention to no variations at this point, these Greek translations agreed with the Septuagint. We have not yet mentioned the third Greek translation: All we know of THEODOTION'S renderings is, that he used "turning" in Genesis 4:7.
133. Jerome's LATIN VULGATE was made about 382 A. D. He went to Palestine and studied Hebrew under Jewish rabbis. He renders the first passage, "Thou shalt be under the power of a husband, and he will rule over thee." The first phrase is mere guesswork; it is no translation of the original words. The second passage reads, "his appetite,"—whatever that may mean in a relation between brothers. The third passage reads, 'his turning." The ARABIC is of most uncertain date; probably not earlier than the tenth century. It renders the word teshuqa in the three places, respectively, "direction," "moderation" and "turning."
134. A TARGUM is not a translation, but a paraphrase,—the Synagogue explanation of the sense of Scripture. The TARGUM of ONKELOS, or Chaldee Paraphrase, was published at Babylon, and therefore would, conform quite closely to the traditions embodied in the Babylonian Talmud which teaches the "ten curses of Eve." This Targum—the most reliable one—relates only to the Pentateuch. It renders, "lust" in the first passage, and "turning" in the second. A very unreliable Targum, accredited wrongly to "Joseph the Blind," of about the eleventh century, renders "lust" in the third passage.
135. Wiener says: "The coincidences of truth are infinite. In other words, the true hypothesis explains all difficulties." Let us apply this scientific test to our claim that teshuqa means "turning:"
Aquila and Symmachus assume that Eve "turns" to make an alliance with her husband; hence, they translate "alliance." Or, according to other readings, Symmachus assumes that the "turning" is rather, as yet, an impulse, than an act,—he translates "impulse." (This Greek word for "impulse" does not necessarily imply a sensual impulse. It is used in Acts 14:5, and translated "assault," and in James 3:4,—not rendered in the A., but the R.V.reads: "whither the impulse of the steersman willeth.") The Arabic reasons, "If Eve is about to turn away from God, it must be in some direction;" so it renders, "direction." Jerome plainly shows he does not know what teshuqa means, but since the latter part of the phrase refers to the man's part,—"he will rule over thee,"—he concludes that the beginning of the passage must refer to woman's position, and renders, "Thou shalt be under the power of a husband."
136. Likewise, the sense "turning" reconciles the three passages one with another, whereas the sense "desire" puts them in utter conflict. Eve is "turning" from God, and He warns her that if she does this, she will fall under the dominion of Adam. Abel is "turning" toward Cain, in all the confidence of a younger and unsuspecting brother. God warns Cain prophetically that this confiding approach of his brother will be a temptation to slay him in his defenselessness. The third passage is a joyful boast of the bridegroom's favor and attention, "He is turning to me."
137. Prof. H. G. Mitchell of Boston University, in his book, The World Before Abraham," has well represented the general sense of the phrase translated, "thy desire shall be to thy husband." He says, "This interpretation, however, is not altogether satisfactory. The word here used is found only in two other places in the O. T., Genesis 4:7 and Canticles 7:10. In the former of these two passages, if it means anything, it must mean mere inclination, or something equally removed from sensuality: and in the latter, where a man is the subject, it has the force of affection, devotion. There is therefore ground for the opinion that the author in this passage intended to make Jehovah say that the very tenderness of the woman for the husband would [eventually] enable him to make and keep her his inferior.
==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]]
