1 Kings 19:10
"I have been very zealous for the LORD, the God of Hosts," he replied, "but the Israelites have forsaken Your covenant, torn down Your altars, and killed Your prophets with the sword. I am the only one left, and they are seeking my life as well."
Alone, Yet not Atone1 Kings 19:10
God's Cure for DepressionTrevor H. Davies.1 Kings 19:10
Impatience of Results1 Kings 19:10
The Strength and Weakness of Human SympathyJ. G. Rogers, B. A.1 Kings 19:10
The Desponding ProphetJ. Waite 1 Kings 19:1-18
Avoiding the ShadowsA. Caldwell.1 Kings 19:3-18
DiscouragementD. L. Moody.1 Kings 19:3-18
Elijah in the WildernessSpurgeon, Charles Haddon1 Kings 19:3-18
Elijah's DepressionH. Woodcock.1 Kings 19:3-18
How the Mighty FellF. B. Meyer, M. A.1 Kings 19:3-18
Loneliness in Religious DepressionU. R. Thomas.1 Kings 19:3-18
The Despondent ProphetC. M. Merry1 Kings 19:3-18
The Flight into the WildernessF. S. Webster, M. A.1 Kings 19:3-18
The Flight to the WildernessJ. R. Macduff, D. D.1 Kings 19:3-18
A Call to Self-KnowledgeThomas Spurgeon.1 Kings 19:9-12
A Question from GodS. Martin.1 Kings 19:9-12
Elijah in the CaveHomilist1 Kings 19:9-12
God Manifesting Himself to ManPreacher's Analyst1 Kings 19:9-12
The Responsibility of Man as an AgentHomilist1 Kings 19:9-12
Elijah At HorebJ.A. Macdonald 1 Kings 19:9-18
Elijah At HorebJ. Urquhart 1 Kings 19:9-18

Elijah went in the strength of the refreshment he had received from the Angel-Jehovah a forty days' journey to Horeb. He was now on holy ground. It was the "mount of God" on which Moses had seen the Angel-Jehovah in the bush, and was within sight of Sinai, memorable for the giving of the law. On Horeb he lodges in a cave, perhaps the very recess from which Moses witnessed the Shechinah (see Exodus 32:22), and here becomes the subject of Divine communications and revelations. Consider now -


1. Observe the occasion.

(1) The question came to him by the word of the Lord, "What doest thou here, Elijah?" In answer to this he urged what Paul calls his "intercession against Israel" (Romans 11:2, 8). Wherever we are it behoves us to ask ourselves what business we have here. Everywhere our first business is to glorify God.

(2) This question is thought to suggest that Elijah might have been more profitably employed elsewhere. But did he not come here after receiving supernatural strength from God Himself expressly for this journey 2 (See vers. 7, 8.)

(3) Rather must we not look upon his journey in the light of a parable, showing how God abandons those who refuse to be reformed? (Compare Jeremiah 9:2.) In this view we can see how Elijah acted in "faith" in this journey; for Paul seems to allude to him in Hebrews 11:38.

2. The matter of the accusation.

(1) The view now given harmonizes with this, the substance of which is the prophet's great jealousy for the Lord God of hosts, whose honour had been outraged by the apostasy of the children of Israel. Here is no confession of that unworthy timidity with which Elijah has been, we think, too hastily charged. Nor had he any rebuke from God for such supposed dastardliness, which doubtless he would have received had he deserved it. He is here because he cannot abide in the land of Israel, where Jehovah was commonly insulted.

(2) He recounts the particulars of his grief. "For the children of Israel have forsaken flay covenant" - have substituted false Elohim for Thee; "thrown down thine altars" - attempted to abolish Thy worship; "slain thy prophets with the sword" - to provide against any revival of the pure religion of their fathers; "and I, even I only, am left; and they seek my life to take it away." Of what use, then, could he be to such a people? (See Hosea 4:17.)

(3) The motive of this intercession to God against Israel is not personal revenge, but zeal for Jehovah. And though we are bound, as Christians, to love our enemies, that does not say that we are to love the enemies of God. There is a spurious charity in high favour which the Scriptures do not sanction. (See 2 Chronicles 19:2; Psalm 119:19; Psalm 139:21; Luke 14:26.) Beware of that charity which has complicity with sin.

(4) The repetition of the answer when a second time the question was put evinces the deep sincerity of the prophet's soul.

II. THE ANSWER OF GOD UNTO HIM. I. This was first given in symbol.

(1) To witness the vision he was caused to stand on the mount before the Lord. Probably this was the place where Moses stood on a similar occasion (see Exodus 19:9, 16). We should have the Rock of Ages for our foundation when we witness visions of God. All shall witness them in the judgment of the great day.

(2) Terrible signs immediately followed upon the passing by of Jehovah.

(a) First, "a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord." Here was a sign of wrath upon the rulers and people, through invasion. (Compare Jet 4:11-15; Ezekiel 6:2; Amos 4:1).

(b) "And after the wind an earthquake." This is a sign of revolution, whether in things civil, ecclesiastical, or both. (Compare, Psalm 68:8; Revelation 6:12; Revelation 16:18).

(c) "And after the earthquake a fire. This is the symbol of judgments more immediately from God (see Deuteronomy 4:24; Psalm 18:12-14; Psalm 66:12; Jeremiah 48:45).

(3) But the Lord was in none of these. Judgments are a strange work to Him. They are necessary to the order of His government, but not congenial to His nature. "He delighteth in mercy." So the Lord was in the "still small voice" which followed. The gentle voice of the gospel follows the law which came with the uproar of the elements, and God is in it. So Elijah wrapped his face in his mantle. (Compare Exodus 3:6; Isaiah 6:2.)

2. It was afterwards expounded in words.

(1) Elijah, the intercessor against Israel, and therefore the impersonation of anger against sin, was to return to Israel by way of Damascus, where he was to "anoint Hazael to be king over Syria." In Hazael now we must look for the "strong wind" that was to come up and make havoc upon the mountains and rocks of Israel. (Compare 2 Kings 8:12, 13; 2 Kings 10:32, 38; 13:3.)

(2) "Jehu the son of Nimshi" was Elijah to "anoint to be king over Israel." Here was the instrument of the "earthquake" of revolution. (See 2 Kings 9:1-3.) Not only did Jehu bring a signal destruction upon the whole house of Ahab; he brought down judgment also upon the worshippers of Baal (2 Kings 10:28).

(3) "Elisha the son of Shaphat" was this impersonation of righteous anger to "anoint to be prophet" in his room. Here is God's instrument of "fire." His words are to be swords of flame. So "it shall come to pass that him that escapeth from the sword of Hazael shall Jehu slay; and him that escapeth from the sword of Jehu shall Elisha slay." No sinner can escape the fire of God's word.

(4) But the "still small voice" of the gospel of mercy has its triumphs. "Yet I have left me seven thousand in Israel," etc. God has His faithful "hidden ones" (Psalm 83:3). No wonder Elijah should cover his face with reverent gratitude at the discovery of that sealed company in whose midst was JEHOVAH-SHAMMAH! (Ezekiel 48:35; Revelation 7:13-17.) - J.A.M.

I have been very jealous for the Lord God of Hosts.
In moments of depression the wisest may fall into it, but it is nevertheless a mistake, as the following observations by Dr. Storrs suggest: "I do not see the cathedral as yet, when I go into the confused quarry-yard and see there the half-wrought stones, the clumsy blocks that are by and by to be decorated capitals. But when at last they are finished in form and brought together, the mighty building rises in the air, an ever-enduring psalm in rock. I do not see the picture yet, when I look upon the palette, with its blotches and stains and lumps of colour. By and by, when the skilful brush of the painter has distributed those colours, I see the radiant beauty of the Madonna, the pathos of the Magdalene. I do not see yet the perfect kingdom of God upon the earth, but I see the colours which are to blend in it. I see the already half-chiselled rock out of which it shall be wrought, and I am not going to despond now, when so much already has been accomplished."

I, even I only, am left.
That is how God encouraged a brave worker in his moment of depression. The signs of the time were ominous. Ahab sat upon the throne, with an unscrupulous and powerful queen by his side. A corrupt court had produced a corrupt nation. Israel had denied her high and singular election, and had vaunted her infidelity in the face of Heaven. No wonder the prophet seeks the end of his pathetic and apparently ineffective ministry. "I, even I only, am left." But he was mistaken. There was more goodness in the nation than he perceived. God's reply was, "I have left Me seven thousand in Israel." A needed word this for worked in every age, perhaps never more needed than to-day. This is a great age for publicity. Our work is done on the platform as never before. In politics, in social reform, in philanthropy, we estimate our strength by the number who join our processions and attend our demonstrations. It can scarcely be said of organised religion, "It does not cry, nor lift up, nor cause its voice to be heard in the street." But let us not imagine that spiritual religion is confined to that which parades itself before, the public eye, nor try to estimate Christian progress by a Church census. God s work goes on when the prophet has ceased to preach, and retires in deep despondency from the world. "I have left Me seven thousand." In face of all the scandal which disgraced Italy and the Church in the fifteenth century, Savonarola could still point to a living witness to the Divine power which might be constantly seen in the lives of humble disciples. Contemporary with our English Restoration, with all its abominations, we find Herbert, Vaughan, Crashaw, Milton, and some of the sweetest spiritual singers God has given to our nation. It is easy to see the power of the Baalim in England to-day — the practical denial of God found in high places; the corruption and fraud which now and again manifest their deep-seated power in the commercial world; the selfishness, the heartlessness, of many of our pleasures and pursuits; the timidity, the wrongful compromise, the inconsistencies of the churches and churchgoers. These things, alas, are very obvious. What then! God preserves His remnant, and never forgets the seven thousand. Virtue is not so sensational as vice, nor does it attract the same attention, but it is stronger and more substantial. London should not be judged by Piccadilly at night. Out of sight of the casual visitor you have the purity and peace of thousands of homes where parents live and pray, and where brothers and sisters learn the joy of mutual help. Goodness appears in unexpected places. Heartened by this, each soul is to return to the duty of the moment. "Go thou thy way." The seven thousand belong to God — duty belongs to us. In the presence of the powerful Baalim I can do the duty that lies next to me. We may not be able to shatter the idol to pieces in the Senate, or the market-place, but we can now shatter its power within our own lives. None the less, remember that our own loyalty to God will help others, though we may be unconscious of this. Seven thousand hearts were encouraged by that brave stand upon Carmel, but Elijah knew nothing of it. Our cities to-day frequently draw their water from distant lakes. In deep underground channels the precious stream is conveyed to rise in our homes. Elijah conceived himself as a solitary lake "embosomed among the hills." But out from him proceeded streams of living waters which cleansed and refreshed human hearts in distant places. Loyalty to God does not cease with itself; it finds an indestructible ally within every soul. A brave stand for the right frequently brings those to decision who were halting between two opinions, while it rebukes the evil and heartens the good.

(Trevor H. Davies.)

This was the darkest hour in the prophet's history, and this a sad revelation of the weakness to be found in a character possessing so many elements of strength. There are two truths we propose to illustrate here.

I. THE BLESSEDNESS OF HUMAN SYMPATHY. God has not designed that we should live alone. He gathers men into families. He collects His people into churches that they may afford mutual help, take their respective parts in a common work, and together share a common reward. He requires that we all be as links in this grand chain of love, adding some strength to it, and yet receiving strength from it in our turn.

II. THE LIMITS OF HUMAN SYMPATHY. Though its power to aid and comfort be great, there are bounds to its influence. It is only within a certain range, and that range comparatively narrow, that it can carry on its ministry of love. There is a vast region of spiritual experiences, some bright and joyous, but more of the sad and sombre character, closely fenced against it by barriers which it can never pass. Emphatically is it true that there is a bitterness which each heart must taste for Itself, and that it has joys with which no stranger can intermeddle.

1. More particularly, we observe life's most serious perplexities must generally be solved by ourselves.

2. Again, life's severest conflicts must be fought by ourselves. Another man's temptations are not mine — another man's doubts are not mine — another man's perplexities are. not mine — and therefore independently I must stand and struggle.

3. So with the heaviest sorrows we have to endure. They are those which no friend, however beloved, can fully understand or share.

4. So in some of life's greatest works, we have to stand alone. The world has always been slow to recognise her best benefactors, and even the men who by their discoveries in science have contributed most to the advance of civilisation and the increase of wealth, have generally had a solitary and toilsome, often a dangerous path to tread, their teachings distrusted, their aims described as utopian, themselves despised as foolish visionaries.

(J. G. Rogers, B. A.)

Behold a real and a right bravery. In the British Museum I saw the MS. of a letter from General Gordon to his sister, dated Khartoum, February 27th, 1884 — "I have sent Stewart off to scour the river White Nile, and another expedition to push back rebels on the Blue Nile. With Stewart has gone Power, the British consul and Times correspondent; so I am left alone in the vast palace, but not alone, for I feel great confidence in my Saviour's presence. I trust and stay myself in the fact that not one sparrow falls to the ground without our Lord's permission; also that enough for the day is the evil. All things are ruled by Him for His glory, and it is rebellion to murmur against His will" A real bravery springs out of oneness with God. Do we not all need that sort of courage for this new year?

Abel, Ahab, Aram, Elijah, Elisha, Hazael, Israelites, Jehu, Jezebel, Nimshi, Shaphat
Abel-meholah, Beersheba, Damascus, Horeb, Jezreel, Syria
Agreement, Almighty, Alone, Altars, Armies, Attempting, Broken, Burning, Covenant, Death, Destruction, Forsaken, Honour, Hosts, Israelites, Jealous, Kept, Kill, Killed, Myself, Prophets, Rejected, Seek, Slain, Sons, Sword, Thrown, Till, Torn, Trying, Zealous
1. Elijah, threatened by Jezebel, flees to Beersheba
4. In the desert, being weary of his life, he is comforted by an angel
9. At Horeb God appears unto him, sending him to anoint Hazael, Jehu, and Elisha
19. Elisha, taking leave of his friends, follows Elijah

Dictionary of Bible Themes
1 Kings 19:10

     1185   God, zeal of
     5208   armies
     5544   soldiers
     5689   friendlessness
     5848   exaggeration
     5901   loneliness
     5945   self-pity
     6231   rejection of God
     6233   rejection, experience
     8253   faithfulness, examples
     8450   martyrdom
     8726   doubters
     8786   opposition, to sin and evil
     8827   selfishness

1 Kings 19:1-11

     5831   depression

1 Kings 19:3-21

     8131   guidance, results

1 Kings 19:7-15

     8150   revival, personal

1 Kings 19:9-10

     5916   pessimism

1 Kings 19:9-13

     5548   speech, divine

1 Kings 19:9-18

     5092   Elijah

Elijah's Weakness, and Its Cube
'And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. 2. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by to-morrow about this time. 3. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. 4. But he himself went a day's journey into the wilderness, and came and sat down
Alexander Maclaren—Expositions of Holy Scripture

What Doest Thou Here?
"And, behold, the word of the Lord came unto him, and he said unto him, What doest thou here, Elijah?"--1 KINGS xix. 9. There is a sound of rebuke in these words. They seem to imply that the lonely mountain of Horeb was not the place in which God expected to find such a servant as Elijah, and that there should be no indefinite tarrying, no lingering without an aim in such a solitude. As you read the familiar history you see how the record of the prophet's retirement and his vision in Horeb is a
John Percival—Sermons at Rugby

God's Gentle Power
"And behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord, but the Lord was not in the earthquake: and after the earthquake a fire, but the Lord was not in the fire: and after the fire a still small voice. And it was so. when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And behold, there came a voice unto him, and said, What doest thou here, Elijah?"--1 Kings 19:11-13.
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 62: 1916

"Therefore, Brethren, we are Debtors, not to the Flesh, to Live after the Flesh,"
Rom. viii. 12.--"Therefore, brethren, we are debtors, not to the flesh, to live after the flesh," &c. All things in Christianity have a near and strait conjunction. It is so entire and absolute a piece, that if one link be loosed all the chain falls to the ground, and if one be well fastened upon the heart it brings all alongst with it. Some speak of all truths, even in nature, that they are knit so together that any truth may be concluded out of every truth, at least by a long circuit of deduction
Hugh Binning—The Works of the Rev. Hugh Binning

A Solemn Address to those who Will not be Persuaded to Fall in with the Design of the Gospel.
1. Universal success not to be expected.--2-4. Yet, as unwilling absolutely to give up any, the author addresses thou who doubt the truth of Christianity, urging an inquiry into its evidences, and directing to prayer methods for that purpose.--5 Those who determine to give it up without further examination.--6. And presume to set themselves to oppose it.--7, 8. Those who speculatively assent to Christianity as true, and yet will sit down without any practical regard to its most important and acknowledged
Philip Doddridge—The Rise and Progress of Religion in the Soul

What Doest Thou Here?
'Then said the princes of the Philistines, What do these Hebrews here!'--1 SAMUEL xxix. 3. 'The word of the Lord came to him, and He said unto him, What doest thou here, Elijah?'--1 KINGS xix. 9. I have put these two verses together, not only because of their identity in form, though that is striking, but because they bear upon one and the same subject, as will appear, if, in a word or two, I set each of them in its setting. David was almost at the lowest point of his fortunes when he fled into
Alexander Maclaren—Expositions of Holy Scripture

An Address to the Regenerate, Founded on the Preceding Discourses.
James I. 18. James I. 18. Of his own will begat he us with the word of truth, that we should be a kind of first fruits of his creatures. I INTEND the words which I have now been reading, only as an introduction to that address to the sons and daughters of the Lord Almighty, with which I am now to conclude these lectures; and therefore shall not enter into any critical discussion, either of them, or of the context. I hope God has made the series of these discourses, in some measure, useful to those
Philip Doddridge—Practical Discourses on Regeneration

The Uses of the Law
Yet, pardon me my friends, if I just observe that this is a very natural question, too. If you read the doctrine of the apostle Paul you find him declaring that the law condemns all mankind. Now, just let us for one single moment take a bird's eye view of the works of the law in this world. Lo, I see, the law given upon Mount Sinai. The very hill doth quake with fear. Lightnings and thunders are the attendants of those dreadful syllables which make the hearts of Israel to melt Sinai seemeth altogether
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Seven Sanctified Thoughts and Mournful Sighs of a Sick Man Ready to Die.
Now, forasmuch as God of his infinite mercy doth so temper our pain and sickness, that we are not always oppressed with extremity, but gives us in the midst of our extremities some respite, to ease and refresh ourselves, thou must have an especial care, considering how short a time thou hast either for ever to lose or to obtain heaven, to make use of every breathing time which God affords thee; and during that little time of ease to gather strength against the fits of greater anguish. Therefore,
Lewis Bayly—The Practice of Piety

Of the True Church. Duty of Cultivating Unity with Her, as the Mother of all the Godly.
1. The church now to be considered. With her God has deposited whatever is necessary to faith and good order. A summary of what is contained in this Book. Why it begins with the Church. 2. In what sense the article of the Creed concerning the Church is to be understood. Why we should say, "I believe the Church," not "I believe in the Church." The purport of this article. Why the Church is called Catholic or Universal. 3. What meant by the Communion of Saints. Whether it is inconsistent with various
John Calvin—The Institutes of the Christian Religion

Concerning the Ministry.
Concerning the Ministry. As by the light or gift of God all true knowledge in things spiritual is received and revealed, so by the same, as it is manifested and received in the heart, by the strength and power thereof, every true minister of the gospel is ordained, prepared, and supplied in the work of the ministry; and by the leading, moving, and drawing hereof ought every evangelist and Christian pastor to be led and ordered in his labour and work of the gospel, both as to the place where, as to
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Grace Before Meat.
O most gracious God, and loving Father, who feedest all creatures living, which depend upon thy divine providence, we beseech thee, sanctify these creatures, which thou hast ordained for us; give them virtue to nourish our bodies in life and health; and give us grace to receive them soberly and thankfully, as from thy hands; that so, in the strength of these and thy other blessings, we may walk in the uprightness of our hearts, before thy face, this day, and all the days of our lives, through Jesus
Lewis Bayly—The Practice of Piety

Grace Abounding to the Chief of Sinners:
John Bunyan—The Works of John Bunyan Volumes 1-3

"My Little Children, These Things Write I unto You, that Ye Sin Not. And if any Man Sin, we have an Advocate with the Father,"
1 John ii. 1.--"My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father," &c. The gospel is an entire uniform piece, all the parts of it are interwoven through other, and interchangeably knit together, so that there can be no dividing of it any more than of Christ's coat that was without seam. If you have it not altogether by the divine lot, you cannot truly have any part of it, for they are so knit together, that if you disjoin
Hugh Binning—The Works of the Rev. Hugh Binning

The Case of the Christian under the Hiding of God's Face.
1. The phrase scriptural.--2. It signifies the withdrawing the tokens of the divine favor.--3 chiefly as to spiritual considerations.--4. This may become the case of any Christian.--5. and will be found a very sorrowful one.--6. The following directions, therefore, are given to those who suppose it to be their own: To inquire whether it be indeed a case of spiritual distress, or whether a disconsolate frame may not proceed from indisposition of body,--7. or difficulties as to worldly circumstances.--8,
Philip Doddridge—The Rise and Progress of Religion in the Soul

Conflicts with Giant Mistake
CONFLICTS WITH GIANT MISTAKE I make so many mistakes, it seems I am just a bundle of contradictions. I try to do good; but at times my efforts are so crude that I seem to do more harm than good. What shall I do? And though all the time I try hard not to make mistakes, yet I still make them. It seems to me that surely I am not sanctified, or else I should be more perfect. Do not the Scriptures command us to be perfect even as our Father in heaven is perfect? I am not perfect; far from it. Really I
Robert Lee Berry—Adventures in the Land of Canaan

Concerning Peaceableness
Blessed are the peacemakers. Matthew 5:9 This is the seventh step of the golden ladder which leads to blessedness. The name of peace is sweet, and the work of peace is a blessed work. Blessed are the peacemakers'. Observe the connection. The Scripture links these two together, pureness of heart and peaceableness of spirit. The wisdom from above is first pure, then peaceable' (James 3:17). Follow peace and holiness' (Hebrews 12:14). And here Christ joins them together pure in heart, and peacemakers',
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Of Passages from the Holy Scriptures, and from the Apocrypha, which are Quoted, or Incidentally Illustrated, in the Institutes.
TO THE AUTHORS QUOTED IN THE INSTITUTES PREFATORY ADDRESS TO HIS MOST CHRISTIAN MAJESTY, THE MOST MIGHTY AND ILLUSTRIOUS MONARCH, FRANCIS, KING OF THE FRENCH, HIS SOVEREIGN; [1] JOHN CALVIN PRAYS PEACE AND SALVATION IN CHRIST. [2] Sire,--When I first engaged in this work, nothing was farther from my thoughts than to write what should afterwards be presented to your Majesty. My intention was only to furnish a kind of rudiments, by which those who feel some interest in religion might be trained to
John Calvin—The Institutes of the Christian Religion

Of the Discipline of the Church, and Its Principal Use in Censures and Excommunication.
1. Of the power of the keys, or the common discipline of the Church. Necessity and very great utility of this discipline. 2. Its various degrees. 1. Private admonition. 2. Rebukes before witnesses. 3. Excommunication. 3. Different degrees of delinquency. Modes of procedure in both kinds of chastisement. 4. Delicts to be distinguished from flagitious wickedness. The last to be more severely punished. 5. Ends of this discipline. 1. That the wicked may not, by being admitted to the Lord's Table, put
John Calvin—The Institutes of the Christian Religion

A Cloud of Witnesses.
"By faith Isaac blessed Jacob and Esau, even concerning things to come. By faith Jacob, when he was a-dying, blessed each of the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones.... By faith the walls of Jericho fell down, after they had been compassed about for seven days. By faith Rahab the harlot perished not with them that were disobedient,
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

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